Speeches · 演说： First Olynthiac Second Olynthiac Third Olynthiac First Philippic On the Peace Second Philippic On Halonnesus On the Chersonese Third Philippic Fourth Philippic Answer to Philip’s Letter Philip’s Letter On Organization On the Navy-Boards For the Liberty of the Rhodians For the People of Megalopolis On the Treaty with Alexander On the Crown On the Embassy Against Leptines Against Meidias Against Androtion Against Aristocrates Against Timocrates Against Aristogeiton I Against Aristogeiton II Against Aphobus I Against Aphobus II Against Aphobus III Against Onetor I Against Onetor II Against Zenothemis Against Apaturius Against Phormio Against Lacritus For Phormio Against Pantaenetus Against Nausimachus and Xenopeithes Against Boeotus I Against Boeotus II Against Spudias Against Phaenippus Against Macartatus Against Leochares Apollodorus Against Stephanus I Apollodorus Against Stephanus II Against Evergus And Mnesibulus Against Olympiodorus Apollodorus Against Timotheus Apollodorus Against Polycles On The Trierarchic Crown Apollodorus Against Callipus Apollodorus Against Nicostratus Against Conon Against Callicles Against Dionysodorus Against Eubulides Against Theocrines Apollodorus Against Neaera The Funeral Speech The Erotic Essay Exordia Letters
First Olynthiac · urn:cts:greekLit:tlg0014.tlg001 · Greek: Ὀλυνθιακὸς α΄ — tlg0014.tlg001.perseus-grc2 · English: First Olynthiac — trans. James Herbert Vince — tlg0014.tlg001.perseus-eng2
§ 1
ἀντὶ πολλῶν ἄν, ὦ ἄνδρες Ἀθηναῖοι, χρημάτων ὑμᾶς ἑλέσθαι νομίζω, εἰ φανερὸν γένοιτο τὸ μέλλον συνοίσειν τῇ πόλει περὶ ὧν νυνὶ σκοπεῖτε. ὅτε τοίνυν τοῦθʼ οὕτως ἔχει, προσήκει προθύμως ἐθέλειν ἀκούειν τῶν βουλομένων συμβουλεύειν· οὐ γὰρ μόνον εἴ τι χρήσιμον ἐσκεμμένος ἥκει τις, τοῦτʼ ἂν ἀκούσαντες λάβοιτε, ἀλλὰ καὶ τῆς ὑμετέρας τύχης ὑπολαμβάνω πολλὰ τῶν δεόντων ἐκ τοῦ παραχρῆμʼ ἐνίοις ἂν ἐπελθεῖν εἰπεῖν, ὥστʼ ἐξ ἁπάντων ῥᾳδίαν τὴν τοῦ συμφέροντος ὑμῖν αἵρεσιν γενέσθαι.
You would, I expect, men of Athens, accept it as the equivalent of a large amount of money, if it could be made clear to you what will prove our best policy in the matters now under discussion. This then being so, you are bound to give an eager hearing to all who offer advice. For not only if someone comes forward with a well-considered plan, could you hear and accept it, but also I count it part of your good fortune that more than one speaker may be inspired with suitable suggestions on the spur of the moment, so that out of the multitude of proposals the choice of the best should not be difficult.
§ 2
ὁ μὲν οὖν παρὼν καιρός, ὦ ἄνδρες Ἀθηναῖοι, μόνον οὐχὶ λέγει φωνὴν ἀφιεὶς ὅτι τῶν πραγμάτων ὑμῖν ἐκείνων αὐτοῖς ἀντιληπτέον ἐστίν, εἴπερ ὑπὲρ σωτηρίας αὐτῶν φροντίζετε· ἡμεῖς δʼ οὐκ οἶδʼ ὅντινά μοι δοκοῦμεν ἔχειν τρόπον πρὸς αὐτά. ἔστι δὴ τά γʼ ἐμοὶ δοκοῦντα, ψηφίσασθαι μὲν ἤδη τὴν βοήθειαν, καὶ παρασκευάσασθαι τὴν ταχίστην ὅπως ἐνθένδε βοηθήσετε (καὶ μὴ πάθητε ταὐτὸν ὅπερ καὶ πρότερον), πρεσβείαν δὲ πέμπειν, ἥτις ταῦτʼ ἐρεῖ καὶ παρέσται τοῖς πράγμασιν·
The present crisis, Athenians, calls on you, almost with an audible voice, to take into your own hands the control of your interests in the North, if you are really anxious to safeguard them. But, I confess, our attitude puzzles me. My own idea would be to vote an expedition at once, to make instant preparation for its dispatch, thus avoiding our previous blunder, and to send ambassadors to state our intentions and watch events.
§ 3
ὡς ἔστι μάλιστα τοῦτο δέος, μὴ πανοῦργος ὢν καὶ δεινὸς ἅνθρωπος πράγμασι χρῆσθαι, τὰ μὲν εἴκων, ἡνίκʼ ἂν τύχῃ, τὰ δʼ ἀπειλῶν (ἀξιόπιστος δʼ ἂν εἰκότως φαίνοιτο), τὰ δʼ ἡμᾶς διαβάλλων καὶ τὴν ἀπουσίαν τὴν ἡμετέραν, τρέψηται καὶ παρασπάσηταί τι τῶν ὅλων πραγμάτων.
Our chief ground for alarm is that this man, so unscrupulous, so quick to seize his opportunity, now yielding a point when it suits his purpose, now threatening—and his threats may well carry conviction—now misrepresenting us and our failure to intervene, may divert to his own purpose and wrest from us something of vital importance.
§ 4
οὐ μὴν ἀλλʼ ἐπιεικῶς, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ ὃ δυσμαχώτατόν ἐστι τῶν Φιλίππου πραγμάτων, καὶ βέλτιστον ὑμῖν· τὸ γὰρ εἶναι πάντων ἐκεῖνον ἕνʼ ὄντα κύριον καὶ ῥητῶν καὶ ἀπορρήτων καὶ ἅμα στρατηγὸν καὶ δεσπότην καὶ ταμίαν, καὶ πανταχοῦ αὐτὸν παρεῖναι τῷ στρατεύματι, πρὸς μὲν τὸ τὰ τοῦ πολέμου ταχὺ καὶ κατὰ καιρὸν πράττεσθαι πολλῷ προέχει, πρὸς δὲ τὰς καταλλαγάς, ἃς ἂν ἐκεῖνος ποιήσαιτʼ ἄσμενος πρὸς Ὀλυνθίους, ἐναντίως ἔχει.
And yet, men of Athens, it is reasonable to suggest that the very thing which makes Philip’s position most redoubtable is also most encouraging for you. For the swift and opportune movements of war he has an immense advantage over us in the fact that he is the sole director of his own policy, open or secret, that he unites the functions of a general, a ruler and a treasurer, and that he is always at the head of his army; but when it comes to a composition such as he would gladly make with Olynthus, the tables are turned.
§ 5
δῆλον γάρ ἐστι τοῖς Ὀλυνθίοις ὅτι νῦν οὐ περὶ δόξης οὐδʼ ὑπὲρ μέρους χώρας πολεμοῦσιν, ἀλλʼ ἀναστάσεως καὶ ἀνδραποδισμοῦ τῆς πατρίδος, καὶ ἴσασιν ἅ τʼ Ἀμφιπολιτῶν ἐποίησε τοὺς παραδόντας αὐτῷ τὴν πόλιν καὶ Πυδναίων τοὺς ὑποδεξαμένους· καὶ ὅλως ἄπιστον, οἶμαι, ταῖς πολιτείαις ἡ τυραννίς, ἄλλως τε κἂν ὅμορον χώραν ἔχωσι.
The eyes of the Olynthians are opened to the fact that they are now fighting not for glory, not for a strip of territory, but to avert the overthrow and enslavement of their fatherland. They know how he treated those Amphipolitans who betrayed their city and those Pydnaeans who opened their gates to him. And a despotism, I take it, is as a rule mistrusted by free constitutions, especially when they are near neighbors.
§ 6
ταῦτʼ οὖν ἐγνωκότας ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, καὶ τἄλλʼ ἃ προσήκει πάντʼ ἐνθυμουμένους φημὶ δεῖν ἐθελῆσαι καὶ παροξυνθῆναι καὶ τῷ πολέμῳ προσέχειν εἴπερ ποτὲ καὶ νῦν, χρήματʼ εἰσφέροντας προθύμως καὶ αὐτοὺς ἐξιόντας καὶ μηδὲν ἐλλείποντας. οὐδὲ γὰρ λόγος οὐδὲ σκῆψις ἔθʼ ὑμῖν τοῦ μὴ τὰ δέοντα ποιεῖν ἐθέλειν ὑπολείπεται.
I bid you grasp these facts, men of Athens, and weigh well all the important considerations. Make up your minds; rouse your spirits; put your heart into the war, now or never. Pay your contributions cheerfully; serve in person; leave nothing to chance. You have no longer the shadow of an excuse for shirking your duty.
§ 7
νυνὶ γάρ, ὃ πάντες ἐθρύλουν τέως, Ὀλυνθίους ἐκπολεμῶσαι δεῖν Φιλίππῳ, γέγονεν αὐτόματον, καὶ ταῦθʼ ὡς ἂν ὑμῖν μάλιστα συμφέροι. εἰ μὲν γὰρ ὑφʼ ὑμῶν πεισθέντες ἀνείλοντο τὸν πόλεμον, σφαλεροὶ σύμμαχοι καὶ μέχρι του ταῦτʼ ἂν ἐγνωκότες ἦσαν ἴσως· ἐπειδὴ δʼ ἐκ τῶν πρὸς αὑτοὺς ἐγκλημάτων μισοῦσι, βεβαίαν εἰκὸς τὴν ἔχθραν αὐτοὺς ὑπὲρ ὧν φοβοῦνται καὶ πεπόνθασιν ἔχειν.
It was long the common talk that the Olynthians must be made to fight Philip; and now it has come about in the natural course, and that too in a way that suits you admirably. For if they had plunged into war in reliance on your advice, they would perhaps have proved uncertain allies and only half-hearted in their resolve; but now that their hatred of Philip is the outcome of their own grievances, it is natural that their hostility should have a firm base in their apprehensions and their experiences.
§ 8
οὐ δεῖ δὴ τοιοῦτον, ὦ ἄνδρες Ἀθηναῖοι, παραπεπτωκότα καιρὸν ἀφεῖναι, οὐδὲ παθεῖν ταὐτὸν ὅπερ ἤδη πολλάκις πρότερον πεπόνθατε. εἰ γάρ, ὅθʼ ἥκομεν Εὐβοεῦσιν βεβοηθηκότες καὶ παρῆσαν Ἀμφιπολιτῶν Ἱέραξ καὶ Στρατοκλῆς ἐπὶ τουτὶ τὸ βῆμα, κελεύοντες ἡμᾶς πλεῖν καὶ παραλαμβάνειν τὴν πόλιν, τὴν αὐτὴν παρειχόμεθʼ ἡμεῖς ὑπὲρ ἡμῶν αὐτῶν προθυμίαν ἥνπερ ὑπὲρ τῆς Εὐβοέων σωτηρίας, εἴχετʼ ἂν Ἀμφίπολιν τότε καὶ πάντων τῶν μετὰ ταῦτʼ ἂν ἦτʼ ἀπηλλαγμένοι πραγμάτων.
Men of Athens, you must not let slip the opportunity that offers, nor make the blunder you have so often made before. When we returned from the Euboean expedition and Hierax and Stratocles, the envoys of Amphipolis, mounted this platform and bade you sail and take over their city, if we had shown the same earnestness in our own cause as in defence of the safety of Euboea, Amphipolis would have been yours at once and you would have been relieved of all your subsequent difficulties.
§ 9
καὶ πάλιν ἡνίκα Πύδνα, Ποτείδαια, Μεθώνη, Παγασαί, τἄλλα, ἵνα μὴ καθʼ ἕκαστα λέγων διατρίβω, πολιορκούμενʼ ἀπηγγέλλετο, εἰ τότε τούτων ἑνὶ τῷ πρώτῳ προθύμως καὶ ὡς προσῆκεν ἐβοηθήσαμεν αὐτοί, ῥᾴονι καὶ πολὺ ταπεινοτέρῳ νῦν ἂν ἐχρώμεθα τῷ Φιλίππῳ. νῦν δὲ τὸ μὲν παρὸν ἀεὶ προϊέμενοι, τὰ δὲ μέλλοντʼ αὐτόματʼ οἰόμενοι σχήσειν καλῶς, ηὐξήσαμεν, ὦ ἄνδρες Ἀθηναῖοι, Φίλιππον ἡμεῖς καὶ κατεστήσαμεν τηλικοῦτον ἡλίκος οὐδείς πω βασιλεὺς γέγονεν Μακεδονίας. νυνὶ δὴ καιρὸς ἥκει τις, οὗτος ὁ τῶν Ὀλυνθίων, αὐτόματος τῇ πόλει, ὃς οὐδενός ἐστιν ἐλάττων τῶν προτέρων ἐκείνων.
Once again, when news came of the siege of Pydna, of Potidaea, of Methone, of Pagasae, and of the rest of them—not to weary you with a complete catalogue—if we had at that time shown the required zeal in marching to the help of the first that appealed, we should have found Philip today much more humble and accommodating. Unfortunately we always neglect the present chance and imagine that the future will right itself, and so, men of Athens, Philip has us to thank for his prosperity. We have raised him to a greater height than ever king of Macedonia reached before. Today this opportunity comes to us from the Olynthians unsought, a fairer opportunity than we have ever had before.
§ 10
καὶ ἔμοιγε δοκεῖ τις ἄν, ὦ ἄνδρες Ἀθηναῖοι, δίκαιος λογιστὴς τῶν παρὰ τῶν θεῶν ἡμῖν ὑπηργμένων καταστάς, καίπερ οὐκ ἐχόντων ὡς δεῖ πολλῶν, ὅμως μεγάλην ἂν ἔχειν αὐτοῖς χάριν, εἰκότως· τὸ μὲν γὰρ πόλλʼ ἀπολωλεκέναι κατὰ τὸν πόλεμον τῆς ἡμετέρας ἀμελείας ἄν τις θείη δικαίως, τὸ δὲ μήτε πάλαι τοῦτο πεπονθέναι πεφηνέναι τέ τινʼ ἡμῖν συμμαχίαν τούτων ἀντίρροπον, ἂν βουλώμεθα χρῆσθαι, τῆς παρʼ ἐκείνων εὐνοίας εὐεργέτημʼ ἂν ἔγωγε θείην.
Men of Athens, let anyone fairly reckon up the blessings we have received of the gods, and though much is amiss, none the less his gratitude will be great—and rightly so: for our many losses in the war may be justly imputed to our own supineness; that we did not suffer these losses long ago and that this opportunity of alliance affords us some compensation, if we choose to accept it, this I for my part should put down as a signal instance of the favor of the gods.
§ 11
ἀλλʼ, οἶμαι, παρόμοιόν ἐστιν ὅπερ καὶ περὶ τῆς τῶν χρημάτων κτήσεως· ἂν μὲν γάρ, ὅσʼ ἄν τις λάβῃ, καὶ σῴσῃ, μεγάλην ἔχει τῇ τύχῃ τὴν χάριν, ἂν δʼ ἀναλώσας λάθῃ, συνανήλωσε καὶ τὸ μεμνῆσθαι τὴν χάριν. καὶ περὶ τῶν πραγμάτων οὕτως οἱ μὴ χρησάμενοι τοῖς καιροῖς ὀρθῶς, οὐδʼ εἰ συνέβη τι παρὰ τῶν θεῶν χρηστὸν μνημονεύουσι· πρὸς γὰρ τὸ τελευταῖον ἐκβὰν ἕκαστον τῶν πρὶν ὑπαρξάντων κρίνεται. διὸ καὶ σφόδρα δεῖ τῶν λοιπῶν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, φροντίσαι, ἵνα ταῦτʼ ἐπανορθωσάμενοι τὴν ἐπὶ τοῖς πεπραγμένοις ἀδοξίαν ἀποτριψώμεθα.
I suppose it is with national as with private wealth. If a man keeps what he gains, he is duly grateful to fortune; if he loses it by his own imprudence, he loses along with it the sense of gratitude. So in national affairs, those who fail to use their opportunities aright, fail also to acknowledge the good that the gods have given; for every advantage in the past is judged in the light of the final issue. It is therefore our duty, men of Athens, to keep a careful eye on the future, that by restoring our prosperity we may efface the discredit of the past.
§ 12
εἰ δὲ προησόμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ τούτους τοὺς ἀνθρώπους, εἶτʼ Ὄλυνθον ἐκεῖνος καταστρέψεται, φρασάτω τις ἐμοὶ τί τὸ κωλῦον ἔτʼ αὐτὸν ἔσται βαδίζειν ὅποι βούλεται. ἆρα λογίζεταί τις ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, καὶ θεωρεῖ τὸν τρόπον διʼ ὃν μέγας γέγονεν ἀσθενὴς ὢν τὸ κατʼ ἀρχὰς Φίλιππος; τὸ πρῶτον Ἀμφίπολιν λαβών, μετὰ ταῦτα Πύδναν, πάλιν Ποτείδαιαν, Μεθώνην αὖθις, εἶτα Θετταλίας ἐπέβη·
But if we leave these men too in the lurch, Athenians, and then Olynthus is crushed by Philip, tell me what is to prevent him from marching henceforward just where he pleases. I wonder if any one of you in this audience watches and notes the steps by which Philip, weak at first, has grown so powerful. First he seized Amphipolis, next Pydna, then Potidaea, after that Methone, lastly he invaded Thessaly.
§ 13
μετὰ ταῦτα Φεράς, Παγασάς, Μαγνησίαν, πάνθʼ ὃν ἐβούλετʼ εὐτρεπίσας τρόπον ᾤχετʼ εἰς Θρᾴκην· εἶτʼ ἐκεῖ τοὺς μὲν ἐκβαλὼν τοὺς δὲ καταστήσας τῶν βασιλέων ἠσθένησε· πάλιν ῥᾴσας οὐκ ἐπὶ τὸ ῥᾳθυμεῖν ἀπέκλινεν, ἀλλʼ εὐθὺς Ὀλυνθίοις ἐπεχείρησεν. τὰς δʼ ἐπʼ Ἰλλυριοὺς καὶ Παίονας αὐτοῦ καὶ πρὸς Ἀρύββαν καὶ ὅποι τις ἂν εἴποι παραλείπω στρατείας.
Then having settled Pherae, Pagasae, Magnesia, and the rest of that country to suit his purposes, off he went to Thrace, and there, after evicting some of the chiefs and installing others, he fell sick. On his recovery, he did not relapse into inactivity, but instantly assailed Olynthus. His campaigns against Illyrians and Paeonians and King Arybbas and any others that might be mentioned, I pass over in silence.
§ 14
τί οὖν, ἄν τις εἴποι, ταῦτα λέγεις ἡμῖν νῦν; ἵνα γνῶτʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ αἴσθησθʼ ἀμφότερα, καὶ τὸ προΐεσθαι καθʼ ἕκαστον ἀεί τι τῶν πραγμάτων ὡς ἀλυσιτελές, καὶ τὴν φιλοπραγμοσύνην ᾗ χρῆται καὶ συζῇ Φίλιππος, ὑφʼ ἧς οὐκ ἔστιν ὅπως ἀγαπήσας τοῖς πεπραγμένοις ἡσυχίαν σχήσει. εἰ δʼ ὁ μὲν ὡς ἀεί τι μεῖζον τῶν ὑπαρχόντων δεῖ πράττειν ἐγνωκὼς ἔσται, ἡμεῖς δʼ ὡς οὐδενὸς ἀντιληπτέον ἐρρωμένως τῶν πραγμάτων, σκοπεῖσθʼ εἰς τί ποτʼ ἐλπὶς ταῦτα τελευτῆσαι.
Well, some of you may say, why tell us this now? Because, men of Athens, I want you to know and realize two things: first, what an expensive game it is to squander your interests one by one; and secondly, the restless activity which is ingrained in Philip’s nature, and which makes it impossible for him ever to rest on his laurels. But if Philip adopts the principle that he ought always to be improving his position, and you the principle of never facing your difficulties resolutely, just reflect what is likely to be the end of it all.
§ 15
πρὸς θεῶν, τίς οὕτως εὐήθης ἐστὶν ὑμῶν ὅστις ἀγνοεῖ τὸν ἐκεῖθεν πόλεμον δεῦρʼ ἥξοντα, ἂν ἀμελήσωμεν; ἀλλὰ μήν, εἰ τοῦτο γενήσεται, δέδοικʼ, ὦ ἄνδρες Ἀθηναῖοι, μὴ τὸν αὐτὸν τρόπον ὥσπερ οἱ δανειζόμενοι ῥᾳδίως ἐπὶ τοῖς μεγάλοις τόκοις μικρὸν εὐπορήσαντες χρόνον ὕστερον καὶ τῶν ἀρχαίων ἀπέστησαν, οὕτω καὶ ἡμεῖς ἂν ἐπὶ πολλῷ φανῶμεν ἐρρᾳθυμηκότες, καὶ ἅπαντα πρὸς ἡδονὴν ζητοῦντες πολλὰ καὶ χαλεπὰ ὧν οὐκ ἐβουλόμεθʼ ὕστερον εἰς ἀνάγκην ἔλθωμεν ποιεῖν, καὶ κινδυνεύσωμεν περὶ τῶν ἐν αὐτῇ τῇ χώρᾳ.
Seriously, is anyone here so foolish as not to see that our negligence will transfer the war from Chalcidice to Attica? Yet if that comes to pass, I am afraid, men of Athens, that just as men who borrow money recklessly at high interest enjoy a temporary accommodation only to forfeit their estates in the end, so we may find that we have paid a heavy price for our indolence, and because we consult our own pleasure in everything, may hereafter come to be forced to do many of the dfficult things for which we had no liking, and may finally endanger our possessions here in Attica itself.
§ 16
τὸ μὲν οὖν ἐπιτιμᾶν ἴσως φήσαι τις ἂν ῥᾴδιον καὶ παντὸς εἶναι, τὸ δʼ ὑπὲρ τῶν παρόντων ὅ τι δεῖ πράττειν ἀποφαίνεσθαι, τοῦτʼ εἶναι συμβούλου. ἐγὼ δʼ οὐκ ἀγνοῶ μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ ὅτι πολλάκις ὑμεῖς οὐ τοὺς αἰτίους, ἀλλὰ τοὺς ὑστάτους περὶ τῶν πραγμάτων εἰπόντας ἐν ὀργῇ ποιεῖσθε, ἄν τι μὴ κατὰ γνώμην ἐκβῇ· οὐ μὴν οἶμαι δεῖν τὴν ἰδίαν ἀσφάλειαν σκοποῦνθʼ ὑποστείλασθαι περὶ ὧν ὑμῖν συμφέρειν ἡγοῦμαι.
Now someone may tell me that to find fault is easy and in any one’s power, but that it needs a statesman to expound the policy demanded by our circumstances. But I am not unaware, men of Athens, that if anything goes wrong, you often vent your disappointment, not on the responsible agents, but on those who happen to have addressed you last. I shall not, however, consult my own safety by keeping back what I believe to be for your true interests.
§ 17
φημὶ δὴ διχῇ βοηθητέον εἶναι τοῖς πράγμασιν ὑμῖν, τῷ τε τὰς πόλεις τοῖς Ὀλυνθίοις σῴζειν καὶ τοὺς τοῦτο ποιήσοντας στρατιώτας ἐκπέμπειν, καὶ τῷ τὴν ἐκείνου χώραν κακῶς ποιεῖν καὶ τριήρεσι καὶ στρατιώταις ἑτέροις·
I suggest then that the case calls for two distinct expeditions; one military force must be dispatched to rescue their cities for the Olynthians, and a second force, both naval and military, to ravage Philip’s territory. If you neglect either of them, I am afraid your campaign will prove abortive.
§ 18
εἰ δὲ θατέρου τούτων ὀλιγωρήσετε, ὀκνῶ μὴ μάταιος ἡμῖν ἡ στρατεία γένηται. εἴτε γὰρ ὑμῶν τὴν ἐκείνου κακῶς ποιούντων, ὑπομείνας τοῦτʼ Ὄλυνθον παραστήσεται, ῥᾳδίως ἐπὶ τὴν οἰκείαν ἐλθὼν ἀμυνεῖται· εἴτε βοηθησάντων μόνον ὑμῶν εἰς Ὄλυνθον, ἀκινδύνως ὁρῶν ἔχοντα τὰ οἴκοι, προσκαθεδεῖται καὶ προσεδρεύσει τοῖς πράγμασι, περιέσται τῷ χρόνῳ τῶν πολιορκουμένων. δεῖ δὴ πολλὴν καὶ διχῇ τὴν βοήθειαν εἶναι.
For if you send a marauding expedition, he will stand on the defensive until he has made himself master of Olynthus, and then he will easily march to the relief of his own territory; or if you confine yourselves to helping Olynthus, he will know that his base is secure and will give close and undivided attention to his operations, until at last he overcomes the resistance of the besieged. Our expedition, you see, must be on a large scale and twofold.
§ 19
καὶ περὶ μὲν τῆς βοηθείας ταῦτα γιγνώσκω· περὶ δὲ χρημάτων πόρου, ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, χρήμαθʼ ὑμῖν, ἔστιν ὅσʼ οὐδενὶ τῶν ἄλλων ἀνθρώπων στρατιωτικά· ταῦτα δʼ ὑμεῖς οὕτως ὡς βούλεσθε λαμβάνετε. εἰ μὲν οὖν ταῦτα τοῖς στρατευομένοις ἀποδώσετε, οὐδενὸς ὑμῖν προσδεῖ πόρου, εἰ δὲ μή, προσδεῖ, μᾶλλον δʼ ἅπαντος ἐνδεῖ τοῦ πόρου. τί οὖν; ἄν τις εἴποι, σὺ γράφεις ταῦτʼ εἶναι στρατιωτικά; μὰ Δίʼ οὐκ ἔγωγε.
Such are my views on the expeditionary force. With regard to the supply of money, you have money, men of Athens; you have more than any other nation has for military purposes. But you appropriate it yourselves, to suit your own pleasure. Now if you will spend it on the campaign, you have no need of a further supply; if not, you have—or rather, you have no supply at all. What! someone will cry, do you actually move to use this money for military purposes? Of course I do not.
§ 20
ἐγὼ μὲν γὰρ ἡγοῦμαι στρατιώτας δεῖν κατασκευασθῆναι καὶ ταῦτʼ εἶναι στρατιωτικὰ καὶ μίαν σύνταξιν εἶναι τὴν αὐτὴν τοῦ τε λαμβάνειν καὶ τοῦ ποιεῖν τὰ δέοντα, ὑμεῖς δʼ οὕτω πως ἄνευ πραγμάτων λαμβάνειν εἰς τὰς ἑορτάς. ἔστι δὴ λοιπόν, οἶμαι, πάντας εἰσφέρειν, ἂν πολλῶν δέῃ, πολλά, ἂν ὀλίγων, ὀλίγα. δεῖ δὲ χρημάτων, καὶ ἄνευ τούτων οὐδὲν ἔστι γενέσθαι τῶν δεόντων. λέγουσι δὲ καὶ ἄλλους τινὰς ἄλλοι πόρους, ὧν ἕλεσθʼ ὅστις ὑμῖν συμφέρειν δοκεῖ· καὶ ἕως ἐστὶ καιρός, ἀντιλάβεσθε τῶν πραγμάτων.
Only it is my opinion that we must provide soldiers and that there must be one uniform system of pay in return for service. Your opinion, however, is that you should, without any trouble, just appropriate the money for your festivals. Then the only alternative is a war-tax, heavy or light, as circumstances demand. Only money we must have, and without money nothing can be done that ought to be done. There are other proposals before you for raising supplies; choose whichever of them you think expedient, and, while there is yet time, grapple with the problem.
§ 21
ἄξιον δʼ ἐνθυμηθῆναι καὶ λογίσασθαι τὰ πράγματʼ ἐν ᾧ καθέστηκε νυνὶ τὰ Φιλίππου. οὔτε γάρ, ὡς δοκεῖ καὶ φήσειέ τις ἂν μὴ σκοπῶν ἀκριβῶς, εὐτρεπῶς οὐδʼ ὡς ἂν κάλλιστʼ αὐτῷ τὰ παρόντʼ ἔχει, οὔτʼ ἂν ἐξήνεγκε τὸν πόλεμόν ποτε τοῦτον ἐκεῖνος, εἰ πολεμεῖν ᾠήθη δεήσειν αὐτόν, ἀλλʼ ὡς ἐπιὼν ἅπαντα τότʼ ἤλπιζε τὰ πράγματʼ ἀναιρήσεσθαι, κᾆτα διέψευσται. τοῦτο δὴ πρῶτον αὐτὸν ταράττει παρὰ γνώμην γεγονὸς καὶ πολλὴν ἀθυμίαν αὐτῷ παρέχει, εἶτα τὰ τῶν Θετταλῶν.
It is worth while, however, to observe and consider how Philip stands today. His present prospects are not so bright or satisfactory as they seem and as a superficial observer might pronounce them; nor would he ever have provoked this war had he thought that he would be bound to fight himself. He hoped that on his first entry he would carry all before him, and he finds himself completely mistaken. This unforeseen result confounds and discourages him; and besides there is the question of Thessaly.
§ 22
ταῦτα γὰρ ἄπιστα μὲν ἦν δήπου φύσει καὶ ἀεὶ πᾶσιν ἀνθρώποις, κομιδῇ δʼ, ὥσπερ ἦν, καὶ ἔστι νῦν τούτῳ. καὶ γὰρ Παγασὰς ἀπαιτεῖν αὐτόν εἰσιν ἐψηφισμένοι, καὶ Μαγνησίαν κεκωλύκασι τειχίζειν. ἤκουον δʼ ἔγωγέ τινων, ὡς οὐδὲ τοὺς λιμένας καὶ τὰς ἀγορὰς ἔτι δώσοιεν αὐτῷ καρποῦσθαι· τὰ γὰρ κοινὰ τὰ Θετταλῶν ἀπὸ τούτων δέοι διοικεῖν, οὐ Φίλιππον λαμβάνειν. εἰ δὲ τούτων ἀποστερήσεται τῶν χρημάτων, εἰς στενὸν κομιδῇ τὰ τῆς τροφῆς τοῖς ξένοις αὐτῷ καταστήσεται.
The Thessalians were always, of course, born traitors, and Philip finds them today just what everyone has found them in the past. They have formally resolved to demand the restitution of Pagasae and have hindered him from fortifying Magnesia. I have also been informed that they will no longer hand over to him the profits of their harbors and markets, on the ground that this sum ought to be applied to the government of Thessaly and not find its way into Philip’s coffers. Now if he is deprived of this source of revenue, he will be hard put to it to pay for the maintenance of his mercenaries.
§ 23
ἀλλὰ μὴν τόν γε Παίονα καὶ τὸν Ἰλλυριὸν καὶ ἁπλῶς τούτους ἅπαντας ἡγεῖσθαι χρὴ αὐτονόμους ἥδιον ἂν καὶ ἐλευθέρους ἢ δούλους εἶναι· καὶ γὰρ ἀήθεις τοῦ κατακούειν τινός εἰσι, καὶ ἅνθρωπος ὑβριστής, ὥς φασιν. καὶ μὰ Δίʼ οὐδὲν ἄπιστον ἴσως· τὸ γὰρ εὖ πράττειν παρὰ τὴν ἀξίαν ἀφορμὴ τοῦ κακῶς φρονεῖν τοῖς ἀνοήτοις γίγνεται· διόπερ πολλάκις δοκεῖ τὸ φυλάξαι τἀγαθὰ τοῦ κτήσασθαι χαλεπώτερον εἶναι.
But surely we must assume that your Paeonian or Illyrian or any other of these tribes would prefer freedom and independence to slavery. They are not accustomed to acknowledge a master, and Philip is by all accounts a particularly harsh one. And indeed that is not surprising. Undeserved success engenders folly in unbalanced minds, and therefore it often proves harder to keep than to win prosperity.
§ 24
δεῖ τοίνυν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, τὴν ἀκαιρίαν τὴν ἐκείνου καιρὸν ὑμέτερον νομίσαντας ἑτοίμως συνάρασθαι τὰ πράγματα, καὶ πρεσβευομένους ἐφʼ ἃ δεῖ καὶ στρατευομένους αὐτοὺς καὶ παροξύνοντας τοὺς ἄλλους ἅπαντας, λογιζομένους, εἰ Φίλιππος λάβοι καθʼ ἡμῶν τοιοῦτον καιρὸν καὶ πόλεμος γένοιτο πρὸς τῇ χώρᾳ, πῶς ἂν αὐτὸν οἴεσθʼ ἑτοίμως ἐφʼ ὑμᾶς ἐλθεῖν; εἶτʼ οὐκ αἰσχύνεσθε, εἰ μηδʼ ἃ πάθοιτʼ ἄν, εἰ δύναιτʼ ἐκεῖνος, ταῦτα ποιῆσαι καιρὸν ἔχοντες οὐ τολμήσετε;
Look then, Athenians, upon his difficulties as your opportunity. Be prompt to take up the challenge. Send embassies when necessary. Take the field in person. Rouse all the other states. Reflect how eagerly Philip would march against you, if he had such a chance as we have, and if the war were on our frontiers. Are you not ashamed if, having the opportunity, you lack the courage to do to him what he would certainly do to you if he could?
§ 25
ἔτι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μηδὲ τοῦθʼ ὑμᾶς λανθανέτω, ὅτι νῦν αἵρεσίς ἐστιν ὑμῖν πότερʼ ὑμᾶς ἐκεῖ χρὴ πολεμεῖν ἢ παρʼ ὑμῖν ἐκεῖνον. ἐὰν μὲν γὰρ ἀντέχῃ τὰ τῶν Ὀλυνθίων, ὑμεῖς ἐκεῖ πολεμήσετε καὶ τὴν ἐκείνου κακῶς ποιήσετε, τὴν ὑπάρχουσαν καὶ τὴν οἰκείαν ταύτην ἀδεῶς καρπούμενοι· ἂν δʼ ἐκεῖνα Φίλιππος λάβῃ, τίς αὐτὸν κωλύσει δεῦρο βαδίζειν; Θηβαῖοι;
One point more, men of Athens. Do not forget that you can today choose whether you must fight there or Philip must fight here. If Olynthus holds out, you will fight there, to the detriment of his territory, while you enjoy in security the land that is your home. But if Philip takes Olynthus, who is to prevent his marching hither? The Thebans?
§ 26
μὴ λίαν πικρὸν εἰπεῖν ᾖ— καὶ συνεισβαλοῦσιν ἑτοίμως. ἀλλὰ Φωκεῖς; οἱ τὴν οἰκείαν οὐχ οἷοί τε ὄντες φυλάττειν, ἐὰν μὴ βοηθήσηθʼ ὑμεῖς. ἢ ἄλλος τις; ἀλλʼ, ὦ τᾶν, οὐχὶ βουλήσεται. τῶν ἀτοπωτάτων μέντἂν εἴη, εἰ ἃ νῦν ἄνοιαν ὀφλισκάνων ὅμως ἐκλαλεῖ, ταῦτα δυνηθεὶς μὴ πράξει.
It may be an unduly harsh thing to say, but they will join heartily in the invasion. The Phocians then? What! the men who cannot protect their own country without your help? Any others? But, my friend, cries someone, he will not wish to attack us. Nay, it would be a crowning absurdity if, having the power, he should lack the will to carry out the threat which today he utters at the risk of his reputation for sanity.
§ 27
ἀλλὰ μὴν ἡλίκα γʼ ἐστὶν τὰ διάφορʼ ἐνθάδʼ ἢ ἐκεῖ πολεμεῖν, οὐδὲ λόγου προσδεῖν ἡγοῦμαι. εἰ γὰρ ὑμᾶς δεήσειεν αὐτοὺς τριάκονθʼ ἡμέρας μόνας ἔξω γενέσθαι, καὶ ὅσʼ ἀνάγκη στρατοπέδῳ χρωμένους τῶν ἐκ τῆς χώρας λαμβάνειν, μηδενὸς ὄντος ἐν αὐτῇ πολεμίου λέγω, πλείονʼ ἂν οἶμαι ζημιωθῆναι τοὺς γεωργοῦντας ὑμῶν ἢ ὅσʼ εἰς ἅπαντα τὸν πρὸ τοῦ πόλεμον δεδαπάνησθε. εἰ δὲ δὴ πόλεμός τις ἥξει, πόσα χρὴ νομίσαι ζημιώσεσθαι; καὶ πρόσεσθʼ ἡ ὕβρις καὶ ἔθʼ ἡ τῶν πραγμάτων αἰσχύνη, οὐδεμιᾶς ἐλάττων ζημίας τοῖς γε σώφροσιν.
But indeed I think you want no speech to prove how vast is the difference between a war here and a war yonder. Why, if you were obliged to take the field yourselves for a bare month, drawing from Attica the necessary supplies—I am assuming that there is no enemy in this country—I suppose your farmers would lose more than the sum spent upon the whole of the previous war. But if war comes within our borders, at what figure must we assess our losses? And you must add the insolence of the enemy and the ignominy of our position, greater than any loss in a wise man’s estimation.
§ 28
πάντα δὴ ταῦτα δεῖ συνιδόντας ἅπαντας βοηθεῖν καὶ ἀπωθεῖν ἐκεῖσε τὸν πόλεμον, τοὺς μὲν εὐπόρους, ἵνʼ ὑπὲρ τῶν πολλῶν ὧν καλῶς ποιοῦντες ἔχουσι μίκρʼ ἀναλίσκοντες τὰ λοιπὰ καρπῶνται ἀδεῶς, τοὺς δʼ ἐν ἡλικίᾳ, ἵνα τὴν τοῦ πολεμεῖν ἐμπειρίαν ἐν τῇ Φιλίππου χώρᾳ κτησάμενοι φοβεροὶ φύλακες τῆς οἰκείας ἀκεραίου γένωνται, τοὺς δὲ λέγοντας, ἵνʼ αἱ τῶν πεπολιτευμένων αὐτοῖς εὔθυναι ῥᾴδιαι γένωνται, ὡς ὁποῖʼ ἄττʼ ἂν ὑμᾶς περιστῇ τὰ πράγματα, τοιοῦτοι κριταὶ καὶ τῶν πεπραγμένων αὐτοῖς ἔσεσθε. χρηστὰ δʼ εἴη παντὸς εἵνεκα.
It is the duty of all of you to grasp the significance of these facts, and to send out an expedition that shall thrust back the war into Macedonia: it is the duty of the well-to-do, that spending but a fraction of the wealth they so happily possess, they may enjoy the residue in security; of our fighters, that gaining experience of war on Philip’s soil, they may prove the formidable guardians of an inviolate fatherland; of the statesmen, that they may give a ready account of their stewardship, for as is the issue of these events, so will be your judgement of their policy. On every ground may that issue be prosperous!
Second Olynthiac · urn:cts:greekLit:tlg0014.tlg002 · Greek: Ὀλυνθιακὸς β΄ — tlg0014.tlg002.perseus-grc2 · English: Second Olynthiac — trans. James Herbert Vince — tlg0014.tlg002.perseus-eng2
§ 1
ἐπὶ πολλῶν μὲν ἄν τις ἰδεῖν, ὦ ἄνδρες Ἀθηναῖοι, δοκεῖ μοι τὴν παρὰ τῶν θεῶν εὔνοιαν φανερὰν γιγνομένην τῇ πόλει, οὐχ ἥκιστα δʼ ἐν τοῖς παροῦσι πράγμασι· τὸ γὰρ τοὺς πολεμήσοντας Φιλίππῳ γεγενῆσθαι καὶ χώραν ὅμορον καὶ δύναμίν τινα κεκτημένους, καὶ τὸ μέγιστον ἁπάντων, τὴν ὑπὲρ τοῦ πολέμου γνώμην τοιαύτην ἔχοντας ὥστε τὰς πρὸς ἐκεῖνον διαλλαγὰς πρῶτον μὲν ἀπίστους, εἶτα τῆς ἑαυτῶν πατρίδος νομίζειν ἀνάστασιν, δαιμονίᾳ τινὶ καὶ θείᾳ παντάπασιν ἔοικεν εὐεργεσίᾳ.
On many occasions, men of Athens, one may, I think, recognize the manifest favor of heaven towards our city, and not least at the present crisis. That Philip has found men willing to fight him, situated on his frontiers and possessed of considerable power, above all so determined that they regard any accommodation with him as both delusive and fatal to their own country—this has all the appearance of a super-human, a divine beneficence.
§ 2
δεῖ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτʼ ἤδη σκοπεῖν αὐτούς, ὅπως μὴ χείρους περὶ ἡμᾶς αὐτοὺς εἶναι δόξομεν τῶν ὑπαρχόντων, ὡς ἔστι τῶν αἰσχρῶν, μᾶλλον δὲ τῶν αἰσχίστων, μὴ μόνον πόλεων καὶ τόπων ὧν ἦμέν ποτε κύριοι φαίνεσθαι προϊεμένους, ἀλλὰ καὶ τῶν ὑπὸ τῆς τύχης παρασκευασθέντων συμμάχων καὶ καιρῶν.
So the time has come, men of Athens, to look to it that we do not prove more unfriendly to ourselves than circumstances have been, for we shall show ourselves the meanest of mankind, if we abandon not only the cities and the places which we once called our own, but the very allies that fortune has raised up for us and the chances she throws in our way.
§ 3
τὸ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, τὴν Φιλίππου ῥώμην διεξιέναι καὶ διὰ τούτων τῶν λόγων προτρέπειν τὰ δέοντα ποιεῖν ὑμᾶς, οὐχὶ καλῶς ἔχειν ἡγοῦμαι. διὰ τί; ὅτι μοι δοκεῖ πάνθʼ ὅσʼ ἂν εἴποι τις ὑπὲρ τούτων, ἐκείνῳ μὲν ἔχειν φιλοτιμίαν, ἡμῖν δʼ οὐχὶ καλῶς πεπρᾶχθαι. ὁ μὲν γὰρ ὅσῳ πλείονʼ ὑπὲρ τὴν ἀξίαν πεποίηκε τὴν αὑτοῦ, τοσούτῳ θαυμαστότερος παρὰ πᾶσι νομίζεται· ὑμεῖς δʼ ὅσῳ χεῖρον ἢ προσῆκε κέχρησθε τοῖς πράγμασι, τοσούτῳ πλείονʼ αἰσχύνην ὠφλήκατε.
Now I do not choose, Athenians, to enumerate the resources of Philip and by such arguments to call on you to rise to the occasion. Do you ask why? Because it seems to me that any dissertation on that topic is a tribute to his enterprise, but a record of our failure. For the higher he has raised himself above his proper level, the more he wins the admiration of the world; but the more you have failed to improve your opportunities, the greater is the discredit that you have incurred. All this then I will waive.
§ 4
ταῦτα μὲν οὖν παραλείψω. καὶ γὰρ εἰ μετʼ ἀληθείας τις, ὦ ἄνδρες Ἀθηναῖοι, σκοποῖτο, ἐνθένδʼ ἂν αὐτὸν ἴδοι μέγαν γεγενημένον, οὐχὶ παρʼ αὑτοῦ. ὧν οὖν ἐκεῖνος μὲν ὀφείλει τοῖς ὑπὲρ αὐτοῦ πεπολιτευμένοις χάριν, ὑμῖν δὲ δίκην προσήκει λαβεῖν, τούτων οὐχὶ νῦν ὁρῶ τὸν καιρὸν τοῦ λέγειν· ἃ δὲ καὶ χωρὶς τούτων ἔνι, καὶ βέλτιόν ἐστιν ἀκηκοέναι πάντας ὑμᾶς, καὶ μεγάλʼ, ὦ ἄνδρες Ἀθηναῖοι, κατʼ ἐκείνου φαίνοιτʼ ἂν ὀνείδη βουλομένοις ὀρθῶς δοκιμάζειν, ταῦτʼ εἰπεῖν πειράσομαι.
For an impartial investigation, men of Athens, would trace the source of Philip’s greatness not to himself, but to this very platform. Of transactions, then, for which Philip should be grateful to those whose policy has served his interests, and for which you might well demand satisfaction, I do not find this the proper time for speaking. There are, however other topics open to me; you will be the better for having heard them, and if you will consent to scrutinize them accurately, men of Athens, you will find in them grave charges against Philip. On these topics I shall endeavor to address you.
§ 5
τὸ μὲν οὖν ἐπίορκον κἄπιστον καλεῖν ἄνευ τοῦ τὰ πεπραγμένα δεικνύναι λοιδορίαν εἶναί τις ἂν φήσειε κενὴν δικαίως· τὸ δὲ πάνθʼ ὅσα πώποτʼ ἔπραξε διεξιόντα ἐφʼ ἅπασι τούτοις ἐλέγχειν, καὶ βραχέος λόγου συμβαίνει δεῖσθαι, καὶ δυοῖν ἕνεχʼ ἡγοῦμαι συμφέρειν εἰρῆσθαι, τοῦ τʼ ἐκεῖνον, ὅπερ καὶ ἀληθὲς ὑπάρχει, φαῦλον φαίνεσθαι, καὶ τοὺς ὑπερεκπεπληγμένους ὡς ἄμαχόν τινα τὸν Φίλιππον ἰδεῖν ὅτι πάντα διεξελήλυθεν οἷς πρότερον παρακρουόμενος μέγας ηὐξήθη, καὶ πρὸς αὐτὴν ἥκει τὴν τελευτὴν τὰ πράγματʼ αὐτῷ.
Now to call a man perjured and faithless, without drawing attention to his acts, might justly be termed mere abuse; but to describe his conduct in detail and convict him on the whole count fortunately requires only a short speech. Moreover, I have two reasons for thinking the story worth the telling: Philip shall appear as worthless as he really is, and those who stand aghast at his apparent invincibility shall see that he has exhausted all the arts of chicanery on which his greatness was founded at the first, and that his career has now reached its extreme limit.
§ 6
ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, σφόδρʼ ἂν ἡγούμην καὶ αὐτὸς φοβερὸν τὸν Φίλιππον καὶ θαυμαστόν, εἰ τὰ δίκαια πράττονθʼ ἑώρων ηὐξημένον· νῦν δὲ θεωρῶν καὶ σκοπῶν εὑρίσκω τὴν μὲν ἡμετέραν εὐήθειαν τὸ κατʼ ἀρχάς, ὅτʼ Ὀλυνθίους ἀπήλαυνόν τινες ἐνθένδε βουλομένους ὑμῖν διαλεχθῆναι, τῷ τὴν Ἀμφίπολιν φάσκειν παραδώσειν καὶ τὸ θρυλούμενόν ποτʼ ἀπόρρητον ἐκεῖνο κατασκευάσαι,
For my own part, Athenians, I too should be inclined to regard Philip with mingled fear and admiration, if I saw that his success had crowned a career of integrity. But when I consider him attentively, I find that at the outset, when the Olynthians were anxious to consult you, but certain persons were for excluding them from our Assembly, he won our simple hearts by promising to hand over Amphipolis to us and by negotiating that secret treaty once so much talked about.
§ 7
τούτῳ προσαγαγόμενον, τὴν δʼ Ὀλυνθίων φιλίαν μετὰ ταῦτα τῷ Ποτείδαιαν οὖσαν ὑμετέραν ἐξελεῖν καὶ τοὺς μὲν πρότερον συμμάχους ὑμᾶς ἀδικῆσαι, παραδοῦναι δʼ ἐκείνοις, Θετταλοὺς δὲ νῦν τὰ τελευταῖα τῷ Μαγνησίαν παραδώσειν ὑποσχέσθαι καὶ τὸν Φωκικὸν πόλεμον πολεμήσειν ὑπὲρ αὐτῶν ἀναδέξασθαι. ὅλως δʼ οὐδεὶς ἔστιν ὅντινʼ οὐ πεφενάκικʼ ἐκεῖνος τῶν αὐτῷ χρησαμένων· τὴν γὰρ ἑκάστων ἄνοιαν ἀεὶ τῶν ἀγνοούντων αὐτὸν ἐξαπατῶν καὶ προσλαμβάνων οὕτως ηὐξήθη.
I find that next he won the friendship of the Olynthians by capturing Potidaea, which was yours, and thus wronging you, his former allies, in presenting it to them. Lastly he has won over the Thessalians by promising to bestow Magnesia upon them and by undertaking to conduct the Phocian war in their interests. In a word, he has hoodwinked everyone that has had any dealings with him; he has played upon the folly of each party in turn and exploited their ignorance of his own character. That is how he has gained his power.
§ 8
ὥσπερ οὖν διὰ τούτων ἤρθη μέγας, ἡνίχʼ ἕκαστοι συμφέρον αὐτὸν ἑαυτοῖς ᾤοντό τι πράξειν, οὕτως ὀφείλει διὰ τῶν αὐτῶν τούτων καὶ καθαιρεθῆναι πάλιν, ἐπειδὴ πάνθʼ εἵνεχʼ ἑαυτοῦ ποιῶν ἐξελήλεγκται. καιροῦ μὲν δή, ὦ ἄνδρες Ἀθηναῖοι, πρὸς τοῦτο πάρεστι Φιλίππῳ τὰ πράγματα· ἢ παρελθών τις ἐμοί, μᾶλλον δʼ ὑμῖν δειξάτω, ἢ ὡς οὐκ ἀληθῆ ταῦτʼ ἐγὼ λέγω, ἢ ὡς οἱ τὰ πρῶτʼ ἐξηπατημένοι τὰ λοιπὰ πιστεύσουσιν, ἢ ὡς οἱ παρὰ τὴν αὑτῶν ἀξίαν δεδουλωμένοι Θετταλοὶ νῦν οὐκ ἂν ἐλεύθεροι γένοιντʼ ἄσμενοι.
Now even as he has raised himself by these arts, while every community imagined that they were to be the recipients of his favors, so by these same arts he is bound to be brought low again now that the utter selfishness of his conduct has been amply demonstrated. Yes, men of Athens, this is the turning point of Philip’s career. If not, let someone step up and prove to me—or rather to you—that my words are untrue, or that those who have been once deceived will continue to trust him, or that the Thessalians who stooped to become his slaves would not now welcome their emancipation.
§ 9
καὶ μὴν εἴ τις ὑμῶν ταῦτα μὲν οὕτως ἔχειν ἡγεῖται, οἴεται δὲ βίᾳ καθέξειν αὐτὸν τὰ πράγματα τῷ τὰ χωρία καὶ λιμένας καὶ τὰ τοιαῦτα προειληφέναι, οὐκ ὀρθῶς οἴεται. ὅταν μὲν γὰρ ὑπʼ εὐνοίας τὰ πράγματα συστῇ καὶ πᾶσι ταὐτὰ συμφέρῃ τοῖς μετέχουσι τοῦ πολέμου, καὶ συμπονεῖν καὶ φέρειν τὰς συμφορὰς καὶ μένειν ἐθέλουσιν ἅνθρωποι· ὅταν δʼ ἐκ πλεονεξίας καὶ πονηρίας τις ὥσπερ οὗτος ἰσχύσῃ, ἡ πρώτη πρόφασις καὶ μικρὸν πταῖσμα ἅπαντʼ ἀνεχαίτισε καὶ διέλυσεν.
Again, if anyone here admits the truth of this, but fancies that Philip will remain master of the situation, being already in possession of the fortresses and harbors and other points of vantage, he is mistaken. For when a league is knit together by goodwill, when all the allied states have the same interests, then the individual members are willing to remain steadfast, sharing the toil and enduring the hardships; but when a man has gained power, as Philip has, by rapacity and crime, then the first pretext, some trifling slip, overthrows and shatters all.
§ 10
οὐ γὰρ ἔστιν, οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, ἀδικοῦντα κἀπιορκοῦντα καὶ ψευδόμενον δύναμιν βεβαίαν κτήσασθαι, ἀλλὰ τὰ τοιαῦτʼ εἰς μὲν ἅπαξ καὶ βραχὺν χρόνον ἀντέχει, καὶ σφόδρα γʼ ἤνθησʼ ἐπὶ ταῖς ἐλπίσιν, ἂν τύχῃ, τῷ χρόνῳ δὲ φωρᾶται καὶ περὶ αὑτὰ καταρρεῖ. ὥσπερ γὰρ οἰκίας, οἶμαι, καὶ πλοίου καὶ τῶν ἄλλων τῶν τοιούτων τὰ κάτωθεν ἰσχυρότατʼ εἶναι δεῖ, οὕτω καὶ τῶν πράξεων τὰς ἀρχὰς καὶ τὰς ὑποθέσεις ἀληθεῖς καὶ δικαίας εἶναι προσήκει. τοῦτο δʼ οὐκ ἔνι νῦν ἐν τοῖς πεπραγμένοις Φιλίππῳ.
It is impossible, men of Athens, impossible to gain permanent power by injustice, perjury, and falsehood. Once in a way and for a brief season such things endure, and fed with hopes make, it may be, a brave show of blossom, but at the last they are detected and fall to pieces. For a house, I take it, or a ship or anything of that sort must have its chief strength in its substructure; and so too in affairs of state the principles and the foundations must be truth and justice. There is no vestige of these today in the power that Philip has built up.
§ 11
φημὶ δὴ δεῖν ἡμᾶς τοῖς μὲν Ὀλυνθίοις βοηθεῖν, καὶ ὅπως τις λέγει κάλλιστα καὶ τάχιστα, οὕτως ἀρέσκει μοι· πρὸς δὲ Θετταλοὺς πρεσβείαν πέμπειν, ἣ τοὺς μὲν διδάξει ταῦτα, τοὺς δὲ παροξυνεῖ· καὶ γὰρ νῦν εἰσιν ἐψηφισμένοι Παγασὰς ἀπαιτεῖν καὶ περὶ Μαγνησίας λόγους ποιεῖσθαι.
I urge you strongly to send help to Olynthus, and the best and quickest method that anyone can suggest will please me most. To the Thessalians you must send an embassy to inform some of them of our intentions and to stir up the others; for they have already decided to demand the restoration of Pagasae and to protest against the occupation of Magnesia.
§ 12
σκοπεῖσθε μέντοι τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅπως μὴ λόγους ἐροῦσιν μόνον οἱ παρʼ ἡμῶν πρέσβεις, ἀλλὰ καὶ ἔργον τι δεικνύειν ἕξουσιν ἐξεληλυθότων ὑμῶν ἀξίως τῆς πόλεως καὶ ὄντων ἐπὶ τοῖς πράγμασιν, ὡς ἅπας μὲν λόγος, ἂν ἀπῇ τὰ πράγματα, μάταιόν τι φαίνεται καὶ κενόν, μάλιστα δʼ ὁ παρὰ τῆς ἡμετέρας πόλεως· ὅσῳ γὰρ ἑτοιμότατʼ αὐτῷ δοκοῦμεν χρῆσθαι, τοσούτῳ μᾶλλον ἀπιστοῦσι πάντες αὐτῷ.
But you must make sure, men of Athens, that our envoys do not confine themselves to words; they must be able to give some practical proof that we have taken the field in a way worthy of our city and that we are really grappling with the situation. All words, apart from action, seem vain and idle, especially words from Athenian lips; for the greater our reputation for a ready tongue, the greater the distrust it inspires in all men.
§ 13
πολλὴν δὴ τὴν μετάστασιν καὶ μεγάλην δεικτέον τὴν μεταβολήν, εἰσφέροντας, ἐξιόντας, ἅπαντα ποιοῦντας ἑτοίμως, εἴπερ τις ὑμῖν προσέξει τὸν νοῦν. κἂν ταῦτʼ ἐθελήσηθʼ ὡς προσήκει καὶ δὴ περαίνειν, οὐ μόνον, ὦ ἄνδρες Ἀθηναῖοι, τὰ συμμαχικὰ ἀσθενῶς καὶ ἀπίστως ἔχοντα φανήσεται Φιλίππῳ, ἀλλὰ καὶ τὰ τῆς οἰκείας ἀρχῆς καὶ δυνάμεως κακῶς ἔχοντʼ ἐξελεγχθήσεται.
You must indeed prove the thoroughness of your reformation and the importance of your change of policy by raising money, by serving in the field, and by doing everything with a will, if you want anyone to take you seriously. If you consent to carry through the necessary reforms at once, not only will Philip’s alliances, men of Athens, prove unstable and untrustworthy, but the weakness of his native power and sovereignty will be completely exposed.
§ 14
ὅλως μὲν γὰρ ἡ Μακεδονικὴ δύναμις καὶ ἀρχὴ ἐν μὲν προσθήκῃ μερίς ἐστί τις οὐ μικρά, οἷον ὑπῆρξέ ποθʼ ὑμῖν ἐπὶ Τιμοθέου πρὸς Ὀλυνθίους· πάλιν αὖ πρὸς Ποτείδαιαν Ὀλυνθίοις ἐφάνη τι τοῦτο συναμφότερον· νυνὶ δὲ Θετταλοῖς νοσοῦσι καὶ τεταραγμένοις ἐπὶ τὴν τυραννικὴν οἰκίαν ἐβοήθησεν· καὶ ὅποι τις ἄν, οἶμαι, προσθῇ κἂν μικρὰν δύναμιν, πάντʼ ὠφελεῖ· αὐτὴ δὲ καθʼ αὑτὴν ἀσθενὴς καὶ πολλῶν κακῶν ἐστι μεστή.
Yes, the power and sovereignty of Macedonia is indeed, as an adjunct, no slight contribution, as you found it when on your side against Olynthus in the days of Timotheus. On another occasion, in dealing with Potidaea, the Olynthians found its cooperation of some value; and lately it came to the help of the Thessalians in their factions and feuds against the ruling house. The accession, I suppose, even of a small force is in every way helpful; but by itself Macedonia is weak and full of defects.
§ 15
καὶ γὰρ οὗτος ἅπασι τούτοις, οἷς ἄν τις μέγαν αὐτὸν ἡγήσαιτο, τοῖς πολέμοις καὶ ταῖς στρατείαις, ἔτʼ ἐπισφαλεστέραν ἢ ὑπῆρχε φύσει κατεσκεύακεν αὑτῷ. μὴ γὰρ οἴεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῖς αὐτοῖς Φίλιππόν τε χαίρειν καὶ τοὺς ἀρχομένους, ἀλλʼ ὁ μὲν δόξης ἐπιθυμεῖ καὶ τοῦτʼ ἐζήλωκε, καὶ προῄρηται πράττων καὶ κινδυνεύων, ἂν συμβῇ τι, παθεῖν, τὴν τοῦ διαπράξασθαι ταῦθʼ ἃ μηδεὶς πώποτʼ ἄλλος Μακεδόνων βασιλεὺς δόξαν ἀντὶ τοῦ ζῆν ἀσφαλῶς ᾑρημένος·
For indeed Philip by all that might be deemed to constitute his greatness, by his wars and his campaigns, has only reduced his country below its natural level of insecurity. You must not imagine, men of Athens, that his subjects share his tastes. No: glory is his sole object and ambition; in action and in danger he has elected to suffer whatever may befall him putting before a life of safety the distinction of achieving what no other king of Macedonia ever achieved.
§ 16
τοῖς δὲ τῆς μὲν φιλοτιμίας τῆς ἀπὸ τούτων οὐ μέτεστι, κοπτόμενοι δʼ ἀεὶ ταῖς στρατείαις ταύταις ταῖς ἄνω κάτω λυποῦνται καὶ συνεχῶς ταλαιπωροῦσιν, οὔτʼ ἐπὶ τοῖς ἔργοις οὔτʼ ἐπὶ τοῖς αὑτῶν ἰδίοις ἐώμενοι διατρίβειν, οὔθʼ ὅσʼ ἂν ποιήσωσιν οὕτως ὅπως ἂν δύνωνται, ταῦτʼ ἔχοντες διαθέσθαι κεκλειμένων τῶν ἐμπορίων τῶν ἐν τῇ χώρᾳ διὰ τὸν πόλεμον.
But his subjects have no share in the glory that results. They are perpetually buffeted and wearied and distressed by these expeditions north and south, never suffered to give their time to their business or their private affairs, never able to dispose of such produce as they can raise, because the war has closed all the markets in their land.
§ 17
οἱ μὲν οὖν πολλοὶ Μακεδόνων πῶς ἔχουσι Φιλίππῳ, ἐκ τούτων ἄν τις σκέψαιτʼ οὐ χαλεπῶς· οἱ δὲ δὴ περὶ αὐτὸν ὄντες ξένοι καὶ πεζέταιροι δόξαν μὲν ἔχουσιν ὡς εἰσὶ θαυμαστοὶ καὶ συγκεκροτημένοι τὰ τοῦ πολέμου, ὡς δʼ ἐγὼ τῶν ἐν αὐτῇ τῇ χώρᾳ γεγενημένων τινὸς ἤκουον, ἀνδρὸς οὐδαμῶς οἵου τε ψεύδεσθαι, οὐδένων εἰσὶν βελτίους.
Hence it is not difficult to see how the majority of the Macedonians regard Philip. As for his household troops and footguards, they have indeed the name of admirable soldiers, well grounded in the science of war; but one who has lived on the spot, a man incapable of falsehood, has informed me that they are no better than other soldiers.
§ 18
εἰ μὲν γάρ τις ἀνήρ ἐστιν ἐν αὐτοῖς οἷος ἔμπειρος πολέμου καὶ ἀγώνων, τούτους μὲν φιλοτιμίᾳ πάντας ἀπωθεῖν αὐτὸν ἔφη, βουλόμενον πάνθʼ αὑτοῦ δοκεῖν εἶναι τἄργα (πρὸς γὰρ αὖ τοῖς ἄλλοις καὶ τὴν φιλοτιμίαν ἀνυπέρβλητον εἶναι)· εἰ δέ τις σώφρων ἢ δίκαιος ἄλλως, τὴν καθʼ ἡμέραν ἀκρασίαν τοῦ βίου καὶ μέθην καὶ κορδακισμοὺς οὐ δυνάμενος φέρειν, παρεῶσθαι καὶ ἐν οὐδενὸς εἶναι μέρει τὸν τοιοῦτον.
If there is anyone among them who can be described as experienced in war and battle, I was told that Philip from jealousy keeps all such in the background, because he wants to have the credit himself of every action, among his many faults being an insatiable ambition. Any fairly decent or honest man, who cannot stomach the licentiousness of his daily life, the drunkenness and the lewd dancing, is pushed aside as of no account.
§ 19
λοιποὺς δὴ περὶ αὐτὸν εἶναι λῃστὰς καὶ κόλακας καὶ τοιούτους ἀνθρώπους οἵους μεθυσθέντας ὀρχεῖσθαι τοιαῦθʼ οἷʼ ἐγὼ νῦν ὀκνῶ πρὸς ὑμᾶς ὀνομάσαι. δῆλον δʼ ὅτι ταῦτʼ ἐστὶν ἀληθῆ· καὶ γὰρ οὓς ἐνθένδε πάντες ἀπήλαυνον ὡς πολὺ τῶν θαυματοποιῶν ἀσελγεστέρους ὄντας, Καλλίαν ἐκεῖνον τὸν δημόσιον καὶ τοιούτους ἀνθρώπους, μίμους γελοίων καὶ ποιητὰς αἰσχρῶν ᾀσμάτων, ὧν εἰς τοὺς συνόντας ποιοῦσιν εἵνεκα τοῦ γελασθῆναι, τούτους ἀγαπᾷ καὶ περὶ αὑτὸν ἔχει.
All the rest about his court, he said, are robbers and toadies, men capable of getting drunk and performing such dances as I hesitate to name to you here. This report is obviously true, for the men who were unanimously expelled from Athens, as being of far looser morals than the average mountebank—I mean Callias the hangman and fellows of that stamp, low comedians, men who compose ribald songs to raise a laugh against their boon companions—these are the men he welcomes and loves to have about him.
§ 20
καίτοι ταῦτα, καὶ εἰ μικρά τις ἡγεῖται, μεγάλʼ, ὦ ἄνδρες Ἀθηναῖοι, δείγματα τῆς ἐκείνου γνώμης καὶ κακοδαιμονίας ἐστὶ τοῖς εὖ φρονοῦσιν. ἀλλʼ, οἶμαι, νῦν μὲν ἐπισκοτεῖ τούτοις τὸ κατορθοῦν· αἱ γὰρ εὐπραξίαι δειναὶ συγκρύψαι τὰ τοιαῦτʼ ὀνείδη· εἰ δέ τι πταίσει, τότʼ ἀκριβῶς αὐτοῦ ταῦτʼ ἐξετασθήσεται. δοκεῖ δʼ ἔμοιγʼ, ὦ ἄνδρες Ἀθηναῖοι, δείξειν οὐκ εἰς μακράν, ἂν οἵ τε θεοὶ θέλωσι καὶ ὑμεῖς βούλησθε.
These are perhaps trivial things, and yet, Athenians, to wise men they afford an important proof of the infatuation of his character. For the present, however, his prosperity throws all this into the shade (for success is apt to cover a multitude of faults); but if he trips, then we shall know all about his vices. And it seems to me, Athenians, that we shall not have to wait long for the exposure, if heaven wills and you so resolve.
§ 21
ὥσπερ γὰρ ἐν τοῖς σώμασιν, τέως μὲν ἂν ἐρρωμένος ᾖ τις, οὐδὲν ἐπαισθάνεται, ἐπὰν δʼ ἀρρώστημά τι συμβῇ, πάντα κινεῖται, κἂν ῥῆγμα κἂν στρέμμα κἂν ἄλλο τι τῶν ὑπαρχόντων σαθρὸν ᾖ, οὕτω καὶ τῶν πόλεων καὶ τῶν τυράννων, ἕως μὲν ἂν ἔξω πολεμῶσιν, ἀφανῆ τὰ κακὰ τοῖς πολλοῖς ἐστιν, ἐπειδὰν δʼ ὅμορος πόλεμος συμπλακῇ, πάντʼ ἐποίησεν ἔκδηλα.
For just as in our bodies, so long as a man is in sound health, he is conscious of no pain, but if some malady assails him, every part is set a-working, be it rupture or sprain or any other local affection; even so is it with states and monarchies; as long as their wars are on foreign soil, few detect their weaknesses, but when the shock of battle is on their frontiers, it makes all their faults perfectly clear.
§ 22
εἰ δέ τις ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, τὸν Φίλιππον εὐτυχοῦνθʼ ὁρῶν ταύτῃ φοβερὸν προσπολεμῆσαι νομίζει, σώφρονος μὲν ἀνθρώπου λογισμῷ χρῆται· μεγάλη γὰρ ῥοπή, μᾶλλον δὲ τὸ ὅλον ἡ τύχη παρὰ πάντʼ ἐστὶ τὰ τῶν ἀνθρώπων πράγματα· οὐ μὴν ἀλλʼ ἔγωγε, εἴ τις αἵρεσίν μοι δοίη, τὴν τῆς ἡμετέρας πόλεως τύχην ἂν ἑλοίμην, ἐθελόντων ἃ προσήκει ποιεῖν ὑμῶν αὐτῶν καὶ κατὰ μικρόν, ἢ τὴν ἐκείνου· πολὺ γὰρ πλείους ἀφορμὰς εἰς τὸ τὴν παρὰ τῶν θεῶν εὔνοιαν ἔχειν ὁρῶ ὑμῖν ἐνούσας ἢ ʼκείνῳ.
But if any of you, Athenians, seeing Philip’s good fortune, thinks that he is in that respect a formidable antagonist, he reasons like a prudent man. For fortune is indeed a great weight in the scales; I might almost say it is everything in human affairs. All the same, if you gave me the choice, I should prefer the fortune of Athens to Philip’s, provided that you are willing to do your duty yourselves, even to a limited extent; for I am sure you have far greater claims than he upon the favor of the gods. Yet, I think, we sit here doing nothing.
§ 23
ἀλλʼ, οἶμαι, καθήμεθʼ οὐδὲν ποιοῦντες· οὐκ ἔνι δʼ αὐτὸν ἀργοῦντʼ οὐδὲ τοῖς φίλοις ἐπιτάττειν ὑπὲρ αὑτοῦ τι ποιεῖν, μή τί γε δὴ τοῖς θεοῖς. οὐ δὴ θαυμαστόν ἐστιν, εἰ στρατευόμενος καὶ πονῶν ἐκεῖνος αὐτὸς καὶ παρὼν ἐφʼ ἅπασι καὶ μήτε καιρὸν μήθʼ ὥραν παραλείπων ἡμῶν μελλόντων καὶ ψηφιζομένων καὶ πυνθανομένων περιγίγνεται. οὐδὲ θαυμάζω τοῦτʼ ἐγώ· τοὐναντίον γὰρ ἂν ἦν θαυμαστόν, εἰ μηδὲν ποιοῦντες ἡμεῖς ὧν τοῖς πολεμοῦσι προσήκει τοῦ πάντα ποιοῦντος περιῆμεν.
But one who is himself idle cannot possibly call upon his friends, much less upon the gods, to work for him. No wonder that Philip, sharing himself in the toils of the campaign, present at every action, neglecting no chance and wasting no season, gets the better of us, while we procrastinate and pass resolutions and ask questions. I cannot wonder at this: the contrary would rather surprise me, that we, performing no single duty of a combatant, should overcome the man who fulfils them all.
§ 24
ἀλλʼ ἐκεῖνο θαυμάζω, εἰ Λακεδαιμονίοις μέν ποτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὑπὲρ τῶν Ἑλληνικῶν δικαίων ἀντήρατε, καὶ πόλλʼ ἰδίᾳ πλεονεκτῆσαι πολλάκις ὑμῖν ἐξὸν οὐκ ἠθελήσατε, ἀλλʼ ἵνʼ οἱ ἄλλοι τύχωσι τῶν δικαίων, τὰ ὑμέτερʼ αὐτῶν ἀνηλίσκετʼ εἰσφέροντες καὶ προυκινδυνεύετε στρατευόμενοι, νυνὶ δʼ ὀκνεῖτʼ ἐξιέναι καὶ μέλλετʼ εἰσφέρειν ὑπὲρ τῶν ὑμετέρων αὐτῶν κτημάτων, καὶ τοὺς μὲν ἄλλους σεσώκατε πολλάκις πάντας καὶ καθʼ ἕνʼ αὐτῶν ἐν μέρει, τὰ δʼ ὑμέτερʼ αὐτῶν ἀπολωλεκότες κάθησθε.
Nay, I am surprised that you, men of Athens, who once withstood the Lacedaemonians in defence of the rights of Hellas, who spurned the opportunity, repeatedly offered, of self-aggrandizement, who lavished your treasure and jeoparded your lives in the field that others might enjoy their rights, now shrink from service and grudge to pay your contributions for the sake of your own possessions. I am surprised that you, who have so often saved the other states, both all of them together and each separately in turn, should sit down under the loss of what is your own.
§ 25
ταῦτα θαυμάζω, κἄτι πρὸς τούτοις, εἰ μηδεὶς ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, δύναται λογίσασθαι πόσον πολεμεῖτε χρόνον Φιλίππῳ, καὶ τί ποιούντων ὑμῶν ὁ χρόνος διελήλυθεν οὗτος. ἴστε γὰρ δήπου τοῦθʼ, ὅτι μελλόντων αὐτῶν, ἑτέρους τινὰς ἐλπιζόντων πράξειν, αἰτιωμένων ἀλλήλους, κρινόντων, πάλιν ἐλπιζόντων, σχεδὸν ταὔθʼ ἅπερ νυνὶ ποιούντων, ἅπας ὁ χρόνος διελήλυθεν.
All this I wonder at, and at another thing besides. I wonder that no one here, men of Athens, can count up how many years you have been at war with Philip, and what you have been doing all that long time. Surely you must know that all that time you have been hesitating, hoping that some other state would take action, accusing and sitting in judgement on one another, and still hoping, hoping—doing in fact pretty much what you are doing now.
§ 26
εἶθʼ οὕτως ἀγνωμόνως ἔχετʼ, ὦ ἄνδρες Ἀθηναῖοι, ὥστε διʼ ὧν ἐκ χρηστῶν φαῦλα τὰ πράγματα τῆς πόλεως γέγονεν, διὰ τούτων ἐλπίζετε τῶν αὐτῶν πράξεων ἐκ φαύλων αὐτὰ χρηστὰ γενήσεσθαι; ἀλλʼ οὔτʼ εὔλογον οὔτʼ ἔχον ἐστὶ φύσιν τοῦτό γε· πολὺ γὰρ ῥᾷον ἔχοντας φυλάττειν ἢ κτήσασθαι πάντα πέφυκεν. νῦν δʼ ὅ τι μὲν φυλάξομεν, οὐδέν ἐσθʼ ὑπὸ τοῦ πολέμου λοιπὸν τῶν πρότερον, κτήσασθαι δὲ δεῖ. αὐτῶν οὖν ἡμῶν ἔργον τοῦτʼ ἤδη.
And are you so unintelligent, men of Athens, as to hope that the same policy that has brought our state from success to failure will raise us from failure to success? Surely that is neither reasonable nor natural; for in all things it is much easier to keep than to gain. But, in the present instance, of what was once ours the war has left us nothing to keep and everything to gain. This, then, is our own task today.
§ 27
φημὶ δὴ δεῖν εἰσφέρειν χρήματα, αὐτοὺς ἐξιέναι προθύμως, μηδένʼ αἰτιᾶσθαι πρὶν ἂν τῶν πραγμάτων κρατήσητε, τηνικαῦτα δʼ ἀπʼ αὐτῶν τῶν ἔργων κρίναντας τοὺς μὲν ἀξίους ἐπαίνου τιμᾶν, τοὺς δʼ ἀδικοῦντας κολάζειν, τὰς προφάσεις δʼ ἀφελεῖν καὶ τὰ καθʼ ὑμᾶς ἐλλείμματα· οὐ γὰρ ἔστι πικρῶς ἐξετάσαι τί πέπρακται τοῖς ἄλλοις, ἂν μὴ παρʼ ὑμῶν αὐτῶν πρῶτον ὑπάρξῃ τὰ δέοντα.
I say it is your duty to serve cheerfully in person and to reserve your censures till you are masters of the situation. Then, judging all on their merits, assign praise to the deserving and punishment to the wrongdoers, and render excuse impossible by mending your own deficiencies; for you have no right to be severe critics of others’ conduct, unless you first set your own house in order.
§ 28
τίνος γὰρ εἵνεκʼ, ὦ ἄνδρες Ἀθηναῖοι, νομίζετε τοῦτον μὲν φεύγειν τὸν πόλεμον πάντας ὅσους ἂν ἐκπέμψητε στρατηγούς, ἰδίους δʼ εὑρίσκειν πολέμους, εἰ δεῖ τι τῶν ὄντων καὶ περὶ τῶν στρατηγῶν εἰπεῖν; ὅτι ἐνταῦθα μέν ἐστι τἆθλʼ ὑπὲρ ὧν ἐστιν ὁ πόλεμος ὑμέτερα (Ἀμφίπολίς γʼ ἂν ληφθῇ, παραχρῆμʼ ὑμεῖς κομιεῖσθε), οἱ δὲ κίνδυνοι τῶν ἐφεστηκότων ἴδιοι, μισθὸς δʼ οὐκ ἔστιν· ἐκεῖ δὲ κίνδυνοι μὲν ἐλάττους, τὰ δὲ λήμματα τῶν ἐφεστηκότων καὶ τῶν στρατιωτῶν, Λάμψακος, Σίγειον, τὰ πλοῖʼ ἃ συλῶσιν. ἐπʼ οὖν τὸ λυσιτελοῦν αὑτοῖς ἕκαστοι χωροῦσιν.
Why is it, think you, men of Athens, that all the generals you dispatch—if I am to tell you something of the truth about them—leave this war to itself and pursue little wars of their own? It is because in this war the prizes for which you contend are your own—(if, for instance, Amphipolis is captured, the immediate gain will be yours)—while the officers have all the dangers to themselves and no remuneration; but in the other case the risks are smaller and the prizes fall to the officers and the soldiers—Lampsacus, for example, and Sigeum, and the plunder of the merchant-ships. So they turn aside each to what pays him best.
§ 29
ὑμεῖς δʼ, ὅταν μὲν εἰς τὰ πράγματʼ ἀποβλέψητε φαύλως ἔχοντα, τοὺς ἐφεστηκότας κρίνετε, ὅταν δὲ δόντες λόγον τὰς ἀνάγκας ἀκούσητε ταύτας, ἀφίετε. περίεστι τοίνυν ὑμῖν ἀλλήλοις ἐρίζειν καὶ διεστάναι, τοῖς μὲν ταῦτα πεπεισμένοις, τοῖς δὲ ταῦτα, τὰ κοινὰ δʼ ἔχειν φαύλως. πρότερον μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, κατὰ συμμορίας εἰσεφέρετε, νυνὶ δὲ πολιτεύεσθε κατὰ συμμορίας. ῥήτωρ ἡγεμὼν ἑκατέρων, καὶ στρατηγὸς ὑπὸ τούτῳ καὶ οἱ βοησόμενοι, οἱ τριακόσιοι· οἱ δʼ ἄλλοι προσνενέμησθε οἱ μὲν ὡς τούτους, οἱ δʼ ὡς ἐκείνους.
But you, whenever you turn your attention to your reverses, sit in judgement on your officers, but acquit them whenever in defence they plead their necessities. Hence the outcome is strife and contention among yourselves, some taking this side and some that, while the interests of the state suffer. You conduct your party-politics, Athenians as you used to conduct your taxpaying—by syndicates. Each syndicate has an orator for chairman, with a general under him and three hundred to do the shouting. The rest of you are attached now to one party and now to another.
§ 30
δεῖ δὴ ταῦτʼ ἐπανέντας καὶ ὑμῶν αὐτῶν ἔτι καὶ νῦν γενομένους κοινὸν καὶ τὸ βουλεύεσθαι καὶ τὸ λέγειν καὶ τὸ πράττειν ποιῆσαι. εἰ δὲ τοῖς μὲν ὥσπερ ἐκ τυραννίδος ὑμῶν ἐπιτάττειν ἀποδώσετε, τοῖς δʼ ἀναγκάζεσθαι τριηραρχεῖν, εἰσφέρειν, στρατεύεσθαι, τοῖς δὲ ψηφίζεσθαι κατὰ τούτων μόνον, ἄλλο δὲ μηδʼ ὁτιοῦν συμπονεῖν, οὐχὶ γενήσεται τῶν δεόντων ἡμῖν οὐδὲν ἐν καιρῷ· τὸ γὰρ ἠδικημένον ἀεὶ μέρος ἐλλείψει, εἶθʼ ὑμῖν τούτους κολάζειν ἀντὶ τῶν ἐχθρῶν ἐξέσται.
Surely this system must be abandoned. You must be once more your own masters, and must give to all alike the same chance to speak, to counsel, to act. But if you authorize one class of men to issue orders like absolute monarchs, and force another class to equip the galleys and pay the war-tax and serve in the field, while yet a third class has no other public duty than to vote the condemnation of the latter, you will never get anything essential done at the right time. There will always be some class with a grievance, who will fail you, and then it will be your privilege to punish them instead of the enemy.
§ 31
λέγω δὴ κεφάλαιον, πάντας εἰσφέρειν ἀφʼ ὅσων ἕκαστος ἔχει τὸ ἴσον· πάντας ἐξιέναι κατὰ μέρος, ἕως ἂν ἅπαντες στρατεύσησθε· πᾶσι τοῖς παριοῦσι λόγον διδόναι, καὶ τὰ βέλτισθʼ ὧν ἂν ἀκούσηθʼ αἱρεῖσθαι, μὴ ἃν ὁ δεῖνʼ ἢ ὁ δεῖνʼ εἴπῃ. κἂν ταῦτα ποιῆτε, οὐ τὸν εἰπόντα μόνον παραχρῆμʼ ἐπαινέσεσθε, ἀλλὰ καὶ ὑμᾶς αὐτοὺς ὕστερον, βέλτιον τῶν ὅλων πραγμάτων ὑμῖν ἐχόντων.
To sum up, I propose that all should contribute equitably, each according to his means, that all should serve in turn until all have taken part in the campaign, that all who wish to address you should have a fair hearing, and that you should adopt the best advice offered, not just what this man or that man is pleased to suggest. If you do this, you will be able to congratulate the speaker at once and yourselves later on, when you find the cause of the nation prospering.
Third Olynthiac · urn:cts:greekLit:tlg0014.tlg003 · Greek: Ὀλυνθιακὸς γ΄ — tlg0014.tlg003.perseus-grc2 · English: Third Olynthiac — trans. James Herbert Vince — tlg0014.tlg003.perseus-eng2
§ 1
οὐχὶ ταὐτὰ παρίσταταί μοι γιγνώσκειν, ὦ ἄνδρες Ἀθηναῖοι, ὅταν τʼ εἰς τὰ πράγματʼ ἀποβλέψω καὶ ὅταν πρὸς τοὺς λόγους οὓς ἀκούω· τοὺς μὲν γὰρ λόγους περὶ τοῦ τιμωρήσασθαι Φίλιππον ὁρῶ γιγνομένους, τὰ δὲ πράγματʼ εἰς τοῦτο προήκοντα, ὥσθʼ ὅπως μὴ πεισόμεθʼ αὐτοὶ πρότερον κακῶς σκέψασθαι δέον. οὐδὲν οὖν ἄλλο μοι δοκοῦσιν οἱ τὰ τοιαῦτα λέγοντες ἢ τὴν ὑπόθεσιν, περὶ ἧς βουλεύεσθε, οὐχὶ τὴν οὖσαν παριστάντες ὑμῖν ἁμαρτάνειν.
Very different, men of Athens, are the thoughts suggested to me by the contemplation of public affairs and by the speeches to which I listen. I observe that the speeches are all about punishing Philip, while our affairs have reached a stage at which it must be our first concern to avoid disaster ourselves. Hence these speakers seem to me to make precisely the mistake of submitting to you the wrong subject for deliberation.
§ 2
ἐγὼ δέ, ὅτι μέν ποτʼ ἐξῆν τῇ πόλει καὶ τὰ αὑτῆς ἔχειν ἀσφαλῶς καὶ Φίλιππον τιμωρήσασθαι, καὶ μάλʼ ἀκριβῶς οἶδα· ἐπʼ ἐμοῦ γάρ, οὐ πάλαι γέγονεν ταῦτʼ ἀμφότερα· νῦν μέντοι πέπεισμαι τοῦθʼ ἱκανὸν προλαβεῖν ἡμῖν εἶναι τὴν πρώτην, ὅπως τοὺς συμμάχους σώσομεν. ἐὰν γὰρ τοῦτο βεβαίως ὑπάρξῃ, τότε καὶ περὶ τοῦ τίνα τιμωρήσεταί τις καὶ ὃν τρόπον ἐξέσται σκοπεῖν· πρὶν δὲ τὴν ἀρχὴν ὀρθῶς ὑποθέσθαι, μάταιον ἡγοῦμαι περὶ τῆς τελευτῆς ὁντινοῦν ποιεῖσθαι λόγον.
But for myself I am perfectly well aware that Athens once had the chance both of establishing her power and of punishing Philip; for within my own memory and not long ago, both these objects were within our grasp. Now, however, I am persuaded that we must be content to secure the first, that of saving our allies. If once we can be sure of that, then we can go on to consider who is to be punished and how it is to be done; but until that foundation is well and truly laid, it is idle, in my opinion, to say a word about our ultimate object.
§ 3
ὁ μὲν οὖν παρὼν καιρός, εἴπερ ποτέ, πολλῆς φροντίδος καὶ βουλῆς δεῖται· ἐγὼ δʼ οὐχ ὅ τι χρὴ περὶ τῶν παρόντων συμβουλεῦσαι χαλεπώτατον ἡγοῦμαι, ἀλλʼ ἐκεῖνʼ ἀπορῶ, τίνα χρὴ τρόπον, ὦ ἄνδρες Ἀθηναῖοι, πρὸς ὑμᾶς περὶ αὐτῶν εἰπεῖν. πέπεισμαι γὰρ ἐξ ὧν παρὼν καὶ ἀκούων σύνοιδα, τὰ πλείω τῶν πραγμάτων ἡμᾶς ἐκπεφευγέναι τῷ μὴ βούλεσθαι τὰ δέοντα ποιεῖν ἢ τῷ μὴ συνιέναι. ἀξιῶ δʼ ὑμᾶς, ἂν μετὰ παρρησίας ποιῶμαι τοὺς λόγους, ὑπομένειν, τοῦτο θεωροῦντας, εἰ τἀληθῆ λέγω, καὶ διὰ τοῦτο, ἵνα τὰ λοιπὰ βελτίω γένηται· ὁρᾶτε γὰρ ὡς ἐκ τοῦ πρὸς χάριν δημηγορεῖν ἐνίους εἰς πᾶν προελήλυθε μοχθηρίας τὰ παρόντα.
Never was there a crisis that demanded more careful handling than the present. But the difficulty lies, I think, not in proposing a plan to meet the case: what puzzles me, men of Athens, is how to put it before you. For what I have seen and heard convinces me that most of your chances have escaped us rather from a disinclination to do our duty than from a failure to understand it. I must ask you to bear with me if I speak frankly, considering only whether I am speaking the truth, and speaking with the object that things may go better in the future; for you see how the popularity-hunting of some of our orators has led us into this desperate predicament.
§ 4
ἀναγκαῖον δʼ ὑπολαμβάνω μικρὰ τῶν γεγενημένων πρῶτον ὑμᾶς ὑπομνῆσαι. μέμνησθʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτʼ ἀπηγγέλθη Φίλιππος ὑμῖν ἐν Θρᾴκῃ τρίτον ἢ τέταρτον ἔτος τουτὶ Ἡραῖον τεῖχος πολιορκῶν. τότε τοίνυν μὴν μὲν ἦν μαιμακτηριών· πολλῶν δὲ λόγων καὶ θορύβου γιγνομένου παρʼ ὑμῖν ἐψηφίσασθε τετταράκοντα τριήρεις καθέλκειν καὶ τοὺς μέχρι πέντε καὶ τετταράκοντʼ ἐτῶν αὐτοὺς ἐμβαίνειν καὶ τάλανθʼ ἑξήκοντʼ εἰσφέρειν.
I must first refresh your memory with a little history. You remember, men of Athens, when news came three or four years ago that Philip was in Thrace besieging the fortress of Heraeum. Well, it was the month of Maemacterion, and there was a long and excited debate in the Assembly, and you finally decided to launch a fleet of forty vessels manned by citizens under the age of forty-five, and to raise forty talents by a special tax.
§ 5
καὶ μετὰ ταῦτα διελθόντος τοῦ ἐνιαυτοῦ τούτου ἑκατομβαιών, μεταγειτνιών, βοηδρομιών· τούτου τοῦ μηνὸς μόγις μετὰ τὰ μυστήρια δέκα ναῦς ἀπεστείλατʼ ἔχοντα κενὰς Χαρίδημον καὶ πέντε τάλαντʼ ἀργυρίου. ὡς γὰρ ἠγγέλθη Φίλιππος ἀσθενῶν ἢ τεθνεώς (ἦλθε γὰρ ἀμφότερα), οὐκέτι καιρὸν οὐδένα τοῦ βοηθεῖν νομίσαντες ἀφεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸν ἀπόστολον. ἦν δʼ οὗτος ὁ καιρὸς αὐτός· εἰ γὰρ τότʼ ἐκεῖσʼ ἐβοηθήσαμεν, ὥσπερ ἐψηφισάμεθα, προθύμως, οὐκ ἂν ἠνώχλει νῦν ἡμῖν ὁ Φίλιππος σωθείς.
That year passed and Hecatombaeon came and Metageitnion and Boëdromion. In that month, with a great effort, after the celebration of the Mysteries you dispatched Charidemus with ten ships, unmanned, and a sum of five talents of silver. When news came that Philip was ill or dead—both reports reached us—you, Athenians, thinking that help was no longer needed, abandoned the expedition. But that was just your opportunity. If we had carried out our resolution in earnest and sailed to Thrace then, Philip would not have survived to trouble us today.
§ 6
τὰ μὲν δὴ τότε πραχθέντʼ οὐκ ἂν ἄλλως ἔχοι· νῦν δʼ ἑτέρου πολέμου καιρὸς ἥκει τις, διʼ ὃν καὶ περὶ τούτων ἐμνήσθην, ἵνα μὴ ταὐτὰ πάθητε. τί δὴ χρησόμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, τούτῳ; εἰ γὰρ μὴ βοηθήσετε παντὶ σθένει κατὰ τὸ δυνατόν, θεάσασθʼ ὃν τρόπον ὑμεῖς ἐστρατηγηκότες πάντʼ ἔσεσθʼ ὑπὲρ Φιλίππου.
Well, what is done cannot be undone; but now comes the opportunity of another war. That was why I have referred to the past, that you may not make the same mistake again. What use, men of Athens, are we to make of our opportunity? For if you do not send help in full muster, whereto your power shall extend, observe how all your generalship will make for Philip’s success.
§ 7
ὑπῆρχον Ὀλύνθιοι δύναμίν τινα κεκτημένοι, καὶ διέκειθʼ οὕτω τὰ πράγματα· οὔτε Φίλιππος ἐθάρρει τούτους οὔθʼ οὗτοι Φίλιππον. ἐπράξαμεν ἡμεῖς κἀκεῖνοι πρὸς ἡμᾶς εἰρήνην· ἦν τοῦθʼ ὥσπερ ἐμπόδισμά τι τῷ Φιλίππῳ καὶ δυσχερές, πόλιν μεγάλην ἐφορμεῖν τοῖς ἑαυτοῦ καιροῖς διηλλαγμένην πρὸς ἡμᾶς. ἐκπολεμῶσαι δεῖν ᾠόμεθα τοὺς ἀνθρώπους ἐκ παντὸς τρόπου, καὶ ὃ πάντες ἐθρύλουν, πέπρακται νυνὶ τοῦθʼ ὁπωσδήποτε.
We could count on the Olynthians with their considerable resources; and the position of affairs was that Philip did not trust them, nor they Philip. We had negotiated a peace with them that hampered Philip sorely; for here was a powerful state, reconciled to us and watching for him to give them an opening. We thought that we ought by all means to embroil them with him; and what was then common talk has today somehow or other come to pass.
§ 8
τί οὖν ὑπόλοιπον, ὦ ἄνδρες Ἀθηναῖοι, πλὴν βοηθεῖν ἐρρωμένως καὶ προθύμως; ἐγὼ μὲν οὐχ ὁρῶ· χωρὶς γὰρ τῆς περιστάσης ἂν ἡμᾶς αἰσχύνης, εἰ καθυφείμεθά τι τῶν πραγμάτων, οὐδὲ τὸν φόβον, ὦ ἄνδρες Ἀθηναῖοι, μικρὸν ὁρῶ τὸν τῶν μετὰ ταῦτα, ἐχόντων μὲν ὡς ἔχουσι Θηβαίων ἡμῖν, ἀπειρηκότων δὲ χρήμασι Φωκέων, μηδενὸς δʼ ἐμποδὼν ὄντος Φιλίππῳ τὰ παρόντα καταστρεψαμένῳ πρὸς ταῦτʼ ἐπικλῖναι τὰ πράγματα.
What remains then, men of Athens, but to help them with all your power and energy? I see no alternative. For, quite apart from the disgrace that we should incur if we shirk our responsibilities, I see not a little danger, men of Athens, for the future, if the Thebans maintain their present attitude towards us, and the Phocians have come to the end of their money, and there is nothing to hinder Philip, when he has crushed his present foe, from turning his arms against Attica.
§ 9
ἀλλὰ μὴν εἴ τις ὑμῶν εἰς τοῦτʼ ἀναβάλλεται ποιήσειν τὰ δέοντα, ἰδεῖν ἐγγύθεν βούλεται τὰ δεινά, ἐξὸν ἀκούειν ἄλλοθι γιγνόμενα, καὶ βοηθοὺς ἑαυτῷ ζητεῖν, ἐξὸν νῦν ἑτέροις αὐτὸν βοηθεῖν· ὅτι γὰρ εἰς τοῦτο περιστήσεται τὰ πράγματα, ἐὰν τὰ παρόντα προώμεθα, σχεδὸν ἴσμεν ἅπαντες δήπου.
But surely if anyone of you would postpone the necessary action till then, he must prefer to see danger at his very doors, rather than hear of it far away, and to beg help for himself, when he might be lending help to others now; for I suppose we all realize that that is what it will come to, if we throw away our present chances.
§ 10
ἀλλʼ ὅτι μὲν δὴ δεῖ βοηθεῖν, εἴποι τις ἄν, πάντες ἐγνώκαμεν, καὶ βοηθήσομεν· τὸ δʼ ὅπως, τοῦτο λέγε. μὴ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, θαυμάσητε, ἂν παράδοξον εἴπω τι τοῖς πολλοῖς. νομοθέτας καθίσατε. ἐν δὲ τούτοις τοῖς νομοθέταις μὴ θῆσθε νόμον μηδένα (εἰσὶ γὰρ ὑμῖν ἱκανοί), ἀλλὰ τοὺς εἰς τὸ παρὸν βλάπτοντας ὑμᾶς λύσατε.
Perhaps you will say, Of course we all know that we must send an expedition, and we are willing to do so; but tell us how. Then do not be surprised, Athenians, if my answer comes as a shock to most of you. Appoint a legislative commission. Do not use it to frame new laws—you have laws enough for your purpose—but repeal those which hamper us in the present crisis.
§ 11
λέγω τοὺς περὶ τῶν θεωρικῶν, σαφῶς οὑτωσί, καὶ τοὺς περὶ τῶν στρατευομένων ἐνίους, ὧν οἱ μὲν τὰ στρατιωτικὰ τοῖς οἴκοι μένουσι διανέμουσι θεωρικά, οἱ δὲ τοὺς ἀτακτοῦντας ἀθῴους καθιστᾶσιν, εἶτα καὶ τοὺς τὰ δέοντα ποιεῖν βουλομένους ἀθυμοτέρους ποιοῦσιν. ἐπειδὰν δὲ ταῦτα λύσητε καὶ τὴν τοῦ τὰ βέλτιστα λέγειν ὁδὸν παράσχητʼ ἀσφαλῆ, τηνικαῦτα τὸν γράψονθʼ ἃ πάντες ἴσθʼ ὅτι συμφέρει ζητεῖτε.
In plain language I mean the laws for administering the Theoric Fund, and also some of the service regulations. The former distribute the military funds as theatre-money among those who remain in the city; the latter give impunity to deserters and in consequence discourage those willing to serve. When you have repealed these laws and made the way safe for wise counsel, then look round for someone who will propose what you all know to be salutary measures. But until you have done this, do not expect to find a statesman who will propose measures for your benefit, only to be ruined by you for his pains.
§ 12
πρὶν δὲ ταῦτα πρᾶξαι, μὴ σκοπεῖτε τίς εἰπὼν τὰ βέλτισθʼ ὑπὲρ ὑμῶν ὑφʼ ὑμῶν ἀπολέσθαι βουλήσεται· οὐ γὰρ εὑρήσετε, ἄλλως τε καὶ τούτου μόνου περιγίγνεσθαι μέλλοντος, παθεῖν ἀδίκως τι κακὸν τὸν ταῦτʼ εἰπόντα καὶ γράψαντα, μηδὲν δʼ ὠφελῆσαι τὰ πράγματα, ἀλλὰ καὶ εἰς τὸ λοιπὸν μᾶλλον ἔτʼ ἢ νῦν τὸ τὰ βέλτιστα λέγειν φοβερώτερον ποιῆσαι. καὶ λύειν γʼ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς νόμους δεῖ τούτους τοὺς αὐτοὺς ἀξιοῦν οἵπερ καὶ τεθήκασιν·
You will never find one, especially as the only result would be that the proposer would get into trouble without improving the situation, and his fate would also make good advice more dangerous for the future. Yes, men of Athens, and you ought to insist that those who made these laws should also repeal them.
§ 13
οὐ γάρ ἐστι δίκαιον, τὴν μὲν χάριν, ἣ πᾶσαν ἔβλαπτε τὴν πόλιν, τοῖς τότε θεῖσιν ὑπάρχειν, τὴν δʼ ἀπέχθειαν, διʼ ἧς ἂν ἅπαντες ἄμεινον πράξαιμεν, τῷ νῦν τὰ βέλτιστʼ εἰπόντι ζημίαν γενέσθαι. πρὶν δὲ ταῦτʼ εὐτρεπίσαι, μηδαμῶς, ὦ ἄνδρες Ἀθηναῖοι, μηδένʼ ἀξιοῦτε τηλικοῦτον εἶναι παρʼ ὑμῖν ὥστε τοὺς νόμους τούτους παραβάντα μὴ δοῦναι δίκην, μηδʼ οὕτως ἀνόητον ὥστʼ εἰς προῦπτον κακὸν αὑτὸν ἐμβαλεῖν.
It is not fair that those legislators should enjoy a popularity which has cost the community dear, but that the patriotic reformer should be penalized by the odium of proposals by which we may all be benefited. Until you have set this right, Athenians, do not expect to find anyone so influential among you that he can break these laws with impunity, or so wanting in discretion as to run open-eyed into danger.
§ 14
οὐ μὴν οὐδʼ ἐκεῖνό γʼ ὑμᾶς ἀγνοεῖν δεῖ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι ψήφισμʼ οὐδενὸς ἄξιόν ἐστιν, ἂν μὴ προσγένηται τὸ ποιεῖν ἐθέλειν τά γε δόξαντα προθύμως ὑμᾶς. εἰ γὰρ αὐτάρκη τὰ ψηφίσματʼ ἦν ἢ ὑμᾶς ἀναγκάζειν ἃ προσήκει πράττειν ἢ περὶ ὧν γραφείη διαπράξασθαι, οὔτʼ ἂν ὑμεῖς πολλὰ ψηφιζόμενοι μικρά, μᾶλλον δʼ οὐδὲν ἐπράττετε τούτων, οὔτε Φίλιππος τοσοῦτον ὑβρίκει χρόνον· πάλαι γὰρ ἂν εἵνεκά γε ψηφισμάτων ἐδεδώκει δίκην.
At the same time, Athenians, you must not forget this, that a mere decree is worthless without a willingness on your part to put your resolutions into practice. If decrees could automatically compel you to do your duty, or could accomplish the objects for which they were proposed, you would not have passed such an array of them with little or no result, and Philip would not have had such a long career of insolent triumph. Long ago, if decrees counted for anything, he would have suffered for his sins.
§ 15
ἀλλʼ οὐχ οὕτω ταῦτʼ ἔχει· τὸ γὰρ πράττειν τοῦ λέγειν καὶ χειροτονεῖν ὕστερον ὂν τῇ τάξει, πρότερον τῇ δυνάμει καὶ κρεῖττόν ἐστιν. τοῦτʼ οὖν δεῖ προσεῖναι, τὰ δʼ ἄλλʼ ὑπάρχει· καὶ γὰρ εἰπεῖν τὰ δέοντα παρʼ ὑμῖν εἰσιν, ὦ ἄνδρες Ἀθηναῖοι, δυνάμενοι, καὶ γνῶναι πάντων ὑμεῖς ὀξύτατοι τὰ ῥηθέντα, καὶ πρᾶξαι δὲ δυνήσεσθε νῦν, ἐὰν ὀρθῶς ποιῆτε.
But that is not so. For in order of time action is subsequent to speaking and voting, but in importance it comes first and ranks higher. It is action, then, that must be added: of all else we have enough. You have among you, Athenians, men competent to say the right thing, no nation is quicker-witted to grasp the meaning of speech, and you will at once be able to translate it into action, if only you do your duty.
§ 16
τίνα γὰρ χρόνον ἢ τίνα καιρόν, ὦ ἄνδρες Ἀθηναῖοι, τοῦ παρόντος βελτίω ζητεῖτε; ἢ πόθʼ ἃ δεῖ πράξετʼ, εἰ μὴ νῦν; οὐχ ἅπαντα μὲν ἡμῶν προείληφε τὰ χωρίʼ ἅνθρωπος, εἰ δὲ καὶ ταύτης κύριος τῆς χώρας γενήσεται, πάντων αἴσχιστα πεισόμεθα; οὐχ οὕς, εἰ πολεμήσαιεν, ἑτοίμως σώσειν ὑπισχνούμεθα, οὗτοι νῦν πολεμοῦσιν;
Why, what better time or occasion could you find than the present, men of Athens? When will you do your duty, if not now? Has not your enemy already captured all our strongholds, and if he becomes master of Chalcidice, shall we not be overwhelmed with dishonor? Are not those states actually at war which we so readily engaged in that event to protect? Is not Philip our enemy? And in possession of our property? And a barbarian? Is any description too bad for him?
§ 17
οὐκ ἐχθρός; οὐκ ἔχων τὰ ἡμέτερα; οὐ βάρβαρος; οὐχ ὅ τι ἂν εἴποι τις; ἀλλὰ πρὸς θεῶν πάντʼ ἐάσαντες καὶ μόνον οὐχὶ συγκατασκευάσαντες αὐτῷ, τότε τοὺς αἰτίους οἵτινες τούτων ζητήσομεν; οὐ γὰρ αὐτοί γʼ αἴτιοι φήσομεν εἶναι, σαφῶς οἶδα τοῦτʼ ἐγώ. οὐδὲ γὰρ ἐν τοῖς τοῦ πολέμου κινδύνοις τῶν φυγόντων οὐδεὶς ἑαυτοῦ κατηγορεῖ, ἀλλὰ τοῦ στρατηγοῦ καὶ τῶν πλησίον καὶ πάντων μᾶλλον, ἥττηνται δʼ ὅμως διὰ πάντας τοὺς φυγόντας δήπου· μένειν γὰρ ἐξῆν τῷ κατηγοροῦντι τῶν ἄλλων, εἰ δὲ τοῦτʼ ἐποίει ἕκαστος, ἐνίκων ἄν.
But, in the name of the gods, when we have abandoned all these places and almost helped Philip to gain them, shall we then ask who is to blame? For I am sure we shall never admit that it is ourselves. In the panic of battle the runaway never blames himself; it is always his general’s fault, or his comrades’, anyone’s rather than his own. Yet surely to the runaways collectively the defeat is due; for he might have stood firm who now blames the others, and if every man had stood, the battle would have been won.
§ 18
καὶ νῦν, οὐ λέγει τις τὰ βέλτιστα· ἀναστὰς ἄλλος εἰπάτω, μὴ τοῦτον αἰτιάσθω. ἕτερος λέγει τις βελτίω· ταῦτα ποιεῖτʼ ἀγαθῇ τύχῃ. ἀλλʼ οὐχ ἡδέα ταῦτα· οὐκέτι τοῦθʼ ὁ λέγων ἀδικεῖ—πλὴν εἰ δέον εὔξασθαι παραλείπει. εὔξασθαι μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, ῥᾴδιον, εἰς ταὐτὸ πάνθʼ ὅσα βούλεταί τις ἁθροίσαντʼ ἐν ὀλίγῳ· ἑλέσθαι δʼ, ὅταν περὶ πραγμάτων προτεθῇ σκοπεῖν, οὐκέθʼ ὁμοίως εὔπορον, ἀλλὰ δεῖ τὰ βέλτιστʼ ἀντὶ τῶν ἡδέων, ἂν μὴ συναμφότερʼ ἐξῇ, λαμβάνειν.
So now: someone’s suggestion is not the best possible. Then let someone else get up and make a better, not blame the first speaker. Suppose the second suggestion is an improvement. Then act upon it, and success attend it! But, you say, it is not a pleasant one. The speaker is not to blame for that—unless he leaves out the necessary prayer! Yes, men of Athens, it is easy to pray, cramming all our wants into one short petition. But to choose, when choice of action is put before you, is no such child’s-play, because you have to choose the best course rather than the pleasantest, if you cannot have both at once.
§ 19
εἰ δέ τις ἡμῖν ἔχει καὶ τὰ θεωρικὰ ἐᾶν καὶ πόρους ἑτέρους λέγειν στρατιωτικούς, οὐχ οὗτος κρείττων; εἴποι τις ἄν. φήμʼ ἔγωγε, εἴπερ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι· ἀλλὰ θαυμάζω εἴ τῴ ποτʼ ἀνθρώπων ἢ γέγονεν ἢ γενήσεται, ἂν τὰ παρόντʼ ἀναλώσῃ πρὸς ἃ μὴ δεῖ, τῶν ἀπόντων εὐπορῆσαι πρὸς ἃ δεῖ. ἀλλʼ, οἶμαι, μέγα τοῖς τοιούτοις ὑπάρχει λόγοις ἡ παρʼ ἑκάστου βούλησις, διόπερ ῥᾷστον ἁπάντων ἐστὶν αὑτὸν ἐξαπατῆσαι· ὃ γὰρ βούλεται, τοῦθʼ ἕκαστος καὶ οἴεται, τὰ δὲ πράγματα πολλάκις οὐχ οὕτω πέφυκεν.
But what if someone can leave our Theoric Fund untouched and name other sources for our military budget? Is not he the better statesman? says someone. I grant you, men of Athens—if the thing is possible. But I wonder if any mortal, after spending all his existing wealth on superfluities, ever did or ever will find himself with a surplus for necessaries from his vanished funds. I think that in such proposals the wish is father to the thought, and that is why nothing is easier than self-deceit. For what each man wishes, that he also believes to be true. Unfortunately it is not often so in practical politics.
§ 20
ὁρᾶτʼ οὖν, ὦ ἄνδρες Ἀθηναῖοι, ταῦθʼ οὕτως, ὅπως καὶ τὰ πράγματʼ ἐνδέχεται καὶ δυνήσεσθʼ ἐξιέναι καὶ μισθὸν ἕξετε. οὔ τοι σωφρόνων οὐδὲ γενναίων ἐστὶν ἀνθρώπων, ἐλλείποντάς τι διʼ ἔνδειαν χρημάτων τῶν τοῦ πολέμου εὐχερῶς τὰ τοιαῦτʼ ὀνείδη φέρειν, οὐδʼ ἐπὶ μὲν Κορινθίους καὶ Μεγαρέας ἁρπάσαντας τὰ ὅπλα πορεύεσθαι, Φίλιππον δʼ ἐᾶν πόλεις Ἑλληνίδας ἀνδραποδίζεσθαι διʼ ἀπορίαν ἐφοδίων τοῖς στρατευομένοις.
Now I want you, Athenians, to consider the possibilities of the case, and see how you can both serve and receive your pay. Surely it is not like men of sense and spirit to shirk your military duty because the pay is not forthcoming, thinking lightly of the shame of it all; or to snatch up arms and march against Corinth or Megara, but to let Philip enslave Greek cities, because you are short of rations for a campaign.
§ 21
καὶ ταῦτʼ οὐχ ἵνʼ ἀπέχθωμαί τισιν ὑμῶν, τὴν ἄλλως προῄρημαι λέγειν· οὐ γὰρ οὕτως ἄφρων οὐδʼ ἀτυχής εἰμʼ ἐγὼ ὥστʼ ἀπεχθάνεσθαι βούλεσθαι μηδὲν ὠφελεῖν νομίζων· ἀλλὰ δικαίου πολίτου κρίνω τὴν τῶν πραγμάτων σωτηρίαν ἀντὶ τῆς ἐν τῷ λέγειν χάριτος αἱρεῖσθαι. καὶ γὰρ τοὺς ἐπὶ τῶν προγόνων ἡμῶν λέγοντας ἀκούω, ὥσπερ ἴσως καὶ ὑμεῖς, οὓς ἐπαινοῦσι μὲν οἱ παριόντες ἅπαντες, μιμοῦνται δʼ οὐ πάνυ, τούτῳ τῷ ἔθει καὶ τῷ τρόπῳ τῆς πολιτείας χρῆσθαι, τὸν Ἀριστείδην ἐκεῖνον, τὸν Νικίαν, τὸν ὁμώνυμον ἐμαυτῷ, τὸν Περικλέα.
I am not talking for the idle purpose of quarrelling with anyone here. I am not such a misguided fool as to pick a quarrel deliberately when I see no advantage from it. But I consider it right as a citizen to set the welfare of the state above the popularity of an orator. Indeed I am given to understand—and so perhaps are you—that the orators of past generations, always praised but not always imitated by those who address you, adopted this very standard and principle of statesmanship. I refer to the famous Aristides, to Nicias, to my own namesake, and to Pericles.
§ 22
ἐξ οὗ δʼ οἱ διερωτῶντες ὑμᾶς οὗτοι πεφήνασι ῥήτορες τί βούλεσθε; τί γράψω; τί ὑμῖν χαρίσωμαι; προπέποται τῆς παραυτίκα χάριτος τὰ τῆς πόλεως πράγματα, καὶ τοιαυτὶ συμβαίνει, καὶ τὰ μὲν τούτων πάντα καλῶς ἔχει, τὰ δʼ ὑμέτερʼ αἰσχρῶς.
But ever since this breed of orators appeared who ply you with such questions as What would you like? What shall I propose? How can I oblige you? the interests of the state have been frittered away for a momentary popularity. The natural consequences follow, and the orators profit by your disgrace.
§ 23
καίτοι σκέψασθʼ, ὦ ἄνδρες Ἀθηναῖοι, ἅ τις ἂν κεφάλαιʼ εἰπεῖν ἔχοι τῶν τʼ ἐπὶ τῶν προγόνων ἔργων καὶ τῶν ἐφʼ ὑμῶν. ἔσται δὲ βραχὺς καὶ γνώριμος ὑμῖν ὁ λόγος· οὐ γὰρ ἀλλοτρίοις ὑμῖν χρωμένοις παραδείγμασιν, ἀλλʼ οἰκείοις, ὦ ἄνδρες Ἀθηναῖοι, εὐδαίμοσιν ἔξεστι γενέσθαι.
Yet reflect, men of Athens, on what might be named as the outstanding achievements of the days of your ancestors and those of your own time. I will give you a summary of familiar facts, for you need not go abroad for examples to teach you how to win success.
§ 24
ἐκεῖνοι τοίνυν, οἷς οὐκ ἐχαρίζονθʼ οἱ λέγοντες οὐδʼ ἐφίλουν αὐτοὺς ὥσπερ ὑμᾶς οὗτοι νῦν, πέντε μὲν καὶ τετταράκοντʼ ἔτη τῶν Ἑλλήνων ἦρξαν ἑκόντων, πλείω δʼ ἢ μύρια τάλαντʼ εἰς τὴν ἀκρόπολιν ἀνήγαγον, ὑπήκουε δʼ ὁ ταύτην τὴν χώραν ἔχων αὐτοῖς βασιλεύς, ὥσπερ ἐστὶ προσῆκον βάρβαρον Ἕλλησι, πολλὰ δὲ καὶ καλὰ καὶ πεζῇ καὶ ναυμαχοῦντες ἔστησαν τρόπαιʼ αὐτοὶ στρατευόμενοι, μόνοι δʼ ἀνθρώπων κρείττω τὴν ἐπὶ τοῖς ἔργοις δόξαν τῶν φθονούντων κατέλιπον.
Now your ancestors, whom their orators, unlike ours today, did not caress or flatter, for five and forty years commanded the willing obedience of the Greeks; more than ten thousand talents did they accumulate in our Acropolis; the then king of Macedonia was their subject, even as a barbarian ought to be subject to Greeks; many honorable trophies for victory on sea and land did they erect, themselves serving in the field; and they alone of mankind left behind them by their deeds a renown greater than all detraction.
§ 25
ἐπὶ μὲν δὴ τῶν Ἑλληνικῶν ἦσαν τοιοῦτοι· ἐν δὲ τοῖς κατὰ τὴν πόλιν αὐτὴν θεάσασθʼ ὁποῖοι, ἔν τε τοῖς κοινοῖς κἀν τοῖς ἰδίοις. δημοσίᾳ μὲν τοίνυν οἰκοδομήματα καὶ κάλλη τοιαῦτα καὶ τοσαῦτα κατεσκεύασαν ἡμῖν ἱερῶν καὶ τῶν ἐν τούτοις ἀναθημάτων, ὥστε μηδενὶ τῶν ἐπιγιγνομένων ὑπερβολὴν λελεῖφθαι· ἰδίᾳ δʼ οὕτω σώφρονες ἦσαν καὶ σφόδρʼ ἐν τῷ τῆς πολιτείας ἤθει μένοντες,
Such was their rank in the world of Hellas: what manner of men they were at home, in public or in private life, look round you and see. Out of the wealth of the state they set up for our delight so many fair buildings and things of beauty, temples and offerings to the gods, that we who come after must despair of ever surpassing them; yet in private they were so modest, so careful to obey the spirit of the constitution,
§ 26
ὥστε τὴν Ἀριστείδου καὶ τὴν Μιλτιάδου καὶ τῶν τότε λαμπρῶν οἰκίαν εἴ τις ἄρʼ οἶδεν ὑμῶν ὁποία ποτʼ ἐστίν, ὁρᾷ τῆς τοῦ γείτονος οὐδὲν σεμνοτέραν οὖσαν· οὐ γὰρ εἰς περιουσίαν ἐπράττετʼ αὐτοῖς τὰ τῆς πόλεως, ἀλλὰ τὸ κοινὸν αὔξειν ἕκαστος ᾤετο δεῖν. ἐκ δὲ τοῦ τὰ μὲν Ἑλληνικὰ πιστῶς, τὰ δὲ πρὸς τοὺς θεοὺς εὐσεβῶς, τὰ δʼ ἐν αὑτοῖς ἴσως διοικεῖν μεγάλην εἰκότως ἐκτήσαντʼ εὐδαιμονίαν.
that the houses of their famous men, of Aristides or of Miltiades, as any of you can see that knows them, are not a whit more splendid than those of their neighbors. For selfish greed had no place in their statesmanship, but each thought it his duty to further the common weal. And so by their good faith towards their fellow Greeks, their piety towards the gods, and their equality among themselves, they deserved and won a great prosperity.
§ 27
τότε μὲν δὴ τοῦτον τὸν τρόπον εἶχε τὰ πράγματʼ ἐκείνοις, χρωμένοις οἷς εἶπον προστάταις· νυνὶ δὲ πῶς ἡμῖν ὑπὸ τῶν χρηστῶν τούτων τὰ πράγματʼ ἔχει; ἆρά γʼ ὁμοίως ἢ παραπλησίως; οἷς —τὰ μὲν ἄλλα σιωπῶ, πόλλʼ ἂν ἔχων εἰπεῖν, ἀλλʼ ὅσης ἅπαντες ὁρᾶτʼ ἐρημίας ἐπειλημμένοι, καὶ Λακεδαιμονίων μὲν ἀπολωλότων, Θηβαίων δʼ ἀσχόλων ὄντων, τῶν δʼ ἄλλων οὐδενὸς ὄντος ἀξιόχρεω περὶ τῶν πρωτείων ἡμῖν ἀντιτάξασθαι, ἐξὸν δʼ ἡμῖν καὶ τὰ ἡμέτερʼ αὐτῶν ἀσφαλῶς ἔχειν καὶ τὰ τῶν ἄλλων δίκαια βραβεύειν,
Such was their condition in those days under the leaders I have named; and what is our condition today, thanks to our worthy statesmen? Is it the same or anything like the same? Why, we—I pass over much that I might mention, but you all see what a clear field we had got, with the Lacedaemonians crushed, the Thebans fully occupied, and no other city fit to dispute the supremacy with us, while we might have been both the vindicators of our own rights and the umpires of the rights of others;
§ 28
ἀπεστερήμεθα μὲν χώρας οἰκείας, πλείω δʼ ἢ χίλια καὶ πεντακόσια τάλαντʼ ἀνηλώκαμεν εἰς οὐδὲν δέον, οὓς δʼ ἐν τῷ πολέμῳ συμμάχους ἐκτησάμεθα, εἰρήνης οὔσης ἀπολωλέκασιν οὗτοι, ἐχθρὸν δʼ ἐφʼ ἡμᾶς αὐτοὺς τηλικοῦτον ἠσκήκαμεν. ἢ φρασάτω τις ἐμοὶ παρελθών, πόθεν ἄλλοθεν ἰσχυρὸς γέγονεν ἢ παρʼ ἡμῶν αὐτῶν Φίλιππος.
and yet we have been robbed of our own soil, we have wasted on unnecessary objects more than fifteen hundred talents, our statesmen in peace have lost us the allies we gained in war, and we have provided a training-ground for this formidable rival. If not, let someone come forward and tell me who but ourselves has made Philip powerful.
§ 29
ἀλλʼ, ὦ τᾶν, εἰ ταῦτα φαύλως, τά γʼ ἐν αὐτῇ τῇ πόλει νῦν ἄμεινον ἔχει. καὶ τί ἂν εἰπεῖν τις ἔχοι; τὰς ἐπάλξεις ἃς κονιῶμεν, καὶ τὰς ὁδοὺς ἃς ἐπισκευάζομεν, καὶ κρήνας, καὶ λήρους; ἀποβλέψατε δὴ πρὸς τοὺς ταῦτα πολιτευομένους, ὧν οἱ μὲν ἐκ πτωχῶν πλούσιοι γεγόνασιν, οἱ δʼ ἐξ ἀδόξων ἔντιμοι, ἔνιοι δὲ τὰς ἰδίας οἰκίας τῶν δημοσίων οἰκοδομημάτων σεμνοτέρας εἰσὶ κατεσκευασμένοι, ὅσῳ δὲ τὰ τῆς πόλεως ἐλάττω γέγονεν, τοσούτῳ τὰ τούτων ηὔξηται.
But, says an objector, if our foreign policy has failed, there is great improvement in domestic affairs. And to what can you point in proof? To the walls we are whitewashing, the streets we are paving, the water-works, and the balderdash? Look rather at the men whose statesmanship has produced these results; some of them were poor and now are rich, some were obscure and now are eminent, some have reared private houses more stately than our public buildings, while the lower the fortunes of the city have sunk, the higher have their fortunes soared.
§ 30
τί δὴ τὸ πάντων αἴτιον τούτων, καὶ τί δή ποθʼ ἅπαντʼ εἶχε καλῶς τότε, καὶ νῦν οὐκ ὀρθῶς; ὅτι τότε μὲν πράττειν καὶ στρατεύεσθαι τολμῶν αὐτὸς ὁ δῆμος δεσπότης τῶν πολιτευομένων ἦν καὶ κύριος αὐτὸς ἁπάντων τῶν ἀγαθῶν, καὶ ἀγαπητὸν ἦν παρὰ τοῦ δήμου τῶν ἄλλων ἑκάστῳ καὶ τιμῆς καὶ ἀρχῆς καὶ ἀγαθοῦ τινος μεταλαβεῖν·
What is the cause of all this, and why, pray, did everything go well then that now goes amiss? Because then the people, having the courage to act and to fight, controlled the politicians and were themselves the dispensers of all favors; the rest were well content to accept at the people’s hand honor and authority and reward.
§ 31
νῦν δὲ τοὐναντίον κύριοι μὲν οἱ πολιτευόμενοι τῶν ἀγαθῶν, καὶ διὰ τούτων ἅπαντα πράττεται, ὑμεῖς δʼ ὁ δῆμος, ἐκνενευρισμένοι καὶ περιῃρημένοι χρήματα, συμμάχους, ἐν ὑπηρέτου καὶ προσθήκης μέρει γεγένησθε, ἀγαπῶντες ἐὰν μεταδιδῶσι θεωρικῶν ὑμῖν ἢ Βοηδρόμια πέμψωσιν οὗτοι, καὶ τὸ πάντων ἀνδρειότατον, τῶν ὑμετέρων αὐτῶν χάριν προσοφείλετε. οἱ δʼ ἐν αὐτῇ τῇ πόλει καθείρξαντες ὑμᾶς ἐπάγουσʼ ἐπὶ ταῦτα καὶ τιθασεύουσι χειροήθεις αὑτοῖς ποιοῦντες.
Now, on the contrary, the politicians hold the purse-strings and manage everything, while you, the people, robbed of nerve and sinew, stripped of wealth and of allies, have sunk to the level of lackeys and hangers-on, content if the politicians gratify you with a dole from the Theoric Fund or a procession at the Boëdromia, and your manliness reaches its climax when you add your thanks for what is your own. They have mewed you up in the city and entice you with these baits, that they may keep you tame and subservient to the whip.
§ 32
ἔστι δʼ οὐδέποτʼ, οἶμαι, μέγα καὶ νεανικὸν φρόνημα λαβεῖν μικρὰ καὶ φαῦλα πράττοντας· ὁποῖʼ ἄττα γὰρ ἂν τἀπιτηδεύματα τῶν ἀνθρώπων ᾖ, τοιοῦτον ἀνάγκη καὶ τὸ φρόνημʼ ἔχειν. ταῦτα μὰ τὴν Δήμητρʼ οὐκ ἂν θαυμάσαιμʼ εἰ μείζων εἰπόντι ἐμοὶ γένοιτο παρʼ ὑμῶν βλάβη τῶν πεποιηκότων αὐτὰ γενέσθαι· οὐδὲ γὰρ παρρησία περὶ πάντων ἀεὶ παρʼ ὑμῖν ἐστιν, ἀλλʼ ἔγωγʼ ὅτι καὶ νῦν γέγονεν θαυμάζω.
You cannot, I suppose, have a proud and chivalrous spirit, if your conduct is mean and paltry; for whatever a man’s actions are, such must be his spirit. By our Lady, I should not wonder if I got rougher treatment from you for pointing out these faults than the men who are responsible for them. For you do not allow liberty of speech on every subject, and indeed I am surprised that you have allowed it now.
§ 33
ἐὰν οὖν ἀλλὰ νῦν γʼ ἔτι ἀπαλλαγέντες τούτων τῶν ἐθῶν ἐθελήσητε στρατεύεσθαί τε καὶ πράττειν ἀξίως ὑμῶν αὐτῶν, καὶ ταῖς περιουσίαις ταῖς οἴκοι ταύταις ἀφορμαῖς ἐπὶ τὰ ἔξω τῶν ἀγαθῶν χρῆσθαι, ἴσως ἄν, ἴσως, ὦ ἄνδρες Ἀθηναῖοι, τέλειόν τι καὶ μέγα κτήσαισθʼ ἀγαθὸν καὶ τῶν τοιούτων λημμάτων ἀπαλλαγείητε, ἃ τοῖς ἀσθενοῦσι παρὰ τῶν ἰατρῶν σιτίοις διδομένοις ἔοικε. καὶ γὰρ ἐκεῖνʼ οὔτʼ ἰσχὺν ἐντίθησιν οὔτʼ ἀποθνῄσκειν ἐᾷ· καὶ ταῦθʼ ἃ νέμεσθε νῦν ὑμεῖς, οὔτε τοσαῦτʼ ἐστὶν ὥστʼ ὠφέλειαν ἔχειν τινὰ διαρκῆ, οὔτʼ ἀπογνόντας ἄλλο τι πράττειν ἐᾷ, ἀλλʼ ἔστι ταῦτα τὴν ἑκάστου ῥᾳθυμίαν ὑμῶν ἐπαυξάνοντα.
If, therefore, even at the eleventh hour, you can shake off these habits, and consent to fight and act as becomes Athenians and to devote the abundant resources that you have at home to the attainment of success abroad, perhaps, men of Athens, perhaps you may gain some important and unqualified advantage and may be quit of these paltry perquisites. Like the diet prescribed by doctors, which neither restores the strength of the patient nor allows him to succumb, so these doles that you are now distributing neither suffice to ensure your safety nor allow you to renounce them and try something else; they only confirm each citizen in his apathy.
§ 34
οὐκοῦν σὺ μισθοφορὰν λέγεις; φήσει τις. καὶ παραχρῆμά γε τὴν αὐτὴν σύνταξιν ἁπάντων, ὦ ἄνδρες Ἀθηναῖοι, ἵνα τῶν κοινῶν ἕκαστος τὸ μέρος λαμβάνων, ὅτου δέοιθʼ ἡ πόλις, τοῦθʼ ὑπάρχοι. ἔξεστιν ἄγειν ἡσυχίαν· οἴκοι μένων βελτίων, τοῦ διʼ ἔνδειαν ἀνάγκῃ τι ποιεῖν αἰσχρὸν ἀπηλλαγμένος. συμβαίνει τι τοιοῦτον οἷον καὶ τὰ νῦν· στρατιώτης αὐτὸς ὑπάρχων ἀπὸ τῶν αὐτῶν τούτων λημμάτων, ὥσπερ ἐστὶ δίκαιον ὑπὲρ τῆς πατρίδος. ἔστι τις ἔξω τῆς ἡλικίας ὑμῶν· ὅσʼ οὗτος ἀτάκτως νῦν λαμβάνων οὐκ ὠφελεῖ, ταῦτʼ ἐν ἴσῃ τάξει λαμβάνων πάντʼ ἐφορῶν καὶ διοικῶν ἃ χρὴ πράττεσθαι.
You will ask me if I mean pay for military service. Not only that, men of Athens, but also the immediate adoption of a uniform system, so that each citizen, receiving his quota from the public funds, may fill his proper place in the service of the state. If peace can be preserved, he is better off at home, safe from temptations into which want might lead him. If some such contingency as the present arises, then it is better for him to serve his country in person, as indeed he ought, supported by these same contributions. If anyone is too old to fight, then as overseer or manager of some indispensable work, let him be paid on an equitable system the wages that he now receives without benefit to the state.
§ 35
ὅλως δʼ οὔτʼ ἀφελὼν οὔτε προσθείς, πλὴν μικρῶν, τὴν ἀταξίαν ἀνελὼν εἰς τάξιν ἤγαγον τὴν πόλιν, τὴν αὐτὴν τοῦ λαβεῖν, τοῦ στρατεύεσθαι, τοῦ δικάζειν, τοῦ ποιεῖν τοῦθʼ ὅ τι καθʼ ἡλικίαν ἕκαστος ἔχοι καὶ ὅτου καιρὸς εἴη, τάξιν ποιήσας. οὐκ ἔστιν ὅπου μηδὲν ἐγὼ ποιοῦσι τὰ τῶν ποιούντων εἶπον ὡς δεῖ νέμειν, οὐδʼ αὐτοὺς μὲν ἀργεῖν καὶ σχολάζειν καὶ ἀπορεῖν, ὅτι δʼ οἱ τοῦ δεῖνος νικῶσι ξένοι, ταῦτα πυνθάνεσθαι· ταῦτα γὰρ νυνὶ γίγνεται.
In a word, without increasing or lessening our expenditure by more than a trifle, I claim to have removed anomalies and introduced order into the state, establishing a uniform system of pay and of service, whether in the field or in the law-courts or wherever each man finds a task suited to his own age and to the needs of the occasion. Never have I suggested that we should give the worker’s wages to the drone, or that we should ourselves remain inactive, idle, and helpless, and only learn by report that So-and-so’s mercenaries have won a victory. For that is what happens now.
§ 36
καὶ οὐχὶ μέμφομαι τὸν ποιοῦντά τι τῶν δεόντων ὑπὲρ ὑμῶν, ἀλλὰ καὶ ὑμᾶς ὑπὲρ ὑμῶν αὐτῶν ἀξιῶ πράττειν ταῦτʼ ἐφʼ οἷς ἑτέρους τιμᾶτε, καὶ μὴ παραχωρεῖν, ὦ ἄνδρες Ἀθηναῖοι, τῆς τάξεως, ἣν ὑμῖν οἱ πρόγονοι τῆς ἀρετῆς μετὰ πολλῶν καὶ καλῶν κινδύνων κτησάμενοι κατέλιπον. σχεδὸν εἴρηχʼ ἃ νομίζω συμφέρειν· ὑμεῖς δʼ ἕλοισθʼ ὅ τι καὶ τῇ πόλει καὶ ἅπασι συνοίσειν ὑμῖν μέλλει.
I am not indeed blaming the man who does your duty for you, but I call on you to do that for yourselves which you reward others for doing, and not to desert that post of honor, men of Athens, which your ancestors through many glorious hazards won and bequeathed to you. I have now said almost all that I consider suitable. It is for you to choose what is likely to benefit the city and all of you.
First Philippic · urn:cts:greekLit:tlg0014.tlg004 · Greek: κατὰ Φιλίππου α΄ — tlg0014.tlg004.perseus-grc2 · English: First Philippic — trans. James Herbert Vince — tlg0014.tlg004.perseus-eng2
§ 1
εἰ μὲν περὶ καινοῦ τινος πράγματος προυτίθετʼ, ὦ ἄνδρες Ἀθηναῖοι, λέγειν, ἐπισχὼν ἂν ἕως οἱ πλεῖστοι τῶν εἰωθότων γνώμην ἀπεφήναντο, εἰ μὲν ἤρεσκέ τί μοι τῶν ὑπὸ τούτων ῥηθέντων, ἡσυχίαν ἂν ἦγον, εἰ δὲ μή, τότʼ ἂν καὐτὸς ἐπειρώμην ἃ γιγνώσκω λέγειν· ἐπειδὴ δʼ ὑπὲρ ὧν πολλάκις εἰρήκασιν οὗτοι πρότερον συμβαίνει καὶ νυνὶ σκοπεῖν, ἡγοῦμαι καὶ πρῶτος ἀναστὰς εἰκότως ἂν συγγνώμης τυγχάνειν. εἰ γὰρ ἐκ τοῦ παρεληλυθότος χρόνου τὰ δέονθʼ οὗτοι συνεβούλευσαν, οὐδὲν ἂν ὑμᾶς νῦν ἔδει βουλεύεσθαι.
If the question before us were a new one, men of Athens, I should have waited until most of the regular speakers had delivered their opinions, and if satisfied with any of their proposals, I should have remained silent, but if not satisfied, I should then have tried to express my own views. Since, however, it is our fortune to be still debating a point on which they have often spoken before, I can safely claim your indulgence if I am the first to rise and address you. For if in the past their advice had been sound, there would be no need for deliberation today.
§ 2
πρῶτον μὲν οὖν οὐκ ἀθυμητέον, ὦ ἄνδρες Ἀθηναῖοι, τοῖς παροῦσι πράγμασιν, οὐδʼ εἰ πάνυ φαύλως ἔχειν δοκεῖ. ὃ γάρ ἐστι χείριστον αὐτῶν ἐκ τοῦ παρεληλυθότος χρόνου, τοῦτο πρὸς τὰ μέλλοντα βέλτιστον ὑπάρχει. τί οὖν ἐστι τοῦτο; ὅτι οὐδέν, ὦ ἄνδρες Ἀθηναῖοι, τῶν δεόντων ποιούντων ὑμῶν κακῶς τὰ πράγματʼ ἔχει· ἐπεί τοι, εἰ πάνθʼ ἃ προσῆκε πραττόντων οὕτως εἶχεν, οὐδʼ ἂν ἐλπὶς ἦν αὐτὰ βελτίω γενέσθαι.
Now in the first place, Athenians, there is no need to despair of our present position, however hopeless it may seem. For that which is worst in the days that are past and gone is just what affords the best assurance for the future. And what is that? It is that your affairs are in this evil plight just because you, men of Athens, utterly fail to do your duty; since surely, were you so placed in spite of every effort on your part, it would be hopeless to look for improvement.
§ 3
ἔπειτʼ ἐνθυμητέον καὶ παρʼ ἄλλων ἀκούουσι καὶ τοῖς εἰδόσιν αὐτοῖς ἀναμιμνῃσκομένοις, ἡλίκην ποτʼ ἐχόντων δύναμιν Λακεδαιμονίων, ἐξ οὗ χρόνος οὐ πολύς, ὡς καλῶς καὶ προσηκόντως οὐδὲν ἀνάξιον ὑμεῖς ἐπράξατε τῆς πόλεως, ἀλλʼ ὑπεμείναθʼ ὑπὲρ τῶν δικαίων τὸν πρὸς ἐκείνους πόλεμον. τίνος οὖν εἵνεκα ταῦτα λέγω; ἵνʼ ἴδητʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ θεάσησθε, ὅτι οὐδὲν οὔτε φυλαττομένοις ὑμῖν ἐστιν φοβερόν, οὔτʼ, ἂν ὀλιγωρῆτε, τοιοῦτον οἷον ἂν ὑμεῖς βούλοισθε, παραδείγμασι χρώμενοι τῇ τότε ῥώμῃ τῶν Λακεδαιμονίων, ἧς ἐκρατεῖτʼ ἐκ τοῦ προσέχειν τοῖς πράγμασι τὸν νοῦν, καὶ τῇ νῦν ὕβρει τούτου, διʼ ἣν ταραττόμεθʼ ἐκ τοῦ μηδὲν φροντίζειν ὧν ἐχρῆν.
In the next place, bear this in mind. Some of you have been told, others know and remember, how formidable the Spartans were, not many years ago, and yet how at the call of honor and duty you played a part not unworthy of your country, and entered the lists against them in defence of your rights. I remind you of this, Athenians, because I want you to know and realize that, as no danger can assail you while you are on your guard, so if you are remiss no success can attend you. Learn a lesson from the former strength of the Lacedaemonians, which you mastered by strict attention to your affairs, and the present arrogance of our enemy, which discomposes us because we ignore every call of duty.
§ 4
εἰ δέ τις ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, δυσπολέμητον οἴεται τὸν Φίλιππον εἶναι, σκοπῶν τό τε πλῆθος τῆς ὑπαρχούσης αὐτῷ δυνάμεως καὶ τὸ τὰ χωρία πάντʼ ἀπολωλέναι τῇ πόλει, ὀρθῶς μὲν οἴεται, λογισάσθω μέντοι τοῦθʼ, ὅτι εἴχομέν ποθʼ ἡμεῖς, ὦ ἄνδρες Ἀθηναῖοι, Πύδναν καὶ Ποτείδαιαν καὶ Μεθώνην καὶ πάντα τὸν τόπον τοῦτον οἰκεῖον κύκλῳ, καὶ πολλὰ τῶν μετʼ ἐκείνου νῦν ὄντων ἐθνῶν αὐτονομούμενα κἀλεύθερʼ ὑπῆρχε, καὶ μᾶλλον ἡμῖν ἐβούλετʼ ἔχειν οἰκείως ἢ ʼκείνῳ.
But if anyone here, Athenians, is inclined to think Philip too formidable, having regard to the extent of his existing resources and to our loss of all our strongholds, he is indeed right, yet he must reflect that we too, men of Athens, once held Pydna, Potidaea, and Methone and had in our own hands all the surrounding territory, and that many of the native tribes now in his service were then free and independent and were indeed more inclined to side with us than with Philip.
§ 5
εἰ τοίνυν ὁ Φίλιππος τότε ταύτην ἔσχε τὴν γνώμην, ὡς χαλεπὸν πολεμεῖν ἐστιν Ἀθηναίοις ἔχουσι τοσαῦτʼ ἐπιτειχίσματα τῆς αὑτοῦ χώρας ἔρημον ὄντα συμμάχων, οὐδὲν ἂν ὧν νυνὶ πεποίηκεν ἔπραξεν οὐδὲ τοσαύτην ἐκτήσατʼ ἂν δύναμιν. ἀλλʼ εἶδεν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο καλῶς ἐκεῖνος, ὅτι ταῦτα μέν ἐστιν ἅπαντα τὰ χωρίʼ ἆθλα τοῦ πολέμου κείμενʼ ἐν μέσῳ, φύσει δʼ ὑπάρχει τοῖς παροῦσι τὰ τῶν ἀπόντων, καὶ τοῖς ἐθέλουσι πονεῖν καὶ κινδυνεύειν τὰ τῶν ἀμελούντων.
If, therefore, Philip had then come to the conclusion that it was a difficult task to fight the Athenians while they held such strong outposts in his own territory and he was destitute of allies, in that case he would never have gained his present successes, never acquired his present power. But, men of Athens, Philip saw clearly that all these outposts were but the open prizes of war, that by natural right the property of the absent belongs to those who are on the spot, and the property of the careless to those who can face toil and danger.
§ 6
καὶ γάρ τοι ταύτῃ χρησάμενος τῇ γνώμῃ πάντα κατέστραπται καὶ ἔχει, τὰ μὲν ὡς ἂν ἑλών τις ἔχοι πολέμῳ, τὰ δὲ σύμμαχα καὶ φίλα ποιησάμενος· καὶ γὰρ συμμαχεῖν καὶ προσέχειν τὸν νοῦν τούτοις ἐθέλουσιν ἅπαντες, οὓς ἂν ὁρῶσι παρεσκευασμένους καὶ πράττειν ἐθέλοντας ἃ χρή.
It was precisely by acting on this principle that he has mastered and now holds them all. Some he has seized by right of arms, others he has won by alliance and friendship. For indeed alliance and respect are willingly offered by all men to those whom they see ready and prompt to take action.
§ 7
ἂν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὑμεῖς ἐπὶ τῆς τοιαύτης ἐθελήσητε γενέσθαι γνώμης νῦν, ἐπειδήπερ οὐ πρότερον, καὶ ἕκαστος ὑμῶν, οὗ δεῖ καὶ δύναιτʼ ἂν παρασχεῖν αὑτὸν χρήσιμον τῇ πόλει, πᾶσαν ἀφεὶς τὴν εἰρωνείαν ἕτοιμος πράττειν ὑπάρξῃ, ὁ μὲν χρήματʼ ἔχων εἰσφέρειν, ὁ δʼ ἐν ἡλικίᾳ στρατεύεσθαι, — συνελόντι δʼ ἁπλῶς ἂν ὑμῶν αὐτῶν ἐθελήσητε γενέσθαι, καὶ παύσησθʼ αὐτὸς μὲν οὐδὲν ἕκαστος ποιήσειν ἐλπίζων, τὸν δὲ πλησίον πάνθʼ ὑπὲρ αὐτοῦ πράξειν, καὶ τὰ ὑμέτερʼ αὐτῶν κομιεῖσθʼ, ἂν θεὸς θέλῃ, καὶ τὰ κατερρᾳθυμημένα πάλιν ἀναλήψεσθε, κἀκεῖνον τιμωρήσεσθε.
And you too, men of Athens, if you are willing to adopt this principle, now if never before, if each citizen is ready to throw off his diffidence and serve the state as he ought and as he best may, the rich man paying, the strong man fighting, if, briefly and plainly, you will consent to become your own masters, and if each man will cease to expect that, while he does nothing himself, his neighbor will do everything for him, then, God willing, you will recover your own, you will restore what has been frittered away, and you will turn the tables upon Philip.
§ 8
μὴ γὰρ ὡς θεῷ νομίζετʼ ἐκείνῳ τὰ παρόντα πεπηγέναι πράγματʼ ἀθάνατα, ἀλλὰ καὶ μισεῖ τις ἐκεῖνον καὶ δέδιεν, ὦ ἄνδρες Ἀθηναῖοι, καὶ φθονεῖ, καὶ τῶν πάνυ νῦν δοκούντων οἰκείως ἔχειν· καὶ ἅπανθʼ ὅσα περ κἀν ἄλλοις τισὶν ἀνθρώποις ἔνι, ταῦτα κἀν τοῖς μετʼ ἐκείνου χρὴ νομίζειν ἐνεῖναι. κατέπτηχε μέντοι πάντα ταῦτα νῦν, οὐκ ἔχοντʼ ἀποστροφὴν διὰ τὴν ὑμετέραν βραδυτῆτα καὶ ῥᾳθυμίαν· ἣν ἀποθέσθαι φημὶ δεῖν ἤδη.
Do not believe that his present power is fixed and unchangeable like that of a god. No, men of Athens; he is a mark for the hatred and fear and envy even of those who now seem devoted to him. One must assume that even his adherents are subject to the same passions as any other men. At present, however, all these feelings are repressed and have no outlet, thanks to your indolence and apathy, which I urge you to throw off at once.
§ 9
ὁρᾶτε γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὸ πρᾶγμα, οἷ προελήλυθʼ ἀσελγείας ἅνθρωπος, ὃς οὐδʼ αἵρεσιν ὑμῖν δίδωσι τοῦ πράττειν ἢ ἄγειν ἡσυχίαν, ἀλλʼ ἀπειλεῖ καὶ λόγους ὑπερηφάνους, ὥς φασι, λέγει, καὶ οὐχ οἷός ἐστιν ἔχων ἃ κατέστραπται μένειν ἐπὶ τούτων, ἀλλʼ ἀεί τι προσπεριβάλλεται καὶ κύκλῳ πανταχῇ μέλλοντας ἡμᾶς καὶ καθημένους περιστοιχίζεται.
For observe, Athenians, the height to which the fellow’s insolence has soared; he leaves you no choice of action or inaction; he blusters and talks big, according to all accounts; he cannot rest content with what he has conquered; he is always taking in more, everywhere casting his net round us, while we sit idle and do nothing.
§ 10
πότʼ οὖν, ὦ ἄνδρες Ἀθηναῖοι, πόθʼ ἃ χρὴ πράξετε; ἐπειδὰν τί γένηται; ἐπειδὰν νὴ Δίʼ ἀνάγκη τις ᾖ. νῦν δὲ τί χρὴ τὰ γιγνόμενʼ ἡγεῖσθαι; ἐγὼ μὲν γὰρ οἴομαι τοῖς ἐλευθέροις μεγίστην ἀνάγκην τὴν ὑπὲρ τῶν πραγμάτων αἰσχύνην εἶναι. ἢ βούλεσθʼ, εἰπέ μοι, περιιόντες αὑτῶν πυνθάνεσθαι, λέγεταί τι καινόν; γένοιτο γὰρ ἄν τι καινότερον ἢ Μακεδὼν ἀνὴρ Ἀθηναίους καταπολεμῶν καὶ τὰ τῶν Ἑλλήνων διοικῶν; τέθνηκε Φίλιππος; οὐ μὰ Δίʼ, ἀλλʼ ἀσθενεῖ.
When, Athenians, will you take the necessary action? What are you waiting for? Until you are compelled, I presume. But what are we to think of what is happening now? For my own part I think that for a free people there can be no greater compulsion than shame for their position. Or tell me, are you content to run round and ask one another, Is there any news today? Could there be any news more startling than that a Macedonian is triumphing over Athenians and settling the destiny of Hellas?
§ 11
τί δʼ ὑμῖν διαφέρει; καὶ γὰρ ἂν οὗτός τι πάθῃ, ταχέως ὑμεῖς ἕτερον Φίλιππον ποιήσετε, ἄνπερ οὕτω προσέχητε τοῖς πράγμασι τὸν νοῦν· οὐδὲ γὰρ οὗτος παρὰ τὴν αὑτοῦ ῥώμην τοσοῦτον ἐπηύξηται ὅσον παρὰ τὴν ἡμετέραν ἀμέλειαν.
Is Philip dead? you ask. No, indeed; but he is ill. And what is that to you? Even if something happens to him, you will soon raise up a second Philip, if that is the way you attend to your affairs; for even this Philip has not grown great through his own unaided strength so much as through our carelessness.
§ 12
καίτοι καὶ τοῦτο· εἴ τι πάθοι καὶ τὰ τῆς τύχης ἡμῖν, ἥπερ ἀεὶ βέλτιον ἢ ἡμεῖς ἡμῶν αὐτῶν ἐπιμελούμεθα, καὶ τοῦτʼ ἐξεργάσαιτο, ἴσθʼ ὅτι πλησίον μὲν ὄντες, ἅπασιν ἂν τοῖς πράγμασιν τεταραγμένοις ἐπιστάντες ὅπως βούλεσθε διοικήσαισθε, ὡς δὲ νῦν ἔχετε, οὐδὲ διδόντων τῶν καιρῶν Ἀμφίπολιν δέξασθαι δύναισθʼ ἄν, ἀπηρτημένοι καὶ ταῖς παρασκευαῖς καὶ ταῖς γνώμαις.
Nor is this all. If anything happened to him, or if Fortune, which always cares for us better than we care for ourselves, should bring that result about, remember that you must be on the spot if you want to take advantage of the general confusion and to control the situation at your pleasure; but in your present condition you would be unable, even if the opportunity offered, to take over Amphipolis, having neither a force nor a policy ready to hand.
§ 13
ὡς μὲν οὖν δεῖ τὰ προσήκοντα ποιεῖν ἐθέλοντας ὑπάρχειν ἅπαντας ἑτοίμως, ὡς ἐγνωκότων ὑμῶν καὶ πεπεισμένων, παύομαι λέγων· τὸν δὲ τρόπον τῆς παρασκευῆς ἣν ἀπαλλάξαι ἂν τῶν τοιούτων πραγμάτων ὑμᾶς οἴομαι, καὶ τὸ πλῆθος ὅσον, καὶ πόρους οὕστινας χρημάτων, καὶ τἄλλʼ ὡς ἄν μοι βέλτιστα καὶ τάχιστα δοκεῖ παρασκευασθῆναι, καὶ δὴ πειράσομαι λέγειν, δεηθεὶς ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, τοσοῦτον.
Well, assuming that you are thoroughly convinced that you must all be ready and willing to make this necessary effort, I say no more on that point. But as to the nature and size of the force which I think adequate to relieve the situation, the means of defraying the cost, and the best and speediest method of providing for its equipment, I shall now endeavor to state my views, making just this appeal to you, Athenians.
§ 14
ἐπειδὰν ἅπαντʼ ἀκούσητε κρίνατε, μὴ πρότερον προλαμβάνετε· μηδʼ ἂν ἐξ ἀρχῆς δοκῶ τινι καινὴν παρασκευὴν λέγειν, ἀναβάλλειν με τὰ πράγμαθʼ ἡγείσθω. οὐ γὰρ οἱ ταχὺ καὶ τήμερον εἰπόντες μάλιστʼ εἰς δέον λέγουσιν (οὐ γὰρ ἂν τά γʼ ἤδη γεγενημένα τῇ νυνὶ βοηθείᾳ κωλῦσαι δυνηθεῖμεν),
Wait till you have heard everything before you pass judgement. Do not be premature; and even if at the outset I seem to be suggesting a novel kind of expeditionary force, do not imagine that I am trying to postpone our operations. It is not those who cry at once or today that really speak to the purpose, for no dispatch of forces now could prevent what has already happened;
§ 15
ἀλλʼ ὃς ἂν δείξῃ τίς πορισθεῖσα παρασκευὴ καὶ πόση καὶ πόθεν διαμεῖναι δυνήσεται, ἕως ἂν ἢ διαλυσώμεθα πεισθέντες τὸν πόλεμον ἢ περιγενώμεθα τῶν ἐχθρῶν· οὕτω γὰρ οὐκέτι τοῦ λοιποῦ πάσχοιμεν ἂν κακῶς. οἶμαι τοίνυν ἐγὼ ταῦτα λέγειν ἔχειν, μὴ κωλύων εἴ τις ἄλλος ἐπαγγέλλεταί τι. ἡ μὲν οὖν ὑπόσχεσις οὕτω μεγάλη, τὸ δὲ πρᾶγμʼ ἤδη τὸν ἔλεγχον δώσει· κριταὶ δʼ ὑμεῖς ἔσεσθε.
but it is the man who can indicate the nature, the size, and the source of the expedition that will be able to keep the field until we either defeat the enemy or consent to a termination of hostilities; for that is how we shall avoid trouble in the future. Now I believe that I can indicate this, without prejudice to anyone else’s proposal. That is a bold promise, but it will soon be put to a practical test, and you shall be my judges.
§ 16
πρῶτον μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τριήρεις πεντήκοντα παρασκευάσασθαι φημὶ δεῖν, εἶτʼ αὐτοὺς οὕτω τὰς γνώμας ἔχειν ὡς, ἐάν τι δέῃ, πλευστέον εἰς ταύτας αὐτοῖς ἐμβᾶσιν. πρὸς δὲ τούτοις τοῖς ἡμίσεσιν τῶν ἱππέων ἱππαγωγοὺς τριήρεις καὶ πλοῖʼ ἱκανὰ εὐτρεπίσαι κελεύω.
First then, men of Athens, I propose to equip fifty war-galleys; next you must make up your minds to embark and sail in them yourselves, if necessary. Further I recommend the provision of transports and other vessels, sufficient for the conveyance of half our cavalry.
§ 17
ταῦτα μὲν οἶμαι δεῖν ὑπάρχειν ἐπὶ τὰς ἐξαίφνης ταύτας ἀπὸ τῆς οἰκείας χώρας αὐτοῦ στρατείας εἰς Πύλας καὶ Χερρόνησον καὶ Ὄλυνθον καὶ ὅποι βούλεται· δεῖ γὰρ ἐκείνῳ τοῦτʼ ἐν τῇ γνώμῃ παραστῆσαι, ὡς ὑμεῖς ἐκ τῆς ἀμελείας ταύτης τῆς ἄγαν, ὥσπερ εἰς Εὔβοιαν καὶ πρότερόν ποτέ φασιν εἰς Ἁλίαρτον καὶ τὰ τελευταῖα πρώην εἰς Πύλας, ἴσως ἂν ὁρμήσαιτε—
All this is a necessary provision against Philip’s sudden raids from Macedonia against Thermopylae, the Chersonese, Olynthus, or where he will. You must present to his mind the consideration that you may possibly shake off your excessive apathy and strike out as you did at Euboea, and before that, as we are told, at Haliartus, and quite recently at Thermopylae.
§ 18
οὔτοι παντελῶς, οὐδʼ εἰ μὴ ποιήσαιτʼ ἂν τοῦτο, ὡς ἔγωγέ φημι δεῖν, εὐκαταφρόνητόν ἐστιν—ἵνʼ ἢ διὰ τὸν φόβον εἰδὼς εὐτρεπεῖς ὑμᾶς (εἴσεται γὰρ ἀκριβῶς· εἰσὶ γάρ, εἰσὶν οἱ πάντʼ ἐξαγγέλλοντες ἐκείνῳ παρʼ ἡμῶν αὐτῶν πλείους τοῦ δέοντος) ἡσυχίαν ἔχῃ, ἢ παριδὼν ταῦτʼ ἀφύλακτος ληφθῇ, μηδενὸς ὄντος ἐμποδὼν πλεῖν ἐπὶ τὴν ἐκείνου χώραν ὑμῖν, ἂν ἐνδῷ καιρόν.
That, even if you should not act as I, personally, think you ought, is not an altogether trivial matter; for its purpose is that he may either hold his hand through fear, knowing that you are on the alert—he will know it sure enough, for there are some on our side, yes, too many, who report everything to him—or that he may overlook it and so be taken off his guard, provided there is nothing to hinder you from sailing against his country, if he gives you the chance.
§ 19
ταῦτα μέν ἐστιν ἃ πᾶσι δεδόχθαι φημὶ δεῖν καὶ παρεσκευάσθαι προσήκειν οἴομαι· πρὸ δὲ τούτων δύναμίν τινʼ, ὦ ἄνδρες Ἀθηναῖοι, φημὶ προχειρίσασθαι δεῖν ὑμᾶς, ἣ συνεχῶς πολεμήσει καὶ κακῶς ἐκεῖνον ποιήσει. μή μοι μυρίους μηδὲ δισμυρίους ξένους, μηδὲ τὰς ἐπιστολιμαίους ταύτας δυνάμεις, ἀλλʼ ἣ τῆς πόλεως ἔσται, κἂν ὑμεῖς ἕνα κἂν πλείους κἂν τὸν δεῖνα κἂν ὁντινοῦν χειροτονήσητε στρατηγόν, τούτῳ πείσεται καὶ ἀκολουθήσει.
Such, in my opinion, are the resolutions which you ought to adopt, and the force which must be equipped, at once. But in addition to this, Athenians, I propose that you should get ready a corps to carry on a continuous war of annoyance against Philip. Not an imposing army—on paper—of ten or twenty thousand mercenaries! It shall be a real Athenian contingent, and whether you appoint one general or more, whether it is this man or that or the other, him it shall strictly follow and obey. I also urge you to provide for its maintenance.
§ 20
καὶ τροφὴν ταύτῃ πορίσαι κελεύω. ἔσται δʼ αὕτη τίς ἡ δύναμις καὶ πόση, καὶ πόθεν τὴν τροφὴν ἕξει, καὶ πῶς ταῦτʼ ἐθελήσει ποιεῖν; ἐγὼ φράσω, καθʼ ἕκαστον τούτων διεξιὼν χωρίς. ξένους μὲν λέγω—καὶ ὅπως μὴ ποιήσεθʼ ὃ πολλάκις ὑμᾶς ἔβλαψεν· πάντʼ ἐλάττω νομίζοντες εἶναι τοῦ δέοντος, καὶ τὰ μέγιστʼ ἐν τοῖς ψηφίσμασιν αἱρούμενοι, ἐπὶ τῷ πράττειν οὐδὲ τὰ μικρὰ ποιεῖτε· ἀλλὰ τὰ μικρὰ ποιήσαντες καὶ πορίσαντες τούτοις προστίθετε, ἂν ἐλάττω φαίνηται.
And what will this force be, and how large? How will it be maintained, and how far will it consent to effect its purpose? I will tell you, describing each detail separately. Of mercenaries I propose—and beware of the mistake that has so often thwarted your efforts. Thinking that the utmost is too little for the occasion, you choose the biggest scheme in your resolutions, but when it comes to performance, you fail to realize even the smallest. You should rather act and provide on a small scale, adding more if this proves insufficient.
§ 21
λέγω δὴ τοὺς πάντας στρατιώτας δισχιλίους, τούτων δʼ Ἀθηναίους φημὶ δεῖν εἶναι πεντακοσίους, ἐξ ἧς ἄν τινος ὑμῖν ἡλικίας καλῶς ἔχειν δοκῇ, χρόνον τακτὸν στρατευομένους, μὴ μακρὸν τοῦτον, ἀλλʼ ὅσον ἂν δοκῇ καλῶς ἔχειν, ἐκ διαδοχῆς ἀλλήλοις· τοὺς δʼ ἄλλους ξένους εἶναι κελεύω. καὶ μετὰ τούτων ἱππέας διακοσίους, καὶ τούτων πεντήκοντʼ Ἀθηναίους τοὐλάχιστον, ὥσπερ τοὺς πεζούς, τὸν αὐτὸν τρόπον στρατευομένους· καὶ ἱππαγωγοὺς τούτοις.
So I propose that the whole force should consist of two thousand men, but of these five hundred must be Athenians, chosen from any suitable age and serving in relays for a specified period—not a long one, but just so long as seems advisable; the rest should be mercenaries. Attached to them will be two hundred cavalry, fifty at least of them being Athenians, serving on the same terms as the infantry. There will also be cavalry transports provided.
§ 22
εἶεν· τί πρὸς τούτοις ἔτι; ταχείας τριήρεις δέκα· δεῖ γάρ, ἔχοντος ἐκείνου ναυτικόν, καὶ ταχειῶν τριήρων ἡμῖν, ὅπως ἀσφαλῶς ἡ δύναμις πλέῃ. πόθεν δὴ τούτοις ἡ τροφὴ γενήσεται; ἐγὼ καὶ τοῦτο φράσω καὶ δείξω, ἐπειδάν, διότι τηλικαύτην ἀποχρῆν οἶμαι τὴν δύναμιν καὶ πολίτας τοὺς στρατευομένους εἶναι κελεύω, διδάξω.
So far, so good; and what besides? Ten fast-sailing war-galleys. Since Philip has a fleet, we must have fast vessels if our force is to sail in safety. Now how is this army to be maintained? That also I will explain fully, when I have told you why I think so small a force sufficient, and why I insist that those serving shall be citizens.
§ 23
τοσαύτην μέν, ὦ ἄνδρες Ἀθηναῖοι, διὰ ταῦτα, ὅτι οὐκ ἔνι νῦν ἡμῖν πορίσασθαι δύναμιν τὴν ἐκείνῳ παραταξομένην, ἀλλὰ λῃστεύειν ἀνάγκη καὶ τούτῳ τῷ τρόπῳ τοῦ πολέμου χρῆσθαι τὴν πρώτην· οὐ τοίνυν ὑπέρογκον αὐτήν (οὐ γὰρ ἔστι μισθὸς οὐδὲ τροφή), οὐδὲ παντελῶς ταπεινὴν εἶναι δεῖ.
I name a force of this size, Athenians, because it is not in our power now to provide one fit to meet him in pitched battle: we must adopt guerilla tactics to start with. The force must therefore be neither unwieldy—for we cannot afford the pay and maintenance—nor altogether insignificant.
§ 24
πολίτας δὲ παρεῖναι καὶ συμπλεῖν διὰ ταῦτα κελεύω, ὅτι καὶ πρότερόν ποτʼ ἀκούω ξενικὸν τρέφειν ἐν Κορίνθῳ τὴν πόλιν, οὗ Πολύστρατος ἡγεῖτο καὶ Ἰφικράτης καὶ Χαβρίας καὶ ἄλλοι τινές, καὶ αὐτοὺς ὑμᾶς συστρατεύεσθαι· καὶ οἶδʼ ἀκούων ὅτι Λακεδαιμονίους παραταττόμενοι μεθʼ ὑμῶν ἐνίκων οὗτοι οἱ ξένοι καὶ ὑμεῖς μετʼ ἐκείνων. ἐξ οὗ δʼ αὐτὰ καθʼ αὑτὰ τὰ ξενικὰ ὑμῖν στρατεύεται, τοὺς φίλους νικᾷ καὶ τοὺς συμμάχους, οἱ δʼ ἐχθροὶ μείζους τοῦ δέοντος γεγόνασιν. καὶ παρακύψαντʼ ἐπὶ τὸν τῆς πόλεως πόλεμον, πρὸς Ἀρτάβαζον καὶ πανταχοῖ μᾶλλον οἴχεται πλέοντα, ὁ δὲ στρατηγὸς ἀκολουθεῖ, εἰκότως· οὐ γὰρ ἔστιν ἄρχειν μὴ διδόντα μισθόν.
My reasons for insisting on the presence of citizens in the expedition are these. I am told that on a previous occasion the state maintained a mercenary force at Corinth, commanded by Polystratus, Iphicrates, Chabrias, and others, and that you citizens also served in person; and I know from history that you and these mercenaries, fighting shoulder to shoulder, beat the Lacedaemonians in the field. But ever since exclusively mercenary forces have been fighting for you, it is your friends and allies that they have beaten, while the power of your enemies has increased beyond bounds. They cast a casual glance at the war for which Athens has hired them, and off they sail to join Artabazus or anyone else, and the general naturally follows them, for he cannot command if he does not pay.
§ 25
τί οὖν κελεύω; τὰς προφάσεις ἀφελεῖν καὶ τοῦ στρατηγοῦ καὶ τῶν στρατιωτῶν, μισθὸν πορίσαντας καὶ στρατιώτας οἰκείους ὥσπερ ἐπόπτας τῶν στρατηγουμένων παρακαταστήσαντας· ἐπεὶ νῦν γε γέλως ἔσθʼ ὡς χρώμεθα τοῖς πράγμασιν. εἰ γὰρ ἔροιτό τις ὑμᾶς, εἰρήνην ἄγετʼ, ὦ ἄνδρες Ἀθηναῖοι; μὰ Δίʼ οὐχ ἡμεῖς γʼ, εἴποιτʼ ἄν, ἀλλὰ Φιλίππῳ πολεμοῦμεν.
What then do I recommend? Deprive both general and men of all excuse by providing pay and by attaching to them citizen soldiers as overseers, so to speak, of their conduct in the field; for at present our system is a mockery. If anyone asked you, Are you at peace, Athenians? you would reply, Certainly not; we are at war with Philip.
§ 26
οὐκ ἐχειροτονεῖτε δʼ ἐξ ὑμῶν αὐτῶν δέκα ταξιάρχους καὶ στρατηγοὺς καὶ φυλάρχους καὶ ἱππάρχους δύο; τί οὖν οὗτοι ποιοῦσιν; πλὴν ἑνὸς ἀνδρός, ὃν ἂν ἐκπέμψητʼ ἐπὶ τὸν πόλεμον, οἱ λοιποὶ τὰς πομπὰς πέμπουσιν ὑμῖν μετὰ τῶν ἱεροποιῶν· ὥσπερ γὰρ οἱ πλάττοντες τοὺς πηλίνους, εἰς τὴν ἀγορὰν χειροτονεῖτε τοὺς ταξιάρχους καὶ τοὺς φυλάρχους, οὐκ ἐπὶ τὸν πόλεμον.
But have you not been electing from among yourselves ten brigadiers and ten generals and ten squadron—leaders and a couple of cavalry-commanders? And what, pray, are those officers doing? With the exception of the solitary one whom you dispatch to the seat of war, they are all busy helping the state-sacrificers to marshal your processions. You are like the men who model the clay puppets; you choose your brigadiers and commanders for the market-place, not for the field.
§ 27
οὐ γὰρ ἐχρῆν, ὦ ἄνδρες Ἀθηναῖοι, ταξιάρχους παρʼ ὑμῶν, ἵππαρχον παρʼ ὑμῶν, ἄρχοντας οἰκείους εἶναι, ἵνʼ ἦν ὡς ἀληθῶς τῆς πόλεως ἡ δύναμις; ἀλλʼ εἰς μὲν Λῆμνον τὸν παρʼ ὑμῶν ἵππαρχον δεῖ πλεῖν, τῶν δʼ ὑπὲρ τῶν τῆς πόλεως κτημάτων ἀγωνιζομένων Μενέλαον ἱππαρχεῖν. καὶ οὐ τὸν ἄνδρα μεμφόμενος ταῦτα λέγω, ἀλλʼ ὑφʼ ὑμῶν ἔδει κεχειροτονημένον εἶναι τοῦτον, ὅστις ἂν ᾖ.
What! Ought there not to be brigadiers and a cavalry-commander, all chosen from among yourselves, native Athenian officers, that the force might be a truly national one? Yes, but your own cavalry-commander has to sail to Lemnos, leaving Menelaus to command the men who are fighting for our city’s possessions. I do not say this in his disparagement, but that commander, whoever he is, ought to be one elected by you.
§ 28
ἴσως δὲ ταῦτα μὲν ὀρθῶς ἡγεῖσθε λέγεσθαι, τὸ δὲ τῶν χρημάτων, πόσα καὶ πόθεν ἔσται, μάλιστα ποθεῖτʼ ἀκοῦσαι. τοῦτο δὴ καὶ περαίνω. χρήματα τοίνυν· ἔστι μὲν ἡ τροφή, σιτηρέσιον μόνον, τῇ δυνάμει ταύτῃ τάλαντʼ ἐνενήκοντα καὶ μικρόν τι πρός, δέκα μὲν ναυσὶ ταχείαις τετταράκοντα τάλαντα, εἴκοσιν εἰς τὴν ναῦν μναῖ τοῦ μηνὸς ἑκάστου, στρατιώταις δὲ δισχιλίοις τοσαῦθʼ ἕτερα, ἵνα δέκα τοῦ μηνὸς ὁ στρατιώτης δραχμὰς σιτηρέσιον λαμβάνῃ, τοῖς δʼ ἱππεῦσι διακοσίοις οὖσιν, ἐὰν τριάκοντα δραχμὰς ἕκαστος λαμβάνῃ τοῦ μηνός, δώδεκα τάλαντα.
You think perhaps that this is a sound proposal, but you are chiefly anxious to hear what the cost will be and how it will be raised. I now proceed to deal with that point. As to the cost then: the maintenance, the bare rationing of this force, comes to rather more than ninety talents; for the ten fast galleys forty talents, or twenty minae a ship every month; for two thousand men the same amount, that each may receive ten drachmas a month ration-money; for the two hundred cavalry twelve talents, if each is to receive thirty drachmas a month.
§ 29
εἰ δέ τις οἴεται μικρὰν ἀφορμὴν εἶναι, σιτηρέσιον τοῖς στρατευομένοις ὑπάρχειν, οὐκ ὀρθῶς ἔγνωκεν· ἐγὼ γὰρ οἶδα σαφῶς ὅτι, τοῦτʼ ἂν γένηται, προσποριεῖ τὰ λοιπὰ αὐτὸ τὸ στράτευμʼ ἀπὸ τοῦ πολέμου, οὐδένα τῶν Ἑλλήνων ἀδικοῦν οὐδὲ τῶν συμμάχων, ὥστʼ ἔχειν μισθὸν ἐντελῆ. ἐγὼ συμπλέων ἐθελοντὴς πάσχειν ὁτιοῦν ἕτοιμος, ἐὰν μὴ ταῦθʼ οὕτως ἔχῃ. πόθεν οὖν ὁ πόρος τῶν χρημάτων, ἃ παρʼ ὑμῶν κελεύω γενέσθαι;τοῦτʼ ἤδη λέξω.
If anyone imagines that ration-money for the men on active service is only a small provision to start with, he is wrong; for I feel quite sure that if no more than that is forthcoming, the force itself will provide the rest out of the war, so as to make up their pay without injury to any Greek or allied community. I am ready to embark as a volunteer and submit to any punishment, if this is not so. I will now tell you the sources from which the sums may be derived which I recommend you to provide. Memorandum of Ways and Means
§ 30
ΠΟΡΟΥ ΑΠΟΔΕΙΞΙΣ. ἃ μὲν ἡμεῖς, ὦ ἄνδρες Ἀθηναῖοι, δεδυνήμεθʼ εὑρεῖν ταῦτʼ ἐστίν· ἐπειδὰν δʼ ἐπιχειροτονῆτε τὰς γνώμας, ἂν ὑμῖν ἀρέσκῃ, χειροτονήσετε, ἵνα μὴ μόνον ἐν τοῖς ψηφίσμασι καὶ ταῖς ἐπιστολαῖς πολεμῆτε Φιλίππῳ, ἀλλὰ καὶ τοῖς ἔργοις.
This is the scheme, Athenians, which my colleagues and I have been able to contrive. When you give your votes, you will pass these proposals, if you approve them, because your object is to fight Philip not only with decrees and dispatches, but with deeds also.
§ 31
δοκεῖτε δέ μοι πολὺ βέλτιον ἂν περὶ τοῦ πολέμου καὶ ὅλης τῆς παρασκευῆς βουλεύσασθαι, εἰ τὸν τόπον, ὦ ἄνδρες Ἀθηναῖοι, τῆς χώρας, πρὸς ἣν πολεμεῖτε, ἐνθυμηθείητε, καὶ λογίσαισθʼ ὅτι τοῖς πνεύμασιν καὶ ταῖς ὥραις τοῦ ἔτους τὰ πολλὰ προλαμβάνων διαπράττεται Φίλιππος, καὶ φυλάξας τοὺς ἐτησίας ἢ τὸν χειμῶνʼ ἐπιχειρεῖ, ἡνίκʼ ἂν ἡμεῖς μὴ δυναίμεθʼ ἐκεῖσʼ ἀφικέσθαι.
But you would, I think, men of Athens, form a better idea of the war and of the total force required, if you considered the geography of the country you are attacking, and if you reflected that the winds and the seasons enable Philip to gain most of his successes by forestalling us. He waits for the Etesian winds or for the winter, and attacks at a time when we could not possibly reach the seat of war.
§ 32
δεῖ τοίνυν ταῦτʼ ἐνθυμουμένους μὴ βοηθείαις πολεμεῖν (ὑστεριοῦμεν γὰρ ἁπάντων), ἀλλὰ παρασκευῇ συνεχεῖ καὶ δυνάμει. ὑπάρχει δʼ ὑμῖν χειμαδίῳ μὲν χρῆσθαι τῇ δυνάμει Λήμνῳ καὶ Θάσῳ καὶ Σκιάθῳ καὶ ταῖς ἐν τούτῳ τῷ τόπῳ νήσοις, ἐν αἷς καὶ λιμένες καὶ σῖτος καὶ ἃ χρὴ στρατεύματι πάνθʼ ὑπάρχει· τὴν δʼ ὥραν τοῦ ἔτους, ὅτε καὶ πρὸς τῇ γῇ γενέσθαι ῥᾴδιον καὶ τὸ τῶν πνευμάτων ἀσφαλές, πρὸς αὐτῇ τῇ χώρᾳ καὶ πρὸς τοῖς τῶν ἐμπορίων στόμασιν ῥᾳδίως ἔσται.
Bearing this in mind, we must rely not on occasional levies, or we shall be too late for everything, but on a regular standing army. You have the advantage of winter bases for your troops in Lemnos, Thasos, Sciathos, and the neighboring islands, where are to be found harbors, provisions, and everything that an army needs; and during that season of the year when it is easy to stand close in to shore and the winds are steady, your force will easily lie off his coast and at the mouth of his seaports.
§ 33
ἃ μὲν οὖν χρήσεται καὶ πότε τῇ δυνάμει, παρὰ τὸν καιρὸν ὁ τούτων κύριος καταστὰς ὑφʼ ὑμῶν βουλεύσεται· ἃ δʼ ὑπάρξαι δεῖ παρʼ ὑμῶν, ταῦτʼ ἐστὶν ἁγὼ γέγραφα. ἂν ταῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, πορίσητε, τὰ χρήματα πρῶτον ἃ λέγω, εἶτα καὶ τἄλλα παρασκευάσαντες, τοὺς στρατιώτας, τὰς τριήρεις, τοὺς ἱππέας, ἐντελῆ πᾶσαν τὴν δύναμιν νόμῳ κατακλείσητʼ ἐπὶ τῷ πολέμῳ μένειν, τῶν μὲν χρημάτων αὐτοὶ ταμίαι καὶ πορισταὶ γιγνόμενοι, τῶν δὲ πράξεων παρὰ τοῦ στρατηγοῦ τὸν λόγον ζητοῦντες, παύσεσθʼ ἀεὶ περὶ τῶν αὐτῶν βουλευόμενοι καὶ πλέον οὐδὲν ποιοῦντες,
How and when this force is to be employed will be a matter for your duly appointed commander to determine according to circumstances, but what it is your task to provide, that I have put down in my resolution. If, men of Athens, you first provide the funds which I name and then equip the whole force complete, men, ships and cavalry, binding them legally to serve for the duration of the war, and if you make yourselves the stewards and administrators of the funds, looking to your general for an account of his operations, then you will no longer be for ever debating the same question and never making any progress.
§ 34
καὶ ἔτι πρὸς τούτῳ πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τὸν μέγιστον τῶν ἐκείνου πόρων ἀφαιρήσεσθε. ἔστι δʼ οὗτος τίς; ἀπὸ τῶν ὑμετέρων ὑμῖν πολεμεῖ συμμάχων, ἄγων καὶ φέρων τοὺς πλέοντας τὴν θάλατταν. ἔπειτα τί πρὸς τούτῳ; τοῦ πάσχειν αὐτοὶ κακῶς ἔξω γενήσεσθε, οὐχ ὥσπερ τὸν παρελθόντα χρόνον εἰς Λῆμνον καὶ Ἴμβρον ἐμβαλὼν αἰχμαλώτους πολίτας ὑμετέρους ᾤχετʼ ἔχων, πρὸς τῷ Γεραιστῷ τὰ πλοῖα συλλαβὼν ἀμύθητα χρήματʼ ἐξέλεξε, τὰ τελευταῖʼ εἰς Μαραθῶνʼ ἀπέβη καὶ τὴν ἱερὰν ἀπὸ τῆς χώρας ᾤχετʼ ἔχων τριήρη, ὑμεῖς δʼ οὔτε ταῦτα δύνασθε κωλύειν οὔτʼ εἰς τοὺς χρόνους, οὓς ἂν προθῆσθε, βοηθεῖν.
More than that, Athenians, you will be depriving Philip of his principal source of revenue. And what is that? For the war against you he makes your allies pay by raiding their sea-borne commerce. Is there any further advantage? Yes, you will be out of reach of injury yourselves. Your past experience will not be repeated, when he threw a force into Lemnos and Imbros and carried your citizens away captive, when he seized the shipping at Geraestus and levied untold sums, or, to crown all, when he landed at Marathon and bore away from our land the sacred trireme, while you are still powerless to prevent these insults or to send your expeditions at the appointed times.
§ 35
καίτοι τί δήποτʼ, ὦ ἄνδρες Ἀθηναῖοι, νομίζετε τὴν μὲν τῶν Παναθηναίων ἑορτὴν καὶ τὴν τῶν Διονυσίων ἀεὶ τοῦ καθήκοντος χρόνου γίγνεσθαι, ἄν τε δεινοὶ λάχωσιν ἄν τʼ ἰδιῶται οἱ τούτων ἑκατέρων ἐπιμελούμενοι, εἰς ἃ τοσαῦτʼ ἀναλίσκεται χρήματα, ὅσʼ οὐδʼ εἰς ἕνα τῶν ἀποστόλων, καὶ τοσοῦτον ὄχλον καὶ παρασκευὴν ὅσην οὐκ οἶδʼ εἴ τι τῶν ἁπάντων ἔχει, τοὺς δʼ ἀποστόλους πάντας ὑμῖν ὑστερίζειν τῶν καιρῶν, τὸν εἰς Μεθώνην, τὸν εἰς Παγασάς, τὸν εἰς Ποτείδαιαν;
And yet, men of Athens, how do you account for the fact that the Panathenaic festival and the Dionysia are always held at the right date, whether experts or laymen are chosen by lot to manage them, that larger sums are lavished upon them than upon any one of your expeditions, that they are celebrated with bigger crowds and greater splendor than anything else of the kind in the world, whereas your expeditions invariably arrive too late, whether at Methone or at Pagasae or at Potidaea?
§ 36
ὅτι ἐκεῖνα μὲν ἅπαντα νόμῳ τέτακται, καὶ πρόοιδεν ἕκαστος ὑμῶν ἐκ πολλοῦ τίς χορηγὸς ἢ γυμνασίαρχος τῆς φυλῆς, πότε καὶ παρὰ τοῦ καὶ τί λαβόντα τί δεῖ ποιεῖν, οὐδὲν ἀνεξέταστον οὐδʼ ἀόριστον ἐν τούτοις ἠμέληται· ἐν δὲ τοῖς περὶ τοῦ πολέμου καὶ τῇ τούτου παρασκευῇ ἄτακτα, ἀδιόρθωτα, ἀόρισθʼ ἅπαντα. τοιγαροῦν ἅμʼ ἀκηκόαμέν τι καὶ τριηράρχους καθίσταμεν καὶ τούτοις ἀντιδόσεις ποιούμεθα καὶ περὶ χρημάτων πόρου σκοποῦμεν, καὶ μετὰ ταῦτʼ ἐμβαίνειν τοὺς μετοίκους ἔδοξε καὶ τοὺς χωρὶς οἰκοῦντας,
The explanation is that at the festivals everything is ordered by statute; every man among you knows long beforehand who of his tribe is to provide the chorus or who to equip the gymnasium, what he is to receive, when and from whom he is to receive it, and what he is to do; nothing here is left to chance, nothing is undetermined: but in what pertains to war and its equipment, everything is ill-arranged, ill-managed, ill-defined. Consequently we wait till we have heard some piece of news, and then we appoint our ship-masters, and arrange suits for exchange of property, and go into committee of ways and means, and next we resolve that the fleet shall be manned by resident aliens and freedmen,
§ 37
εἶτʼ αὐτοὺς πάλιν, εἶτʼ ἀντεμβιβάζειν, εἶτʼ ἐν ὅσῳ ταῦτα μέλλεται, προαπόλωλεν τὸ ἐφʼ ὃ ἂν ἐκπλέωμεν· τὸν γὰρ τοῦ πράττειν χρόνον εἰς τὸ παρασκευάζεσθαι ἀναλίσκομεν, οἱ δὲ τῶν πραγμάτων οὐ μένουσι καιροὶ τὴν ἡμετέραν βραδυτῆτα καὶ εἰρωνείαν. ἃς δὲ τὸν μεταξὺ χρόνον δυνάμεις οἰόμεθʼ ἡμῖν ὑπάρχειν, οὐδὲν οἷαί τʼ οὖσαι ποιεῖν ἐπʼ αὐτῶν τῶν καιρῶν ἐξελέγχονται. ὁ δʼ εἰς τοῦθʼ ὕβρεως ἐλήλυθεν ὥστʼ ἐπιστέλλειν Εὐβοεῦσιν ἤδη τοιαύτας ἐπιστολάς.
then again by citizens, then by substitutes, then, while we thus delay, the object of our cruise is already lost. Thus the time for action is wasted in preparation, but the opportunities of fortune wait not for our dilatoriness and reluctance. The forces which we fancied would serve us as a stop-gap prove incapable when the crucial moment arrives. Meanwhile Philip has the effrontery to send such letters as these to the Euboeans. Reading of the Letter
§ 38
ΕΠΙΣΤΟΛΗΣ ΑΝΑΓΝΩΣΙΣ. τούτων, ὦ ἄνδρες Ἀθηναῖοι, τῶν ἀνεγνωσμένων ἀληθῆ μέν ἐστι τὰ πολλά, ὡς οὐκ ἔδει, οὐ μὴν ἀλλʼ ἴσως οὐχ ἡδέʼ ἀκούειν. ἀλλʼ εἰ μέν, ὅσʼ ἄν τις ὑπερβῇ τῷ λόγῳ, ἵνα μὴ λυπήσῃ, καὶ τὰ πράγμαθʼ ὑπερβήσεται, δεῖ πρὸς ἡδονὴν δημηγορεῖν· εἰ δʼ ἡ τῶν λόγων χάρις, ἂν ᾖ μὴ προσήκουσα, ἔργῳ ζημία γίγνεται, αἰσχρόν ἐστι φενακίζειν ἑαυτούς, καὶ ἅπαντʼ ἀναβαλλομένους ἃν ᾖ δυσχερῆ πάντων ὑστερεῖν τῶν ἔργων,
Most of what has been read, Athenians, is unfortunately true—possibly, however, not pleasant to listen to. But if all that a speaker passes over, to avoid giving offence, is passed over by the course of events also, then blandiloquence is justified; but if smooth words out of season prove a curse in practice, then it is our disgrace if we hoodwink ourselves, if we shelve whatever is irksome and so miss the time for action,
§ 39
καὶ μηδὲ τοῦτο δύνασθαι μαθεῖν, ὅτι δεῖ τοὺς ὀρθῶς πολέμῳ χρωμένους οὐκ ἀκολουθεῖν τοῖς πράγμασιν, ἀλλʼ αὐτοὺς ἔμπροσθεν εἶναι τῶν πραγμάτων, καὶ τὸν αὐτὸν τρόπον ὥσπερ τῶν στρατευμάτων ἀξιώσειέ τις ἂν τὸν στρατηγὸν ἡγεῖσθαι, οὕτω καὶ τῶν πραγμάτων τοὺς βουλευομένους, ἵνʼ ἃν ἐκείνοις δοκῇ, ταῦτα πράττηται καὶ μὴ τὰ συμβάντʼ ἀναγκάζωνται διώκειν.
if we fail to learn the lesson that to manage a war properly you must not follow the trend of events but must forestall them, and that just as an army looks to its general for guidance, so statesmen must guide circumstances, if they are to carry out their policy and not be forced to follow at the heels of chance.
§ 40
ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, πλείστην δύναμιν ἁπάντων ἔχοντες, τριήρεις, ὁπλίτας, ἱππέας, χρημάτων πρόσοδον, τούτων μὲν μέχρι τῆς τήμερον ἡμέρας οὐδενὶ πώποτʼ εἰς δέον τι κέχρησθε, οὐδὲν δʼ ἀπολείπετε, ὥσπερ οἱ βάρβαροι πυκτεύουσιν, οὕτω πολεμεῖν Φιλίππῳ. καὶ γὰρ ἐκείνων ὁ πληγεὶς ἀεὶ τῆς πληγῆς ἔχεται, κἂν ἑτέρωσε πατάξῃ τις, ἐκεῖσʼ εἰσὶν αἱ χεῖρες· προβάλλεσθαι δʼ ἢ βλέπειν ἐναντίον οὔτʼ οἶδεν οὔτʼ ἐθέλει.
But you, Athenians, possessing unsurpassed resources—fleet, infantry, cavalry, revenues—have never to this very day employed them aright, and yet you carry on war with Philip exactly as a barbarian boxes. The barbarian, when struck, always clutches the place; hit him on the other side and there go his hands. He neither knows nor cares how to parry a blow or how to watch his adversary.
§ 41
καὶ ὑμεῖς, ἂν ἐν Χερρονήσῳ πύθησθε Φίλιππον, ἐκεῖσε βοηθεῖν ψηφίζεσθε, ἂν ἐν Πύλαις, ἐκεῖσε, ἂν ἄλλοθί που, συμπαραθεῖτʼ ἄνω κάτω, καὶ στρατηγεῖσθʼ ὑπʼ ἐκείνου, βεβούλευσθε δʼ οὐδὲν αὐτοὶ συμφέρον περὶ τοῦ πολέμου, οὐδὲ πρὸ τῶν πραγμάτων προορᾶτʼ οὐδέν, πρὶν ἂν ἢ γεγενημένον ἢ γιγνόμενόν τι πύθησθε. ταῦτα δʼ ἴσως πρότερον μὲν ἐνῆν· νῦν δʼ ἐπʼ αὐτὴν ἥκει τὴν ἀκμήν, ὥστʼ οὐκέτʼ ἐγχωρεῖ.
So you, if you hear of Philip in the Chersonese, vote an expedition there; if at Thermopylae, you vote one there; if somewhere else, you still keep pace with him to and fro. You take your marching orders from him; you have never framed any plan of campaign for yourselves, never foreseen any event, until you learn that something has happened or is happening. All this was once perhaps possible; now things have come to a crisis, so that it is no longer in your power.
§ 42
δοκεῖ δέ μοι θεῶν τις, ὦ ἄνδρες Ἀθηναῖοι, τοῖς γιγνομένοις ὑπὲρ τῆς πόλεως αἰσχυνόμενος τὴν φιλοπραγμοσύνην ταύτην ἐμβαλεῖν Φιλίππῳ. εἰ γὰρ ἔχων ἃ κατέστραπται καὶ προείληφεν ἡσυχίαν ἔχειν ἤθελε καὶ μηδὲν ἔπραττεν ἔτι, ἀποχρῆν ἐνίοις ὑμῶν ἄν μοι δοκεῖ, ἐξ ὧν αἰσχύνην καὶ ἀνανδρίαν καὶ πάντα τὰ αἴσχιστʼ ὠφληκότες ἂν ἦμεν δημοσίᾳ· νῦν δʼ ἐπιχειρῶν ἀεί τινι καὶ τοῦ πλείονος ὀρεγόμενος ἴσως ἂν ἐκκαλέσαιθʼ ὑμᾶς, εἴπερ μὴ παντάπασιν ἀπεγνώκατε.
It seems to me, Athenians, as if some god, out of very shame for the conduct of our city, had inspired Philip with this activity. For if he did nothing more, but were willing to rest satisfied with what he has already captured and subdued, I believe some of you would be quite content with what must bring the deepest disgrace upon us and brand us as a nation of cowards. But by always attempting something new, always grasping at more power, he may possibly rouse even you, if you have not utterly abandoned hope.
§ 43
θαυμάζω δʼ ἔγωγε, εἰ μηδεὶς ὑμῶν μήτʼ ἐνθυμεῖται μήτʼ ὀργίζεται, ὁρῶν, ὦ ἄνδρες Ἀθηναῖοι, τὴν μὲν ἀρχὴν τοῦ πολέμου γεγενημένην περὶ τοῦ τιμωρήσασθαι Φίλιππον, τὴν δὲ τελευτὴν οὖσαν ἤδη ὑπὲρ τοῦ μὴ παθεῖν κακῶς ὑπὸ Φιλίππου. ἀλλὰ μὴν ὅτι γʼ οὐ στήσεται, δῆλον, εἰ μή τις κωλύσει. εἶτα τοῦτʼ ἀναμενοῦμεν; καὶ τριήρεις κενὰς καὶ τὰς παρὰ τοῦ δεῖνος ἐλπίδας ἂν ἀποστείλητε, πάντʼ ἔχειν οἴεσθε καλῶς;
Personally I am surprised that none of you, Athenians, is distressed and angry to find that at the beginning of the war our aim was to punish Philip, but at the end it is to escape injury at his hands. But surely it is obvious that he will not stop, unless someone stops him. And is that what we are to wait for? Do you fancy that all is well, if you dispatch an unmanned fleet and the vague hope of some deliverer?
§ 44
οὐκ ἐμβησόμεθα; οὐκ ἔξιμεν αὐτοὶ μέρει γέ τινι στρατιωτῶν οἰκείων νῦν, εἰ καὶ μὴ πρότερον; οὐκ ἐπὶ τὴν ἐκείνου πλευσόμεθα; ποῖ οὖν προσορμιούμεθʼ; ἤρετό τις. εὑρήσει τὰ σαθρά, ὦ ἄνδρες Ἀθηναῖοι, τῶν ἐκείνου πραγμάτων αὐτὸς ὁ πόλεμος, ἂν ἐπιχειρῶμεν· ἂν μέντοι καθώμεθʼ οἴκοι, λοιδορουμένων ἀκούοντες καὶ αἰτιωμένων ἀλλήλους τῶν λεγόντων, οὐδέποτʼ οὐδὲν ἡμῖν μὴ γένηται τῶν δεόντων.
Shall we not man the fleet ourselves? Shall we not take the field with at least a proportion of native troops, even now, if never before? Shall we not sail against his territory? Where then are we to go and anchor? someone has asked. The progress of the war, men of Athens, will itself discover the weak places in his front, if we make the effort; but if we sit here at home listening to the abuse and mutual recriminations of the orators, there is not the slightest chance of our getting anything done that ought to be done.
§ 45
ὅποι μὲν γὰρ ἄν, οἶμαι, μέρος τι τῆς πόλεως συναποσταλῇ, κἂν μὴ πᾶσα, καὶ τὸ τῶν θεῶν εὐμενὲς καὶ τὸ τῆς τύχης συναγωνίζεται· ὅποι δʼ ἂν στρατηγὸν καὶ ψήφισμα κενὸν καὶ τὰς ἀπὸ τοῦ βήματος ἐλπίδας ἐκπέμψητε, οὐδὲν ὑμῖν τῶν δεόντων γίγνεται, ἀλλʼ οἱ μὲν ἐχθροὶ καταγελῶσιν, οἱ δὲ σύμμαχοι τεθνᾶσι τῷ δέει τοὺς τοιούτους ἀποστόλους.
Wherever, I believe, we send out a force composed partly or wholly of our citizens, there the gods are gracious and fortune fights on our side; but wherever you send out a general with an empty decree and the mere aspirations of this platform, your needs are not served, your enemies laugh you to scorn, your allies stand in mortal fear of such an expeditionary force.
§ 46
οὐ γὰρ ἔστιν, οὐκ ἔστιν ἕνʼ ἄνδρα δυνηθῆναί ποτε ταῦθʼ ὑμῖν πρᾶξαι πάνθʼ ὅσα βούλεσθε· ὑποσχέσθαι μέντοι καὶ φῆσαι καὶ τὸν δεῖνʼ αἰτιάσασθαι καὶ τὸν δεῖνʼ ἔστι, τὰ δὲ πράγματʼ ἐκ τούτων ἀπόλωλεν· ὅταν γὰρ ἡγῆται μὲν ὁ στρατηγὸς ἀθλίων ἀπομίσθων ξένων, οἱ δʼ ὑπὲρ ὧν ἂν ἐκεῖνος πράξῃ πρὸς ὑμᾶς ψευδόμενοι ῥᾳδίως ἐνθάδʼ ὦσιν, ὑμεῖς δʼ ἐξ ὧν ἂν ἀκούσηθʼ ὅ τι ἂν τύχητε ψηφίζησθε, τί καὶ χρὴ προσδοκᾶν;
It is impossible, utterly impossible for one man ever to do all that you want done; he can only promise and assent and throw the blame on someone else. In consequence our interests are ruined. For when your general leads wretched, ill-paid mercenaries, and finds plenty of men here to lie to you about what he has done, while you pass decrees at random on the strength of these reports, what are you to expect?
§ 47
πῶς οὖν ταῦτα παύσεται; ὅταν ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, τοὺς αὐτοὺς ἀποδείξητε στρατιώτας καὶ μάρτυρας τῶν στρατηγουμένων καὶ δικαστὰς οἴκαδʼ ἐλθόντας τῶν εὐθυνῶν, ὥστε μὴ ἀκούειν μόνον ὑμᾶς τὰ ὑμέτερʼ αὐτῶν, ἀλλὰ καὶ παρόντας ὁρᾶν. νῦν δʼ εἰς τοῦθʼ ἥκει τὰ πράγματʼ αἰσχύνης ὥστε τῶν στρατηγῶν ἕκαστος δὶς καὶ τρὶς κρίνεται παρʼ ὑμῖν περὶ θανάτου, πρὸς δὲ τοὺς ἐχθροὺς οὐδεὶς οὐδʼ ἅπαξ αὐτῶν ἀγωνίσασθαι περὶ θανάτου τολμᾷ, ἀλλὰ τὸν τῶν ἀνδραποδιστῶν καὶ λωποδυτῶν θάνατον μᾶλλον αἱροῦνται τοῦ προσήκοντος· κακούργου μὲν γάρ ἐστι κριθέντʼ ἀποθανεῖν, στρατηγοῦ δὲ μαχόμενον τοῖς πολεμίοις.
How then is all this to be stopped? As soon as you, men of Athens, definitely appoint the same men as soldiers and as eye-witnesses of the campaign, and, on their return, as jurymen at the audit of your generals. In this way you will not merely learn about your affairs by hearsay, but you will be witnesses on the spot. So scandalous is our present system that every general is tried two or three times for his life in your courts, but not one of them dares to risk death in battle against the enemy; no, not once. They prefer the doom of a kidnapper or a pickpocket to a fitting death; for malefactors are condemned to the gallows, generals should die on the field of honor.
§ 48
ἡμῶν δʼ οἱ μὲν περιιόντες μετὰ Λακεδαιμονίων φασὶ Φίλιππον πράττειν τὴν Θηβαίων κατάλυσιν καὶ τὰς πολιτείας διασπᾶν, οἱ δʼ ὡς πρέσβεις πέπομφεν ὡς βασιλέα, οἱ δʼ ἐν Ἰλλυριοῖς πόλεις τειχίζειν, οἱ δὲ λόγους πλάττοντες ἕκαστος περιερχόμεθα.
Some of us spread the rumor that Philip is negotiating with the Lacedaemonians for the overthrow of Thebes and the dissolution of the free states, others that he has sent an embassy to the Great King, others that he is besieging towns in Illyria; in short, each of us circulates his own piece of fiction.
§ 49
ἐγὼ δʼ οἶμαι μέν, ὦ ἄνδρες Ἀθηναῖοι, νὴ τοὺς θεοὺς ἐκεῖνον μεθύειν τῷ μεγέθει τῶν πεπραγμένων καὶ πολλὰ τοιαῦτʼ ὀνειροπολεῖν ἐν τῇ γνώμῃ, τήν τʼ ἐρημίαν τῶν κωλυσόντων ὁρῶντα καὶ τοῖς πεπραγμένοις ἐπῃρμένον, οὐ μέντοι μὰ Δίʼ οὕτω γε προαιρεῖσθαι πράττειν ὥστε τοὺς ἀνοητοτάτους τῶν παρʼ ἡμῖν εἰδέναι τί μέλλει ποιεῖν ἐκεῖνος· ἀνοητότατοι γάρ εἰσιν οἱ λογοποιοῦντες.
Truly, men of Athens, I do think that Philip is drunk with the magnitude of his achievements and dreams of further triumphs, when, elated by his success, he finds that there is none to bar his way; but I cannot for a moment believe that he is deliberately acting in such a way that all the fools at Athens know what he is going to do next. For of all fools the rumor-mongers are the worst.
§ 50
ἀλλʼ ἂν ἀφέντες ταῦτʼ ἐκεῖνʼ εἰδῶμεν, ὅτι ἐχθρὸς ἅνθρωπος καὶ τὰ ἡμέτερʼ ἡμᾶς ἀποστερεῖ καὶ χρόνον πολὺν ὕβρικε, καὶ ἅπανθʼ ὅσα πώποτʼ ἠλπίσαμέν τινα πράξειν ὑπὲρ ἡμῶν καθʼ ἡμῶν εὕρηται, καὶ τὰ λοιπὰ ἐν αὐτοῖς ἡμῖν ἐστί, κἂν μὴ νῦν ἐθέλωμεν ἐκεῖ πολεμεῖν αὐτῷ, ἐνθάδʼ ἴσως ἀναγκασθησόμεθα τοῦτο ποιεῖν, ἂν ταῦτʼ εἰδῶμεν, καὶ τὰ δέοντʼ ἐσόμεθʼ ἐγνωκότες καὶ λόγων ματαίων ἀπηλλαγμένοι· οὐ γὰρ ἅττα ποτʼ ἔσται δεῖ σκοπεῖν, ἀλλʼ ὅτι φαῦλα, ἂν μὴ προσέχητε τὸν νοῦν καὶ τὰ προσήκοντα ποιεῖν ἐθέλητε, εὖ εἰδέναι.
But if, putting rumors aside, we recognize that this man is our enemy, who has for years been robbing and insulting us, that wherever we once hoped to find help we have found hindrance, that the future lies in our own hands, and if we refuse to fight now in Thrace, we shall perhaps be forced to fight here at home—if, I say, we recognize these facts, then we shall have done with idle words and shall come to a right decision. Our business is not to speculate on what the future may bring forth, but to be certain that it will bring disaster, unless you face the facts and consent to do your duty.
§ 51
ἐγὼ μὲν οὖν οὔτʼ ἄλλοτε πώποτε πρὸς χάριν εἱλόμην λέγειν ὅ τι ἂν μὴ καὶ συνοίσειν πεπεισμένος ὦ, νῦν θʼ ἃ γιγνώσκω πάνθʼ ἁπλῶς, οὐδὲν ὑποστειλάμενος, πεπαρρησίασμαι. ἐβουλόμην δʼ ἄν, ὥσπερ ὅτι ὑμῖν συμφέρει τὰ βέλτιστʼ ἀκούειν οἶδα, οὕτως εἰδέναι συνοῖσον καὶ τῷ τὰ βέλτιστʼ εἰπόντι· πολλῷ γὰρ ἂν ἥδιον εἶχον. νῦν δʼ ἐπʼ ἀδήλοις οὖσι τοῖς ἀπὸ τούτων ἐμαυτῷ γενησομένοις, ὅμως ἐπὶ τῷ συνοίσειν ὑμῖν, ἂν πράξητε, ταῦτα πεπεῖσθαι λέγειν αἱροῦμαι. νικῴη δʼ ὅ τι πᾶσιν μέλλει συνοίσειν.
For my own part, I have never yet chosen to court your favor by saying anything that I was not quite convinced would be to your advantage; and today, keeping nothing back, I have given free utterance to my plain sentiments. Yet, certain as I am that it is to your interest to receive the best advice, I could have wished that I were equally certain that to offer such advice is also to the interest of the speaker; for then I should have felt much happier. But, as it is, in the uncertainty of what the result of my proposal may be for myself, yet in the conviction that it will be to your interest to adopt it, I have ventured to address you. Whatever shall be to the advantage of all, may that prevail!
On the Peace · urn:cts:greekLit:tlg0014.tlg005 · Greek: περὶ τῆς εἰρήνης — tlg0014.tlg005.perseus-grc2 · English: On the Peace — trans. James Herbert Vince — tlg0014.tlg005.perseus-eng2
§ 1
ὁρῶ μέν, ὦ ἄνδρες Ἀθηναῖοι, τὰ παρόντα πράγματα πολλὴν δυσκολίαν ἔχοντα καὶ ταραχὴν οὐ μόνον τῷ πολλὰ προεῖσθαι καὶ μηδὲν εἶναι προὔργου περὶ αὐτῶν εὖ λέγειν, ἀλλὰ καὶ περὶ τῶν ὑπολοίπων κατὰ ταὐτὰ μηδὲ καθʼ ἓν τὸ συμφέρον πάντας ἡγεῖσθαι, ἀλλὰ τοῖς μὲν ὡδί, τοῖς δʼ ἑτέρως δοκεῖν.
I perceive, men of Athens, that the present outlook gives rise to much vexation and perplexity, because not only have we suffered serious losses, which cannot be mended by fine speeches, but there is also complete divergence of opinion about the preservation of what is left of our empire, one favoring this policy, another that.
§ 2
δυσκόλου δʼ ὄντος φύσει καὶ χαλεποῦ τοῦ βουλεύεσθαι, ἔτι πολλῷ χαλεπώτερον ὑμεῖς αὐτὸ πεποιήκατʼ, ὦ ἄνδρες Ἀθηναῖοι· οἱ μὲν γὰρ ἄλλοι πάντες ἄνθρωποι πρὸ τῶν πραγμάτων εἰώθασι χρῆσθαι τῷ βουλεύεσθαι, ὑμεῖς δὲ μετὰ τὰ πράγματα. ἐκ δὲ τούτου συμβαίνει παρὰ πάντα τὸν χρόνον ὃν οἶδʼ ἐγώ, τὸν μὲν οἷς ἂν ἁμάρτητʼ ἐπιτιμῶντα εὐδοκιμεῖν καὶ δοκεῖν εὖ λέγειν, τὰ δὲ πράγματα καὶ περὶ ὧν βουλεύεσθʼ ἐκφεύγειν ὑμᾶς.
While deliberation is naturally a vexatious and difficult task, you, Athenians, have enhanced its difficulties; for all other people deliberate before the event, but you after the event. And the result is that, as long as I can remember, the man who attacks any mistakes you have made gains your applause as an able speaker, but meanwhile the events and the real object of your deliberation wholly escape you.
§ 3
οὐ μὴν ἀλλὰ καίπερ τούτων οὕτως ἐχόντων οἴομαι καὶ πεπεικὼς ἐμαυτὸν ἀνέστηκα, ἂν ἐθελήσητε τοῦ θορυβεῖν καὶ φιλονικεῖν ἀποστάντες ἀκούειν, ὡς ὑπὲρ πόλεως βουλευομένοις καὶ τηλικούτων πραγμάτων προσήκει, ἕξειν καὶ λέγειν καὶ συμβουλεύειν διʼ ὧν καὶ τὰ παρόντʼ ἔσται βελτίω καὶ τὰ προειμένα σωθήσεται.
Nevertheless, although this is so, I have come forward in the belief and confidence that, if you will consent to still the noise of faction and listen with the attention that befits men who are debating the most important interests of the state, I shall be able to offer you advice which will ameliorate our present condition and redeem our past losses.
§ 4
ἀκριβῶς δʼ εἰδώς, ὦ ἄνδρες Ἀθηναῖοι, τὸ λέγειν περὶ ὧν αὐτὸς εἶπέ τις καὶ περὶ αὑτοῦ παρʼ ὑμῖν ἀεὶ τῶν πάνυ λυσιτελούντων τοῖς τολμῶσιν ὄν, οὕτως ἡγοῦμαι φορτικὸν καὶ ἐπαχθὲς ὥστε ἀνάγκην οὖσαν ὁρῶν ὅμως ἀποκνῶ. νομίζω δʼ ἄμεινον ἂν ὑμᾶς περὶ ὧν νῦν ἐρῶ κρῖναι, μικρὰ τῶν πρότερόν ποτε ῥηθέντων ὑπʼ ἐμοῦ μνημονεύσαντες.
While I am well aware, Athenians, that to talk in this assembly about oneself and one’s own speeches is a very profitable practice, if one has the necessary effrontery, I feel that it is so vulgar and so offensive that, though I see the necessity, I shrink from it. I believe, however, that you will form a better judgement of what I am going to propose, if I remind you of a few things that I have said on former occasions.
§ 5
ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, πρῶτον μέν, ἡνίκʼ ἔπειθόν τινες ὑμᾶς, τῶν ἐν Εὐβοίᾳ πραγμάτων ταραττομένων, βοηθεῖν Πλουτάρχῳ καὶ πόλεμον ἄδοξον καὶ δαπανηρὸν ἄρασθαι, πρῶτος καὶ μόνος παρελθὼν ἀντεῖπον, καὶ μόνον οὐ διεσπάσθην ὑπὸ τῶν ἐπὶ μικροῖς λήμμασιν πολλὰ καὶ μεγάλʼ ὑμᾶς ἁμαρτάνειν πεισάντων· καὶ χρόνου βραχέος διελθόντος, μετὰ τοῦ προσοφλεῖν αἰσχύνην καὶ παθεῖν οἷα τῶν ὄντων ἀνθρώπων οὐδένες πώποτε πεπόνθασʼ ὑπὸ τούτων οἷς ἐβοήθησαν, πάντες ὑμεῖς ἔγνωτε τήν τε τῶν τότε ταῦτα πεισάντων κακίαν καὶ τὰ βέλτιστʼ εἰρηκότʼ ἐμέ.
For in the first place, Athenians, when it was proposed to take advantage of the unrest in Euboea and side with Plutarchus in a war that would bring us more expense than glory, I was the first and indeed the only speaker to oppose it, and I narrowly escaped being torn to pieces by those who induced you for trifling gains to commit many serious errors. It was not long before you incurred disgrace and suffered indignities such as no men have ever received from those whom they have helped, and so you realized the baseness of those to whom you then gave ear and the wisdom of the advice you received from me.
§ 6
πάλιν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, κατιδὼν Νεοπτόλεμον τὸν ὑποκριτὴν τῷ μὲν τῆς τέχνης προσχήματι τυγχάνοντʼ ἀδείας, κακὰ δʼ ἐργαζόμενον τὰ μέγιστα τὴν πόλιν καὶ τὰ παρʼ ὑμῶν διοικοῦντα Φιλίππῳ καὶ πρυτανεύοντα, παρελθὼν εἶπον εἰς ὑμᾶς, οὐδεμιᾶς ἰδίας οὔτʼ ἔχθρας οὔτε συκοφαντίας ἕνεκα, ὡς ἐκ τῶν μετὰ ταῦτʼ ἔργων γέγονεν δῆλον.
Again, men of Athens, when I saw that Neoptolemus, the actor, enjoying safe conduct under cover of his profession, was doing his best to injure our city and was Philip’s agent and representative at Athens, I once more came forward and addressed you, not out of private animosity or love of informing, as indeed my subsequent conduct has proved.
§ 7
καὶ οὐκέτʼ ἐν τούτοις αἰτιάσομαι τοὺς ὑπὲρ Νεοπτολέμου λέγοντας (οὐδὲ εἷς γὰρ ἦν), ἀλλʼ αὐτοὺς ὑμᾶς· εἰ γὰρ ἐν Διονύσου τραγῳδοὺς ἐθεᾶσθε, ἀλλὰ μὴ περὶ σωτηρίας καὶ κοινῶν πραγμάτων ἦν ὁ λόγος, οὐκ ἂν οὕτως οὔτʼ ἐκείνου πρὸς χάριν οὔτʼ ἐμοῦ πρὸς ἀπέχθειαν ἠκούσατε.
And I shall not in this case, as in the former one, find fault with those who spoke in defence of Neoptolemus, for not a man defended him, but with yourselves. For if it had been a tragedy in the theater of Dionysus that you were watching and not a debate on the very existence of your state, you could not have shown more partiality to him and more ill-will against me.
§ 8
καίτοι τοῦτό γʼ ὑμᾶς οἶμαι νῦν ἅπαντας ᾐσθῆσθαι, ὅτι τὴν τότʼ ἄφιξιν εἰς τοὺς πολεμίους ποιησάμενος ὑπὲρ τοῦ τἀκεῖ χρήματʼ ὀφειλόμενʼ, ὡς ἔφη, κομίσας δεῦρο λῃτουργεῖν, καὶ τούτῳ τῷ λόγῳ πλείστῳ χρησάμενος, ὡς δεινὸν εἴ τις ἐγκαλεῖ τοῖς ἐκεῖθεν ἐνθάδε τὰς εὐπορίας ἄγουσιν, ἐπειδὴ διὰ τὴν εἰρήνην ἀδείας ἔτυχεν, ἣν ἐνθάδʼ ἐκέκτητʼ οὐσίαν φανεράν, ταύτην ἐξαργυρίσας πρὸς ἐκεῖνον ἀπάγων οἴχεται.
Yet I suppose that by this time you have all observed that after visiting the enemy, in order, as he alleged, to collect sums owing to him there which he might spend on public services here, and after making copious use of the argument that it was too bad to arraign men who were transferring wealth from Macedonia to Athens, he secured a safe conduct owing to the peace, converted into cash all the real property that he held here, and has absconded to Philip.
§ 9
δύο μὲν δὴ ταῦθʼ ὧν προεῖπον ἐγὼ μαρτυρεῖ τοῖς γεγενημένοις λόγοις ὀρθῶς καὶ δικαίως, οἷά περ ἦν, ἀποφανθένθʼ ὑπʼ ἐμοῦ· τὸ τρίτον δʼ, ὦ ἄνδρες Ἀθηναῖοι, (καὶ μόνον ἓν τοῦτʼ εἰπὼν ἔτι καὶ δὴ περὶ ὧν παρελήλυθʼ ἐρῶ,) ἡνίκα τοὺς ὅρκους τοὺς περὶ τῆς εἰρήνης ἀπειληφότες ἥκομεν οἱ πρέσβεις,
There, then, you have two of my warnings, bearing testimony to the value of my earlier speeches, and uttered by me honestly and in strict conformity with the facts. Thirdly, men of Athens—and when I have given just this one further instance, I will at once pass on to some topics that I have omitted—when we ambassadors returned from administering the oaths for the peace,
§ 10
τότε Θεσπιάς τινων καὶ Πλαταιὰς ὑπισχνουμένων οἰκισθήσεσθαι, καὶ τοὺς μὲν Φωκέας τὸν Φίλιππον, ἂν γένηται κύριος, σώσειν, τὴν δὲ Θηβαίων πόλιν διοικιεῖν, καὶ τὸν Ὠρωπὸν ὑμῖν ὑπάρξειν, καὶ τὴν Εὔβοιαν ἀντʼ Ἀμφιπόλεως ἀποδοθήσεσθαι, καὶ τοιαύτας ἐλπίδας καὶ φενακισμούς, οἷς ὑπαχθέντες ὑμεῖς οὔτε συμφόρως οὔτʼ ἴσως καλῶς προεῖσθε Φωκέας, οὐδὲν τούτων οὔτʼ ἐξαπατήσας οὔτε σιγήσας ἐγὼ φανήσομαι, ἀλλὰ προειπὼν ὑμῖν, ὡς οἶδʼ ὅτι μνημονεύετε, ὅτι ταῦτʼ οὔτʼ οἶδα οὔτε προσδοκῶ, νομίζω δὲ τὸν λέγοντα ληρεῖν.
at that time there were some who assured us that Thespiae and Plataea would be rebuilt, that Philip, if he gained the mastery, would protect the Phocians and break up Thebes into villages, and that you would retain Oropus and receive Euboea in exchange for Amphipolis. Led on by these false hopes and cajoleries, you abandoned the Phocians against your own interests and against justice and honor. But you will find that I neither took part in this deception, nor passed it over in silence, but spoke out boldly, as I am sure you remember, saying that I had neither knowledge nor expectation of such results and that all such talk was nonsense.
§ 11
ταῦτα τοίνυν ἅπανθʼ, ὅσα φαίνομαι βέλτιον τῶν ἄλλων προορῶν, οὐδʼ εἰς μίαν, ὦ ἄνδρες Ἀθηναῖοι, οὔτε δεινότητʼ οὔτʼ ἀλαζονείαν ἐπανοίσω, οὐδὲ προσποιήσομαι διʼ οὐδὲν ἄλλο γιγνώσκειν καὶ προαισθάνεσθαι πλὴν διʼ ἃν ὑμῖν εἴπω, δύο· ἓν μέν, ὦ ἄνδρες Ἀθηναῖοι, διʼ εὐτυχίαν, ἣν συμπάσης ἐγὼ τῆς ἐν ἀνθρώποις οὔσης δεινότητος καὶ σοφίας ὁρῶ κρατοῦσαν·
Now all these instances, where I appear to have had a clearer foresight than the rest, I shall not refer to a single cause, men of Athens—my real or pretended cleverness; nor will I claim that my knowledge and discernment were due to anything else than two things, which I will mention. One, men of Athens, was good luck, which my experience tells me is worth all the cleverness and wisdom in the world.
§ 12
ἕτερον δέ, προῖκα τὰ πράγματα κρίνω καὶ λογίζομαι, καὶ οὐδὲν λῆμμʼ ἂν οὐδεὶς ἔχοι πρὸς οἷς ἐγὼ πεπολίτευμαι καὶ λέγω δεῖξαι προσηρτημένον. ὀρθὸν οὖν, ὅ τι ἄν ποτʼ ἀπʼ αὐτῶν ὑπάρχῃ τῶν πραγμάτων, τὸ συμφέρον φαίνεταί μοι. ὅταν δʼ ἐπὶ θάτερʼ ὥσπερ εἰς τρυτάνην ἀργύριον προσενέγκῃς, οἴχεται φέρον καὶ καθείλκυκε τὸν λογισμὸν ἐφʼ αὑτό, καὶ οὐκ ἂν ἔτʼ ὀρθῶς οὐδʼ ὑγιῶς ὁ τοῦτο ποιήσας περὶ οὐδενὸς λογίσαιτο.
The second is this: on public questions my estimates and decisions are disinterested, and no one can show that my policy and my speeches have been in any way bound up with my private gain. Hence I always see accurately the advantageous course as suggested by actual circumstances. But the instant you throw money into one scale, its weight bears down the judgement with it; and for him that has once done this, accurate and sound calculation becomes utterly impossible.
§ 13
ἓν μὲν οὖν ἔγωγε πρῶτον ὑπάρχειν φημὶ δεῖν, ὅπως, εἴτε συμμάχους εἴτε σύνταξιν εἴτʼ ἄλλο τι βούλεταί τις κατασκευάζειν τῇ πόλει, τὴν ὑπάρχουσαν εἰρήνην μὴ λύων τοῦτο ποιήσει, οὐχ ὡς θαυμαστὴν οὐδʼ ὡς ἀξίαν οὖσαν ὑμῶν· ἀλλʼ ὁποία τίς ποτʼ ἐστὶν αὕτη, μὴ γενέσθαι μᾶλλον εἶχε τοῖς πράγμασι καιρὸν ἢ γεγενημένη νῦν διʼ ἡμᾶς λυθῆναι· πολλὰ γὰρ προείμεθα, ὧν ὑπαρχόντων τότʼ ἂν ἢ νῦν ἀσφαλέστερος καὶ ῥᾴων ἦν ἡμῖν ὁ πόλεμος.
Now there is one precaution which I think essential. If anyone proposes to negotiate for our city an alliance or a joint contribution or anything of the sort, it must be done without detriment to the existing peace. I do not mean that the peace is a glorious one or even creditable to you, but, whatever we may think of it, it would better suit our purpose never to have made it than to violate it when made, because we have now sacrificed many advantages which would have made war safer and easier for us then than now.
§ 14
δεύτερον δʼ, ὁρᾶν ὅπως μὴ προαξόμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς συνεληλυθότας τούτους καὶ φάσκοντας Ἀμφικτύονας νῦν εἶναι εἰς ἀνάγκην καὶ πρόφασιν κοινοῦ πολέμου πρὸς ἡμᾶς. ἐγὼ γάρ, εἰ γένοιθʼ ἡμῖν πρὸς Φίλιππον πάλιν πόλεμος διʼ Ἀμφίπολιν ἤ τι τοιοῦτον ἔγκλημʼ ἴδιον, οὗ μὴ μετέχουσι Θετταλοὶ μηδʼ Ἀργεῖοι μηδὲ Θηβαῖοι, οὐκ ἂν ἡμῖν οἴομαι τούτων οὐδένας πολεμῆσαι,
The second precaution, men of Athens, is to avoid giving the self-styled Amphictyons now assembled any call or excuse for a crusade against us. For if we should hereafter come to blows with Philip, about Amphipolis or in any private quarrel not shared by the Thessalians or the Argives or the Thebans, I do not believe for a moment that any of the latter would be dragged into the war, least of all—
§ 15
καὶ πάντων ἥκιστα (καί μοι μὴ θορυβήσῃ μηδεὶς πρὶν ἀκοῦσαι) Θηβαίους, οὐχ ὡς ἡδέως ἔχουσιν ἡμῖν, οὐδʼ ὡς οὐκ ἂν χαρίζοιντο Φιλίππῳ, ἀλλʼ ἴσασιν ἀκριβῶς, εἰ καὶ πάνυ φησί τις αὐτοὺς ἀναισθήτους εἶναι, ὅτι, εἰ γενήσεται πόλεμος πρὸς ὑμᾶς αὐτοῖς, τὰ μὲν κακὰ πάνθʼ ἕξουσιν αὐτοί, τοῖς δʼ ἀγαθοῖς ἐφεδρεύων ἕτερος καθεδεῖται. οὔκουν προοῖντʼ ἂν αὑτοὺς εἰς τοῦτο, μὴ κοινῆς τῆς ἀρχῆς καὶ τῆς αἰτίας οὔσης τοῦ πολέμου.
hear me before you shout me down—least of all the Thebans. I do not mean that they regard us with favor or that they would not readily oblige Philip, but they do realize quite clearly, for all the stolidity that people attribute to them, that if they ever fight you, they will have to take all the hard knocks themselves, and someone else will sit quietly by, waiting for the spoils. Therefore they would never make such a sacrifice unless the war had a common cause and origin.
§ 16
οὐδέ γʼ εἰ πάλιν πρὸς τοὺς Θηβαίους πολεμήσαιμεν διʼ Ὠρωπὸν ἤ τι τῶν ἰδίων, οὐδὲν ἂν ἡμᾶς παθεῖν ἡγοῦμαι· καὶ γὰρ ἡμῖν κἀκείνοις τοὺς βοηθοῦντας ἂν οἶμαι, εἰς τὴν οἰκείαν εἴ τις ἐμβάλοι, βοηθεῖν, οὐ συνεπιστρατεύσειν οὐδετέροις. καὶ γὰρ αἱ συμμαχίαι τοῦτον ἔχουσι τὸν τρόπον, ὧν καὶ φροντίσειεν ἄν τις, καὶ τὸ πρᾶγμα φύσει τοιοῦτόν ἐστιν·
If we went to war again with the Thebans about Oropus or for some other private reason, I do not think we should suffer, for both their allies and ours would, of course, offer support, if their own territory were invaded, but would not join either side in aggression. That is the way with every alliance worth considering, and such is the natural result.
§ 17
οὐκ ἄχρι τῆς ἴσης ἕκαστός ἐστιν εὔνους οὔθʼ ἡμῖν οὔτε Θηβαίοις, σῶς τʼ εἶναι καὶ κρατεῖν τῶν ἄλλων, ἀλλὰ σῶς μὲν εἶναι πάντες ἂν βούλοινθʼ ἕνεχʼ αὑτῶν, κρατήσαντας δὲ τοὺς ἑτέρους δεσπότας ὑπάρχειν αὑτῶν οὐδὲ εἷς. τί οὖν ἡγοῦμαι φοβερὸν καὶ τί φυλάξασθαι δεῖν ἡμᾶς; μὴ κοινὴν πρόφασιν καὶ κοινὸν ἔγκλημʼ ὁ μέλλων πόλεμος πρὸς ἅπαντας λάβῃ.
No individual ally is so fond either of us or of the Thebans as to regard our security and our supremacy in the same light. Secure they would all have us, for their own sakes; that either nation should gain supremacy and be their master would suit none of them. What, then, is the danger that I think we must guard against? Lest the inevitable war should afford all states a common pretext and a common ground of complaint.
§ 18
εἰ γὰρ Ἀργεῖοι μὲν καὶ Μεσσήνιοι καὶ Μεγαλοπολῖται καί τινες τῶν λοιπῶν Πελοποννησίων, ὅσοι ταὐτὰ τούτοις φρονοῦσι, διὰ τὴν πρὸς Λακεδαιμονίους ἡμῖν ἐπικηρυκείαν ἐχθρῶς σχήσουσι καὶ τὸ δοκεῖν ἐκδέχεσθαί τι τῶν ἐκείνοις πεπραγμένων, Θηβαῖοι δʼ ἔχουσι μέν, ὡς λέγουσιν, ἀπεχθῶς, ἔτι δʼ ἐχθροτέρως σχήσουσιν, ὅτι τοὺς παρʼ ἐκείνων φεύγοντας σῴζομεν καὶ πάντα τρόπον τὴν δυσμένειαν ἐνδεικνύμεθʼ αὐτοῖς,
For if the Argives and Messenians and Megalopolitans, and other Peloponnesians who side with them, quarrel with us because of our embassy to Sparta and because they think that we have some interest in Lacedaemonian policy; and if the Thebans are, as people admit, hostile and likely to be even more so, because we offer an asylum to their exiles and make no disguise of our hostility to them in every way;
§ 19
Θετταλοὶ δʼ, ὅτι τοὺς Φωκέων φυγάδας σῴζομεν, Φίλιππος δʼ, ὅτι κωλύομεν αὐτὸν κοινωνεῖν τῆς ἀμφικτυονίας, φοβοῦμαι μὴ πάντες περὶ τῶν ἰδίων ἕκαστος ὀργιζόμενος κοινὸν ἐφʼ ἡμᾶς ἀγάγωσι τὸν πόλεμον, τὰ τῶν Ἀμφικτυόνων δόγματα προστησάμενοι, εἶτʼ ἐπισπασθῶσιν ἕκαστοι πέρα τοῦ συμφέροντος ἑαυτοῖς ἡμῖν πολεμῆσαι, ὥσπερ καὶ περὶ Φωκέας.
and if the Thessalians dislike us because we protect the Phocian fugitives, and Philip because we are trying to exclude him from the Amphictyonic Council; then I am afraid that these separate powers, having each a private grudge, may make common cause against us on the strength of the Amphictyonic decrees, and may then be tempted to go beyond what their several interests require, as they were in the case of the Phocians.
§ 20
ἴστε γὰρ δήπου τοῦθʼ ὅτι νῦν Θηβαῖοι καὶ Φίλιππος καὶ Θετταλοί, οὐχὶ ταὔθʼ ἕκαστοι μάλιστʼ ἐσπουδακότες, ταὐτὰ πάντες ἔπραξαν· οἷον Θηβαῖοι τὸν μὲν Φίλιππον παρελθεῖν καὶ λαβεῖν τὰς παρόδους οὐκ ἐδύναντο κωλῦσαι, οὐδέ γε τῶν αὑτοῖς πεπονημένων ὕστατον ἐλθόντα τὴν δόξαν ἔχειν·
For of course you realize that in the present case the Thebans and Philip and the Thessalians have acted in complete unison, though with widely different aims. The Thebans, for instance, were powerless to prevent Philip from pressing on and seizing the passes, or from coming in at the finish and usurping the credit of their previous exertions.
§ 21
νυνὶ γὰρ Θηβαίοις πρὸς μὲν τὸ τὴν χώραν κεκομίσθαι πέπρακταί τι, πρὸς δὲ τιμὴν καὶ δόξαν αἴσχιστα· εἰ γὰρ μὴ παρῆλθε Φίλιππος, οὐδὲν ἂν αὐτοῖς κέρδος εἶναι. ταῦτα δʼ οὐκ ἐβούλοντο, ἀλλὰ τῷ τὸν Ὀρχομενὸν καὶ τὴν Κορώνειαν λαβεῖν ἐπιθυμεῖν, μὴ δύνασθαι δέ, πάντα ταῦθʼ ὑπέμειναν.
Hence today the Thebans have been partially successful in recovering territory, but have failed lamentably to win honor and glory; for they would presumably have gained nothing if Philip had not passed Thermopylae. That was not what they wanted, but they put up with it all because they had the will, though not the power, to grasp Orchomenus and Coronea.
§ 22
Φίλιππον τοίνυν τινὲς μὲν δήπου τολμῶσι λέγειν ὡς οὐδʼ ἐβούλετο Θηβαίοις Ὀρχομενὸν καὶ Κορώνειαν παραδοῦναι, ἀλλʼ ἠναγκάσθη· ἐγὼ δὲ τούτοις μὲν ἐρρῶσθαι λέγω, ἐκεῖνο δʼ οἶδʼ, ὅτι οὐ μᾶλλόν γε ταῦτʼ ἔμελʼ αὐτῷ ἢ τὰς παρόδους λαβεῖν ἐβούλετο καὶ τὴν δόξαν τοῦ πολέμου τοῦ δοκεῖν διʼ αὑτὸν κρίσιν εἰληφέναι, καὶ τὰ Πύθια θεῖναι διʼ αὑτοῦ, καὶ ταῦτʼ ἦν ὧν μάλιστʼ ἐγλίχετο.
Now some people actually go so far as to say that Philip was compelled, against his real wishes, to hand over Orchomenus and Coronea to the Thebans. For my part I wish them joy of their opinion. I only know this, that Philip was less interested in those towns than desirous to secure the pass, to win for himself the credit of finishing off the Sacred War, and to preside at the Pythian games. That was the summit of his ambition.
§ 23
Θετταλοὶ δέ γʼ οὐδέτερʼ ἐβούλοντο τούτων, οὔτε Θηβαίους οὔτε τὸν Φίλιππον μέγαν γίγνεσθαι (ταῦτα γὰρ πάντʼ ἐφʼ ἑαυτοὺς ἡγοῦντο), τῆς πυλαίας δʼ ἐπεθύμουν καὶ τῶν ἐν Δελφοῖς, πλεονεκτημάτων δυοῖν, κύριοι γενέσθαι· τῷ δὲ τούτων γλίχεσθαι τάδε συγκατέπραξαν. τῶν τοίνυν ἰδίων ἕνεχʼ εὑρήσεθʼ ἕκαστον πολλὰ προηγμένον ὧν οὐδὲν ἐβούλετο πρᾶξαι. τοῦτο μέντοι, τοῦτʼ ἔστιν φυλακτέον ἡμῖν.
But the Thessalians aimed at the aggrandizement neither of Thebes nor of Philip, because they felt that all that would tell against them; but they were anxious to control the council at Thermopylae and the Delphian temple—two clear gains for them; and it was this ambition that led them to join in the war. So you will find that each of these powers was induced for private reasons to do much that it did not wish. That, however, is emphatically what we must avoid.
§ 24
τὰ κελευόμενʼ ἡμᾶς ἄρα δεῖ ποιεῖν ταῦτα φοβουμένους; καὶ σὺ ταῦτα κελεύεις; πολλοῦ γε καὶ δέω. ἀλλʼ ὡς οὔτε πράξομεν οὐδὲν ἀνάξιον ἡμῶν αὐτῶν οὔτʼ ἔσται πόλεμος, νοῦν δὲ δόξομεν πᾶσιν ἔχειν καὶ τὰ δίκαια λέγειν, τοῦτʼ οἶμαι δεῖν ποιεῖν. πρὸς δὲ τοὺς θρασέως ὁτιοῦν οἰομένους ὑπομεῖναι δεῖν καὶ μὴ προορωμένους τὸν πόλεμον, ἐκεῖνα βούλομαι λογίσασθαι. ἡμεῖς Θηβαίους ἐῶμεν ἔχειν Ὠρωπόν· καὶ εἴ τις ἔροιθʼ ἡμᾶς, κελεύσας εἰπεῖν τἀληθῆ, διὰ τί; ἵνα μὴ πολεμῶμεν, φαῖμεν ἄν.
Must we then, you ask, do as we are told for fear of the consequences? Do you of all men advise that? Far from it. No, I think we ought so to act as to do nothing unworthy of Athens and yet avoid war; we ought to show to all men our good sense and the justice of our claims. To those who think we ought boldly to risk everything, and who do not foresee the inevitable hostilities, I suggest the following consideration. We are allowing the Thebans to keep Oropus; and if anyone should ask us to tell him candidly why we do so, we should have to answer, In order to avoid war.
§ 25
καὶ Φιλίππῳ νυνὶ κατὰ τὰς συνθήκας Ἀμφιπόλεως παρακεχωρήκαμεν, καὶ Καρδιανοὺς ἐῶμεν ἔξω Χερρονησιτῶν τῶν ἄλλων τετάχθαι, καὶ τὸν Κᾶρα τὰς νήσους καταλαμβάνειν, Χίον καὶ Κῶν καὶ Ῥόδον, καὶ Βυζαντίους κατάγειν τὰ πλοῖα, δῆλον ὅτι τὴν ἀπὸ τῆς εἰρήνης ἡσυχίαν πλειόνων ἀγαθῶν αἰτίαν εἶναι νομίζοντες ἢ τὸ προσκρούειν καὶ φιλονικεῖν περὶ τούτων. οὐκοῦν εὔηθες καὶ κομιδῇ σχέτλιον, πρὸς ἑκάστους καθʼ ἕνʼ οὕτω προσενηνεγμένους περὶ τῶν οἰκείων καὶ ἀναγκαιοτάτων, πρὸς πάντας περὶ τῆς ἐν Δελφοῖς σκιᾶς νυνὶ πολεμῆσαι.
In the same way by agreement with Philip we have waived our claim to Amphipolis, and we are permitting Cardia to be excepted from the rest of the Chersonese, the Carian to occupy the islands of Chios, Cos, and Rhodes, and the Byzantines to detain our ships in harbor, obviously because we think that the respite which the peace affords is more productive of advantages than wrangling and coming to blows over these points. Therefore it is sheer folly and perversity, after dealing with the powers one by one on matters of vital concern to ourselves, to challenge them all together to fight about this phantom at Delphi.
Second Philippic · urn:cts:greekLit:tlg0014.tlg006 · Greek: κατὰ Φιλίππου β΄ — tlg0014.tlg006.perseus-grc2 · English: Second Philippic — trans. James Herbert Vince — tlg0014.tlg006.perseus-eng2
§ 1
ὅταν, ὦ ἄνδρες Ἀθηναῖοι, λόγοι γίγνωνται περὶ ὧν Φίλιππος πράττει καὶ βιάζεται παρὰ τὴν εἰρήνην, ἀεὶ τοὺς ὑπὲρ ἡμῶν λόγους καὶ δικαίους καὶ φιλανθρώπους ὁρῶ φαινομένους, καὶ λέγειν μὲν ἅπαντας ἀεὶ τὰ δέοντα δοκοῦντας τοὺς κατηγοροῦντας Φιλίππου, γιγνόμενον δʼ οὐδὲν ὡς ἔπος εἰπεῖν τῶν δεόντων, οὐδʼ ὧν εἵνεκα ταῦτʼ ἀκούειν ἄξιον·
Whenever, men of Athens, we are discussing Philip’s intrigues and his violations of the peace, I observe that all the speeches on our side are manifestly inspired by justice and generosity, and those who denounce Philip are all felt to be saying exactly the right thing; but of the much needed action, which alone would make the speeches worth hearing, little or nothing ensues.
§ 2
ἀλλʼ εἰς τοῦτʼ ἤδη προηγμένα τυγχάνει πάντα τὰ πράγματα τῇ πόλει, ὥσθʼ ὅσῳ τις ἂν μᾶλλον καὶ φανερώτερον ἐξελέγχῃ Φίλιππον καὶ τὴν πρὸς ὑμᾶς εἰρήνην παραβαίνοντα καὶ πᾶσι τοῖς Ἕλλησιν ἐπιβουλεύοντα, τοσούτῳ τὸ τί χρὴ ποιεῖν συμβουλεῦσαι χαλεπώτερον.
Unfortunately all our national affairs have now reached to such a pass, that the more completely and manifestly Philip is convicted of violating the peace with us and of plotting against the whole of Greece, the more difficult it is to suggest the right course of action.
§ 3
αἴτιον δὲ τούτων, ὅτι πάντες, ὦ ἄνδρες Ἀθηναῖοι, τοὺς πλεονεκτεῖν ζητοῦντας ἔργῳ κωλύειν καὶ πράξεσιν, οὐχὶ λόγοις δέον, πρῶτον μὲν ἡμεῖς οἱ παριόντες τούτων μὲν ἀφέσταμεν καὶ γράφειν καὶ συμβουλεύειν, τὴν πρὸς ὑμᾶς ἀπέχθειαν ὀκνοῦντες, οἷα ποιεῖ δʼ, ὡς δεινά, καὶ τοιαῦτα διεξερχόμεθα· ἔπειθʼ ὑμεῖς οἱ καθήμενοι, ὡς μὲν ἂν εἴποιτε δικαίους λόγους καὶ λέγοντος ἄλλου συνείητε, ἄμεινον Φιλίππου παρεσκεύασθε, ὡς δὲ κωλύσαιτʼ ἂν ἐκεῖνον πράττειν ταῦτʼ ἐφʼ ὧν ἐστι νῦν, παντελῶς ἀργῶς ἔχετε.
The reason, Athenians, is this. Though all who aim at their own aggrandizement must be checked, not by speeches, but by practical measures, yet, in the first place, we who come before you shrink from any definite proposal or advice, being reluctant to incur your displeasure; we prefer to dilate on Philip’s shocking behavior and the like topics; and, secondly, you who sit here are indeed better equipped than Philip for making speeches about justice and for appreciating them in the mouth of another, but, when it comes to hindering the accomplishment of his present plans, you remain utterly inactive.
§ 4
συμβαίνει δὴ πρᾶγμʼ ἀναγκαῖον, οἶμαι, καὶ ἴσως εἰκός· ἐν οἷς ἑκάτεροι διατρίβετε καὶ περὶ ἃ σπουδάζετε, ταῦτʼ ἄμεινον ἑκατέροις ἔχει, ἐκείνῳ μὲν αἱ πράξεις, ὑμῖν δʼ οἱ λόγοι. εἰ μὲν οὖν καὶ νῦν λέγειν δικαιότερʼ ὑμῖν ἐξαρκεῖ, ῥᾴδιον, καὶ πόνος οὐδεὶς πρόσεστι τῷ πράγματι·
The result is, I suppose, inevitable and perhaps reasonable. Where either side devotes its time and energy, there it succeeds the better—Philip in action, but you in argument. So if you still think it enough to employ the sounder arguments, that is easy; your task entails no trouble.
§ 5
εἰ δʼ ὅπως τὰ παρόντʼ ἐπανορθωθήσεται δεῖ σκοπεῖν καὶ μὴ προελθόντʼ ἔτι πορρωτέρω λήσει πάνθʼ ἡμᾶς, μηδʼ ἐπιστήσεται μέγεθος δυνάμεως πρὸς ἣν οὐδʼ ἀντᾶραι δυνησόμεθα, οὐχ ὁ αὐτὸς τρόπος ὅσπερ πρότερον τοῦ βουλεύεσθαι, ἀλλὰ καὶ τοῖς λέγουσιν ἅπασι καὶ τοῖς ἀκούουσιν ὑμῖν τὰ βέλτιστα καὶ τὰ σώσοντα τῶν ῥᾴστων καὶ τῶν ἡδίστων προαιρετέον.
But if you have to devise means whereby our present fortunes shall be repaired, and their further decline shall not take us completely by surprise, and we shall not be confronted by a mighty power which we shall be unable even to withstand, then our method of deliberation must be changed, and all who speak and all who listen must choose the best and safest policy instead of the easiest and most agreeable.
§ 6
πρῶτον μέν, εἴ τις, ὦ ἄνδρες Ἀθηναῖοι, θαρρεῖ, ὁρῶν ἡλίκος ἤδη καὶ ὅσων κύριός ἐστι Φίλιππος, καὶ μηδένʼ οἴεται κίνδυνον φέρειν τοῦτο τῇ πόλει μηδʼ ἐφʼ ὑμᾶς πάντα παρασκευάζεσθαι, θαυμάζω, καὶ δεηθῆναι πάντων ὁμοίως ὑμῶν βούλομαι τοὺς λογισμοὺς ἀκοῦσαί μου διὰ βραχέων, διʼ οὓς τἀναντίʼ ἐμοὶ παρέστηκε προσδοκᾶν καὶ διʼ ὧν ἐχθρὸν ἡγοῦμαι Φίλιππον· ἵνʼ, ἐὰν μὲν ἐγὼ δοκῶ βέλτιον προορᾶν, ἐμοὶ πεισθῆτε, ἂν δʼ οἱ θαρροῦντες καὶ πεπιστευκότες αὐτῷ, τούτοις προσθῆσθε.
In the first place, Athenians, if anyone views with confidence the present power of Philip and the extent of his dominions, if anyone imagines that all this imports no danger to our city and that you are not the object of his preparations, I must express my astonishment, and beg you all alike to listen to a brief statement of the considerations that have led me to form the opposite conclusion and to regard Philip as our enemy. Then, if you think me the better prophet, adopt my advice; if you prefer those who have so confidently trusted him, give them your allegiance.
§ 7
ἐγὼ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, λογίζομαι· τίνων ὁ Φίλιππος κύριος πρῶτον μετὰ τὴν εἰρήνην κατέστη; πυλῶν καὶ τῶν ἐν Φωκεῦσι πραγμάτων. τί οὖν; πῶς τούτοις ἐχρήσατο; ἃ Θηβαίοις συμφέρει καὶ οὐχ ἃ τῇ πόλει, πράττειν προείλετο. τί δήποτε; ὅτι πρὸς πλεονεξίαν, οἶμαι, καὶ τὸ πάνθʼ ὑφʼ αὑτῷ ποιήσασθαι τοὺς λογισμοὺς ἐξετάζων, καὶ οὐχὶ πρὸς εἰρήνην οὐδʼ ἡσυχίαν οὐδὲ δίκαιον οὐδέν,
Now I, men of Athens, reason thus. What did Philip first get under his control after the Peace? Thermopylae and the Phocian government. Well, what did he make of these? He chose to act in the interests of Thebes, not of Athens. And why so? Because, I believe, guided in his calculations by ambition and the desire of universal dominion, regardless of the claims of peace and quietness and justice,
§ 8
εἶδε τοῦτʼ ὀρθῶς, ὅτι τῇ μὲν ἡμετέρᾳ πόλει καὶ τοῖς ἤθεσι τοῖς ἡμετέροις οὐδὲν ἂν ἐνδείξαιτο τοσοῦτον οὐδὲ ποιήσειεν, ὑφʼ οὗ πεισθέντες ὑμεῖς τῆς ἰδίας ἕνεκʼ ὠφελείας τῶν ἄλλων τινὰς Ἑλλήνων ἐκείνῳ προοῖσθε, ἀλλὰ καὶ τοῦ δικαίου λόγον ποιούμενοι, καὶ τὴν προσοῦσαν ἀδοξίαν τῷ πράγματι φεύγοντες, καὶ πάνθʼ ἃ προσήκει προορώμενοι, ὁμοίως ἐναντιώσεσθε, ἄν τι τοιοῦτʼ ἐπιχειρῇ πράττειν, ὥσπερ ἂν εἰ πολεμοῦντες τύχοιτε.
he rightly saw that to our city and our national character he could offer nothing, he could do nothing, that would tempt you from selfish motives to sacrifice to him any of the other Greek states, but that you, reverencing justice, shrinking from the discredit involved in such transactions, and exercising due and proper forethought, would resist any such attempt on his part as stoutly as if you were actually at war with him.
§ 9
τοὺς δὲ Θηβαίους ἡγεῖτο, ὅπερ συνέβη, ἀντὶ τῶν ἑαυτοῖς γιγνομένων τὰ λοιπὰ ἐάσειν ὅπως βούλεται πράττειν ἑαυτόν, καὶ οὐχ ὅπως ἀντιπράξειν καὶ διακωλύσειν, ἀλλὰ καὶ συστρατεύσειν, ἂν αὐτοὺς κελεύῃ. καὶ νῦν τοὺς Μεσσηνίους καὶ τοὺς Ἀργείους ταὔθʼ ὑπειληφὼς εὖ ποιεῖ. ὃ καὶ μέγιστόν ἐστι καθʼ ὑμῶν ἐγκώμιον, ὦ ἄνδρες Ἀθηναῖοι·
But as to the Thebans, he believed—and the event justified him—that in return for benefits received they would give him a free hand for the future and, so far from opposing or thwarting him, would even join forces with him, if he so ordered. Today, on the same assumption, he is doing the Messenians and the Argives a good turn. That, men of Athens, is the highest compliment he could pay you.
§ 10
κέκρισθε γὰρ ἐκ τούτων τῶν ἔργων μόνοι τῶν πάντων μηδενὸς ἂν κέρδους τὰ κοινὰ δίκαια τῶν Ἑλλήνων προέσθαι, μηδʼ ἀνταλλάξασθαι μηδεμιᾶς χάριτος μηδʼ ὠφελείας τὴν εἰς τοὺς Ἕλληνας εὔνοιαν. καὶ ταῦτʼ εἰκότως καὶ περὶ ὑμῶν οὕτως ὑπείληφε καὶ κατʼ Ἀργείων καὶ Θηβαίων ὡς ἑτέρως, οὐ μόνον εἰς τὰ παρόνθʼ ὁρῶν, ἀλλὰ καὶ τὰ πρὸ τούτων λογιζόμενος.
For by these very acts you stand judged the one and only power in the world incapable of abandoning the common rights of the Greeks at any price, incapable of bartering your devotion to their cause for any favor or any profit. And it was natural that he should form this opinion of you and the contrary opinion of the Argives and Thebans, because he not merely looks to the present, but also draws a lesson from the past.
§ 11
εὑρίσκει γάρ, οἶμαι, καὶ ἀκούει τοὺς μὲν ὑμετέρους προγόνους, ἐξὸν αὐτοῖς τῶν λοιπῶν ἄρχειν Ἑλλήνων ὥστʼ αὐτοὺς ὑπακούειν βασιλεῖ, οὐ μόνον οὐκ ἀνασχομένους τὸν λόγον τοῦτον, ἡνίκʼ ἦλθεν Ἀλέξανδρος ὁ τούτων πρόγονος περὶ τούτων κῆρυξ, ἀλλὰ καὶ τὴν χώραν ἐκλιπεῖν προελομένους καὶ παθεῖν ὁτιοῦν ὑπομείναντας, καὶ μετὰ ταῦτα πράξαντας ταῦθʼ ἃ πάντες ἀεὶ γλίχονται λέγειν, ἀξίως δʼ οὐδεὶς εἰπεῖν δεδύνηται, διόπερ κἀγὼ παραλείψω, δικαίως (ἔστι γὰρ μείζω τἀκείνων ἔργα ἢ ὡς τῷ λόγῳ τις ἂν εἴποι), τοὺς δὲ Θηβαίων καὶ Ἀργείων προγόνους τοὺς μὲν συστρατεύσαντας τῷ βαρβάρῳ, τοὺς δʼ οὐκ ἐναντιωθέντας.
For I suppose he learns from history and from report that your ancestors, when they might, at the price of submission to the Great King, have become the paramount power in Greece, not only refused to entertain that proposal, conveyed to them by Alexander, an ancestor of Philip’s line, but chose to quit their homes and endure every hardship, and thereafter wrought those deeds which all men are always eager to relate, though no one has ever been able to tell them worthily; and therefore I shall not be wrong in passing them over, for they are indeed great beyond any man’s power of speech. On the other hand, he learns that the ancestors of these Thebans and Argives either fought for the barbarians or did not fight against them.
§ 12
οἶδεν οὖν ἀμφοτέρους ἰδίᾳ τὸ λυσιτελοῦν ἀγαπήσοντας, οὐχ ὅ τι συνοίσει κοινῇ τοῖς Ἕλλησι σκεψομένους. ἡγεῖτʼ οὖν, εἰ μὲν ὑμᾶς ἕλοιτο, φίλους ἐπὶ τοῖς δικαίοις αἱρήσεσθαι, εἰ δʼ ἐκείνοις προσθεῖτο, συνεργοὺς ἕξειν τῆς αὑτοῦ πλεονεξίας. διὰ ταῦτʼ ἐκείνους ἀνθʼ ὑμῶν καὶ τότε καὶ νῦν αἱρεῖται. οὐ γὰρ δὴ τριήρεις γʼ ὁρᾷ πλείους αὐτοῖς ἢ ὑμῖν οὔσας· οὐδʼ ἐν τῇ μεσογείᾳ τινʼ ἀρχὴν εὕρηκε, τῆς δʼ ἐπὶ τῇ θαλάττῃ καὶ τῶν ἐμπορίων ἀφέστηκεν· οὐδʼ ἀμνημονεῖ τοὺς λόγους οὐδὲ τὰς ὑποσχέσεις, ἐφʼ αἷς τῆς εἰρήνης ἔτυχεν.
He knows, then, that they both will pursue their private interests, irrespective of the common advantage of the Greeks. So he thought that if he chose you, he would be choosing friends, and that your friendship would be based on justice; but that if he attached himself to the others, he would find in them the tools of his own ambition. That is why, now as then, he chooses them rather than you. For surely it is not that he regards their fleets as superior to ours, nor that, having discovered some inland empire, he has abandoned the seaboard with its harbors, nor yet that he has a short memory for the speeches and the promises that gained for him the Peace.
§ 13
ἀλλὰ νὴ Δίʼ, εἴποι τις ἂν ὡς πάντα ταῦτʼ εἰδώς, οὐ πλεονεξίας ἕνεκʼ οὐδʼ ὧν ἐγὼ κατηγορῶ τότε ταῦτʼ ἔπραξεν, ἀλλὰ τῷ δικαιότερα τοὺς Θηβαίους ἢ ὑμᾶς ἀξιοῦν. ἀλλὰ τοῦτον καὶ μόνον πάντων τῶν λόγων οὐκ ἔνεστιν αὐτῷ νῦν εἰπεῖν· ὁ γὰρ Μεσσήνην Λακεδαιμονίους ἀφιέναι κελεύων, πῶς ἂν Ὀρχομενὸν καὶ Κορώνειαν τότε Θηβαίοις παραδοὺς τῷ δίκαια νομίζειν ταῦτʼ εἶναι πεποιηκέναι σκήψαιτο;
But it may be urged, by someone who claims to know all about it, that he acted on that occasion, not from ambition or from any of those motives with which I find fault, but because the claims of the Thebans were more just than ours. Now that is precisely the one argument that he cannot use now. What! The man who orders the Lacedaemonians to give up their claims to Messene, how could he pretend that he handed over Orchomenus and Coronea to Thebes because he thought it an act of justice?
§ 14
ἀλλʼ ἐβιάσθη νὴ Δία (ταῦτα γάρ ἐσθʼ ὑπόλοιπον) καὶ παρὰ γνώμην, τῶν Θετταλῶν ἱππέων καὶ τῶν Θηβαίων ὁπλιτῶν ἐν μέσῳ ληφθείς, συνεχώρησε ταῦτα. καλῶς. οὐκοῦν φασὶ μὲν μέλλειν πρὸς τοὺς Θηβαίους αὐτὸν ὑπόπτως ἔχειν, καὶ λογοποιοῦσιν περιιόντες τινὲς ὡς Ἐλάτειαν τειχιεῖ.
But, it will be urged (for there is this excuse left), he was forced to yield against his better judgement, finding himself hemmed in between the Thessalian cavalry and the Theban heavy infantry. Good! So they say he is waiting to regard the Thebans with suspicion, and some circulate a rumor that he will fortify Elatea.
§ 15
ὁ δὲ ταῦτα μὲν μέλλει καὶ μελλήσει γʼ, ὡς ἐγὼ κρίνω, τοῖς Μεσσηνίοις δὲ καὶ τοῖς Ἀργείοις ἐπὶ τοὺς Λακεδαιμονίους συλλαμβάνειν οὐ μέλλει, ἀλλὰ καὶ ξένους εἰσπέμπει καὶ χρήματʼ ἀποστέλλει καὶ δύναμιν μεγάλην ἔχων αὐτός ἐστι προσδόκιμος. τοὺς μὲν ὄντας ἐχθροὺς Θηβαίων Λακεδαιμονίους ἀναιρεῖ, οὓς δʼ ἀπώλεσεν αὐτὸς πρότερον Φωκέας νῦν σῴζει; καὶ τίς ἂν ταῦτα πιστεύσειεν;
That is just what he is waiting to do, and will go on waiting, in my opinion. But he is not waiting to help the Messenians and Argives against the Lacedaemonians: he is actually dispatching mercenaries and forwarding supplies, and he is expected in person with a large force. What! The Lacedaemonians, the surviving enemies of Thebes, he is engaged in destroying; the Phocians, whom he has himself already destroyed, he is now engaged in preserving! And who is prepared to believe that?
§ 16
ἐγὼ μὲν γὰρ οὐκ ἂν ἡγοῦμαι Φίλιππον, οὔτʼ εἰ τὰ πρῶτα βιασθεὶς ἄκων ἔπραξεν, οὔτʼ ἂν εἰ νῦν ἀπεγίγνωσκε Θηβαίους, τοῖς ἐκείνων ἐχθροῖς συνεχῶς ἐναντιοῦσθαι, ἀλλʼ ἀφʼ ὧν νῦν ποιεῖ, κἀκεῖνʼ ἐκ προαιρέσεως δῆλός ἐστι ποιήσας, ἐκ πάντων δʼ, ἄν τις ὀρθῶς θεωρῇ, πάνθʼ ἃ πραγματεύεται κατὰ τῆς πόλεως συντάττων.
For my part I do not believe that Philip, if he acted in the first place reluctantly and under compulsion, or if he were now inclined to throw the Thebans over, would be persistently opposing their enemies. But if we may judge from his present conduct, it is plain that on that occasion also he acted from deliberate choice, and everything, if correctly observed, points to the fact that all his intrigues are directed against Athens.
§ 17
καὶ τοῦτʼ ἐξ ἀνάγκης τρόπον τινʼ αὐτῷ νῦν γε δὴ συμβαίνει. λογίζεσθε γάρ. ἄρχειν βούλεται, τούτου δʼ ἀνταγωνιστὰς μόνους ὑπείληφεν ὑμᾶς. ἀδικεῖ πολὺν ἤδη χρόνον, καὶ τοῦτʼ αὐτὸς ἄριστα σύνοιδεν αὑτῷ· οἷς γὰρ οὖσιν ὑμετέροις ἔχει, τούτοις πάντα τἄλλʼ ἀσφαλῶς κέκτηται· εἰ γὰρ Ἀμφίπολιν καὶ Ποτείδαιαν προεῖτο, οὐδʼ ἂν οἴκοι μένειν βεβαίως ἡγεῖται.
And today at any rate this policy is in a measure forced upon him. For observe! He wants to rule, and he has made up his mind that you, and you only, are his rivals. He has long injured you; of nothing is he more conscious than of that. For it is by holding the cities which are really yours that he retains safe possession of all the rest, and he feels that if he gave up Amphipolis and Potidaea, his own country would not be safe for him.
§ 18
ἀμφότερʼ οὖν οἶδε, καὶ αὑτὸν ὑμῖν ἐπιβουλεύοντα καὶ ὑμᾶς αἰσθανομένους· εὖ φρονεῖν δʼ ὑμᾶς ὑπολαμβάνων, δικαίως αὑτὸν μισεῖν νομίζει, καὶ παρώξυνται, πείσεσθαί τι προσδοκῶν, ἂν καιρὸν λάβητε, ἂν μὴ φθάσῃ ποιήσας πρότερος.
He knows, then, these two facts—that he is intriguing against you and that you are aware of it. Assuming that you are intelligent, he thinks you are bound to hate him, and he is on the alert, expecting some blow to fall, if you can seize an opportunity and if he cannot get in his blow first.
§ 19
διὰ ταῦτʼ ἐγρήγορεν, ἐφέστηκεν, ἐπὶ τῇ πόλει θεραπεύει τινάς, Θηβαίους καὶ Πελοποννησίων τοὺς ταὐτὰ βουλομένους τούτοις, οὓς διὰ μὲν πλεονεξίαν τὰ παρόντʼ ἀγαπήσειν οἴεται, διὰ δὲ σκαιότητα τρόπων τῶν μετὰ ταῦτʼ οὐδὲν προόψεσθαι. καίτοι σωφρονοῦσί γε καὶ μετρίως ἐναργῆ παραδείγματʼ ἔστιν ἰδεῖν, ἃ καὶ πρὸς Μεσσηνίους καὶ πρὸς Ἀργείους ἔμοιγʼ εἰπεῖν συνέβη, βέλτιον δʼ ἴσως καὶ πρὸς ὑμᾶς ἐστιν εἰρῆσθαι.
That is why he is wide awake and ready to strike, and why he is courting certain people to the detriment of our city—Thebans, I mean, and those Peloponnesians who share their views. He imagines that their cupidity will lead them to accept the present situation, while their natural dullness will prevent them from foreseeing anything that may follow. Yet men of even moderate intelligence might perceive some clear indications, which I had occasion to point out to the Messenians and the Argives, and which may perhaps with advantage be repeated to you.
§ 20
πῶς γὰρ οἴεσθʼ, ἔφην, ὦ ἄνδρες Μεσσήνιοι, δυσχερῶς ἀκούειν Ὀλυνθίους, εἴ τίς τι λέγοι κατὰ Φιλίππου κατʼ ἐκείνους τοὺς χρόνους, ὅτʼ Ἀνθεμοῦντα μὲν αὐτοῖς ἀφίει, ἧς πάντες οἱ πρότερον Μακεδονίας βασιλεῖς ἀντεποιοῦντο, Ποτείδαιαν δʼ ἐδίδου τοὺς Ἀθηναίων ἀποίκους ἐκβάλλων, καὶ τὴν μὲν ἔχθραν τὴν πρὸς ἡμᾶς αὐτὸς ἀνῄρητο, τὴν χώραν δʼ ἐκείνοις ἐδεδώκει καρποῦσθαι; ἆρα προσδοκᾶν αὐτοὺς τοιαῦτα πείσεσθαι, ἢ λέγοντος ἄν τινος πιστεῦσαι οἴεσθε;
Can you not imagine, I said, addressing the Messenians, how annoyed the Olynthians would have been to hear a word said against Philip in the days when he was handing over to them Anthemus, to which all the former kings of Macedonia laid claim, when he was making them a present of Potidaea, expelling the Athenian settlers, and when he had taken upon himself the responsibility of a quarrel with us and had given them the territory of Potidaea for their own use? Do you imagine they expected to be treated as they have been, or would have believed anyone who suggested it?
§ 21
ἀλλʼ ὅμως, ἔφην ἐγώ, μικρὸν χρόνον τὴν ἀλλοτρίαν καρπωσάμενοι πολὺν τῆς αὑτῶν ὑπʼ ἐκείνου στέρονται, αἰσχρῶς ἐκπεσόντες, οὐ κρατηθέντες μόνον, ἀλλὰ καὶ προδοθέντες ὑπʼ ἀλλήλων καὶ πραθέντες· οὐ γὰρ ἀσφαλεῖς ταῖς πολιτείαις αἱ πρὸς τοὺς τυράννους αὗται λίαν ὁμιλίαι.
Nevertheless, said I, after a brief enjoyment of other men’s territory, they have long been robbed by Philip of their own, expelled with contumely, not merely vanquished but betrayed, bought and sold by their own country-men. For truly such close communications with tyranny corrupt good constitutions.
§ 22
τί δʼ οἱ Θετταλοί; ἆρʼ οἴεσθʼ, ἔφην, ὅτʼ αὐτοῖς τοὺς τυράννους ἐξέβαλλε καὶ πάλιν Νίκαιαν καὶ Μαγνησίαν ἐδίδου, προσδοκᾶν τὴν καθεστῶσαν νῦν δεκαδαρχίαν ἔσεσθαι παρʼ αὐτοῖς; ἢ τὸν τὴν πυλαίαν ἀποδόντα, τοῦτον τὰς ἰδίας αὐτῶν προσόδους παραιρήσεσθαι; οὐκ ἔστι ταῦτα. ἀλλὰ μὴν γέγονεν ταῦτα καὶ πᾶσιν ἔστιν εἰδέναι·
And what of the Thessalians? Do you imagine, I said, that when he was expelling their despots, or again when he was presenting them with Nicaea and Magnesia, they ever dreamed that a Council of Ten would be established among them, as it is today, or that the same man who restored to them the Amphictyonic meeting at Thermopylae would also appropriate their own peculiar revenues? Impossible! But so it came to pass, as all men may know.
§ 23
ὑμεῖς δʼ, ἔφην ἐγώ, διδόντα μὲν καὶ ὑπισχνούμενον θεωρεῖτε Φίλιππον, ἐξηπατηκότα δʼ ἤδη καὶ παρακεκρουμένον ἀπεύχεσθε, εἰ σωφρονεῖτε δή, ἰδεῖν. ἔστι τοίνυν νὴ Δίʼ, ἔφην ἐγώ, παντοδαπὰ εὑρημένα ταῖς πόλεσιν πρὸς φυλακὴν καὶ σωτηρίαν, οἷον χαρακώματα καὶ τείχη καὶ τάφροι καὶ τἄλλʼ ὅσα τοιαῦτα.
You, I said, gaze with wonder at Philip as he gives away this and promises that, but if you are truly wise, pray that you may never find that he has deceived and cozened you. Verily, I said, there are manifold means devised by states for protection and safety—stockades, ramparts, fosses and the like.
§ 24
καὶ ταῦτα μέν ἐστιν ἅπαντα χειροποίητα καὶ δαπάνης προσδεῖται· ἓν δέ τι κοινὸν ἡ φύσις τῶν εὖ φρονούντων ἐν αὑτῇ κέκτηται φυλακτήριον, ὃ πᾶσι μέν ἐστʼ ἀγαθὸν καὶ σωτήριον, μάλιστα δὲ τοῖς πλήθεσι πρὸς τοὺς τυράννους. τί οὖν ἐστι τοῦτο; ἀπιστία. ταύτην φυλάττετε, ταύτης ἀντέχεσθε· ἂν ταύτην σῴζητε, οὐδὲν μὴ δεινὸν πάθητε. τί ζητεῖτʼ; ἔφην.
And all these are wrought by hand and entail expense. But there is one common bulwark which the instinct of sensible men possesses within itself, a good and safe one for all, but invaluable for democracies against tyrants. And what is that bulwark? It is mistrust. Guard that; hold fast to that. If you preserve it, no harm can touch you.
§ 25
ἐλευθερίαν; εἶτʼ οὐχ ὁρᾶτε Φίλιππον ἀλλοτριωτάτας ταύτῃ καὶ τὰς προσηγορίας ἔχοντα; βασιλεὺς γὰρ καὶ τύραννος ἅπας ἐχθρὸς ἐλευθερίᾳ καὶ νόμοις ἐναντίος. οὐ φυλάξεσθʼ ὅπως, ἔφην, μὴ πολέμου ζητοῦντες ἀπαλλαγῆναι δεσπότην εὕρητε;
What is your object? I said. Freedom. Then do you not see that Philip’s very titles are utterly irreconcilable with that? For every king, every despot is the sworn foe of freedom and of law. Beware, said I, lest, seeking to be rid of war, you find a master.
§ 26
ταῦτʼ ἀκούσαντες ἐκεῖνοι, καὶ θορυβοῦντες ὡς ὀρθῶς λέγεται, καὶ πολλοὺς ἑτέρους λόγους παρὰ τῶν πρέσβεων καὶ παρόντος ἐμοῦ καὶ πάλιν ὕστερον, ὡς ἔοικεν, οὐδὲν μᾶλλον ἀποσχήσονται τῆς Φιλίππου φιλίας οὐδʼ ὧν ἐπαγγέλλεται.
That is what I said to them, and they shouted their approval; and they heard many other speeches from the envoys, both in my presence and again later, as it seems; but they are none the more likely to do without Philip’s friendship and Philip’s promises.
§ 27
καὶ οὐ τοῦτʼ ἔστʼ ἄτοπον, εἰ Μεσσήνιοι καὶ Πελοποννησίων τινὲς παρʼ ἃ τῷ λογισμῷ βέλτισθʼ ὁρῶσί τι πράξουσιν, ἀλλʼ ὑμεῖς οἱ καὶ συνιέντες αὐτοὶ καὶ τῶν λεγόντων ἀκούοντες ἡμῶν, ὡς ἐπιβουλεύεσθε, ὡς περιστοιχίζεσθε, ἐκ τοῦ μηδὲν ἤδη ποιῆσαι λήσεθʼ, ὡς ἐμοὶ δοκεῖ, πάνθʼ ὑπομείναντες· οὕτως ἡ παραυτίχʼ ἡδονὴ καὶ ῥᾳστώνη μεῖζον ἰσχύει τοῦ ποθʼ ὕστερον συνοίσειν μέλλοντος.
And, indeed, it is not strange that Messenians and other Peloponnesians should sometimes act against their better judgement; but you, who know, both from your own intelligence and from our speeches, how you are compassed about with plots and snares, you will, as it seems to me, find to your surprise that through having done nothing in time, you have submitted to everything. So much does the pleasure and ease of the moment prevail over that which at some future time is likely to be advantageous.
§ 28
περὶ μὲν δὴ τῶν ἡμῖν πρακτέων καθʼ ὑμᾶς αὐτοὺς ὕστερον βουλεύσεσθε, ἂν σωφρονῆτε· ἃ δὲ νῦν ἀποκρινάμενοι τὰ δέοντʼ ἂν εἴητʼ ἐψηφισμένοι, ταῦτʼ ἤδη λέξω. ΑΠΟΚΡΙΣΙΣ. ἦν μὲν οὖν δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, τοὺς ἐνεγκόντας τὰς ὑποσχέσεις, ἐφʼ αἷς ἐπείσθητε ποιήσασθαι τὴν εἰρήνην, καλεῖν·
On your practical measures you will, if you are wise, deliberate hereafter by yourselves; at present I will suggest the immediate answer which it would be proper for you to adopt.Answer It would indeed have been fair, men of Athens, to call upon those who conveyed to you Philip’s promises, on the strength of which you were induced to conclude the Peace.
§ 29
οὔτε γὰρ αὐτὸς ἄν ποθʼ ὑπέμεινα πρεσβεύειν, οὔτʼ ἂν ὑμεῖς οἶδʼ ὅτι ἐπαύσασθε πολεμοῦντες, εἰ τοιαῦτα πράξειν τυχόντʼ εἰρήνης Φίλιππον ᾤεσθε· ἀλλʼ ἦν πολὺ τούτων ἀφεστηκότα τὰ τότε λεγόμενα. καὶ πάλιν γʼ ἑτέρους καλεῖν. τίνας; τοὺς ὅτʼ ἐγὼ γεγονυίας ἤδη τῆς εἰρήνης ἀπὸ τῆς ὑστέρας ἥκων πρεσβείας τῆς ἐπὶ τοὺς ὅρκους, αἰσθόμενος φενακιζομένην τὴν πόλιν, προὔλεγον καὶ διεμαρτυρόμην καὶ οὐκ εἴων προέσθαι Πύλας οὐδὲ Φωκέας,
For I should never myself have consented to serve on the embassy, nor would you, I am sure, have suspended military operations, if you had imagined that Philip after securing peace would act as he has done; but his words at the time were very different from his present actions. Yes, and there are others who ought to be called upon. Whom do I mean? The men who, when peace was made and when I, returning from the second embassy—that sent to administer the oaths—found that the state was being imposed upon, and spoke out and protested and refused to give up Thermopylae and the Phocians—
§ 30
λέγοντας ὡς ἐγὼ μὲν ὕδωρ πίνων εἰκότως δύστροπος καὶ δύσκολός εἰμί τις ἄνθρωπος, Φίλιππος δʼ, ἅπερ εὔξαισθʼ ἂν ὑμεῖς, ἂν παρέλθῃ, πράξει, καὶ Θεσπιὰς μὲν καὶ Πλαταιὰς τειχιεῖ, Θηβαίους δὲ παύσει τῆς ὕβρεως, Χερρόνησον δὲ τοῖς αὑτοῦ τέλεσιν διορύξει, Εὔβοιαν δὲ καὶ τὸν Ὠρωπὸν ἀντʼ Ἀμφιπόλεως ὑμῖν ἀποδώσει· ταῦτα γὰρ ἅπαντʼ ἐπὶ τοῦ βήματος ἐνταῦθα μνημονεύετʼ οἶδʼ ὅτι ῥηθέντα, καίπερ ὄντες οὐ δεινοὶ τοὺς ἀδικοῦντας μεμνῆσθαι.
the men, I say, who told you that I, being a water-drinker, was naturally a disagreeable, cross-grained fellow, and that Philip, if he got through the Pass, would do just what you would pray for, would fortify Thespiae and Plataea, and humble the Theban pride, and dig a trench across the Chersonese at his own charges, and restore to you Euboea and Oropus in lieu of Amphipolis. All this was said from this very platform, as I am sure you recollect, although you are not remarkable for keeping in mind those who injure you.
§ 31
καὶ τὸ πάντων αἴσχιστον, καὶ τοῖς ἐκγόνοις πρὸς τὰς ἐλπίδας τὴν αὐτὴν εἰρήνην εἶναι ταύτην ἐψηφίσασθε· οὕτω τελέως ὑπήχθητε. τί δὴ ταῦτα νῦν λέγω καὶ καλεῖν φημὶ δεῖν τούτους; ἐγὼ νὴ τοὺς θεοὺς τἀληθῆ μετὰ παρρησίας ἐρῶ πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι·
And the crowning disgrace is that your posterity also is bound by the same peace which these hopes prompted you to conclude; so completely were you led astray. Why do I mention this now and assert that these men ought to be called upon? I vow that I will boldly tell you the whole truth and keep nothing back.
§ 32
οὐχ ἵνʼ εἰς λοιδορίαν ἐμπεσὼν ἐμαυτῷ μὲν ἐξ ἴσου λόγον παρʼ ὑμῖν ποιήσω, τοῖς δʼ ἐμοὶ προσκρούσασιν ἐξ ἀρχῆς καὶ νῦν παράσχω πρόφασιν τοῦ πάλιν τι λαβεῖν παρὰ Φιλίππου, οὐδʼ ἵνʼ ὡς ἄλλως ἀδολεσχῶ· ἀλλʼ οἴομαί ποθʼ ὑμᾶς λυπήσειν ἃ Φίλιππος πράττει μᾶλλον ἢ τὰ νυνί·
It is not that by descending to abuse I may lay myself open to retaliation in your presence, while I give those who from the first have fallen foul of me an excuse for making further profit out of Philip. Nor do I wish to indulge in idle talk. But I think that one day Philip’s policy will cause you more distress than it does now,
§ 33
τὸ γὰρ πρᾶγμʼ ὁρῶ προβαῖνον, καὶ οὐχὶ βουλοίμην ἂν εἰκάζειν ὀρθῶς, φοβοῦμαι δὲ μὴ λίαν ἐγγὺς ᾖ τοῦτʼ ἤδη. ὅταν οὖν μηκέθʼ ὑμῖν ἀμελεῖν ἐξουσία γίγνηται τῶν συμβαινόντων, μηδʼ ἀκούηθʼ ὅτι ταῦτʼ ἐφʼ ὑμᾶς ἐστιν ἐμοῦ μηδὲ τοῦ δεῖνος, ἀλλʼ αὐτοὶ πάντες ὁρᾶτε καὶ εὖ εἰδῆτε, ὀργίλους καὶ τραχεῖς ὑμᾶς ἔσεσθαι νομίζω.
for I see the plot thickening. I hope I may prove a false prophet, but I fear the catastrophe is even now only too near. So when you can no longer shut your eyes to what is happening, when you do not need me or someone else to tell you, but can all see for yourselves and be quite certain that all this is directed against you, then I expect you will be angry and exasperated.
§ 34
φοβοῦμαι δὴ μή, τῶν πρέσβεων σεσιωπηκότων ἐφʼ οἷς αὑτοῖς συνίσασι δεδωροδοκηκότες, τοῖς ἐπανορθοῦν τι πειρωμένοις τῶν διὰ τούτους ἀπολωλότων τῇ παρʼ ὑμῶν ὀργῇ περιπεσεῖν συμβῇ· ὁρῶ γὰρ ὡς τὰ πόλλʼ ἐνίους οὐκ εἰς τοὺς αἰτίους, ἀλλʼ εἰς τοὺς ὑπὸ χεῖρα μάλιστα τὴν ὀργὴν ἀφιέντας.
Yes, I am afraid that, since the ambassadors have kept silence about the services for which they know they have been bribed, those who are trying to repair some of the losses that these men have caused may chance to fall under your displeasure; for I observe that people vent their wrath as a rule, not on those who are to blame, but chiefly on those who are within their reach.
§ 35
ἕως οὖν ἔτι μέλλει καὶ συνίσταται τὰ πράγματα καὶ κατακούομεν ἀλλήλων, ἕκαστον ὑμῶν καίπερ ἀκριβῶς εἰδόθʼ ὅμως ἐπαναμνῆσαι βούλομαι, τίς ὁ Φωκέας πείσας καὶ Πύλας προέσθαι, ὧν καταστὰς ἐκεῖνος κύριος τῆς ἐπὶ τὴν Ἀττικὴν ὁδοῦ καὶ τῆς εἰς Πελοπόννησον κύριος γέγονεν, καὶ πεποίηχʼ ὑμῖν μὴ περὶ τῶν δικαίων μηδʼ ὑπὲρ τῶν ἔξω πραγμάτων εἶναι τὴν βουλήν, ἀλλʼ ὑπὲρ τῶν ἐν τῇ χώρᾳ καὶ τοῦ πρὸς τὴν Ἀττικὴν πολέμου, ὃς λυπήσει μὲν ἕκαστον, ἐπειδὰν παρῇ, γέγονεν δʼ ἐν ἐκείνῃ τῇ ἡμέρᾳ.
Now therefore, while the danger is in the future and is gathering head, while we can still hear one another speak, I want to remind each one of you, however clearly he knows it, who it is that persuaded you to abandon the Phocians and Thermopylae, the command of which gave Philip the command also of the road to Attica and the Peloponnesus, and who it is that has forced you to take counsel, not for your rights and interests abroad, but for your possessions here at home and for the war in Attica, a war which will bring distress on every one of us, when it does come, but which really dates from that very day.
§ 36
εἰ γὰρ μὴ παρεκρούσθητε τόθʼ ὑμεῖς, οὐδὲν ἂν ἦν τῇ πόλει πρᾶγμα· οὔτε γὰρ ναυσὶ δήπου κρατήσας εἰς τὴν Ἀττικὴν ἦλθεν ἄν ποτε στόλῳ Φίλιππος, οὔτε πεζῇ βαδίζων ὑπὲρ τὰς Πύλας καὶ Φωκέας, ἀλλʼ ἢ τὰ δίκαιʼ ἂν ἐποίει καὶ τὴν εἰρήνην ἄγων ἡσυχίαν εἶχεν, ἢ παραχρῆμʼ ἂν ἦν ἐν ὁμοίῳ πολέμῳ διʼ ὃν τότε τῆς εἰρήνης ἐπεθύμησεν.
For if you had not been hoodwinked then, there would be no anxiety in Athens, because Philip could never, of course, have gained command of the sea and reached Attica with his fleet, nor could he have marched past Thermopylae and Phocis, but either he would have acted fairly and observed the Peace by keeping quiet, or he would have been instantly engaged in a war similar to that which made him so anxious for the Peace.
§ 37
ταῦτʼ οὖν, ὡς μὲν ὑπομνῆσαι, νῦν ἱκανῶς εἴρηται, ὡς δʼ ἂν ἐξετασθείη μάλιστʼ ἀκριβῶς, μὴ γένοιτʼ, ὦ πάντες θεοί· οὐδένα γὰρ βουλοίμην ἔγωγʼ ἄν, οὐδʼ εἰ δίκαιός ἐστʼ ἀπολωλέναι, μετὰ τοῦ πάντων κινδύνου καὶ τῆς ζημίας δίκην ὑποσχεῖν.
Enough has now been said by way of reminder. May all the gods forbid that my warnings should ever be brought to the sternest test! For I would not willingly see one man suffer, even though he deserve to perish, if his punishment involves the danger and the damage of all.
On Halonnesus · urn:cts:greekLit:tlg0014.tlg007 · Greek: περὶ Ἀλοννήσου — tlg0014.tlg007.perseus-grc2 · English: On Halonnesus — trans. James Herbert Vince — tlg0014.tlg007.perseus-eng2
§ 1
ὦ ἄνδρες Ἀθηναῖοι, οὐκ ἔστιν ὅπως αἱ αἰτίαι, ἃς Φίλιππος αἰτιᾶται τοὺς ὑπὲρ τῶν δικαίων πρὸς ὑμᾶς λέγοντας, κωλύσουσι συμβούλους ἡμᾶς γίγνεσθαι ὑπὲρ τῶν ὑμῖν συμφερόντων· δεινὸν γὰρ ἂν εἴη, εἰ τὴν ἐπὶ τοῦ βήματος παρρησίαν αἱ παρʼ ἐκείνου πεμπόμεναι ἐπιστολαὶ ἀνέλοιεν. ἐγὼ δʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, βούλομαι πρῶτον μὲν περὶ ὧν Φίλιππος ἐπέσταλκε, περὶ τούτων διεξελθεῖν· ὕστερον δέ, περὶ ὧν οἱ πρέσβεις λέγουσι, καὶ ἡμεῖς λέξομεν.
Men of Athens, the charges that Philip brings against the speakers who here uphold your claims shall never deter us from offering our advice on what concerns your interests; for it would be monstrous if the freedom of utterance which is the privilege of this platform should be stifled by dispatches from him. But for myself, men of Athens, I wish first to touch upon the different points of his letter, and then to add my comments on the speeches of his ambassadors.
§ 2
Φίλιππος γὰρ ἄρχεται μὲν περὶ Ἁλοννήσου λέγων ὡς ὑμῖν δίδωσιν ἑαυτοῦ οὖσαν, ὑμᾶς δὲ οὔ φησι δικαίως αὐτὸν ἀπαιτεῖν· οὐ γὰρ ὑμετέραν οὖσαν οὔτε λαβεῖν οὔτε νῦν ἔχειν. ἔλεγε δὲ καὶ πρὸς ἡμᾶς τοιούτους λόγους, ὅτε πρὸς αὐτὸν ἐπρεσβεύσαμεν, ὡς λῃστὰς ἀφελόμενος ταύτην τὴν νῆσον κτήσαιτο, καὶ προσήκειν αὐτὴν ἑαυτοῦ εἶναι.
Philip begins by saying that he offers you Halonnesus as his own property, but that you have no right to demand it of him, because it was not yours when he took it, and is not yours now that he holds it. Moreover, when we ambassadors visited him, he used similar language, to the effect that he had captured the island from pirates and that therefore it belonged absolutely to him.
§ 3
τοῦτον δὲ τὸν λόγον, ὡς οὐκ ἔστι δίκαιος, οὐ χαλεπόν ἐστιν αὐτοῦ ἀφελέσθαι. ἅπαντες γὰρ οἱ λῃσταὶ τοὺς ἀλλοτρίους τόπους καταλαμβάνοντες καὶ τούτους ἐχυροὺς ποιούμενοι, ἐντεῦθεν τοὺς ἄλλους κακῶς ποιοῦσιν. ὁ δὴ τοὺς λῃστὰς τιμωρησάμενος καὶ κρατήσας οὐκ ἂν δήπου εἰκότα λέγοι, εἰ φαίη, ἃ ἐκεῖνοι ἀδίκως καὶ ἀλλότρια εἶχον, ταῦθʼ ἑαυτοῦ γίγνεσθαι.
It is not difficult to refute this claim on the ground of its unfairness. For all pirates seize places belonging to others and turn them into strongholds from which to harry their neighbors. But a man who should defeat and punish pirates would surely be unreasonable, if he said that the stolen property wrongfully held by them passed thereby into his own possession.
§ 4
εἰ γὰρ ταῦτα συγχωρήσετε, τί κωλύει, καὶ εἴ τινα τῆς Ἀττικῆς λῃσταὶ τόπον καταλάβοιεν ἢ Λήμνου ἢ Ἴμβρου ἢ Σκύρου, καί τινες τούτους τοὺς λῃστὰς ἐκκόψαιεν, εὐθὺς καὶ τὸν τόπον τοῦτον, οὗ ἦσαν οἱ λῃσταί, τὸν ὄντα ἡμέτερον, τῶν τιμωρησαμένων τοὺς λῃστὰς γίγνεσθαι;
For, that plea once granted, if some pirates seize a strip of Attic territory, or a part of Lemnos or Imbros or Scyros, and if someone dislodges these pirates, what is to prevent this place, where the pirates are established and which is really ours, from becoming the property of those who chastised them?
§ 5
Φίλιππος δʼ οὐκ ἀγνοεῖ ταῦτʼ οὐ δίκαια λέγων, ἀλλʼ εἰ καί τις ἄλλος ἐπιστάμενος παρακρουσθῆναι ἂν ὑμᾶς οἴεται ὑπὸ τῶν τἀνταῦθα διοικήσειν, ὡς ἂν αὐτὸς ἐκεῖνος βούληται, καὶ πρὶν ὑπεσχημένων, καὶ νῦν δὲ πραττόντων. ἀλλὰ μὴν οὐδʼ ἐκεῖνό γε λανθάνει αὐτόν, ὅτι διʼ ἀμφοτέρων τῶν ὀνομάτων, ὁποτέρῳ ἂν χρῆσθε, ὑμεῖς ἕξετε τὴν νῆσον, ἄν τε λάβητε ἄν τʼ ἀπολάβητε.
Philip is quite aware that his claim is unjust, but, though he knows this as well as anyone, he thinks that you may be hoodwinked by the men who have engaged, and are now fulfilling their engagement, to direct Athenian policy in accordance with his own desires. Nor again does he fail to see that in either case, however you dub the transaction, the island will be yours, whether it is presented or restored to you.
§ 6
τί οὖν αὐτῷ διαφέρει, μὴ τῷ δικαίῳ ὀνόματι χρησάμενον ἀποδοῦναι ὑμῖν, ἀλλὰ δωρεὰν δεδωκέναι, τῷ ἀδίκῳ; οὐχ ἵνʼ εὐεργέτημά τι καταλογίσηται πρὸς ὑμᾶς (γελοῖον γὰρ ἂν εἴη τοῦτο τὸ εὐεργέτημα), ἀλλʼ ἵνʼ ἐνδείξηται ἅπασι τοῖς Ἕλλησιν ὅτι Ἀθηναῖοι τὰ ἐν τῇ θαλάττῃ χωρία ἀγαπῶσι παρὰ τοῦ Μακεδόνος λαμβάνοντες. τοῦτο δʼ ὑμῖν οὐ ποιητέον ἐστίν, ὦ ἄνδρες Ἀθηναῖοι.
Then what does he gain by using the wrong term and making a present of it to you, instead of using the right term and restoring it? It is not that he wants to debit you with a benefaction received, for such a benefaction would be a farce; but that he wants all Greece to take notice that the Athenians are content to receive maritime strongholds from the man of Macedon. And that is just what you, men of Athens, must not do.
§ 7
ὅταν δὲ λέγῃ περὶ τούτων ὡς ἐθέλει διαδικάσασθαι, οὐδὲν ἀλλʼ ἢ χλευάζει ὑμᾶς, πρῶτον μὲν ἀξιῶν Ἀθηναίους ὄντας πρὸς τὸν ἐκ Πέλλης ὁρμώμενον περὶ τῶν νήσων διαδικάζεσθαι, πότερʼ ὑμέτεραι ἢ ἐκείνου εἰσίν. ὁπότε γὰρ ἡ μὲν δύναμις ἡ ὑμετέρα, ἡ ἐλευθερώσασα τοὺς Ἕλληνας, μὴ δύναται ὑμῖν τὰ ἐν τῇ θαλάττῃ χωρία σῴζειν, οἱ δὲ δικασταί, οἷς ἂν ἐπιτρέψητε, οἱ κύριοι τῆς ψήφου, οὗτοι ὑμῖν σώσουσιν, ἐὰν μὴ Φίλιππος αὐτοὺς πρίηται,
But when he says that he is willing to arbitrate, he is merely mocking you. In the first place, he expects Athenians to refer to arbitration, as against this upstart from Pella, the question whether the islands are yours or his. If you cannot preserve your maritime possessions by your might that once saved Hellas, but rely on any jury to whom you refer it, and whose verdict is final, to preserve them for you, provided always that Philip does not buy their votes,
§ 8
πῶς ὑμεῖς οὐχ ὁμολογουμένως, ὅταν ταῦτα διαπράττησθε, τῶν ἐν τῇ ἠπείρῳ ἁπάντων ἀφεστήκατε, καὶ ἐπιδείκνυτε ἅπασιν ἀνθρώποις ὅτι οὐδὲ περὶ ἑνὸς αὐτῷ διαγωνιεῖσθε, εἴγε περὶ τῶν ἐν τῇ θαλάττῃ, οὗ φατὲ ἰσχύειν, μὴ διαγωνιεῖσθε, ἀλλὰ δικάσεσθε;
is it not an open confession, when you adopt this policy, that you have abandoned everything on the mainland, and are you not advertising to the world that there is not a single thing for the sake of which you will appeal to arms, if indeed for your possessions on the sea, where you say your strength lies, you shall appeal, not to arms, but to the law-courts?
§ 9
ἔτι περὶ συμβόλων φησὶ πεπομφέναι πρὸς ὑμᾶς τοὺς ποιησομένους, ταῦτα δὲ κύρια ἔσεσθαι, οὐκ ἐπειδὰν ἐν τῷ δικαστηρίῳ τῷ παρʼ ὑμῖν κυρωθῇ, ὥσπερ ὁ νόμος κελεύει, ἀλλʼ ἐπειδὰν ὡς ἑαυτὸν ἐπανενεχθῇ, ἐφέσιμον τὴν παρʼ ὑμῶν γενομένην γνῶσιν ὡς ἑαυτὸν ποιούμενος. βούλεται γὰρ ὑμῶν τοῦτο προλαβεῖν καὶ ὁμολογούμενον ἐν τοῖς συμβόλοις καταστῆσαι, ὅτι τῶν περὶ Ποτείδαιαν γεγενημένων ἀδικημάτων οὐδὲν ἐγκαλεῖτε αὐτῷ ὡς ἀδικούμενοι, ἀλλὰ βεβαιοῦτε δικαίως αὐτὴν ἐκεῖνον καὶ λαβεῖν καὶ κεκτῆσθαι.
Then again he says that he has sent envoys to arrange with you an inter-state legal compact, and that this compact will be valid, not as soon as it is ratified by the body of Athenian jurors, as the law directs, but only after it has been referred to him, thus constituting himself a court of appeal from your decision. His object, of course, is to steal a march on you, and to insert in the compact an admission on your part that none of the wrongs committed at Potidaea are charged against him by you as the injured party, but that you confirm his seizure and retention of that city as lawful.
§ 10
καίτοι Ἀθηναίων οἱ ἐν Ποτειδαίᾳ κατοικοῦντες, οὐκ ὄντος αὐτοῖς πολέμου πρὸς Φίλιππον, ἀλλὰ συμμαχίας, καὶ ὅρκων ὀμωμοσμένων, οὓς Φίλιππος τοῖς οἰκοῦσιν ἐν Ποτειδαίᾳ ὤμοσεν, ἀφῃρέθησαν ὑπʼ αὐτοῦ τὰ κτήματα. ταῦτα δὴ βούλεται τἀδικήματα πανταχῶς παρʼ ὑμῖν βεβαιώσασθαι, ὅτι οὔτʼ ἐγκαλεῖτε οὔθʼ ἡγεῖσθε ἀδικεῖσθαι·
Yet Athenians, settled at Potidaea, were robbed of their property by Philip, though they were not at war but in alliance with him, and though he had duly pledged his word to all the inhabitants of that city. Of course he wants to get his many illegal acts everywhere confirmed by a declaration on your part that you bring no charge against him and do not consider yourselves wronged;
§ 11
ἐπεὶ ὅτι γε συμβόλων οὐδὲν δέονται Μακεδόνες πρὸς Ἀθηναίους, ὁ παρεληλυθὼς ὑμῖν χρόνος τεκμήριον γενέσθω· οὔτε γὰρ Ἀμύντας ὁ πατὴρ ὁ Φιλίππου οὔθʼ οἱ ἄλλοι βασιλεῖς οὐδεπώποτε σύμβολα ἐποιήσαντο πρὸς τὴν πόλιν τὴν ἡμετέραν.
for that Macedonians need no inter-state compact with Athenians let past history be your witness, since neither Amyntas, the father of Philip, nor the earlier kings ever made any such compact with our city,
§ 12
καίτοι πλείους γε ἦσαν αἱ ἐπιμειξίαι τότε πρὸς ἀλλήλους ἢ νῦν εἰσίν· ὑφʼ ἡμῖν γὰρ ἦν ἡ Μακεδονία καὶ φόρους ἡμῖν ἔφερον, καὶ τοῖς ἐμπορίοις τότε μᾶλλον ἢ νῦν ἡμεῖς τε τοῖς ἐκεῖ κἀκεῖνοι τοῖς παρʼ ἡμῖν ἐχρῶντο, καὶ ἐμπορικαὶ δίκαι οὐκ ἦσαν, ὥσπερ νῦν, ἀκριβεῖς, αἱ κατὰ μῆνα, ποιοῦσαι μηδὲν δεῖσθαι συμβόλων τοὺς τοσοῦτον ἀλλήλων ἀπέχοντας.
though intercourse between the two nations was more frequent then than now. For Macedonia was under our sway and tributary to us, and we used each other’s markets more freely then than at present, and mercantile suits were not then, as now, settled strictly every month, making a formal compact between such distant parties unnecessary.
§ 13
ἀλλʼ ὅμως οὐδενὸς τοιούτου ὄντος τότε, οὐκ ἐλυσιτέλει σύμβολα ποιησαμένους οὔτʼ ἐκ Μακεδονίας πλεῖν Ἀθήναζε δίκας ληψομένους, οὔθʼ ἡμῖν εἰς Μακεδονίαν, ἀλλʼ ἡμεῖς τε τοῖς ἐκεῖ νομίμοις ἐκεῖνοί τε τοῖς παρʼ ἡμῖν τὰς δίκας ἐλάμβανον. μὴ οὖν ἀγνοεῖτε ὅτι τὰ σύμβολα ταῦτα γίγνεται εἰς ὑποδοχὴν τοῦ μηδʼ ἀμφισβητῆσαι εὐλόγως ὑμᾶς ἔτι Ποτειδαίας.
However, there was no such compact, and it would not have paid to make one which would entail a voyage from Macedonia to Athens or from Athens to Macedonia in order to obtain satisfaction. Instead, we sought redress in Macedonia under their laws and they at Athens under ours. So do not forget that the real object of this proposed compact is to get your admission that you have no reasonable claim to Potidaea.
§ 14
περὶ δὲ τῶν λῃστῶν δίκαιόν φησιν εἶναι κοινῇ φυλάττειν τοὺς ἐν τῇ θαλάττῃ κακουργοῦντας ὑμᾶς τε καὶ αὑτόν, οὐδὲν ἀλλʼ ἢ τοῦτʼ ἀξιῶν, ὑφʼ ὑμῶν εἰς τὴν θάλατταν κατασταθῆναι, καὶ ὁμολογῆσαι ὑμᾶς ὡς ἄνευ Φιλίππου οὐδὲ τὴν ἐν τῇ θαλάττῃ φυλακὴν δυνατοί ἐστε φυλάττειν,
As for the pirates, he says that it is only fair that we should join him in clearing the sea of these depredators, who injure you as much as himself; which amounts to a claim that you should set him up as a maritime power and confess that without Philip’s help you cannot keep the high seas safe,
§ 15
ἔτι δὲ καὶ δοθῆναι αὐτῷ ταύτην τὴν ἄδειαν, περιπλέοντι καὶ ὁρμιζομένῳ εἰς τὰς νήσους ἐπὶ προφάσει τῇ τῶν λῃστῶν φυλακῇ διαφθείρειν τοὺς νησιώτας καὶ ἀφιστάναι ὑμῶν, καὶ μὴ μόνον τοὺς φυγάδας τοὺς παρʼ ἑαυτοῦ εἰς Θάσον κεκομικέναι διὰ τῶν ὑμετέρων στρατηγῶν, ἀλλὰ καὶ τὰς ἄλλας νήσους οἰκειώσασθαι, συμπέμπων τοὺς συμπλευσομένους μετὰ τῶν στρατηγῶν τῶν ὑμετέρων ὡς κοινωνήσοντας τῆς κατὰ θάλατταν φυλακῆς.
and furthermore that he should have a free hand to cruise about and anchor off the different islands and, under pretence of protecting them from pirates, bribe the islanders to revolt from you. Not content with getting your commanders to carry refugees from Macedonia to Thasos, he claims the right to appropriate the other islands also, and sends agents to accompany your commanders, as if to share with you the task of policing the seas.
§ 16
καίτοι οὔ φασί τινες αὐτὸν προσδεῖσθαι τῆς θαλάττης. ὁ δʼ οὐδὲν δεόμενος τριήρεις κατασκευάζεται, καὶ νεωσοίκους οἰκοδομεῖται, καὶ ἀποστόλους ἀποστέλλειν βούλεται, καὶ δαπάνας οὐ μικρὰς δαπανᾶν εἰς τοὺς κατὰ θάλατταν κινδύνους, ὧν οὐδὲν προτιμᾷ.
And yet some people say that he has no use for the sea! Why, this man who has no use for the sea is laying down war-ships and building docks, and is ready to send out fleets and incur considerable expense in facing risks at sea, and all for objects that he does not value!
§ 17
ταῦτʼ οἴεσθʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, Φίλιππον ἀξιῶσαι ὑμᾶς συγχωρῆσαι αὐτῷ, εἰ μὴ ὑμῶν μὲν κατεφρόνει, οὓς δʼ ἐνθάδε προῄρηται φίλους κεκτῆσθαι, τούτοις διεπίστευεν; οἳ οὐκ αἰσχύνονται Φιλίππῳ ζῶντες καὶ οὐ τῇ αὑτῶν πατρίδι, καὶ τὰς παρʼ ἐκείνου δωρειὰς λαμβάνοντες οἴονται οἴκαδε λαμβάνειν, τὰ οἴκοι πωλοῦντες.
Men of Athens, do you suppose that Philip would insist on your making such concessions to him, if he did not despise you and put complete confidence in his friends here, whom he has made it his policy to conciliate? They are not ashamed to devote their lives to Philip rather than to their own country, and they think that when they take his gifts they are taking them home—though they are selling everything at home.
§ 18
περὶ δὲ τῆς ἐπανορθώσεως τῆς εἰρήνης, ἣν ἔδοσαν ἡμῖν οἱ πρέσβεις οἱ παρʼ ἐκείνου πεμφθέντες ἐπανορθώσασθαι, ὅτι ἐπηνωρθωσάμεθα, ὃ παρὰ πᾶσιν ἀνθρώποις ὁμολογεῖται δίκαιον εἶναι, ἑκατέρους ἔχειν τὰ ἑαυτῶν, ἀμφισβητεῖ μὴ δεδωκέναι μηδὲ τοὺς πρέσβεις ταῦτʼ εἰρηκέναι πρὸς ὑμᾶς, οὐδὲν ἀλλʼ ἢ πεπεισμένος ὑπὸ τούτων, οἷς χρῆται φίλοις, ὡς ὑμεῖς οὐ μνημονεύετε τὰ ἐν τῷ δήμῳ εἰρημένα.
With regard to the amendment of the peace, Philip’s ambassadors conceded to us the right to amend it, and our amendment, universally admitted to be fair, was that each side should retain its own possessions. But he now contends that he never agreed to this, and that his ambassadors never even raised the point. This simply means that his friends here have persuaded him that you have no memory for what has been stated publicly in the Assembly.
§ 19
μόνον δὲ τοῦτο οὐχ οἷόν τε ὑμῖν ἐστιν ἀμνημονῆσαι· ἐν γὰρ τῇ αὐτῇ ἐκκλησίᾳ καὶ οἱ πρέσβεις ὑμῖν οἱ παρʼ ἐκείνου ἥκοντες διελέγοντο καὶ τὸ ψήφισμα ἐγράφη. ὥστʼ οὐχ οἷόν τε, παραχρῆμα τῶν λόγων εἰρημένων καὶ εὐθὺς τοῦ ψηφίσματος ἐπαναγιγνωσκομένου, τὴν καταψευδομένην γνώμην τῶν πρέσβεων, ταύτην ὑμᾶς χειροτονῆσαι· ὥστε τοῦτο μὲν οὐ κατʼ ἐμοῦ, ἀλλὰ καθʼ ὑμῶν ἐπέσταλκεν, ὡς ὑμεῖς περὶ ὧν οὐκ ἠκούσατε, περὶ τούτων ἀποκρινάμενοι τὴν γνώμην ἀπεστείλατε.
But that is just the one thing that you cannot have forgotten; for at the same meeting of the Assembly Philip’s ambassadors put his case before you and the decree was duly proposed, so that, as the decree was recited immediately after the conclusion of the speeches, it was impossible for you to pass at once a resolution which gives the lie to the ambassadors. So it is not against me but against you that his letter is aimed, alleging that you have sent back to him your decision on questions that were never put before you.
§ 20
καὶ οἱ μὲν πρέσβεις αὐτοί, ὧν κατεψεύδετο τὸ ψήφισμα, ὅτʼ ἀπεκρίνεσθε αὐτοῖς ἀναγιγνώσκοντες καὶ ἐπὶ ξένια αὐτοὺς ἐκαλεῖτε, οὐκ ἐτόλμησαν παρελθεῖν, οὐδʼ εἰπεῖν ὅτι καταψεύδεσθε ἡμῶν, ὦ ἄνδρες Ἀθηναῖοι, καὶ φατὲ ἡμᾶς εἰρηκέναι ἃ οὐκ εἰρήκαμεν, ἀλλὰ σιωπῇ ἀπιόντες ᾤχοντο. βούλομαι δʼ ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι (καὶ γὰρ ηὐδοκίμησεν ὁ Πύθων παρʼ ὑμῖν ἐν τῇ δημηγορίᾳ, ὁ τότε πρεσβεύων), αὐτοὺς τοὺς λόγους οὓς ἔλεγεν ὑπομνῆσαι· οἶδα γὰρ ὅτι μέμνησθε.
Why, the ambassadors themselves, whom your resolution flatly contradicted, when you read them your answer and offered them hospitality, did not venture to come forward and say, You misrepresent us, men of Athens; you say we have said something that we never did say. No; they held their tongues and took their leave. But I want, men of Athens—for Pytho, who was one of the ambassadors, made an excellent impression on you by his address—I want to recall to you the exact words he used, for I am sure you must remember them.
§ 21
παραπλήσιοι δʼ ἦσαν οἷς καὶ νῦν ἐπέσταλκε Φίλιππος· ἐγκαλῶν γὰρ ἡμῖν τοῖς διαβάλλουσι τὸν Φίλιππον, καὶ ὑμῖν ἐμέμφετο ὅτι ὡρμηκότος αὐτοῦ εὖ ποιεῖν ὑμᾶς καὶ προῃρημένου μάλιστα τῶν Ἑλλήνων φίλους κεκτῆσθαι αὐτοὶ κωλύετε, ἀποδεχόμενοι τοὺς λόγους τῶν συκοφαντούντων καὶ χρήματα ἐκεῖνον αἰτούντων καὶ διαβαλλόντων· τοὺς γὰρ τοιούτους λόγους, ὅταν ἀπαγγελλόντων ἀκούῃ, ὅτι κακῶς ἤκουεν, ὑμεῖς δʼ ἀπεδέχεσθε, μεταβάλλειν αὐτοῦ τὴν γνώμην, ὅταν ἄπιστος φαίνηται τούτοις ὧν προῄρηται εὐεργέτης εἶναι.
His language was pretty much that of Philip’s present letter. For while accusing those of us who misrepresent Philip, he at the same time blamed you because, though Philip is eager to benefit you and prefers your friendship to that of any other state, you constantly thwart him, lending an ear to false accusers, who both beg money of him and slander him; for tales of that sort, when he is told that he was traduced and that you believed what was said, make him change his mind, since he finds himself distrusted by the very people whom it has been his aim to benefit.
§ 22
ἐκέλευεν οὖν τοὺς λέγοντας ἐν τῷ δήμῳ τῇ μὲν εἰρήνῃ μὴ ἐπιτιμᾶν· οὐ γὰρ ἄξιον εἶναι εἰρήνην λύειν· εἰ δέ τι μὴ καλῶς γέγραπται ἐν τῇ εἰρήνῃ, τοῦτʼ ἐπανορθώσασθαι, ὡς ἅπαντα Φίλιππον ποιήσοντα ὅσʼ ἂν ὑμεῖς ψηφίσησθε. ἂν δὲ διαβάλλωσι μέν, αὐτοὶ δὲ μηδὲν γράφωσι διʼ οὗ ἡ μὲν εἰρήνη ἔσται, παύσεται δʼ ἀπιστούμενος ὁ Φίλιππος, μὴ προσέχειν τὸν νοῦν τοῖς τοιούτοις ἀνθρώποις.
Pytho therefore urged public speakers not to attack the peace, because it was not good policy to rescind it, but to amend any unsatisfactory clause, on the understanding that Philip was prepared to fall in with your suggestions. If, however, the speakers confined themselves to abusing Philip without drafting any proposals which, while preserving the terms of peace, might clear Philip of suspicion, he asked you to pay no attention to such fellows.
§ 23
καὶ τούτους τοὺς λόγους ὑμεῖς ἀκούοντες ἀπεδέχεσθε, καὶ δίκαια ἔφατε τὸν Πύθωνα λέγειν· καὶ ἦν δίκαια. ἔλεγε δὲ τούτους τοὺς λόγους, οὐχ ὅπως λυθείη ἐκ τῆς εἰρήνης ἃ ἦν ἐκείνῳ συμφέροντα καὶ ὧν πολλὰ χρήματα ἀνηλώκει ὥστε γενέσθαι, ἀλλʼ ὑπὸ τῶν ἐνθάδε διδασκάλων προδεδιδαγμένος, οἳ οὐκ ᾤοντο εἶναι τὸν γράψοντα ἐναντία τῷ Φιλοκράτους ψηφίσματι, τῷ ἀπολλύντι Ἀμφίπολιν.
And you approved these arguments and said that Pytho was right, as indeed he was. He made these statements, however, not in order that all those advantages that Philip had paid so much money to secure might be struck out of the treaty, but because he had been so instructed by his schoolmasters here in Athens, who did not imagine that anyone would propose to annul the decree of Philocrates, which lost us Amphipolis.
§ 24
ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, παράνομον μὲν οὐδὲν ἐτόλμησα γράψαι, τῷ δὲ Φιλοκράτους ψηφίσματι οὐκ ἦν παράνομον τἀναντία γράφειν, ὡς ἐγὼ ἐπιδείξω· τὸ γὰρ ψήφισμα τὸ Φιλοκράτους, καθʼ ὃ ὑμεῖς ἀπώλλυτε Ἀμφίπολιν, ἐναντίον ἦν τοῖς προτέροις ψηφίσμασι, καθʼ ἃ ὑμεῖς ἐκτήσασθε ταύτην τὴν χώραν.
As for me, men of Athens, I did not venture to propose anything that was unconstitutional, but it was not so to propose the direct contrary of Philocrates’ decree, as I can prove to you. For the decree of Philocrates, through which you lost Amphipolis, was itself contrary to the earlier decrees by which you claimed possession of that territory.
§ 25
τοῦτο μὲν οὖν παράνομον ἦν τὸ ψήφισμα, τὸ τοῦ Φιλοκράτους, καὶ οὐχ οἷόν τʼ ἦν τὸν τὰ ἔννομα γράφοντα ταὐτὰ τῷ παρανόμῳ ψηφίσματι γράφειν. ἐκείνοις δὲ τοῖς προτέροις ψηφίσμασι, τοῖς οὖσιν ἐννόμοις καὶ σῴζουσι τὴν ὑμετέραν χώραν, ταὐτὰ γράφων ἔννομά τʼ ἔγραψα καὶ ἐξήλεγχον τὸν Φίλιππον, ὅτι ἐξηπάτα ὑμᾶς καὶ οὐκ ἐπανορθώσασθαι ἐβούλετο τὴν εἰρήνην, ἀλλὰ τοὺς ὑπὲρ ὑμῶν λέγοντας ἀπίστους καταστῆσαι.
So it was this decree of Philocrates that was unconstitutional, nor would it have been possible to draft a constitutional proposal in conformity with his unconstitutional decree. By drafting mine to agree with the earlier decrees, which were constitutional and which also kept your territory intact, I both kept within the constitution and was able to convict Philip of trying to deceive you and of wishing, not to amend the peace, but to bring discredit on those who were pleading your cause.
§ 26
καὶ ὅτι μὲν δοὺς τὴν ἐπανόρθωσιν νῦν ἔξαρνός ἐστιν, ἅπαντες ἴστε. φησὶ δʼ Ἀμφίπολιν ἑαυτοῦ εἶναι· ὑμᾶς γὰρ ψηφίσασθαι ἐκείνου εἶναι, ὅτʼ ἐψηφίζεσθε ἔχειν αὐτὸν ἃ εἶχεν. ὑμεῖς δὲ τὸ μὲν ψήφισμα τοῦτʼ ἐψηφίσασθε, οὐ μέντοι γʼ ἐκείνου εἶναι Ἀμφίπολιν· ἔστι γὰρ ἔχειν καὶ τἀλλότρια, καὶ οὐχ ἅπαντες οἱ ἔχοντες τὰ αὑτῶν ἔχουσιν, ἀλλὰ πολλοὶ καὶ ἀλλότρια κέκτηνται· ὥστε τοῦτό γε τὸ σοφὸν αὐτῷ ἠλίθιόν ἐστιν.
You are all aware that, after conceding the right to amend the peace, he now denies it. He says that Amphipolis is his, because your decree that he should keep what he held confirmed his right. It is true that you passed that decree, but you never admitted his right to Amphipolis, for it is possible to hold what belongs to another, and it is not all holders who hold what is their own, but many are in possession of what is really another’s. So his clever quibble is merely foolish.
§ 27
καὶ τοῦ μὲν Φιλοκράτους ψηφίσματος μέμνηται, τῆς δʼ ἐπιστολῆς, ἣν πρὸς ὑμᾶς ἔπεμψεν ὅτʼ Ἀμφίπολιν ἐπολιόρκει, ἐπιλέλησται, ἐν ᾗ ὡμολόγει τὴν Ἀμφίπολιν ὑμετέραν εἶναι· ἔφη γὰρ ἐκπολιορκήσας ὑμῖν ἀποδώσειν, ὡς οὖσαν ὑμετέραν καὶ οὐ τῶν ἐχόντων.
Moreover he remembers the decree of Philocrates, but he has quite forgotten the letter sent to you when he was besieging Amphipolis, in which he admitted that Amphipolis was yours; for he said that when he had taken it he would restore it to you, implying that it was your property, and not that of the holders.
§ 28
κἀκεῖνοι μέν, ὡς ἔοικεν, οἱ πρότερον ἐν Ἀμφιπόλει οἰκοῦντες πρὶν Φίλιππον λαβεῖν, τὴν Ἀθηναίων χώραν εἶχον, ἐπειδὴ δὲ Φίλιππος αὐτὴν εἴληφεν, οὐ τὴν Ἀθηναίων χώραν ἀλλὰ τὴν ἑαυτοῦ ἔχει· οὐδʼ Ὄλυνθόν γε οὐδʼ Ἀπολλωνίαν οὐδὲ Παλλήνην, οὐκ ἀλλοτρίας ἀλλὰ τὰς ἑαυτοῦ χώρας κέκτηται.
Apparently those who inhabited Amphipolis, before Philip took it, were holding Athenian territory; but when he has taken it, it is no longer our territory, but his own, that he holds; and in the same way at Olynthus and Apollonia and Pallene he is in possession of his own property, not that of others.
§ 29
ἆρʼ ὑμῖν δοκεῖ πεφυλαγμένως ἅπαντα πρὸς ὑμᾶς ἐπιστέλλειν, ὅπως ἂν φαίνηται καὶ λέγων καὶ πράττων ἃ παρὰ πᾶσιν ἀνθρώποις ὁμολογεῖται δίκαια εἶναι, ἀλλʼ οὐ σφόδρα καταπεφρονηκέναι, ὃς τὴν χώραν, ἣν οἱ Ἕλληνες καὶ βασιλεὺς ὁ Περσῶν ἐψηφίσαντο καὶ ὡμολογήκασιν ὑμετέραν εἶναι, ταύτην φησὶν ἑαυτοῦ καὶ οὐχ ὑμετέραν εἶναι;
Do you not see that his letter to you is all carefully calculated, so that his words and his actions may appear to conform to the universal standard of justice, while he has really shown supreme contempt for it in claiming for himself and denying to you territory which is yours by common consent and decree of the Greeks and of the King of Persia?
§ 30
περὶ δὲ τοῦ ἑτέρου ἐπανορθώματος, ὃ ὑμεῖς ἐν τῇ εἰρήνῃ ἐπανορθοῦσθε, τοὺς ἄλλους Ἕλληνας, ὅσοι μὴ κοινωνοῦσι τῆς εἰρήνης, ἐλευθέρους καὶ αὐτονόμους εἶναι, καὶ ἐάν τις ἐπʼ αὐτοὺς στρατεύῃ, βοηθεῖν τοὺς κοινωνοῦντας τῆς εἰρήνης,
As for the other amendment which you propose to introduce, that all the Greeks who are not parties to the peace should remain free and independent, and that if they are attacked, the signatories should unite to defend them,
§ 31
ἡγούμενοι καὶ δίκαιον τοῦτο καὶ φιλάνθρωπον, μὴ μόνον ἡμᾶς καὶ τοὺς συμμάχους τοὺς ἡμετέρους καὶ Φίλιππον καὶ τοὺς συμμάχους τοὺς ἐκείνου ἄγειν τὴν εἰρήνην, τοὺς δὲ μήθʼ ἡμετέρους ὄντας μήτε Φιλίππου συμμάχους ἐν μέσῳ κεῖσθαι καὶ ὑπὸ τῶν κρειττόνων ἀπόλλυσθαι, ἀλλὰ καὶ τούτοις διὰ τὴν ὑμετέραν εἰρήνην ὑπάρχειν σωτηρίαν, καὶ τῷ ὄντι εἰρήνην ἄγειν ἡμᾶς καταθεμένους τὰ ὅπλα,
you considered it both fair and generous that the peace should not be confined to Athens and her allies on the one side and Philip and his allies on the other, while those who are allies of neither are exposed to ruin at the hands of their stronger neighbors, but rather that your peace should extend its protection to them also, and that we should disarm and observe a real peace.
§ 32
τοῦτο δὲ τὸ ἐπανόρθωμα ὁμολογῶν ἐν τῇ ἐπιστολῇ, ὡς ἀκούετε, δίκαιόν τʼ εἶναι καὶ δέχεσθαι, Φεραίων μὲν ἀφῄρηται τὴν πόλιν καὶ φρουρὰν ἐν τῇ ἀκροπόλει κατέστησεν, ἵνα δὴ αὐτόνομοι ὦσιν, ἐπὶ δʼ Ἀμβρακίαν στρατεύεται, τὰς δʼ ἐν Κασσωπίᾳ τρεῖς πόλεις, Πανδοσίαν καὶ Βούχετα καὶ Ἐλάτειαν, Ἠλείων ἀποικίας, κατακαύσας τὴν χώραν καὶ εἰς τὰς πόλεις βιασάμενος παρέδωκεν Ἀλεξάνδρῳ τῷ κηδεστῇ τῷ ἑαυτοῦ δουλεύειν. σφόδρα γε βούλεται τοὺς Ἕλληνας ἐλευθέρους εἶναι καὶ αὐτονόμους, ὡς δηλοῖ τὰ ἔργα.
But Philip, although, as you have heard from his letter, he admits the justice of this amendment and consents to accept it, has robbed the Pheraeans of their city, placing a garrison in their citadel, in order, I suppose, to ensure their independence; he is even now engaged in an expedition against Ambracia, and as for the three Elean colonies in Cassopia—Pandosia, Bucheta, and Elatea—he has wasted their land with fire, stormed their cities, and handed them over to be the slaves of his own kinsman, Alexander. How zealous he is for the freedom and independence of the Greeks, you may judge from his acts.
§ 33
περὶ δὲ τῶν ὑποσχέσεων ὧν ὑμῖν διατελεῖ ὑπισχνούμενος ὡς μεγάλα ὑμᾶς εὐεργετήσων, καταψεύδεσθαί μέ φησιν αὐτοῦ διαβάλλοντα πρὸς τοὺς Ἕλληνας· οὐδὲν γὰρ ὑμῖν πώποτέ φησιν ὑπεσχῆσθαι. οὕτως ἀναιδής ἐστιν ὁ ἐν ἐπιστολῇ γεγραφώς, ἥ ἐστι νῦν ἐν τῷ βουλευτηρίῳ, ὅσʼ ἐπιστομιεῖν ἡμᾶς, ἔφη, τοὺς αὐτῷ ἀντιλέγοντας, ἐὰν ἡ εἰρήνη γένηται, τοσαῦτα ὑμᾶς ἀγαθὰ ποιήσειν· ἃ γράφειν ἂν ἤδη, εἰ ᾔδει τὴν εἰρήνην ἐσομένην, δῆλον ὡς προκεχειρισμένων καὶ ἑτοίμων ὄντων τῶν ἀγαθῶν, ἃ ἐμέλλομεν πείσεσθαι τῆς εἰρήνης γενομένης.
With regard to his repeated promises to you of substantial benefits, he complains that I am slandering and defaming him in the ears of the Greeks, for he says that he has never made you any promises at all. Such is the shamelessness of the man who stated in his letter, which is still to be seen in the Council House, that if peace was made he would confer such benefits on you as would stop the mouths of us, his opponents, benefits which he said he would put down in writing, if he were sure that the peace would be made. The inference was that all the good things that we were to enjoy on the conclusion of peace were ready for immediate delivery.
§ 34
γενομένης δὲ τῆς εἰρήνης, ἃ μὲν ἡμεῖς ἐμέλλομεν ἀγαθὰ πείσεσθαι, ἐκποδών ἐστι, φθορὰ δὲ τῶν Ἑλλήνων τοσαύτη γέγονεν ὅσην ὑμεῖς ἴστε. ὑμῖν δʼ ἐν τῇ νῦν ἐπιστολῇ ὑπισχνεῖται, ἐὰν τοῖς μὲν αὑτοῦ φίλοις καὶ ὑπὲρ αὐτοῦ λέγουσι πιστεύητε, ἡμᾶς δὲ τοὺς διαβάλλοντας αὐτὸν πρὸς ὑμᾶς τιμωρήσησθε, ὡς μεγάλα εὐεργετήσει.
Peace has been concluded, but all the good things that we were to enjoy are still to seek, and upon the Greeks has come such ruin as you well know. Yet he promises in the present letter that if you will only trust his friends and advocates and will punish the wicked men who traduce him to you, he will confer substantial benefits. His benefits, however, will amount to this:
§ 35
τὰ μέντοι εὐεργετήματα τοιαῦτα ἔσται· οὔτε τὰ ὑμέτερα ὑμῖν ἀποδώσει (αὑτοῦ γάρ φησιν εἶναι), οὔτʼ ἐν τῇ οἰκουμένῃ αἱ δωρειαὶ ἔσονται, ἵνα μὴ διαβληθῇ πρὸς τοὺς Ἕλληνας, ἀλλʼ ἄλλη τις χώρα καὶ ἄλλος, ὡς ἔοικε, τόπος φανήσεται, οὗ ὑμῖν αἱ δωρειαὶ δοθήσονται.
he will not restore your possessions, for he claims them as his own, and his rewards will not be delivered in this part of the world, for fear his motive should be misrepresented to the Greeks; some other country, it seems, some new quarter will be assigned for the bestowal of your rewards.
§ 36
περὶ δʼ ὧν ἐν τῇ εἰρήνῃ εἴληφε χωρίων, ὑμῶν ἐχόντων, παρασπονδῶν καὶ λύων τὴν εἰρήνην, ἐπειδὴ οὐκ ἔχει ὅ τι εἴπῃ, ἀλλʼ ἀδικῶν φανερῶς ἐξελέγχεται, ἐπιτρέπειν φησὶ περὶ τούτων ἕτοιμος εἶναι ἴσῳ καὶ κοινῷ δικαστηρίῳ· περὶ ὧν μόνων οὐδὲν δεῖ ἐπιτροπῆς, ἀλλʼ ἀριθμὸς ἡμερῶν ἐστιν ὁ κρίνων. ἅπαντες γὰρ ἴσμεν τίνι μηνὶ καὶ τίνι ἡμέρᾳ ἡ εἰρήνη ἐγένετο.
As for the places held by you which he took in time of peace, violating the terms and breaking his engagements, since he has not a word to say but is clearly convicted of injustice, he expresses his willingness to refer the question to a fair and impartial court. But this is the only question that needs no such reference; the calendar is sufficient to decide it.
§ 37
ὥσπερ δὲ ταῦτα ἴσμεν, κἀκεῖνα ἴσμεν, τίνι μηνὶ καὶ τίνι ἡμέρᾳ Σέρρειον τεῖχος καὶ Ἐργίσκη καὶ Ἱερὸν ὄρος ἑάλω. οὐ δὴ ἀφανῆ ἐστι τὰ οὕτω πραχθέντα, οὐδὲ κρίσεως δεόμενα, ἀλλὰ πᾶσι γνώριμα πότερος πρότερος ὁ μήν ἐστιν, ἐν ᾧ ἡ εἰρήνη ἐγένετο ἢ ἐν ᾧ τὰ χωρία ἑάλω.
For we all know in what month and on what day the peace was made, and as surely also do we know in what month and on what day Fort Serreum and Ergisce and the Sacred Mount were captured. Surely these things were not done in a corner; they need no judicial inquiry; everyone can find out which came first, the month in which the peace was made or that in which the places were taken.
§ 38
φησὶ δὲ καὶ τοὺς αἰχμαλώτους ἡμῶν, ὅσοι ἐν τῷ πολέμῳ ἑάλωσαν, ἀποδεδωκέναι· ὃς τὸν μὲν Καρύστιον, τὸν πρόξενον τῆς ἡμετέρας πόλεως, ὑπὲρ οὗ ὑμεῖς τρεῖς πρέσβεις ἐπέμψατε ἀπαιτοῦντες, τοῦτον τὸν ἄνδρα ἐκεῖνος οὕτω σφόδρα ὑμῖν ἐβούλετο χαρίσασθαι, ὥστʼ ἀπέκτεινε καὶ οὐδʼ ἀναίρεσιν ἔδωκεν, ἵνα ταφῇ.
Again, he says that he has restored all the prisoners that were taken in the war. Yet the man of Carystus, the agent of our city, for whose recovery you sent three embassies—Philip was so anxious to oblige you that he killed him and did not even allow you to recover his corpse for burial.
§ 39
περὶ δὲ Χερρονήσου, ἅ τʼ ἐπιστέλλει πρὸς ὑμᾶς ἄξιόν ἐστιν ἐξετάσαι, ἔτι δὲ καὶ ἃ πράττει, καὶ ταῦτʼ εἰδέναι. τὸν μὲν γὰρ τόπον ἅπαντα τὸν ἔξω Ἀγορᾶς ὡς ἑαυτοῦ ὄντα καὶ ὑμῖν οὐδὲν προσήκοντα δέδωκε καρποῦσθαι Ἀπολλωνίδῃ τῷ Καρδιανῷ. καίτοι Χερρονήσου οἱ ὅροι εἰσίν, οὐκ Ἀγορά, ἀλλὰ βωμὸς τοῦ Διὸς τοῦ ὁρίου, ὅς ἐστι μεταξὺ Πτελεοῦ καὶ Λευκῆς ἀκτῆς, ᾗ ἡ διορυχὴ ἔμελλε Χερρονήσου ἔσεσθαι,
With regard to the Chersonese, it is important to examine the terms of his dispatch to you and also to know what he is actually doing in the matter. For the whole of the land north of Agora, as being his own property and no concern of yours, he has handed over as a private estate to Apollonides of Cardia. Yet the boundary of the Chersonese is not Agora, but the altar of Zeus of the Marches, half way between Pteleum and the White Strand, where there was going to be a canal across the peninsula.
§ 40
τόνδε καθιδρύσαντο θεῷ περικαλλέα βωμὸν λευκῆς καὶ Πτελεοῦ μέσσον ὅρον θέμενοι ἐνναέται, χώρης σημήϊον· ἀμμορίης δὲ αὐτὸς ἄναξ μακάρων ἐστὶ μέσος Κρονίδης.
The dwellers here have set this boundary-stone Midway `twixt Pteleum and the Silver Strand, And raised this altar fair, that men may own That Zeus is Warden of our No Mans Land.
§ 41
ταύτην μέντοι τὴν χώραν, τοσαύτην οὖσαν ὅσην οἱ πολλοὶ ὑμῶν ἴσασιν, ὡς ἑαυτοῦ οὖσαν τὴν μὲν αὐτὸς καρποῦται, τὴν δʼ ἄλλοις δωρειὰν δέδωκε, καὶ ἅπαντα τὰ κτήματα τὰ ὑμέτερα ὑφʼ αὑτῷ ποιεῖται. καὶ οὐ μόνον τὴν ἔξω Ἀγορᾶς χώραν σφετερίζεται, ἀλλὰ καὶ πρὸς Καρδιανούς, οἳ οἰκοῦσιν εἴσω Ἀγορᾶς, ἐπιστέλλει ἐν τῇ νῦν ἐπιστολῇ ὡς δεῖ ὑμᾶς διαδικάζεσθαι—πρὸς Καρδιανοὺς τοὺς κατοικοῦντας ἐν τῇ ὑμετέρᾳ—εἴ τι πρὸς αὐτοὺς διαφέρεσθε.
This district, however, of whose extent most of you are aware, he treats as his own, enjoying part himself and bestowing part on others, and so he brings all your property under his own control. Not only does he appropriate the land north of Agora, but he also orders you in his present letter to settle by arbitration any disputes you have with the Cardians to the south of Agora—the Cardians, who are settlers in your own territory!
§ 42
διαφέρονται δὲ πρὸς ὑμᾶς, σκέψασθε εἰ περὶ μικροῦ. ἑαυτῶν φασι τὴν χώραν οὖσαν οἰκεῖν καὶ οὐχ ὑμετέραν, καὶ τὰ μὲν ὑμέτερα εἶναι ἐγκτήματα ὡς ἐν ἀλλοτρίᾳ, τὰ δὲ ἑαυτῶν κτήμαθʼ ὡς ἐν οἰκείᾳ, καὶ ταῦθʼ ὑμέτερον πολίτην γράψαι ἐν ψηφίσματι, Κάλλιππον Παιανιέα.
They have a dispute with you; see whether it is about a trifle. They say that the land they live in is not yours, but their own, and that while your possessions there are held by grace in a foreign country, theirs are their own property on their own soil, and that this is admitted in a decree of your countryman, Callippus of the Paeanian deme.
§ 43
καὶ τοῦτό γʼ ἀληθῆ λέγουσιν· ἔγραψε γάρ, καὶ ἐμοῦ γʼ αὐτὸν γραψαμένου παρανόμων γραφὴν ὑμεῖς ἀπεψηφίσασθε· τοιγάρτοι ἀμφισβητήσιμον ὑμῖν τὴν χώραν κατεσκεύακεν. ὁπότε δὲ περὶ τούτου τολμήσετε πρὸς Καρδιανοὺς διαδικάζεσθαι, εἴθʼ ὑμετέρα ἐστὶν εἴτʼ ἐκείνων ἡ χώρα, διὰ τί οὐ καὶ πρὸς τοὺς ἄλλους Χερρονησίτας τὸ αὐτὸ δίκαιον ἔσται;
And there they speak truth, for he did propose such a decree, and when I indicted him for a breach of the constitution, you acquitted him; that is how he has brought your claim into dispute. But if and when you submit your dispute with the Cardians to arbitration, to decide whether the land is yours or theirs, why not extend the principle to the other states of the Chersonese also?
§ 44
καὶ οὕτως ὑβριστικῶς ὑμῖν κέχρηται ὥστε φήσιν, ἂν μὴ θέλωσι διαδικάζεσθαι οἱ Καρδιανοί, αὐτὸς ἀναγκάσειν, ὡς ὑμῶν γʼ οὐκ ἂν δυναμένων οὐδὲν ἀναγκάσαι Καρδιανοὺς ὑμῖν ποιῆσαι· ἐπειδὴ δʼ ὑμεῖς οὐ δύνασθε, αὐτός φησι τοῦτʼ ἀναγκάσειν αὐτοὺς ποιῆσαι. ἆρʼ οὐ μεγάλα φαίνεται ὑμᾶς εὐεργετῶν;
Philip’s insolence is carried so far that he says that if the Cardians decline arbitration, he will be responsible for coercing them; as if you could not compel Cardians to do anything you wanted! He will make them do it, he says, since you cannot. Are not his favors to you great and manifest?
§ 45
καὶ ταύτην τὴν ἐπιστολήν τινες εὖ ἔφασαν γεγράφθαι, οἳ πολὺ ἂν δικαιότερον ὑφʼ ὑμῶν ἢ Φίλιππος μισοῖντο. ἐκεῖνος μέν γʼ ἑαυτῷ κτώμενος δόξαν καὶ μεγάλʼ ἀγαθὰ ἅπαντα καθʼ ὑμῶν πράττει· ὅσοι δʼ Ἀθηναῖοι ὄντες μὴ τῇ πατρίδι, ἀλλὰ Φιλίππῳ εὔνοιαν ἐνδείκνυνται, προσήκει αὐτοὺς ὑφʼ ὑμῶν κακοὺς κακῶς ἀπολωλέναι, εἴπερ ὑμεῖς τὸν ἐγκέφαλον ἐν τοῖς κροτάφοις καὶ μὴ ἐν ταῖς πτέρναις καταπεπατημένον φορεῖτε.
And this letter was actually commended by some Athenians, who merit your hatred much more than Philip. For whatever Philip does to thwart you, he is only aiming at advantage and glory for himself, but Athenians who make a parade of their goodwill to Philip, rather than to their own country, are wretches who deserve to perish at your hands unpitied, if you carry your brains in your heads and not trodden down in your heels.
§ 46
ὑπόλοιπόν μοί ἐστιν ἔτι πρὸς ταύτην τὴν ἐπιστολὴν τὴν εὖ ἔχουσαν καὶ τοὺς λόγους τῶν πρέσβεων γράψαι τὴν ἀπόκρισιν, ἣν ἡγοῦμαι δικαίαν τʼ εἶναι καὶ συμφέρουσαν ὑμῖν.
It now remains for me, in answer to this precious letter and to the speeches of the ambassadors, to propose the resolution which I conceive to be in accordance with justice and your interests.
On the Chersonese · urn:cts:greekLit:tlg0014.tlg008 · Greek: περὶ τῶν ἐν Χερρονήσῳ — tlg0014.tlg008.perseus-grc2 · English: On the Chersonese — trans. James Herbert Vince — tlg0014.tlg008.perseus-eng2
§ 1
ἔδει μέν, ὦ ἄνδρες Ἀθηναῖοι, τοὺς λέγοντας ἅπαντας μήτε πρὸς ἔχθραν ποιεῖσθαι λόγον μηδένα μήτε πρὸς χάριν, ἀλλʼ ὃ βέλτιστον ἕκαστος ἡγεῖτο, τοῦτʼ ἀποφαίνεσθαι, ἄλλως τε καὶ περὶ κοινῶν πραγμάτων καὶ μεγάλων ὑμῶν βουλευομένων· ἐπεὶ δʼ ἔνιοι τὰ μὲν φιλονικίᾳ, τὰ δʼ ᾑτινιδήποτʼ αἰτίᾳ προάγονται λέγειν, ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, τοὺς πολλοὺς δεῖ πάντα τἄλλʼ ἀφελόντας, ἃ τῇ πόλει νομίζετε συμφέρειν, ταῦτα καὶ ψηφίζεσθαι καὶ πράττειν.
It should be the duty of all speakers, men of Athens, to give no expression to their hatred or their partiality, but to put forward just what each thinks the best counsel, especially when you are debating a question of urgent public importance. But since there are speakers who are impelled to address you, either as partisans or from some other motive, whatever it may be, you citizens who form the majority ought to dismiss all else from your minds, and vote and act in such a way as you think will best serve our city.
§ 2
ἡ μὲν οὖν σπουδὴ περὶ τῶν ἐν Χερρονήσῳ πραγμάτων ἐστὶ καὶ τῆς στρατείας, ἣν ἑνδέκατον μῆνα τουτονὶ Φίλιππος ἐν Θρᾴκῃ ποιεῖται· τῶν δὲ λόγων οἱ πλεῖστοι περὶ ὧν Διοπείθης πράττει καὶ μέλλει ποιεῖν εἴρηνται. ἐγὼ δʼ ὅσα μέν τις αἰτιᾶταί τινα τούτων, οὓς κατὰ τοὺς νόμους ἐφʼ ὑμῖν ἐστιν, ὅταν βούλησθε, κολάζειν, κἂν ἤδη δοκῇ κἂν ἐπισχοῦσιν περὶ αὐτῶν σκοπεῖν ἐγχωρεῖν ἡγοῦμαι, καὶ οὐ πάνυ δεῖ περὶ τούτων οὔτʼ ἔμʼ οὔτʼ ἄλλον οὐδένʼ ἰσχυρίζεσθαι·
The really serious problem is the state of the Chersonese and Philip’s Thracian campaign, now in its eleventh month; yet most of the speeches have been confined to what Diopithes is doing or what he is going to do. For my part, when charges are brought against any of those whom you can legally punish whenever you like, I hold that it is open to you either to deal with their case at once or to postpone it; and it is quite unnecessary for me or anyone else to take a strong line on the subject of such charges.
§ 3
ὅσα δʼ ἐχθρὸς ὑπάρχων τῇ πόλει καὶ δυνάμει πολλῇ περὶ Ἑλλήσποντον ὢν πειρᾶται προλαβεῖν, κἂν ἅπαξ ὑστερήσωμεν, οὐκέθʼ ἕξομεν σῶσαι, περὶ τούτων δʼ οἴομαι τὴν ταχίστην συμφέρειν καὶ βεβουλεῦσθαι καὶ παρεσκευάσθαι, καὶ μὴ τοῖς περὶ τῶν ἄλλων θορύβοις καὶ ταῖς κατηγορίαις ἀπὸ τούτων ἀποδρᾶναι.
But when our national enemy, with a strong force, is trying to forestall us in the neighborhood of the Hellespont, and when, if we are once too late, we shall never again be able to save the situation, then I think it is to our interest to complete our plans and preparations as quickly as we can, and not be diverted from our purpose by clamorous accusations about extraneous matters.
§ 4
πολλὰ δὲ θαυμάζων τῶν εἰωθότων λέγεσθαι παρʼ ὑμῖν, οὐδενὸς ἧττον, ὦ ἄνδρες Ἀθηναῖοι, τεθαύμακα, ὃ καὶ πρώην τινὸς ἤκουσʼ εἰπόντος ἐν τῇ βουλῇ, ὡς ἄρα δεῖ τὸν συμβουλεύοντα ἢ πολεμεῖν ἁπλῶς ἢ τὴν εἰρήνην ἄγειν συμβουλεύειν.
I often wonder at the sort of speeches that are delivered here, but nothing, men of Athens, has surprised me more than what I heard uttered in the Council the other day, that your advisers are bound to put before you the plain alternative of fighting or observing the peace.
§ 5
ἔστι δέ, εἰ μὲν ἡσυχίαν Φίλιππος ἄγει καὶ μήτε τῶν ἡμετέρων ἔχει παρὰ τὴν εἰρήνην μηδὲν μήτε συσκευάζεται πάντας ἀνθρώπους ἐφʼ ἡμᾶς, οὐκέτι δεῖ λέγειν, ἀλλʼ ἁπλῶς εἰρήνην ἀκτέον, καὶ τά γʼ ἀφʼ ὑμῶν ἕτοιμʼ ὑπάρχονθʼ ὁρῶ· εἰ δʼ ἃ μὲν ὠμόσαμεν καὶ ἐφʼ οἷς τὴν εἰρήνην ἐποιησάμεθα,
But the fact is, if Philip keeps quiet and does not retain any of our territory contrary to the terms of peace, and does not form a general coalition against us, there is nothing more to be said and we must simply observe the peace, and I perceive a readiness to do so on your part at any rate; but if the oath that we took and the terms on which we made peace are published for all men to read,
§ 6
ἔστιν ἰδεῖν καὶ γεγραμμένα κεῖται, φαίνεται δʼ ἀπʼ ἀρχῆς ὁ Φίλιππος, πρὶν Διοπείθην ἐκπλεῦσαι καὶ τοὺς κληρούχους, οὓς νῦν αἰτιῶνται πεποιηκέναι τὸν πόλεμον, πολλὰ μὲν τῶν ἡμετέρων ἀδίκως εἰληφώς, ὑπὲρ ὧν ψηφίσμαθʼ ὑμέτερʼ ἐγκαλοῦντα κύρια ταυτί, πάντα δὲ τὸν χρόνον συνεχῶς τὰ τῶν ἄλλων Ἑλλήνων καὶ βαρβάρων λαμβάνων καὶ ἐφʼ ἡμᾶς συσκευαζόμενος, τί τοῦτο λέγουσιν, ὡς πολεμεῖν ἢ ἄγειν εἰρήνην δεῖ;
and if it is proved that from the first, even before Diopithes set sail with colonists, whom they now accuse of having started hostilities, Philip has unfairly taken much that is ours, about which your decrees denouncing him still stand good, and that he is all the time repeatedly seizing the property of the other Greeks and of the barbarians, and so equipping himself for an attack upon us, what do they mean by saying that we must either make war or keep peace?
§ 7
οὐ γὰρ αἵρεσίς ἐστιν ἡμῖν τοῦ πράγματος, ἀλλʼ ὑπολείπεται τὸ δικαιότατον καὶ ἀναγκαιότατον τῶν ἔργων, ὃ ὑπερβαίνουσιν ἑκόντες οὗτοι. τί οὖν ἐστι τοῦτο; ἀμύνεσθαι τὸν πρότερον πολεμοῦνθʼ ἡμῖν. πλὴν εἰ τοῦτο λέγουσι νὴ Δίʼ, ὡς, ἂν ἀπέχηται τῆς Ἀττικῆς καὶ τοῦ Πειραιῶς Φίλιππος, οὔτʼ ἀδικεῖ τὴν πόλιν οὔτε ποιεῖ πόλεμον.
For we have no choice in the matter, but there remains the most righteous and most necessary task of all, which these gentlemen deliberately pass over in silence. What then is that task? To defend ourselves against the aggressor. Or perhaps they mean that if Philip keeps his hands off Attica and the Piraeus, he is neither injuring our city nor provoking hostilities.
§ 8
εἰ δʼ ἐκ τούτων τὰ δίκαια τίθενται καὶ τὴν εἰρήνην ταύτην ὁρίζονται, ὅτι μὲν δήπουθεν οὔθʼ ὅσιʼ οὔτʼ ἀνεκτὰ λέγουσιν οὔθʼ ὑμῖν ἀσφαλῆ, δῆλόν ἐστιν ἅπασιν, οὐ μὴν ἀλλʼ ἐναντία συμβαίνει ταῖς κατηγορίαις ἃς Διοπείθους κατηγοροῦσι καὶ αὐτὰ ταῦτα λέγειν αὐτούς. τί γὰρ δήποτε τῷ μὲν Φιλίππῳ πάντα τἄλλα ποιεῖν ἐξουσίαν δώσομεν, ἂν τῆς Ἀττικῆς ἀπέχηται, τῷ Διοπείθει δʼ οὐδὲ βοηθεῖν τοῖς Θρᾳξὶν ἐξέσται, ἢ πόλεμον ποιεῖν αὐτὸν φήσομεν;
But if they ground their plea upon this principle, if this is their interpretation of the peace, it is obvious to all that their argument is assuredly impious and intolerable and dangerous to Athens; and it follows besides that their own words flatly contradict their indictment of Diopithes. For why on earth are we to give Philip leave to do everything else, provided he keeps clear of Attica, while Diopithes is not allowed to help the Thracians, or else we shall have to admit that he is starting a war?
§ 9
ἀλλὰ νὴ Δία, ταῦτα μὲν ἐξελέγχονται, δεινὰ ποιοῦσι δʼ οἱ ξένοι περικόπτοντες τὰ ἐν Ἑλλησπόντῳ, καὶ Διοπείθης ἀδικεῖ κατάγων τὰ πλοῖα, καὶ δεῖ μὴ ἐπιτρέπειν αὐτῷ. ἔστω, γιγνέσθω ταῦτα, οὐδὲν ἀντιλέγω. οἶμαι μέντοι δεῖν, εἴπερ ὡς ἀληθῶς ἐπὶ πᾶσι δικαίοις ταῦτα συμβουλεύουσιν,
Yes, you may say, as to that indeed the speakers are proved wrong, but the mercenaries are really acting abominably in ravaging the shores of the Hellespont, and Diopithes is wrong in detaining the merchantmen, and we must not sanction it. Very well; be it so. I have no objection.
§ 10
ὥσπερ τὴν ὑπάρχουσαν τῇ πόλει δύναμιν καταλῦσαι ζητοῦσι, τὸν ἐφεστηκότα καὶ πορίζοντα χρήματα ταύτῃ διαβάλλοντες ἐν ὑμῖν, οὕτω τὴν Φιλίππου δύναμιν δεῖξαι διαλυθησομένην, ἂν ὑμεῖς ταῦτα πεισθῆτε. εἰ δὲ μή, σκοπεῖθʼ ὅτι οὐδὲν ἄλλο ποιοῦσιν ἢ καθιστᾶσι τὴν πόλιν εἰς τὸν αὐτὸν τρόπον διʼ οὗ τὰ παρόντα πράγμαθʼ ἅπαντʼ ἀπολώλεκεν.
Only I think that, if their advice is really given in perfect good faith, even as they are trying to break up the force belonging to our city by bringing charges before you against the commander, who provides for its maintenance, so they are bound to show that Philip’s force will also be disbanded, if you accept their advice. If not, you must observe that they are merely reducing our city to the same plight that has already caused her to forfeit all her existing advantages.
§ 11
ἴστε γὰρ δήπου τοῦθʼ ὅτι οὐδενὶ τῶν πάντων πλέον κεκράτηκε Φίλιππος, ἢ τῷ πρότερος πρὸς τοῖς πράγμασι γίγνεσθαι. ὁ μὲν γὰρ ἔχων δύναμιν συνεστηκυῖαν ἀεὶ περὶ αὑτὸν καὶ προειδὼς ἃ βούλεται πρᾶξαι, ἐξαίφνης ἐφʼ οὓς ἂν αὐτῷ δόξῃ πάρεστιν· ἡμεῖς δʼ ἐπειδὰν πυθώμεθά τι γιγνόμενον, τηνικαῦτα θορυβούμεθα καὶ παρασκευαζόμεθα.
For I need not tell you that Philip owes his successes to nothing in the world more than to his being the first in the field. For the man who always keeps a standing army by him, and who knows beforehand what he wants to do, is ready in an instant for anyone that he chooses to attack, while it is only after we have heard of something happening that we begin to bustle about and make our preparations.
§ 12
εἶτʼ, οἶμαι, συμβαίνει τῷ μὲν ἐφʼ ἃν ἔλθῃ, ταῦτʼ ἔχειν κατὰ πολλὴν ἡσυχίαν, ἡμῖν δʼ ὑστερίζειν, καὶ ὅσʼ ἂν δαπανήσωμεν, ἅπαντα μάτην ἀνηλωκέναι, καὶ τὴν μὲν ἔχθραν καὶ τὸ βούλεσθαι κωλύειν ἐνδεδεῖχθαι, ὑστερίζοντας δὲ τῶν ἔργων αἰσχύνην προσοφλισκάνειν.
Hence, I believe, it results that Philip, quite at his leisure, keeps whatever he assails, while we are too late, and whatever we have spent has been lavished in vain; we have succeeded in showing our enmity and our will to thwart him, but by being too late for action we only incur additional ignominy.
§ 13
μὴ τοίνυν ἀγνοεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι καὶ τὰ νῦν τἄλλα μέν ἐστι λόγοι ταῦτα καὶ προφάσεις, πράττεται δὲ καὶ κατασκευάζεται τοῦτο, ὅπως ὑμῶν μὲν οἴκοι μενόντων, ἔξω δὲ μηδεμιᾶς οὔσης τῇ πόλει δυνάμεως, μετὰ πλείστης ἡσυχίας ἅπανθʼ ὅσα βούλεται Φίλιππος διοικήσεται. θεωρεῖτε γὰρ τὸ παρὸν πρῶτον, ὃ γίγνεται.
Do not, therefore, fail to observe, Athenians, that at present all else is mere talk and pretence; the real object of this scheming and contriving is that you should stay at home, with no Athenian force in field, while Philip, without the least trouble, settles everything to suit his wishes. For you must first note what is going on at the present moment.
§ 14
νυνὶ δύναμιν μεγάλην ἐκεῖνος ἔχων ἐν Θρᾴκῃ διατρίβει, καὶ μεταπέμπεται πολλήν, ὥς φασιν οἱ παρόντες, ἀπὸ Μακεδονίας καὶ Θετταλίας. ἐὰν οὖν περιμείνας τοὺς ἐτησίας ἐπὶ Βυζάντιον ἐλθὼν πολιορκῇ, πρῶτον μὲν οἴεσθε τοὺς Βυζαντίους μενεῖν ἐπὶ τῆς ἀνοίας τῆς αὐτῆς ὥσπερ νῦν, καὶ οὔτε παρακαλεῖν ὑμᾶς οὔτε βοηθεῖν αὑτοῖς ἀξιώσειν;
He is now established in Thrace with a large force, and is sending for considerable reinforcements from Macedonia and Thessaly, according to the statements of those on the spot. Now, if he waits for the Etesian winds to blow and marches to the siege of Byzantium, do you think that the Byzantines will remain in their present state of infatuation and will not call upon you and demand your help?
§ 15
ἐγὼ μὲν οὐκ οἴομαι, ἀλλὰ καὶ εἴ τισι μᾶλλον ἀπιστοῦσιν ἢ ἡμῖν, καὶ τούτους εἰσφρήσεσθαι μᾶλλον ἢ ʼκείνῳ παραδώσειν τὴν πόλιν, ἄν περ μὴ φθάσῃ λαβὼν αὐτούς. οὐκοῦν ἡμῶν μὲν μὴ δυναμένων ἐνθένδʼ ἀναπλεῦσαι, ἐκεῖ δὲ μηδεμιᾶς ὑπαρχούσης ἑτοίμου βοηθείας, οὐδὲν αὐτοὺς ἀπολωλέναι κωλύσει.
I think not. Nay, even if there are others whom they distrust more than us, I think they will rather admit such within their walls than surrender their city to Philip—if indeed he does not forestall them by capturing it. Therefore, if we cannot sail from Athens, and if there is no force ready to help them on the spot, their doom is sealed.
§ 16
νὴ Δία, κακοδαιμονῶσι γὰρ ἅνθρωποι καὶ ὑπερβάλλουσιν ἀνοίᾳ. πάνυ γε, ἀλλʼ ὅμως αὐτοὺς δεῖ σῶς εἶναι· συμφέρει γὰρ τῇ πόλει. καὶ μὴν οὐδʼ ἐκεῖνό γε δῆλόν ἐστιν ἡμῖν, ὡς ἐπὶ Χερρόνησον οὐχ ἥξει· ἀλλʼ εἴγʼ ἐκ τῆς ἐπιστολῆς δεῖ σκοπεῖν ἧς ἔπεμψε πρὸς ὑμᾶς, ἀμυνεῖσθαί φησι τοὺς ἐν Χερρονήσῳ.
Because, you say, the wretched creatures are infatuated and stupid beyond measure. Quite so, but still we are bound to preserve them in the interests of Athens. And then again we are not certain of another thing, that he will not attack the Chersonese. Indeed, if we may judge from the letter which he sent you, he means to take vengeance on the settlers there.
§ 17
ἂν μὲν τοίνυν ᾖ τὸ συνεστηκὸς στράτευμα, καὶ τῇ χώρᾳ βοηθῆσαι δυνήσεται καὶ τῶν ἐκείνου τι κακῶς ποιῆσαι· εἰ δʼ ἅπαξ διαλυθήσεται, τί ποιήσομεν, ἂν ἐπὶ Χερρόνησον ἴῃ; κρινοῦμεν Διοπείθη νὴ Δία. καὶ τί τὰ πράγματʼ ἔσται βελτίω; ἀλλʼ ἐνθένδʼ ἂν βοηθήσαιμεν αὐτοί. ἂν δʼ ὑπὸ τῶν πνευμάτων μὴ δυνώμεθα; ἀλλὰ μὰ Δίʼ οὐχ ἥξει.
If, therefore, our present force is still in being, it will be able both to save the Chersonese and to make raids upon Philip’s territory. But if it is once disbanded, what shall we do if he marches against the Chersonese? Bring Diopithes to trial, you say. And how will that help matters? Well, then, we will set out from Athens ourselves. But suppose the winds will not let us? But surely Philip will not attack.
§ 18
καὶ τίς ἐγγυητής ἐστι τούτου; ἆρʼ ὁρᾶτε καὶ λογίζεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τὴν ἐπιοῦσαν ὥραν τοῦ ἔτους, εἰς ἣν ἔρημόν τινες οἴονται δεῖν τὸν Ἑλλήσποντον ὑμῶν ποιῆσαι καὶ παραδοῦναι Φιλίππῳ; τί δʼ, ἂν ἀπελθὼν ἐκ Θρᾴκης καὶ μηδὲ προσελθὼν Χερρονήσῳ μηδὲ Βυζαντίῳ (καὶ γὰρ ταῦτα λογίζεσθε) ἐπὶ Χαλκίδα καὶ Μέγαρʼ ἥκῃ τὸν αὐτὸν τρόπον ὅνπερ ἐπʼ Ὠρεὸν πρώην, πότερον κρεῖττον ἐνθάδʼ αὐτὸν ἀμύνεσθαι καὶ προσελθεῖν τὸν πόλεμον πρὸς τὴν Ἀττικὴν ἐᾶσαι, ἢ κατασκευάζειν ἐκεῖ τινʼ ἀσχολίαν αὐτῷ; ἐγὼ μὲν οἴομαι τοῦτο.
And who will go bail for that? Do you not observe and consider, men of Athens, what season of the year is upon us—the season at which certain people think it their duty to keep the Hellespont clear of you and hand it over to Philip? What if he quits Thrace and never approaches the Chersonese or Byzantium—for you must take that also into your reckoning—but turns up at Chalcis and Megara, just as he did at Oreus not long ago? Will it be better to make our stand here and let the war spread to Attica, or to contrive some employment for him away yonder? I prefer the latter.
§ 19
ταῦτα τοίνυν ἅπαντας εἰδότας καὶ λογιζομένους χρή, οὐ μὰ Δίʼ οὐχ ἣν Διοπείθης πειρᾶται τῇ πόλει δύναμιν παρασκευάζειν, ταύτην βασκαίνειν καὶ διαλῦσαι πειρᾶσθαι, ἀλλʼ ἑτέραν αὐτοὺς προσπαρασκευάζειν καὶ συνευποροῦντας ἐκείνῳ χρημάτων καὶ τἄλλʼ οἰκείως συναγωνιζομένους.
Therefore, knowing and weighing these facts, it is the duty of all of you, not surely to try to disparage and break up the force that Diopithes is doing his best to provide for the state, but to provide an additional force yourselves and to keep him well supplied with funds and in every way to give him your loyal co-operation.
§ 20
εἰ γάρ τις ἔροιτο Φίλιππον, εἰπέ μοι, πότερʼ ἂν βούλοιο τούτους τοὺς στρατιώτας οὓς Διοπείθης νῦν ἔχει, τοὺς ὁποιουστινασοῦν (οὐδὲν γὰρ ἀντιλέγω) εὐθενεῖν καὶ παρʼ Ἀθηναίοις εὐδοξεῖν καὶ πλείους γίγνεσθαι τῆς πόλεως συναγωνιζομένης, ἢ διαβαλλόντων τινῶν καὶ κατηγορούντων διασπασθῆναι καὶ διαφθαρῆναι; ταῦτʼ ἂν οἶμαι φήσειεν. εἶθʼ ἃ Φίλιππος ἂν εὔξαιτο τοῖς θεοῖς, ταῦθʼ ἡμῶν τινες ἐνθάδε πράττουσιν; εἶτʼ ἔτι ζητεῖτε πόθεν τὰ τῆς πόλεως ἀπόλωλεν ἅπαντα;
For suppose someone should ask Philip, Tell me, which would you prefer? That the troops now serving with Diopithes, whatever their character may be—for I am not discussing that—should prosper and win credit at Athens and grow in numbers with the co-operation of the government, or that a few accusers and detractors should cause them to be broken up and destroyed? I think he would choose the latter. And what Philip would pray the gods to vouchsafe him, are some of us here trying to compass? And do you still ask how our interests are sacrificed everywhere?
§ 21
βούλομαι τοίνυν ὑμᾶς μετὰ παρρησίας ἐξετάσαι τὰ παρόντα πράγματα τῇ πόλει, καὶ σκέψασθαι τί ποιοῦμεν αὐτοὶ νῦν καὶ ὅπως χρώμεθʼ αὐτοῖς. ἡμεῖς οὔτε χρήματʼ εἰσφέρειν βουλόμεθα, οὔτʼ αὐτοὶ στρατεύεσθαι, οὔτε τῶν κοινῶν ἀπέχεσθαι δυνάμεθα, οὔτε τὰς συντάξεις Διοπείθει δίδομεν, οὔθʼ ὅσʼ ἂν αὐτὸς αὑτῷ πορίσηται ἐπαινοῦμεν,
I want therefore to examine frankly the present state of our affairs, and to find out what we are doing ourselves now and how we are dealing with the situation. We refuse to pay war-taxes or to serve in person; we cannot keep our hands off the public funds; we will not pay Diopithes the allowances agreed upon, nor sanction the sums that he raises for himself;
§ 22
ἀλλὰ βασκαίνομεν καὶ σκοποῦμεν πόθεν, καὶ τί μέλλει ποιεῖν, καὶ πάντα τὰ τοιαυτί, οὔτʼ, ἐπειδήπερ οὕτως ἔχομεν, τὰ ἡμέτερʼ αὐτῶν πράττειν ἐθέλομεν, ἀλλʼ ἐν μὲν τοῖς λόγοις τοὺς τῆς πόλεως λέγοντας ἄξιʼ ἐπαινοῦμεν, ἐν δὲ τοῖς ἔργοις τοῖς ἐναντιουμένοις τούτοις συναγωνιζόμεθα.
but we grumble and criticize his methods, and ask what he intends to do, and all that sort of thing; and yet, while maintaining that attitude, we refuse to perform our own tasks; with our lips we praise those whose speeches are worthy of our city, but our actions serve only to encourage their opponents.
§ 23
ὑμεῖς μὲν τοίνυν εἰώθαθʼ ἑκάστοτε τὸν παριόντʼ ἐρωτᾶν, τί οὖν χρὴ ποιεῖν; ἐγὼ δʼ ὑμᾶς ἐρωτῆσαι βούλομαι, τί οὖν χρὴ λέγειν; εἰ γὰρ μήτʼ εἰσοίσετε, μήτʼ αὐτοὶ στρατεύσεσθε, μήτε τῶν κοινῶν ἀφέξεσθε, μήτε τὰς συντάξεις δώσετε, μήθʼ ὅσʼ ἂν αὐτὸς αὑτῷ πορίσηται ἐάσετε, μήτε τὰ ὑμέτερʼ αὐτῶν πράττειν ἐθελήσετε, οὐκ ἔχω τί λέγω. οἱ γὰρ ἤδη τοσαύτην ἐξουσίαν τοῖς αἰτιᾶσθαι καὶ διαβάλλειν βουλομένοις διδόντες, ὥστε καὶ περὶ ὧν φασι μέλλειν αὐτὸν ποιεῖν, καὶ περὶ τούτων προκατηγορούντων ἀκροᾶσθαι, —τί ἄν τις λέγοι;
Now, you have a habit of asking a speaker on every occasion, What then must be done?; but I prefer to ask you, What then must be said? Because, if you are not going to pay your contributions, nor serve in person, nor keep your hands off the public funds, nor grant Diopithes his allowances, nor sanction the sums that he raises for himself, nor consent to perform your own tasks, I have nothing to say. You who have gone so far in granting license to those whose object is fault-finding and calumny, that even about what they say he is going to do, even on that ground they accuse him in advance and you listen to them—what can anyone say?
§ 24
ὅ τι τοίνυν δύναται ταῦτα ποιεῖν, ἐνίους μαθεῖν ὑμῶν δεῖ. λέξω δὲ μετὰ παρρησίας· καὶ γὰρ οὐδʼ ἂν ἄλλως δυναίμην. πάντες ὅσοι πώποτʼ ἐκπεπλεύκασι παρʼ ὑμῶν στρατηγοί (ἢ ʼγὼ πάσχειν ὁτιοῦν τιμῶμαι) καὶ παρὰ Χίων καὶ παρʼ Ἐρυθραίων καὶ παρʼ ὧν ἂν ἕκαστοι δύνωνται, τούτων τῶν τὴν Ἀσίαν οἰκούντων λέγω, χρήματα λαμβάνουσιν.
Now, some of you ought to be told the possible result of all this. I shall speak freely, for indeed I could not speak otherwise. All the generals that have ever set sail from your land—if I am wrong, I submit myself to any penalty—raise money from the Chians, from the Erythraeans, from whatever people they can, I mean of the Greeks of Asia Minor.
§ 25
λαμβάνουσι δʼ οἱ μὲν ἔχοντες μίαν ἢ δύο ναῦς ἐλάττονα, οἱ δὲ μείζω δύναμιν πλείονα. καὶ διδόασιν οἱ διδόντες οὔτε τὰ μικρὰ οὔτε τὰ πολλὰ ἀντʼ οὐδενός (οὐ γὰρ οὕτω μαίνονται), ἀλλʼ ὠνούμενοι μὴ ἀδικεῖσθαι τοὺς παρʼ αὑτῶν ἐκπλέοντας ἐμπόρους, μὴ συλᾶσθαι, παραπέμπεσθαι τὰ πλοῖα τὰ αὑτῶν, τὰ τοιαῦτα· φασὶ δʼ εὐνοίας διδόναι, καὶ τοῦτο τοὔνομʼ ἔχει τὰ λήμματα ταῦτα.
Generals with only one or two ships raise less; those with a larger fleet raise more. Also those who pay do not pay the sum, be it large or small, for nothing; they are not such madmen. No, they purchase for the merchants sailing from their own harbors immunity from injury or robbery, or a safe conduct for their own ships, or something of that sort. They say that they are granting benevolences. That is the name for these exactions.
§ 26
καὶ δὴ καὶ νῦν τῷ Διοπείθει στράτευμʼ ἔχοντι σαφῶς ἐστι τοῦτο δῆλον ὅτι δώσουσι χρήματα πάντες οὗτοι· πόθεν γὰρ οἴεσθʼ ἄλλοθεν τὸν μήτε λαβόντα παρʼ ὑμῶν μηδὲν μήτʼ αὐτὸν ἔχονθʼ ὁπόθεν μισθοδοτήσει, στρατιώτας τρέφειν; ἐκ τοῦ οὐρανοῦ; οὐκ ἔστι ταῦτα, ἀλλʼ ἀφʼ ὧν ἀγείρει καὶ προσαιτεῖ καὶ δανείζεται, ἀπὸ τούτων διάγει.
And so too in this case, while Diopithes has a force with him, it is perfectly plain that all these people will pay up. For where else do you suppose that he looks for the maintenance of his troops, if he gets nothing from you and has no private fortune to furnish their pay? To the sky? No, indeed; it is from what he can collect or beg or borrow that he keeps things going.
§ 27
οὐδὲν οὖν ἄλλο ποιοῦσιν οἱ κατηγοροῦντες ἐν ὑμῖν ἢ προλέγουσιν ἅπασι μηδʼ ὁτιοῦν ἐκείνῳ διδόναι, ὡς καὶ τοῦ μελλῆσαι δώσοντι δίκην, μή τι ποιήσαντί γʼ ἢ καταπραξαμένῳ. τοῦτʼ εἰσὶν οἱ λόγοι· μέλλει πολιορκεῖν, τοὺς Ἕλληνας ἐκδίδωσιν. μέλει γάρ τινι τούτων τῶν τὴν Ἀσίαν οἰκούντων Ἑλλήνων; ἀμείνους μέντἂν εἶεν τῶν ἄλλων ἢ τῆς πατρίδος κήδεσθαι.
So those who denounce him to you are simply warning everybody not to grant him a penny, because he will be punished for what he intends to do, apart from what he has done or what he has acquired for himself. That is what they mean when they cry, He intends to besiege the towns! He is betraying the Greeks! Do any of these gentlemen really care about the Asiatic Greeks?—and yet they would, I expect, be better champions of other countries than of their own.
§ 28
καὶ τό γʼ εἰς τὸν Ἑλλήσποντον εἰσπέμπειν ἕτερον στρατηγὸν τοῦτʼ ἐστίν. εἰ γὰρ δεινὰ ποιεῖ Διοπείθης καὶ κατάγει τὰ πλοῖα, μικρόν, ὦ ἄνδρες Ἀθηναῖοι, μικρὸν πινάκιον ταῦτα πάντα κωλῦσαι δύναιτʼ ἄν, καὶ λέγουσιν οἱ νόμοι, ταῦτα τοὺς ἀδικοῦντας εἰσαγγέλλειν, οὐ μὰ Δίʼ οὐ δαπάναις καὶ τριήρεσιν τοσαύταις ἡμᾶς αὐτοὺς φυλάττειν, ἐπεὶ τοῦτό γʼ ἐστὶν ὑπερβολὴ μανίας·
That, too, is the meaning of the dispatch of a second general to the Hellespont. For if Diopithes is acting outrageously in detaining the merchantmen, a note, men of Athens, a brief note, could put a stop to all this at once; and there are the laws, which direct us to impeach such offenders, but not, of course, to mount guard over ourselves, at such a cost and with so large a fleet; for that would be the height of madness.
§ 29
ἀλλʼ ἐπὶ μὲν τοὺς ἐχθρούς, οὓς οὐκ ἔστι λαβεῖν ὑπὸ τοῖς νόμοις, καὶ στρατιώτας τρέφειν καὶ τριήρεις ἐκπέμπειν καὶ χρήματʼ εἰσφέρειν δεῖ καὶ ἀναγκαῖόν ἐστιν, ἐπὶ δʼ ἡμᾶς αὐτοὺς ψήφισμα, εἰσαγγελία, πάραλος ταῦτʼ ἔστιν. ταῦτʼ ἦν εὖ φρονούντων ἀνθρώπων, ἐπηρεαζόντων δὲ καὶ διαφθειρόντων τὰ πράγμαθʼ ἃ νῦν οὗτοι ποιοῦσιν.
No, against our enemies, who are not amenable to the laws, it is right and necessary to maintain troops, to send out fleets, and to raise funds; but against ourselves we have these resources, a decree, an impeachment, and a dispatch-boat. Those are what right-minded citizens would employ; malignants, bent on the ruin of the State, would do as these men are doing.
§ 30
καὶ τὸ μὲν τούτων τινὰς εἶναι τοιούτους, δεινὸν ὂν οὐ δεινόν ἐστιν· ἀλλʼ ὑμεῖς οἱ καθήμενοι οὕτως ἤδη διάκεισθε, ὥστʼ, ἂν μέν τις εἴπῃ παρελθὼν ὅτι Διοπείθης ἐστὶ τῶν κακῶν πάντων αἴτιος, ἢ Χάρης ἢ Ἀριστοφῶν ἢ ὃν ἂν τῶν πολιτῶν εἴπῃ τις, εὐθέως φατὲ καὶ θορυβεῖθʼ ὡς ὀρθῶς λέγει·
And that there are some men of this type among you, though bad enough, is not the real evil; but you who sit here are by now in such a mood that if anyone comes forward and asserts that the cause of all our evil is Diopithes or Chares or Aristophon, or any other citizen that he happens to name, you at once agree and applaud the truth of the remark.
§ 31
ἂν δὲ παρελθὼν λέγῃ τις τἀληθῆ, ὅτι ληρεῖτʼ, Ἀθηναῖοι· πάντων τῶν κακῶν καὶ τῶν πραγμάτων τούτων Φίλιππός ἐστʼ αἴτιος· εἰ γὰρ ἐκεῖνος ἦγεν ἡσυχίαν, οὐδὲν ἂν ἦν πρᾶγμα τῇ πόλει, ὡς μὲν οὐκ ἀληθῆ ταῦτʼ ἐστὶν οὐκ ἔχετʼ ἀντιλέγειν, ἄχθεσθαι δέ μοι δοκεῖτε καὶ ὥσπερ ἀπολλύναι τι νομίζειν.
But if anyone rises and tells you the real truth and says, Nonsense, Athenians! The cause of all these evils and all these troubles is Philip, for if he had kept quiet, our city would have been free from trouble, you cannot gainsay it, but you seem to me to be vexed and to feel that you are, as it were, losing something.
§ 32
αἴτιον δὲ τούτων (καί μοι πρὸς θεῶν, ὅταν εἵνεκα τοῦ βελτίστου λέγω, ἔστω παρρησία)· παρεσκευάκασιν ὑμᾶς τῶν πολιτευομένων ἔνιοι ἐν μὲν ταῖς ἐκκλησίαις φοβεροὺς καὶ χαλεπούς, ἐν δὲ ταῖς παρασκευαῖς ταῖς τοῦ πολέμου ῥᾳθύμους καὶ εὐκαταφρονήτους. ἂν μὲν οὖν τὸν αἴτιον εἴπῃ τις ὃν ἴσθʼ ὅτι λήψεσθε παρʼ ὑμῖν αὐτοῖς, φατὲ καὶ βούλεσθε· ἂν δὲ τοιοῦτον λέγῃ τις, ὃν κρατήσαντας τοῖς ὅπλοις, ἄλλως δʼ οὐκ ἔστιν κολάσαι, οὐκ ἔχετʼ, οἶμαι, τί ποιήσετε, ἐξελεγχόμενοι δʼ ἄχθεσθε.
But as to the reason for this—and in Heaven’s name, when I am pleading for your best interests, allow me to speak freely—some of our politicians have been training you to be threatening and intractable in the meetings of the Assembly, but in preparing for war, careless and contemptible. If, then, the culprit named is someone on whom you know you can lay hands in Athens, you agree and assent; but if it is someone whom you cannot chastise unless you overcome him by force of arms, you find yourselves helpless, I suppose, and to be proved so causes you annoyance.
§ 33
ἐχρῆν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοὐναντίον ἢ νῦν ἅπαντας τοὺς πολιτευομένους ἐν μὲν ταῖς ἐκκλησίαις πράους καὶ φιλανθρώπους ὑμᾶς ἐθίζειν εἶναι (πρὸς γὰρ ὑμᾶς αὐτοὺς καὶ τοὺς συμμάχους ἐν ταύταις ἐστὶ τὰ δίκαια), ἐν δὲ ταῖς παρασκευαῖς ταῖς τοῦ πολέμου φοβεροὺς καὶ χαλεποὺς ἐπιδεικνύναι· πρὸς γὰρ τοὺς ἐχθροὺς καὶ τοὺς ἀντιπάλους ἐκεῖνός ἐσθʼ ἁγών.
For it ought to have been the reverse, men of Athens; all your politicians should have trained you to be gentle and humane in the Assembly, for there you are dealing with rights that concern yourselves and your allies, but in preparing for war they should have made you threatening and intractable, because there you are pitted against your enemies and rivals.
§ 34
νῦν δὲ δημαγωγοῦντες ὑμᾶς καὶ χαριζόμενοι καθʼ ὑπερβολὴν οὕτω διατεθήκασιν, ὥστʼ ἐν μὲν ταῖς ἐκκλησίαις τρυφᾶν καὶ κολακεύεσθαι πάντα πρὸς ἡδονὴν ἀκούοντας, ἐν δὲ τοῖς πράγμασι καὶ τοῖς γιγνομένοις περὶ τῶν ἐσχάτων ἤδη κινδυνεύειν. φέρε γὰρ πρὸς Διός, εἰ λόγον ὑμᾶς ἀπαιτήσειαν οἱ Ἕλληνες ὧν νυνὶ παρείκατε καιρῶν διὰ ῥᾳθυμίαν,
As it is, by persuasive arts and caresses they have brought you to such a frame of mind that in your assemblies you are elated by their flattery and have no ear but for compliments, while in your policy and your practice you are at this moment running the gravest risks. For tell me, in Heaven’s name, if the Greeks should call you to account for the opportunities that your carelessness has already thrown away,
§ 35
καὶ ἔροινθʼ ὑμᾶς, ἄνδρες Ἀθηναῖοι, πέμπεθʼ ὡς ἡμᾶς ἑκάστοτε πρέσβεις, καὶ λέγεθʼ ὡς ἐπιβουλεύει Φίλιππος ἡμῖν καὶ πᾶσι τοῖς Ἕλλησι, καὶ ὡς φυλάττεσθαι δεῖ τὸν ἄνθρωπον, καὶ πάντα τὰ τοιαυτί; ἀνάγκη φάσκειν καὶ ὁμολογεῖν· ποιοῦμεν γὰρ ταῦτα. εἶτʼ, ὦ πάντων ἀνθρώπων φαυλότατοι, δέκα μῆνας ἀπογενομένου τἀνθρώπου καὶ νόσῳ καὶ χειμῶνι καὶ πολέμοις ἀποληφθέντος ὥστε μὴ ἂν δύνασθαι ἐπανελθεῖν οἴκαδε,
and should question you thus: Men of Athens, do you send us embassies on every occasion to explain how Philip is plotting against us and all the other Greeks, and how we must be on our guard against that man, and all that sort of thing?—(we are bound to admit it and plead guilty, for that is just what we do)—And yet, you most futile of mortals, when that man has been out of sight for ten months, cut off from all chance of returning home by disease, by winter, and by war,
§ 36
οὔτε τὴν Εὔβοιαν ἠλευθερώσατε, οὔτε τῶν ὑμετέρων αὐτῶν οὐδὲν ἐκομίσασθε, ἀλλʼ ἐκεῖνος μὲν ὑμῶν οἴκοι μενόντων, σχολὴν ἀγόντων, ὑγιαινόντων (εἰ δὴ τοὺς τὰ τοιαῦτα ποιοῦντας ὑγιαίνειν φήσαιμεν), δύʼ ἐν Εὐβοίᾳ κατέστησε τυράννους, τὸν μὲν ἀπαντικρὺ τῆς Ἀττικῆς ἐπιτειχίσας, τὸν δʼ ἐπὶ Σκίαθον,
have you neither liberated Euboea nor regained any of your lost possessions? On the other hand, while you stay at home, at leisure and in health—(if indeed they could say that men who behave thus are in health)—Philip has set up two despots in Euboea, entrenching one right over against Attica and the other as a menace to Sciathus;
§ 37
ὑμεῖς δʼ οὐδὲ ταῦτʼ ἀπελύσασθε, εἰ μηδὲν ἄλλʼ ἐβούλεσθε, ἀλλʼ εἰάκατε; ἀφέστατε δῆλον ὅτι αὐτῷ, καὶ φανερὸν πεποιήκατε ὅτι οὐδʼ ἂν δεκάκις ἀποθάνῃ, οὐδὲν μᾶλλον κινήσεσθε. τί οὖν πρεσβεύετε καὶ κατηγορεῖτε καὶ πράγμαθʼ ἡμῖν παρέχετε; ἂν ταῦτα λέγωσι, τί ἐροῦμεν ἢ τί φήσομεν, Ἀθηναῖοι; ἐγὼ μὲν γὰρ οὐχ ὁρῶ.
but you—have you never cleared away these obstacles, even if you had no further ambitions, and have you tamely submitted? Undoubtedly you have stood aside from his path and made it abundantly clear that, were he to die ten times over, you at least will make no further move. Then why do you pester us with your embassies and your complaints? If these are their words, what are we to say, Athenians? How are we to answer? For my part, I cannot tell.
§ 38
εἰσὶ τοίνυν τινὲς οἳ τότʼ ἐξελέγχειν τὸν παριόντʼ οἴονται, ἐπειδὰν ἐρωτήσωσι τί οὖν χρὴ ποιεῖν; οἷς ἐγὼ μὲν τὸ δικαιότατον καὶ ἀληθέστατον τοῦτʼ ἀποκρινοῦμαι, ταῦτα μὴ ποιεῖν ἃ νυνὶ ποιεῖτε, οὐ μὴν ἀλλὰ καὶ καθʼ ἕκαστον ἀκριβῶς ἐρῶ. καὶ ὅπως, ὥσπερ ἐρωτῶσι προθύμως, οὕτω καὶ ποιεῖν ἐθελήσουσιν.
Now there are some who think they confute a speaker the moment they ask, What then ought we to do? To these I will give the fairest and truest answer: not what you are doing now. I will not, however, shrink from going carefully into details; only they must be as willing to act as they are eager to question.
§ 39
πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο παρʼ ὑμῖν αὐτοῖς βεβαίως γνῶναι, ὅτι τῇ πόλει Φίλιππος πολεμεῖ καὶ τὴν εἰρήνην λέλυκεν (καὶ παύσασθε περὶ τούτου κατηγοροῦντες ἀλλήλων) καὶ κακόνους μέν ἐστι καὶ ἐχθρὸς ὅλῃ τῇ πόλει καὶ τῷ τῆς πόλεως ἐδάφει,
First, men of Athens, you must fix this firmly in your minds, that Philip is at war with us and has broken the peace. Yes, let there be no more wrangling over that question. He is ill-disposed and hostile to the whole city and to the very soil on which the city stands,
§ 40
προσθήσω δὲ καὶ τοῖς ἐν τῇ πόλει πᾶσιν ἀνθρώποις, καὶ τοῖς μάλιστʼ οἰομένοις αὐτῷ χαρίζεσθαι (εἰ δὲ μή, σκεψάσθων Εὐθυκράτη καὶ Λασθένη τοὺς Ὀλυνθίους, οἳ δοκοῦντες οἰκειότατʼ αὐτῷ διακεῖσθαι, ἐπειδὴ τὴν πόλιν προὔδοσαν, πάντων κάκιστʼ ἀπολώλασιν), οὐδενὶ μέντοι μᾶλλον ἢ τῇ πολιτείᾳ πολεμεῖ οὐδʼ ἐπιβουλεύει, καὶ σκοπεῖ μᾶλλον οὐδὲ ἓν τῶν πάντων, ἢ πῶς ταύτην καταλύσει.
and, I will add, to every man in the city, even to those who imagine that they stand highest in his good graces. If they doubt it, let them look at Euthycrates and Lasthenes, the Olynthians, who thought they were such bosom-friends of his, and then, when they had betrayed their city, met the most ignominious fate of all. The chief object, however, of his arms and his diplomacy is our free constitution; on nothing in the world is he more bent than on its destruction.
§ 41
καὶ τοῦτʼ εἰκότως τρόπον τινὰ πράττει· οἶδεν γὰρ ἀκριβῶς ὅτι οὐδʼ ἂν πάντων τῶν ἄλλων γένηται κύριος, οὐδὲν ἔστʼ αὐτῷ βεβαίως ἔχειν, ἕως ἂν ὑμεῖς δημοκρατῆσθε, ἀλλʼ ἐάν ποτε συμβῇ τι πταῖσμα, ἃ πολλὰ γένοιτʼ ἂν ἀνθρώπῳ, ἥξει πάντα τὰ νῦν συμβεβιασμένα καὶ καταφεύξεται πρὸς ὑμᾶς·
And it is in a way natural that he should act thus. For he knows for certain that even if he masters all else, his power will be precarious as long as you remain a democracy; but if ever he meets with one of the many mischances to which mankind is liable, all the forces that are now under restraint will be attracted to your side.
§ 42
ἐστὲ γὰρ ὑμεῖς οὐκ αὐτοὶ πλεονεκτῆσαι καὶ κατασχεῖν ἀρχὴν εὖ πεφυκότες, ἀλλʼ ἕτερον λαβεῖν κωλῦσαι καὶ ἔχοντʼ ἀφελέσθαι δεινοί, καὶ ὅλως ἐνοχλῆσαι τοῖς ἄρχειν βουλομένοις καὶ πάντας ἀνθρώπους εἰς ἐλευθερίαν ἐξελέσθαι ἕτοιμοι. οὔκουν βούλεται τοῖς ἑαυτοῦ καιροῖς τὴν παρʼ ὑμῶν ἐλευθερίαν ἐφεδρεύειν, οὐδὲ πολλοῦ δεῖ, οὐ κακῶς οὐδʼ ἀργῶς ταῦτα λογιζόμενος.
For nature has not equipped you to seek aggrandizement and secure empire, but you are clever at thwarting another’s designs and wresting from him his gains, and quick to confound the plots of the ambitious and to vindicate the freedom of all mankind. Therefore he does not want to have the Athenian tradition of liberty watching to seize every chance against himself. Far from it! Nor is his reasoning here either faulty or idle.
§ 43
πρῶτον μὲν δὴ τοῦτο δεῖ, ἐχθρὸν ὑπειληφέναι τῆς πολιτείας καὶ τῆς δημοκρατίας ἀδιάλλακτον ἐκεῖνον· εἰ γὰρ μὴ τοῦτο πεισθήσεσθε ταῖς ψυχαῖς, οὐκ ἐθελήσεθʼ ὑπὲρ τῶν πραγμάτων σπουδάζειν· δεύτερον δʼ εἰδέναι σαφῶς ὅτι πάνθʼ ὅσα πραγματεύεται καὶ κατασκευάζεται νῦν, ἐπὶ τὴν ἡμετέραν πόλιν παρασκευάζεται, καὶ ὅπου τις ἐκεῖνον ἀμύνεται, ἐνταῦθʼ ὑπὲρ ἡμῶν ἀμύνεται.
This, then, is the first thing needful, to recognize in Philip the inveterate enemy of constitutional government and democracy, for unless you are heartily persuaded of this, you will not consent to take your politics seriously. Your second need is to convince yourselves that all his activity and all his organization is preparing the way for an attack on our city, and that where any resistance is offered to him, that resistance is our gain.
§ 44
οὐ γὰρ οὕτω γʼ εὐήθης οὐδεὶς ὃς ὑπολαμβάνει τὸν Φίλιππον τῶν μὲν ἐν Θρᾴκῃ κακῶν (τί γὰρ ἂν ἄλλο τις εἴποι Δρογγίλον καὶ Καβύλην καὶ Μάστειραν καὶ ἃ νῦν ἐξαιρεῖ καὶ κατασκευάζεται;) τούτων μὲν ἐπιθυμεῖν καὶ ὑπὲρ τοῦ ταῦτα λαβεῖν καὶ πόνους καὶ χειμῶνας καὶ τοὺς ἐσχάτους κινδύνους ὑπομένειν,
For no man is so simple as to believe that though Philip covets these wretched objects in Thrace—for what else can one call Drongilus and Cabyle and Mastira and the other places that he is now occupying and equipping?—and though he endures toil and winter storms and deadly peril for the privilege of taking them,
§ 45
τῶν δʼ Ἀθηναίων λιμένων καὶ νεωρίων καὶ τριήρων καὶ τῶν ἔργων τῶν ἀργυρείων καὶ τοσούτων προσόδων οὐκ ἐπιθυμεῖν, ἀλλὰ ταῦτα μὲν ὑμᾶς ἐάσειν ἔχειν, ὑπὲρ δὲ τῶν μελινῶν καὶ τῶν ὀλυρῶν τῶν ἐν τοῖς Θρᾳκίοις σιροῖς ἐν τῷ βαράθρῳ χειμάζειν. οὐκ ἔστι ταῦτα, ἀλλὰ κἀκεῖνʼ ὑπὲρ τοῦ τούτων γενέσθαι κύριος καὶ τἄλλα πάντα πραγματεύεται.
yet he does not covet the Athenian harbors and dockyards and war-galleys and silver mines and the like sources of wealth, but will allow you to retain them, while he winters in that purgatory for the sake of the rye and millet of the Thracian store-pits. It is not so, but it is to win these prizes that he devotes his activities to all those other objects.
§ 46
τί οὖν εὖ φρονούντων ἀνθρώπων ἐστίν; εἰδότας ταῦτα καὶ ἐγνωκότας τὴν μὲν ὑπερβάλλουσαν καὶ ἀνήκεστον ταύτην ῥᾳθυμίαν ἀποθέσθαι, χρήματα δʼ εἰσφέρειν καὶ τοὺς συμμάχους ἀξιοῦν, καὶ ὅπως τὸ συνεστηκὸς τοῦτο συμμενεῖ στράτευμʼ ὁρᾶν καὶ πράττειν, ἵνʼ ὥσπερ ἐκεῖνος ἕτοιμον ἔχει δύναμιν τὴν ἀδικήσουσαν καὶ καταδουλωσομένην ἅπαντας τοὺς Ἕλληνας, οὕτω τὴν σώσουσαν ὑμεῖς καὶ βοηθήσουσαν ἅπασιν ἕτοιμον ἔχητε.
What, then, is the task of sound patriots? To know and realize all this, to shake off our outrageous and incurable slothfulness, to contribute funds, to call upon our allies, and to provide and arrange for the permanent upkeep of our existing army, so that just as Philip has a force ready to attack and enslave all the Greek states, so you may have one ready to protect and assist them all.
§ 47
οὐ γὰρ ἔστι βοηθείαις χρωμένους οὐδέποτʼ οὐδὲν τῶν δεόντων πρᾶξαι, ἀλλὰ κατασκευάσαντας δεῖ δύναμιν, καὶ τροφὴν ταύτῃ πορίσαντας καὶ ταμίας καὶ δημοσίους, καὶ ὅπως ἔνι τὴν τῶν χρημάτων φυλακὴν ἀκριβεστάτην γενέσθαι, οὕτω ποιήσαντας, τὸν μὲν τῶν χρημάτων λόγον παρὰ τούτων λαμβάνειν, τὸν δὲ τῶν ἔργων παρὰ τοῦ στρατηγοῦ. κἂν οὕτω ποιήσητε καὶ ταῦτʼ ἐθελήσηθʼ ὡς ἀληθῶς, ἄγειν εἰρήνην δικαίαν καὶ μένειν ἐπὶ τῆς αὑτοῦ Φίλιππον ἀναγκάσετε, οὗ μεῖζον οὐδὲν ἂν γένοιτʼ ἀγαθόν, ἢ πολεμήσετʼ ἐξ ἴσου.
For if you trust to mere expeditions, you can never gain any of your essential objects. You must first levy a force and provide for its maintenance, and appoint paymasters and clerks, and arrange that there shall be the strictest watch kept over your expenditure, and afterwards you must demand from your paymasters an account of their moneys, and from the general an account of his campaign. If you do this, and if you are really in earnest about it, you will either compel Philip to keep the peace fairly and to abide within his own frontiers—and that would be the greatest blessing of all—or you will fight him on equal terms.
§ 48
εἰ δέ τῳ δοκεῖ ταῦτα καὶ δαπάνης μεγάλης καὶ πόνων πολλῶν καὶ πραγματείας εἶναι, καὶ μάλʼ ὀρθῶς δοκεῖ· ἀλλʼ ἐὰν λογίσηται τὰ τῇ πόλει μετὰ ταῦτα γενησόμενα, ἂν ταῦτα μὴ ʼθέλῃ, εὑρήσει λυσιτελοῦν τὸ ἑκόντας ποιεῖν τὰ δέοντα.
But if anyone thinks that all this means great expense and much toil and worry, he is quite correct, but if he reckons up what will hereafter be the result to Athens if she refuses to act, he will conclude that it is to our interest to perform our duty willingly.
§ 49
εἰ μὲν γάρ ἐστί τις ἐγγυητὴς θεῶν (οὐ γὰρ ἀνθρώπων γʼ οὐδεὶς ἂν γένοιτʼ ἀξιόχρεως τηλικούτου πράγματος) ὡς, ἐὰν ἄγηθʼ ἡσυχίαν καὶ ἅπαντα προῆσθε, οὐκ ἐπʼ αὐτοὺς ὑμᾶς τελευτῶν ἐκεῖνος ἥξει, αἰσχρὸν μὲν νὴ τὸν Δία καὶ πάντας θεοὺς καὶ ἀνάξιον ὑμῶν καὶ τῶν ὑπαρχόντων τῇ πόλει καὶ πεπραγμένων τοῖς προγόνοις, τῆς ἰδίας ἕνεκα ῥᾳθυμίας τοὺς ἄλλους πάντας Ἕλληνας εἰς δουλείαν προέσθαι, καὶ ἔγωγʼ αὐτὸς μὲν τεθνάναι μᾶλλον ἂν ἢ ταῦτʼ εἰρηκέναι βουλοίμην· οὐ μὴν ἀλλʼ εἴ τις ἄλλος λέγει καὶ ὑμᾶς πείθει, ἔστω, μὴ ἀμύνεσθε, ἅπαντα πρόεσθε.
For if you have the guarantee of some god, since no mere mortal could be a satisfactory surety for such an event that if you remain inactive and abandon everything, Philip will not in the end march against yourselves, by Zeus and all the other gods, it would be disgraceful and unworthy of you and of the resources of your city and the record of your ancestors to abandon all the other Greeks to enslavement for the sake of your own ease, and I for one would rather die than be guilty of proposing such a policy. All the same, if someone else proposes it and wins your assent, so be it: offer no resistance, sacrifice everything.
§ 50
εἰ δὲ μηδενὶ τοῦτο δοκεῖ, τοὐναντίον δὲ πρόϊσμεν ἅπαντες, ὅτι ὅσῳ ἂν πλειόνων ἐάσωμεν ἐκεῖνον γενέσθαι κύριον, τοσούτῳ χαλεπωτέρῳ καὶ ἰσχυροτέρῳ χρησόμεθʼ ἐχθρῷ, ποῖ ἀναδυόμεθα; ἢ τί μέλλομεν; ἢ πότʼ, ὦ ἄνδρες Ἀθηναῖοι, τὰ δέοντα ποιεῖν ἐθελήσομεν;
But if no one approves of this, and if on the contrary we all of us foresee that the more we allow him to extend his power, the stronger and more formidable we shall find him in war, what escape is open to us, or why do we delay? When, men of Athens, shall we consent to do our duty? Whenever it is necessary, you will say.
§ 51
ὅταν νὴ Δίʼ ἀναγκαῖον ᾖ. ἀλλʼ ἣν μὲν ἄν τις ἐλευθέρων ἀνθρώπων ἀνάγκην εἴποι, οὐ μόνον ἤδη πάρεστιν, ἀλλὰ καὶ πάλαι παρελήλυθε, τὴν δὲ τῶν δούλων ἀπεύχεσθαι δήπου μὴ γενέσθαι δεῖ. διαφέρει δὲ τί; ὅτι ἐστὶν ἐλευθέρῳ μὲν ἀνθρώπῳ μεγίστη ἀνάγκη ἡ ὑπὲρ τῶν γιγνομένων αἰσχύνη, καὶ μείζω ταύτης οὐκ οἶδʼ ἥντινʼ ἂν εἴποιμεν· δούλῳ δὲ πληγαὶ καὶ ὁ τοῦ σώματος αἰκισμός, ἃ μήτε γένοιτο οὔτε λέγειν ἄξιον.
But what any free man would call necessity is not merely present now, but is long ago past, and from the necessity that constrains a slave we must surely pray to be delivered. Do you ask the difference? The strongest necessity that a free man feels is shame for his own position, and I know not if we could name a stronger; but for a slave necessity means stripes and bodily outrage, unfit to name here, from which Heaven defend us!
§ 52
πάντα τοίνυν τἄλλʼ εἰπὼν ἂν ἡδέως, καὶ δείξας ὃν τρόπον ὑμᾶς ἔνιοι καταπολιτεύονται, τὰ μὲν ἄλλʼ ἐάσω· ἀλλʼ ἐπειδάν τι τῶν πρὸς Φίλιππον ἐμπέσῃ, εὐθὺς ἀναστάς τις λέγει τὸ τὴν εἰρήνην ἄγειν ὡς ἀγαθὸν καὶ τὸ τρέφειν δύναμιν μεγάλην ὡς χαλεπόν, καὶ διαρπάζειν τινὲς τὰ χρήματα βούλονται, καὶ τοιούτους λόγους, ἐξ ὧν ἀναβάλλουσι μὲν ὑμᾶς, ἡσυχίαν δὲ ποιοῦσιν ἐκείνῳ πράττειν ὅ τι βούλεται.
Therefore, although I would gladly touch on all the other topics and explain the way in which certain politicians are working your ruin, I will confine myself to pointing out that whenever any question arises that concerns Philip, instantly up jumps someone and tells you how good a thing it is to preserve peace, and what a bother it is to keep up a large army, and how certain persons want to plunder your wealth, and all that sort of thing; and by these speeches they put you off and afford leisure for Philip to do whatever he wishes.
§ 53
ἐκ δὲ τούτων περιγίγνεται, ὑμῖν μὲν ἡ σχολὴ καὶ τὸ μηδὲν ἤδη ποιεῖν, ἃ δέδοιχʼ ὅπως μήποθʼ ἡγήσεσθʼ ἐπὶ πολλῷ γεγενῆσθαι, τούτοις δʼ αἱ χάριτες καὶ ὁ μισθὸς ὁ τούτων. ἐγὼ δʼ οἴομαι τὴν μὲν εἰρήνην ἄγειν οὐχ ὑμᾶς δεῖν πείθειν, οἳ πεπεισμένοι κάθησθε, ἀλλὰ τὸν τὰ τοῦ πολέμου πράττοντα· ἂν γὰρ ἐκεῖνος πεισθῇ, τά γʼ ἀφʼ ὑμῶν ὑπάρχει·
But the result of this is for you indeed repose and idleness, for the present—blessings which I am afraid you will one day consider dearly purchased—but for the speakers the popularity and the payment. But in my view it is not to you that they should recommend peace, for you have taken the advice and there you sit: it is to the man who is even now on the war-path.
§ 54
νομίζειν δʼ εἶναι χαλεπὰ οὐχ ὅσʼ ἂν εἰς σωτηρίαν δαπανῶμεν, ἀλλʼ ἃ πεισόμεθα, ἂν ταῦτα μὴ ʼθέλωμεν ποιεῖν· καὶ τὸ διαρπασθήσεται τὰ χρήματα τῷ φυλακὴν εἰπεῖν διʼ ἧς σωθήσεται κωλύειν, οὐχὶ τῷ τοῦ συμφέροντος ἀφεστάναι.
For if Philip can be won over, your share of the compact is ready to hand. Again, they should reflect that the irksome thing is not the expense of securing our safety, but the doom that will be ours if we shrink from that expense. As for the plunder of your wealth, they ought to prevent that by proposing some way of checking it and not by abandoning your interests.
§ 55
καίτοι ἔγωγʼ ἀγανακτῶ καὶ αὐτὸ τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, εἰ τὰ μὲν χρήματα λυπεῖ τινὰς ὑμῶν εἰ διαρπασθήσεται, ἃ καὶ φυλάττειν καὶ κολάζειν τοὺς ἀδικοῦντας ἐφʼ ὑμῖν ἐστι, τὴν δʼ Ἑλλάδα πᾶσαν οὑτωσὶ Φίλιππος ἐφεξῆς ἁρπάζων οὐ λυπεῖ, καὶ ταῦτʼ ἐφʼ ὑμᾶς ἁρπάζων.
And yet, men of Athens, it is just this that rouses my indignation, that some of you should be distressed at the prospect of the plunder of your wealth, when you are quite competent to protect it and to punish any offender, but that you are not distressed at the sight of Philip thus plundering every Greek state in turn, the more so as he is plundering them to injure you.
§ 56
τί ποτʼ οὖν ἐστι τὸ αἴτιον, ὦ ἄνδρες Ἀθηναῖοι, τὸ τὸν μὲν οὕτω φανερῶς στρατεύοντα, ἀδικοῦντα, πόλεις καταλαμβάνοντα, μηδένα τούτων πώποτʼ εἰπεῖν ὡς πόλεμον ποιεῖ, τοὺς δὲ μὴ ἐπιτρέπειν μηδὲ προΐεσθαι ταῦτα συμβουλεύοντας, τούτους τὸν πόλεμον ποιήσειν αἰτιᾶσθαι;
What then is the reason, men of Athens, why these speakers never admit that Philip is provoking war, when he is thus openly conducting campaigns, violating rights, and subduing cities, but when others urge you not to give way to Philip nor submit to these losses, they accuse them of trying to provoke war? I will explain.
§ 57
ἐγὼ διδάξω· ὅτι τὴν ὀργὴν ἣν εἰκός ἐστι γενέσθαι παρʼ ὑμῶν, ἄν τι λυπῆσθε τῷ πολέμῳ, εἰς τοὺς ὑπὲρ ὑμῶν λέγοντας τὰ βέλτιστα τρέψαι βούλονται, ἵνα τούτους κρίνητε, μὴ Φίλιππον ἀμύνησθε, καὶ κατηγορῶσιν αὐτοί, μὴ δίκην δῶσιν ὧν ποιοῦσι νῦν. τοῦτʼ αὐτοῖς δύναται τὸ λέγειν ὡς ἄρα βούλονται πόλεμόν τινες ποιῆσαι παρʼ ὑμῖν, καὶ περὶ τούτου ἡ διαδικασία αὕτη ἐστίν.
It is because they want the natural anger that you would feel at any sufferings in the war to be diverted against your wisest counsellors, so that you may bring them to trial instead of punishing Philip, and that they may themselves be the accusers instead of paying the penalty for their present wrong-doings. That is the meaning of their suggestion that there is a party among you that desires war, and that that is the question you now have to decide.
§ 58
ἐγὼ δʼ οἶδʼ ἀκριβῶς ὅτι οὐ γράψαντος Ἀθηναίων οὐδενός πω πόλεμον, καὶ ἄλλα πολλὰ Φίλιππος ἔχει τῶν τῆς πόλεως καὶ νῦν εἰς Καρδίαν πέπομφε βοήθειαν. εἰ μέντοι βουλόμεθʼ ἡμεῖς μὴ προσποιεῖσθαι πολεμεῖν αὐτὸν ἡμῖν, ἀνοητότατος πάντων ἂν εἴη τῶν ὄντων ἀνθρώπων, εἰ τοῦτʼ ἐξελέγχοι.
But I am absolutely certain that, without waiting for any Athenian to propose a declaration of war, Philip is in possession of much of our territory and has just dispatched a force against Cardia. If, however, we like to pretend that he is not at war with us, he would be the greatest fool alive if he tried to disprove that.
§ 59
ἀλλʼ ἐπειδὰν ἐπʼ αὐτοὺς ἡμᾶς ἴῃ, τί φήσομεν; ἐκεῖνος μὲν γὰρ οὐ πολεμεῖν, ὥσπερ οὐδʼ Ὠρείταις, τῶν στρατιωτῶν ὄντων ἐν τῇ χώρᾳ, οὐδὲ Φεραίοις πρότερον, πρὸς τὰ τείχη προσβάλλων αὐτῶν, οὐδʼ Ὀλυνθίοις ἐξ ἀρχῆς, ἕως ἐν αὐτῇ τῇ χώρᾳ τὸ στράτευμα παρῆν ἔχων. ἢ καὶ τότε τοὺς ἀμύνεσθαι κελεύοντας πόλεμον ποιεῖν φήσομεν; οὐκοῦν ὑπόλοιπον δουλεύειν· οὐ γὰρ ἄλλο γʼ οὐδέν ἐστι μεταξὺ τοῦ μήτʼ ἀμύνεσθαι μήτʼ ἄγειν ἡσυχίαν ἐᾶσθαι.
But when our turn comes, what shall we say then? For of course he will deny that he is attacking us, just as he denied that he was attacking the men of Oreus, when his troops were already in their territory, or the Pheraeans before that, when he was actually assaulting their walls, or the Olynthians at the start, until he was inside their frontiers with his army. Or shall we say, even at that hour, that those who bid us repel him are provoking war? If so, there is nothing left but slavery; for there is no alternative between that and being allowed neither to defend ourselves nor to remain at peace.
§ 60
καὶ μὴν οὐχ ὑπὲρ τῶν ἴσων ὑμῖν καὶ τοῖς ἄλλοις ἔσθʼ ὁ κίνδυνος· οὐ γὰρ ὑφʼ αὑτῷ τὴν πόλιν ποιήσασθαι βούλεται Φίλιππος, ἀλλʼ ὅλως ἀνελεῖν. οἶδεν γὰρ ἀκριβῶς ὅτι δουλεύειν μὲν ὑμεῖς οὔτʼ ἐθελήσετε, οὔτʼ, ἂν ἐθελήσητε, ἐπιστήσεσθε (ἄρχειν γὰρ εἰώθατε), πράγματα δʼ αὐτῷ παρασχεῖν, ἂν καιρὸν λάβητε, πλείω τῶν ἄλλων ἀνθρώπων ἁπάντων δυνήσεσθε.
Moreover, you have not the same interests at stake as the other cities, for it is not our subjection that Philip aims at, but our annihilation. He is well assured that you will not consent to be slaves; or if you consent, will never learn how to be slaves, for you are accustomed to rule others; but that you will be able, if you seize your opportunity, to cause him more trouble than all the rest of the world.
§ 61
ὡς οὖν ὑπὲρ τῶν ἐσχάτων ὄντος τοῦ ἀγῶνος, οὕτω προσήκει γιγνώσκειν, καὶ τοὺς πεπρακότας αὑτοὺς ἐκείνῳ μισεῖν κἀποτυμπανίσαι· οὐ γὰρ ἔστιν, οὐκ ἔστι τῶν ἔξω τῆς πόλεως ἐχθρῶν κρατῆσαι, πρὶν ἂν τοὺς ἐν αὐτῇ τῇ πόλει κολάσητʼ ἐχθρούς.
Therefore you must needs bear in mind that this is a life-and-death struggle, and the men who have sold themselves to Philip must be abhorred and cudgelled to death, for it is impossible to quell the foes without, until you have punished those within your gates who are Philip’s servants; but if you are tripped by these stumbling-blocks, you are sure to be baulked of the others.
§ 62
πόθεν οἴεσθε νῦν αὐτὸν ὑβρίζειν ὑμᾶς (οὐδὲν γὰρ ἄλλʼ ἔμοιγε δοκεῖ ποιεῖν ἢ τοῦτο) καὶ τοὺς μὲν ἄλλους εὖ ποιοῦντα, εἰ μηδὲν ἄλλο, ἐξαπατᾶν, ὑμῖν δʼ ἀπειλεῖν ἤδη; οἷον Θετταλοὺς πολλὰ δοὺς ὑπηγάγετʼ εἰς τὴν νῦν παροῦσαν δουλείαν· οὐδʼ ἂν εἰπεῖν δύναιτʼ οὐδεὶς ὅσα τοὺς ταλαιπώρους Ὀλυνθίους πρότερον δοὺς Ποτείδαιαν ἐξηπάτησε καὶ πόλλʼ ἕτερα·
What do you imagine is his motive in outraging you now—I think no other term describes his conduct—or why is it that, in deceiving the others, he at least confers benefits upon them, but in your case he is already resorting to threats? For example, the Thessalians were beguiled by his generosity into their present state of servitude; no words can describe how he formerly deceived the miserable Olynthians by his gift of Potidaea and many other places;
§ 63
Θηβαίους νῦν ὑπάγει τὴν Βοιωτίαν αὐτοῖς παραδοὺς καὶ ἀπαλλάξας πολέμου πολλοῦ καὶ χαλεποῦ· ὥστε καρπωσάμενοί τινʼ ἕκαστοι τούτων πλεονεξίαν οἱ μὲν ἤδη πεπόνθασιν ἃ δὴ πάντες ἴσασιν, οἱ δʼ ὅταν ποτὲ συμβῇ πείσονται. ὑμεῖς δʼ ὧν μὲν ἀπεστέρησθε, σιωπῶ· ἀλλʼ ἐν αὐτῷ τῷ τὴν εἰρήνην ποιήσασθαι, πόσʼ ἐξηπάτησθε, πόσων ἀπεστέρησθε.
the Thebans he is now misleading, having handed over Boeotia to them and relieved them of a long and trying war. So each of these states has reaped some benefit from him; some of them have already paid the penalty, as all men know; the rest will pay it whenever the day of reckoning comes. As for you, I say nothing of your losses in war, but in the very act of accepting the peace, how completely you were deceived, how grievously you were robbed!
§ 64
οὐχὶ Φωκέας, οὐ Πύλας, οὐχὶ τἀπὶ Θρᾴκης, Δορίσκον, Σέρριον, τὸν Κερσοβλέπτην αὐτόν; οὐ νῦν τὴν πόλιν τὴν Καρδιανῶν ἔχει καὶ ὁμολογεῖ; τί ποτʼ οὖν ἐκείνως τοῖς ἄλλοις καὶ οὐ τὸν αὐτὸν τρόπον ὑμῖν προσφέρεται; ὅτι ἐν μόνῃ τῶν πασῶν πόλεων τῇ ὑμετέρᾳ ἄδειʼ ὑπὲρ τῶν ἐχθρῶν λέγειν δέδοται, καὶ λαβόντα χρήματʼ αὐτὸν ἀσφαλές ἐστι λέγειν παρʼ ὑμῖν, κἂν ἀφῃρημένοι τὰ ὑμέτερʼ αὐτῶν ἦτε. οὐκ ἦν ἀσφαλὲς λέγειν ἐν Ὀλύνθῳ τὰ Φιλίππου μὴ σὺν εὖ πεπονθότων τῶν πολλῶν Ὀλυνθίων τῷ Ποτείδαιαν καρποῦσθαι·
Were you not deceived about Phocis, Thermopylae, the Thraceward districts, Doriscus, Serrium, Cersobleptes himself? Is not Philip now holding the city of the Cardians, and admitting that he holds it? Why then does he deal thus with the other Greeks, but not with you in the same way? Because ours is the one city in the world where immunity is granted to plead on behalf of our enemies, and where a man who has been bribed can safely address you in person, even when you have been robbed of your own.
§ 65
οὐκ ἦν ἀσφαλὲς λέγειν ἐν Θετταλίᾳ τὰ Φιλίππου μὴ σὺν εὖ πεπονθότος τοῦ πλήθους τοῦ Θετταλῶν τῷ τοὺς τυράννους ἐκβαλεῖν Φίλιππον αὐτοῖς καὶ τὴν Πυλαίαν ἀποδοῦναι· οὐκ ἦν ἐν Θήβαις ἀσφαλές, πρὶν τὴν Βοιωτίαν ἀπέδωκε καὶ τοὺς Φωκέας ἀνεῖλεν.
It would not have been safe in Olynthus to plead Philip’s cause, unless the Olynthian democracy had shared in the enjoyment of the revenues of Potidaea. It would not have been safe in Thessaly to plead Philip’s cause, if the commoners of Thessaly had not shared in the advantages that Philip conferred when he expelled their tyrants and restored to them their Amphictyonic privileges. It would not have been safe at Thebes, until he gave them back Boeotia and wiped out the Phocians.
§ 66
ἀλλʼ Ἀθήνησιν, οὐ μόνον Ἀμφίπολιν καὶ τὴν Καρδιανῶν χώραν ἀπεστερηκότος Φιλίππου, ἀλλὰ καὶ κατασκευάζοντος ὑμῖν ἐπιτείχισμα τὴν Εὔβοιαν καὶ νῦν ἐπὶ Βυζάντιον παριόντος, ἀσφαλές ἐστι λέγειν ὑπὲρ Φιλίππου. καὶ γάρ τοι τούτων μὲν ἐκ πτωχῶν ἔνιοι ταχὺ πλούσιοι γίγνονται, καὶ ἐξ ἀνωνύμων καὶ ἀδόξων ἔνδοξοι καὶ γνώριμοι, ὑμεῖς δὲ τοὐναντίον ἐκ μὲν ἐνδόξων ἄδοξοι, ἐκ δʼ εὐπόρων ἄποροι· πόλεως γὰρ ἔγωγε πλοῦτον ἡγοῦμαι συμμάχους, πίστιν, εὔνοιαν, ὧν πάντων ἔσθʼ ὑμεῖς ἄποροι.
But at Athens, though Philip has not only robbed you of Amphipolis and the Cardian territory, but is also turning Euboea into a fortress to overawe you, and is even now on his way to attack Byzantium, it is safe to speak on Philip’s behalf. Indeed, of these politicians, some who were beggars are suddenly growing rich, some unknown to name and fame are now men of honor and distinction; while you, on the contrary, have passed from honor to dishonor, from affluence to destitution. For a city’s wealth I hold to be allies, credit, goodwill, and of all these you are destitute.
§ 67
ἐκ δὲ τοῦ τούτων ὀλιγώρως ἔχειν καὶ ἐᾶν ταῦτα φέρεσθαι ὁ μὲν εὐδαίμων καὶ μέγας καὶ φοβερὸς πᾶσιν Ἕλλησι καὶ βαρβάροις, ὑμεῖς δʼ ἔρημοι καὶ ταπεινοί, τῇ τῶν ὠνίων ἀφθονίᾳ λαμπροί, τῇ δʼ ὧν προσῆκε παρασκευῇ καταγέλαστοι. οὐ τὸν αὐτὸν δὲ τρόπον περί θʼ ὑμῶν καὶ περὶ αὑτῶν ἐνίους τῶν λεγόντων ὁρῶ βουλευομένους· ὑμᾶς μὲν γὰρ ἡσυχίαν ἄγειν φασὶ δεῖν, κἄν τις ὑμᾶς ἀδικῇ, αὐτοὶ δʼ οὐ δύνανται παρʼ ὑμῖν ἡσυχίαν ἄγειν οὐδενὸς αὐτοὺς ἀδικοῦντος.
Because you are indifferent to these advantages and allow them to be taken from you, Philip is prosperous and powerful and formidable to Greeks and barbarians alike, while you are deserted and humiliated, famous for your well-stocked markets, but in provision for your proper needs, contemptible. Yet I observe that some of our speakers do not urge the same policy for you as for themselves; for you, they say, ought to remain quiet even when you are wronged; they themselves cannot remain quiet among you, though no man does them wrong.
§ 68
εἶτα φησὶν ὃς ἂν τύχῃ παρελθών οὐ γὰρ ἐθέλεις γράφειν, οὐδὲ κινδυνεύειν, ἀλλʼ ἄτολμος εἶ καὶ μαλακός. ἐγὼ δὲ θρασὺς μὲν καὶ βδελυρὸς καὶ ἀναιδὴς οὔτʼ εἰμὶ μήτε γενοίμην, ἀνδρειότερον μέντοι πολλῶν πάνυ τῶν ἰταμῶς πολιτευομένων παρʼ ὑμῖν ἐμαυτὸν ἡγοῦμαι.
Then some irresponsible person comes forward and says, Of course, you decline to make a definite proposal or to run any such risk. You are a coward and a milksop. I am not foolhardy, impudent, and shameless, and I pray that I may never be; nevertheless I think myself more truly brave than many of your neck-or-nothing politicians.
§ 69
ὅστις μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, παριδὼν ἃ συνοίσει τῇ πόλει, κρίνει, δημεύει, δίδωσι, κατηγορεῖ, οὐδεμιᾷ ταῦτʼ ἀνδρείᾳ ποιεῖ, ἀλλʼ ἔχων ἐνέχυρον τῆς αὑτοῦ σωτηρίας τὸ πρὸς χάριν ὑμῖν λέγειν καὶ πολιτεύεσθαι, ἀσφαλῶς θρασύς ἐστιν· ὅστις δʼ ὑπὲρ τοῦ βελτίστου πολλὰ τοῖς ὑμετέροις ἐναντιοῦται βουλήμασι, καὶ μηδὲν λέγει πρὸς χάριν ἀλλὰ τὸ βέλτιστον ἀεί, καὶ τὴν τοιαύτην πολιτείαν προαιρεῖται ἐν ᾗ πλειόνων ἡ τύχη κυρία γίγνεται ἢ οἱ λογισμοί, τούτων δʼ ἀμφοτέρων ἑαυτὸν ὑπεύθυνον ὑμῖν παρέχει, οὗτός ἐστʼ ἀνδρεῖος,
For if anyone, Athenians, disregarding what will benefit the State, traffics in trials, confiscations, bribes, and indictments, he shows in this no true bravery, but, ensuring his own safety by the popularity of his speeches and measures, he is bold without risk. But whoever in your best interests often opposes your wishes, and never speaks to win favor, but always gives you of his best, and makes choice of that policy which is more under the dominion of chance than of calculation, and yet accepts the responsibility of either, he is the brave man.
§ 70
καὶ χρήσιμός γε πολίτης ὁ τοιοῦτός ἐστιν, οὐχ οἱ τῆς παρʼ ἡμέραν χάριτος τὰ μέγιστα τῆς πόλεως ἀπολωλεκότες, οὓς ἐγὼ τοσούτου δέω ζηλοῦν ἢ νομίζειν ἀξίους πολίτας τῆς πόλεως εἶναι, ὥστʼ εἴ τις ἔροιτό με, εἰπέ μοι, σὺ δὲ δὴ τί τὴν πόλιν ἡμῖν ἀγαθὸν πεποίηκας; ἔχων, ὦ ἄνδρες Ἀθηναῖοι, καὶ τριηραρχίας εἰπεῖν καὶ χορηγίας καὶ χρημάτων εἰσφορὰς καὶ λύσεις αἰχμαλώτων καὶ τοιαύτας ἄλλας φιλανθρωπίας,
Yes, and it is he who is the useful citizen, not those who for a moment’s popularity have made havoc of the chief resources of the State. These men I am so far from envying or deeming them worthy citizens of our city, that if a man should say to me, Speak for yourself, and tell us what good you have ever done the State, though I might speak, men of Athens, of the equipment of war-galleys and of choruses, of money contributions and of the ransom of captives, and of other instances of liberality,
§ 71
οὐδὲν ἂν τούτων εἴποιμι, ἀλλʼ ὅτι τῶν τοιούτων πολιτευμάτων οὐδὲν πολιτεύομαι, ἀλλὰ δυνάμενος ἂν ἴσως, ὥσπερ καὶ ἕτεροι, καὶ κατηγορεῖν καὶ χαρίζεσθαι καὶ δημεύειν καὶ τἄλλʼ ἃ ποιοῦσιν οὗτοι ποιεῖν, οὐδʼ ἐφʼ ἓν τούτων πώποτʼ ἐμαυτὸν ἔταξα, οὐδὲ προήχθην οὔθʼ ὑπὸ κέρδους οὔθʼ ὑπὸ φιλοτιμίας, ἀλλὰ διαμένω λέγων ἐξ ὧν ἐγὼ μὲν πολλῶν ἐλάττων εἰμὶ παρʼ ὑμῖν, ὑμεῖς δʼ, εἰ πείσεσθέ μοι, μείζους ἂν εἴητε· οὕτω γὰρ ἴσως ἀνεπίφθονον εἰπεῖν.
I would say not a word of them, but only reply that my policy has never been the policy of these men; that though I could, perhaps as well as the rest, accuse and bribe and confiscate and act in general as they are acting, I have never applied myself to any of these arts nor obeyed the promptings of greed or ambition, but continue to offer advice which does indeed lower me in your esteem, but which, if you will follow it, would contribute to your greatness. So much perhaps I may say of myself without offence.
§ 72
οὐδʼ ἔμοιγε δοκεῖ δικαίου τοῦτʼ εἶναι πολίτου, τοιαῦτα πολιτεύμαθʼ εὑρίσκειν ἐξ ὧν ἐγὼ μὲν πρῶτος ὑμῶν ἔσομαι εὐθέως, ὑμεῖς δὲ τῶν ἄλλων ὕστατοι· ἀλλὰ συναυξάνεσθαι δεῖ τὴν πόλιν τοῖς τῶν ἀγαθῶν πολιτῶν πολιτεύμασι, καὶ τὸ βέλτιστον ἀεί, μὴ τὸ ῥᾷστον ἅπαντας λέγειν· ἐπʼ ἐκεῖνο μὲν γὰρ ἡ φύσις αὐτὴ βαδιεῖται, ἐπὶ τοῦτο δὲ τῷ λόγῳ δεῖ προάγεσθαι διδάσκοντα τὸν ἀγαθὸν πολίτην.
Nor indeed does it seem to me the part of an honest citizen to devise political measures by which I shall at once take the highest place among you, but you the lowest among the nations. No, the advancement of the State must always go along with the measures proposed by good citizens, and they must always support the best and not the easiest policy; for towards the latter nature herself will lead the way, but to instruct you by speech and guide you to the former is the duty of the good citizen.
§ 73
ἤδη τοίνυν τινὸς ἤκουσα τοιοῦτόν τι λέγοντος, ὡς ἄρʼ ἐγὼ λέγω μὲν ἀεὶ τὰ βέλτιστα, ἔστιν δʼ οὐδὲν ἀλλʼ ἢ λόγοι τὰ παρʼ ἐμοῦ, δεῖ δʼ ἔργων τῇ πόλει καὶ πράξεώς τινος. ἐγὼ δʼ ὡς ἔχω περὶ τούτων, λέξω πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι. οὐδʼ εἶναι νομίζω τοῦ συμβουλεύοντος ὑμῖν ἔργον οὐδὲν πλὴν εἰπεῖν τὰ βέλτιστα. καὶ τοῦθʼ ὅτι τοῦτον ἔχει τὸν τρόπον ῥᾳδίως οἶμαι δείξειν.
Now I have even heard some such remark as this: that I, of course, always speak for the best, but that you get nothing from me except words, while what the city wants is deeds and a practical policy of some sort. I will myself explain how I stand in this matter, and I will be perfectly candid. I do not think that your adviser has any business except to give the best counsel he can, and I think I can easily prove that this is so.
§ 74
ἴστε γὰρ δήπου τοῦθʼ ὅτι Τιμόθεός ποτʼ ἐκεῖνος ἐν ὑμῖν ἐδημηγόρησεν ὡς δεῖ βοηθεῖν καὶ τοὺς Εὐβοέας σῴζειν, ὅτε Θηβαῖοι κατεδουλοῦντʼ αὐτούς, καὶ λέγων εἶπεν οὕτω πως· εἰπέ μοι, βουλεύεσθε, ἔφη, Θηβαίους ἔχοντες ἐν νήσῳ, τί χρήσεσθε καὶ τί δεῖ ποιεῖν; οὐκ ἐμπλήσετε τὴν θάλατταν, ὦ ἄνδρες Ἀθηναῖοι, τριήρων; οὐκ ἀναστάντες ἤδη πορεύσεσθʼ εἰς τὸν Πειραιᾶ;
For you know, of course, that the famous Timotheus once harangued you to the effect that you ought to send an expedition to save the Euboeans, when the Thebans were trying to enslave them, and his words ran something like this: Tell me, he said, when you have got the Thebans in the island, are you deliberating how you will deal with them and what you ought to do? Will you not cover the sea with your war-galleys, men of Athens? Will you not rise up at once and march down to the Piraeus and drag them down the slips?
§ 75
οὐ καθέλξετε τὰς ναῦς; οὐκοῦν εἶπε μὲν ταῦθʼ ὁ Τιμόθεος, ἐποιήσατε δʼ ὑμεῖς· ἐκ δὲ τούτων ἀμφοτέρων τὸ πρᾶγμʼ ἐπράχθη. εἰ δʼ ὁ μὲν εἶπεν ὡς οἷόν τε τὰ ἄριστα, ὥσπερ εἶπεν, ὑμεῖς δʼ ἀπερρᾳθυμήσατε καὶ μηδὲν ὑπηκούσατε, ἆρʼ ἂν ἦν γεγονός τι τῶν τότε συμβάντων τῇ πόλει; οὐχ οἷόν τε. οὕτω τοίνυν καὶ περὶ ὧν ἂν ἐγὼ λέγω καὶ περὶ ὧν ἂν ὁ δεῖνʼ εἴπῃ, τὰ μὲν ἔργα παρʼ ὑμῶν αὐτῶν ζητεῖτε, τὰ δὲ βέλτιστα ἐπιστήμῃ λέγειν παρὰ τοῦ παριόντος.
That, then, was what Timotheus said, and that was what you did, and the union of the two brought about the practical result. But if Timotheus had given you the best advice he could (as indeed he did), but you had shirked your duty and paid no heed to him, would the State have reaped any of the effects that then followed? Not a bit of it. So the same applies to whatever I utter now and whatever this man or that utters. For deeds you must look to yourselves, but for advice, the best that skill in speech can command, look to the speaker who rises to address you.
§ 76
ἐν κεφαλαίῳ δʼ ἃ λέγω φράσας καταβῆναι βούλομαι. χρήματʼ εἰσφέρειν φημὶ δεῖν· τὴν ὑπάρχουσαν δύναμιν συνέχειν, ἐπανορθοῦντας εἴ τι δοκεῖ μὴ καλῶς ἔχειν, μὴ ὅσοις ἄν τις αἰτιάσηται τὸ ὅλον καταλύοντας· πρέσβεις ἐκπέμπειν πανταχοῖ τοὺς διδάξοντας, νουθετήσοντας, πράξοντας· παρὰ πάντα ταῦτα τοὺς ἐπὶ τοῖς πράγμασι δωροδοκοῦντας κολάζειν καὶ μισεῖν πανταχοῦ, ἵνʼ οἱ μέτριοι καὶ δικαίους αὑτοὺς παρέχοντες εὖ βεβουλεῦσθαι δοκῶσι καὶ τοῖς ἄλλοις καὶ ἑαυτοῖς.
Let me sum up before I leave the platform. I say that we must pay our contributions and keep together the force now in the field, rectifying whatever seems to be amiss, but not disbanding the whole for any adverse criticism. We must send ambassadors in every direction to instruct, to exhort, to act. While doing all this, we must also punish those politicians who take bribes, and we must hate them wherever found, in order that those who prove their own virtue and honesty may find that their advice has been beneficial to themselves as well as to the citizens at large.
§ 77
ἂν οὕτω τοῖς πράγμασι χρῆσθε καὶ παύσησθʼ ὀλιγωροῦντες ἁπάντων, ἴσως ἄν, ἴσως καὶ νῦν ἔτι βελτίω γένοιτο. εἰ μέντοι καθεδεῖσθε, ἄχρι τοῦ θορυβῆσαι καὶ ἐπαινέσαι σπουδάζοντες, ἐὰν δὲ δέῃ τι ποιεῖν ἀναδυόμενοι, οὐχ ὁρῶ λόγον ὅστις ἄνευ τοῦ ποιεῖν ὑμᾶς ἃ προσήκει δυνήσεται τὴν πόλιν σῶσαι.
If you deal thus with public affairs and cease to neglect them entirely, perhaps, yes, perhaps even now there may be a change for the better. If, however, you sit here, confining your zeal to cries of dissent or approval, and drawing back from every call to duty, I see not that any words, divorced from the necessary action on your part, can ever save the State.
Third Philippic · urn:cts:greekLit:tlg0014.tlg009 · Greek: κατὰ Φιλίππου γ΄ — tlg0014.tlg009.perseus-grc2 · English: Third Philippic — trans. James Herbert Vince — tlg0014.tlg009.perseus-eng2
§ 1
πολλῶν, ὦ ἄνδρες Ἀθηναῖοι, λόγων γιγνομένων ὀλίγου δεῖν καθʼ ἑκάστην ἐκκλησίαν περὶ ὧν Φίλιππος, ἀφʼ οὗ τὴν εἰρήνην ἐποιήσατο, οὐ μόνον ὑμᾶς, ἀλλὰ καὶ τοὺς ἄλλους ἀδικεῖ, καὶ πάντων οἶδʼ ὅτι φησάντων γʼ ἄν, εἰ καὶ μὴ ποιοῦσι τοῦτο, καὶ λέγειν δεῖν καὶ πράττειν ὅπως ἐκεῖνος παύσεται τῆς ὕβρεως καὶ δίκην δώσει, εἰς τοῦθʼ ὑπηγμένα πάντα τὰ πράγματα καὶ προειμένʼ ὁρῶ, ὥστε δέδοικα μὴ βλάσφημον μὲν εἰπεῖν, ἀληθὲς δʼ ᾖ· εἰ καὶ λέγειν ἅπαντες ἐβούλονθʼ οἱ παριόντες καὶ χειροτονεῖν ὑμεῖς ἐξ ὧν ὡς φαυλότατʼ ἔμελλε τὰ πράγμαθʼ ἕξειν, οὐκ ἂν ἡγοῦμαι δύνασθαι χεῖρον ἢ νῦν διατεθῆναι.
Many speeches are delivered, men of Athens, at almost every meeting of the Assembly, about the wrongs that Philip has been committing, ever since the conclusion of peace, not only against you but also against the other states, and all the speakers would, I am sure, admit in theory, though they do not put it in practice, that the object both of our words and deeds must be to check and chastise his arrogance; yet I perceive that all our interests have been so completely betrayed and sacrificed, that—I am afraid it is an ominous thing to say, but yet the truth—even if all who address you had wanted to propose, and all of you had wanted to pass, measures that were bound to bring our affairs into the worst possible plight, I do not think they could have been in a worse condition than they are today.
§ 2
πολλὰ μὲν οὖν ἴσως ἐστὶν αἴτια τούτων, καὶ οὐ παρʼ ἓν οὐδὲ δύʼ εἰς τοῦτο τὰ πράγματʼ ἀφῖκται, μάλιστα δʼ, ἄνπερ ἐξετάζητʼ ὀρθῶς, εὑρήσετε διὰ τοὺς χαρίζεσθαι μᾶλλον ἢ τὰ βέλτιστα λέγειν προαιρουμένους, ὧν τινες μέν, ὦ ἄνδρες Ἀθηναῖοι, ἐν οἷς εὐδοκιμοῦσιν αὐτοὶ καὶ δύνανται, ταῦτα φυλάττοντες οὐδεμίαν περὶ τῶν μελλόντων πρόνοιαν ἔχουσιν, οὐκοῦν οὐδʼ ὑμᾶς οἴονται δεῖν ἔχειν, ἕτεροι δὲ τοὺς ἐπὶ τοῖς πράγμασιν ὄντας αἰτιώμενοι καὶ διαβάλλοντες οὐδὲν ἄλλο ποιοῦσιν ἢ ὅπως ἡ μὲν πόλις αὐτὴ παρʼ αὑτῆς δίκην λήψεται καὶ περὶ τοῦτʼ ἔσται, Φιλίππῳ δʼ ἐξέσται καὶ λέγειν καὶ πράττειν ὅ τι βούλεται.
Perhaps, indeed, this condition of our affairs may be attributed to many causes and not just to one or two, but a careful examination will convince you that it is above all due to those who study to win your favour rather than to give you the best advice. Some of them, Athenians, interested in maintaining a system which brings them credit and influence, have no thought for the future and therefore think you should have none either; while others, by blaming and traducing those in authority, make it their sole aim that our city shall concentrate her attention on punishing her own citizens, while Philip shall be free to say and do whatever he pleases.
§ 3
αἱ δὲ τοιαῦται πολιτεῖαι συνήθεις μέν εἰσιν ὑμῖν, αἴτιαι δὲ τῶν κακῶν. ἀξιῶ δʼ, ὦ ἄνδρες Ἀθηναῖοι, ἄν τι τῶν ἀληθῶν μετὰ παρρησίας λέγω, μηδεμίαν μοι διὰ τοῦτο παρʼ ὑμῶν ὀργὴν γενέσθαι. σκοπεῖτε γὰρ ὡδί. ὑμεῖς τὴν παρρησίαν ἐπὶ μὲν τῶν ἄλλων οὕτω κοινὴν οἴεσθε δεῖν εἶναι πᾶσι τοῖς ἐν τῇ πόλει, ὥστε καὶ τοῖς ξένοις καὶ τοῖς δούλοις αὐτῆς μεταδεδώκατε, καὶ πολλοὺς ἄν τις οἰκέτας ἴδοι παρʼ ἡμῖν μετὰ πλείονος ἐξουσίας ὅ τι βούλονται λέγοντας ἢ πολίτας ἐν ἐνίαις τῶν ἄλλων πόλεων, ἐκ δὲ τοῦ συμβουλεύειν παντάπασιν ἐξεληλάκατε.
But such methods of dealing with public affairs, familiar though they are to you, are the cause of your calamities. I claim for myself, Athenians, that if I utter some home-truths with freedom, I shall not thereby incur your displeasure. For look at it this way. In other matters you think it is so necessary to grant general freedom of speech to everyone in Athens that you even allow aliens and slaves to share in the privilege, and many more menials may be observed among you speaking their minds with more liberty than citizens enjoy in other states; but from your deliberations you have banished it utterly.
§ 4
εἶθʼ ὑμῖν συμβέβηκεν ἐκ τούτου ἐν μὲν ταῖς ἐκκλησίαις τρυφᾶν καὶ κολακεύεσθαι πάντα πρὸς ἡδονὴν ἀκούουσιν, ἐν δὲ τοῖς πράγμασι καὶ τοῖς γιγνομένοις περὶ τῶν ἐσχάτων ἤδη κινδυνεύειν. εἰ μὲν οὖν καὶ νῦν οὕτω διάκεισθε, οὐκ ἔχω τί λέγω· εἰ δʼ ἃ συμφέρει χωρὶς κολακείας ἐθελήσετʼ ἀκούειν, ἕτοιμος λέγειν. καὶ γὰρ εἰ πάνυ φαύλως τὰ πράγματʼ ἔχει καὶ πολλὰ προεῖται, ὅμως ἔστιν, ἐὰν ὑμεῖς τὰ δέοντα ποιεῖν βούλησθε, ἔτι πάντα ταῦτʼ ἐπανορθώσασθαι.
Hence the result is that in the Assembly your self-complacency is flattered by hearing none but pleasant speeches, but your policy and your practice are already involving you in the gravest peril. Therefore, if such is your temper now, I have nothing to say; but if, apart from flattery, you are willing to hear something to your advantage, I am ready to speak. For though the state of our affairs is in every way deplorable, and though much has been sacrificed, nevertheless it is possible, if you choose to do your duty, that all may yet be repaired.
§ 5
καὶ παράδοξον μὲν ἴσως ἐστὶν ὃ μέλλω λέγειν, ἀληθὲς δέ· τὸ χείριστον ἐν τοῖς παρεληλυθόσι, τοῦτο πρὸς τὰ μέλλοντα βέλτιστον ὑπάρχει. τί οὖν ἐστι τοῦτο; ὅτι οὔτε μικρὸν οὔτε μέγʼ οὐδὲν τῶν δεόντων ποιούντων ὑμῶν κακῶς τὰ πράγματʼ ἔχει, ἐπεί τοι, εἰ πάνθʼ ἃ προσῆκε πραττόντων οὕτως διέκειτο, οὐδʼ ἂν ἐλπὶς ἦν αὐτὰ γενέσθαι βελτίω. νῦν δὲ τῆς ῥᾳθυμίας τῆς ὑμετέρας καὶ τῆς ἀμελίας κεκράτηκε Φίλιππος, τῆς πόλεως δʼ οὐ κεκράτηκεν· οὐδʼ ἥττησθʼ ὑμεῖς, ἀλλʼ οὐδὲ κεκίνησθε.
And what I am going to say may perhaps seem a paradox, but it is true. The worst feature of the past is our best hope for the future. What, then, is that feature? It is that your affairs go wrong because you neglect every duty, great or small; since surely, if they were in this plight in spite of your doing all that was required, there would not be even a hope of improvement. But in fact it is your indifference and carelessness that Philip has conquered; your city he has not conquered. Nor have you been defeated—no! you have not even made a move.
§ 6
εἰ μὲν οὖν ἅπαντες ὡμολογοῦμεν Φίλιππον τῇ πόλει πολεμεῖν καὶ τὴν εἰρήνην παραβαίνειν, οὐδὲν ἄλλʼ ἔδει τὸν παριόντα λέγειν καὶ συμβουλεύειν ἢ ὅπως ἀσφαλέστατα καὶ ῥᾷστʼ αὐτὸν ἀμυνούμεθα· ἐπειδὴ δʼ οὕτως ἀτόπως ἔνιοι διάκεινται, ὥστε πόλεις καταλαμβάνοντος ἐκείνου καὶ πολλὰ τῶν ὑμετέρων ἔχοντος καὶ πάντας ἀνθρώπους ἀδικοῦντος ἀνέχεσθαί τινων ἐν ταῖς ἐκκλησίαις λεγόντων πολλάκις ὡς ἡμῶν τινές εἰσιν οἱ ποιοῦντες τὸν πόλεμον, ἀνάγκη φυλάττεσθαι καὶ διορθοῦσθαι περὶ τούτου·
If, then, we were all agreed that Philip is at war with Athens and is violating the peace, the only task of a speaker would be to come forward and recommend the safest and easiest method of defence; but since some of you are in such a strange mood that, though Philip is seizing cities, and retaining many of your possessions, and inflicting injury on everybody, you tolerate some speakers who repeatedly assert in the Assembly that the real aggressors are certain of ourselves, we must be on our guard and set this matter right.
§ 7
ἔστι γὰρ δέος μήποθʼ ὡς ἀμυνούμεθα γράψας τις καὶ συμβουλεύσας εἰς τὴν αἰτίαν ἐμπέσῃ τοῦ πεποιηκέναι τὸν πόλεμον. ἐγὼ δὴ τοῦτο πρῶτον ἁπάντων λέγω καὶ διορίζομαι· εἰ ἐφʼ ἡμῖν ἐστι τὸ βουλεύεσθαι περὶ τοῦ πότερον εἰρήνην ἄγειν ἢ πολεμεῖν δεῖ .
For there is grave danger that anyone who proposes and urges that we shall defend ourselves may incur the charge of having provoked the war. I therefore first of all state and define this question—whether it is in our power to discuss the alternative of peace or war.
§ 8
εἰ μὲν οὖν ἔξεστιν εἰρήνην ἄγειν τῇ πόλει καὶ ἐφʼ ἡμῖν ἐστι τοῦτο, ἵνʼ ἐντεῦθεν ἄρξωμαι, φήμʼ ἔγωγʼ ἄγειν ἡμᾶς δεῖν, καὶ τὸν ταῦτα λέγοντα γράφειν καὶ πράττειν καὶ μὴ φενακίζειν ἀξιῶ· εἰ δʼ ἕτερος τὰ ὅπλʼ ἐν ταῖς χερσὶν ἔχων καὶ δύναμιν πολλὴν περὶ αὑτὸν τοὔνομα μὲν τὸ τῆς εἰρήνης ὑμῖν προβάλλει, τοῖς δʼ ἔργοις αὐτὸς τοῖς τοῦ πολέμου χρῆται, τί λοιπὸν ἄλλο πλὴν ἀμύνεσθαι; φάσκειν δʼ εἰρήνην ἄγειν εἰ βούλεσθε, ὥσπερ ἐκεῖνος, οὐ διαφέρομαι.
If indeed Athens can remain at peace and if the choice rests with us— to take that point first—I personally feel that we are bound to do so; and if anyone says that we can, I call upon him to move a resolution and to do something and to play us no tricks; but if there is another person concerned, with sword in hand and a mighty force at his back, who imposes on you with the name of peace but himself indulges in acts of war, what is left but to defend ourselves? If you choose to follow his example and profess that you are at peace, I raise no objection.
§ 9
εἰ δέ τις ταύτην εἰρήνην ὑπολαμβάνει, ἐξ ἧς ἐκεῖνος πάντα τἄλλα λαβὼν ἐφʼ ἡμᾶς ἥξει, πρῶτον μὲν μαίνεται, ἔπειτʼ ἐκείνῳ παρʼ ὑμῶν, οὐχ ὑμῖν παρʼ ἐκείνου τὴν εἰρήνην λέγει· τοῦτο δʼ ἐστὶν ὃ τῶν ἀναλισκομένων χρημάτων πάντων Φίλιππος ὠνεῖται, αὐτὸς μὲν πολεμεῖν ὑμῖν, ὑφʼ ὑμῶν δὲ μὴ πολεμεῖσθαι.
But if anyone mistakes for peace an arrangement which will enable Philip, when he has seized everything else, to march upon us, he has taken leave of his senses, and the peace that he talks of is one that you observe towards Philip, but not Philip towards you. That is the advantage which he is purchasing by all his expenditure of money—that he should be at war with you, but that you should not be at war with him.
§ 10
καὶ μὴν εἰ μέχρι τούτου περιμενοῦμεν, ἕως ἂν ἡμῖν ὁμολογήσῃ πολεμεῖν, πάντων ἐσμὲν εὐηθέστατοι· οὐδὲ γὰρ ἂν ἐπὶ τὴν Ἀττικὴν αὐτὴν βαδίζῃ καὶ τὸν Πειραιᾶ, τοῦτʼ ἐρεῖ, εἴπερ οἷς πρὸς τοὺς ἄλλους πεποίηκε δεῖ τεκμαίρεσθαι.
If we are going to wait for him to acknowledge a state of war with us, we are indeed the simplest of mortals; for even if he marches straight against Attica and the Piraeus, he will not admit it, if we may judge from his treatment of the other states.
§ 11
τοῦτο μὲν γὰρ Ὀλυνθίοις, τετταράκοντʼ ἀπέχων τῆς πόλεως στάδια, εἶπεν ὅτι δεῖ δυοῖν θάτερον, ἢ ἐκείνους ἐν Ὀλύνθῳ μὴ οἰκεῖν ἢ αὑτὸν ἐν Μακεδονίᾳ, πάντα τὸν ἄλλον χρόνον, εἴ τις αὐτὸν αἰτιάσαιτό τι τοιοῦτον, ἀγανακτῶν καὶ πρέσβεις πέμπων τοὺς ἀπολογησομένους· τοῦτο δʼ εἰς Φωκέας ὡς πρὸς συμμάχους ἐπορεύετο, καὶ πρέσβεις Φωκέων ἦσαν οἳ παρηκολούθουν αὐτῷ πορευομένῳ, καὶ παρʼ ἡμῖν ἤριζον οἱ πολλοὶ Θηβαίοις οὐ λυσιτελήσειν τὴν ἐκείνου πάροδον.
For take the case of the Olynthians; when he was five miles from their city, he told them there must be one of two things, either they must cease to reside in Olynthus, or he in Macedonia, though on all previous occasions, when accused of hostile intentions, he indignantly sent ambassadors to justify his conduct. Again, when he was marching against the Phocians, he still pretended that they were his allies, and Phocian ambassadors accompanied him on his march, and most people here at Athens contended that his passage through Thermopylae would be anything but a gain to the Thebans.
§ 12
καὶ μὴν καὶ Φερὰς πρώην ὡς φίλος καὶ σύμμαχος εἰς Θετταλίαν ἐλθὼν ἔχει καταλαβών, καὶ τὰ τελευταῖα τοῖς ταλαιπώροις Ὠρείταις τουτοισὶ ἐπισκεψομένους ἔφη τοὺς στρατιώτας πεπομφέναι κατʼ εὔνοιαν· πυνθάνεσθαι γὰρ αὐτοὺς ὡς νοσοῦσι καὶ στασιάζουσιν, συμμάχων δʼ εἶναι καὶ φίλων ἀληθινῶν ἐν τοῖς τοιούτοις καιροῖς παρεῖναι.
And then again quite lately, after entering Thessaly as a friend and ally, he seized Pherae and still retains it; and lastly, he informed those poor wretches, the people of Oreus, that he had sent his soldiers to pay them a visit of sympathy in all goodwill, for he understood that they were suffering from acute internal trouble, and it was the duty of true friends and allies to be at their side on such occasions.
§ 13
εἶτʼ οἴεσθʼ αὐτόν, οἳ ἐποίησαν μὲν οὐδὲν ἂν κακόν, μὴ παθεῖν δʼ ἐφυλάξαντʼ ἂν ἴσως, τούτους μὲν ἐξαπατᾶν αἱρεῖσθαι μᾶλλον ἢ προλέγοντα βιάζεσθαι, ὑμῖν δʼ ἐκ προρρήσεως πολεμήσειν, καὶ ταῦθʼ ἕως ἂν ἑκόντες ἐξαπατᾶσθε;
And do you imagine that, while in the case of those who could have inflicted no harm, though they might perhaps have protected themselves against it, he preferred to deceive them rather than to crush them after due warning, in your case he will give warning of hostilities, especially when you are so eager to be deceived?
§ 14
οὐκ ἔστι ταῦτα· καὶ γὰρ ἂν ἀβελτερώτατος εἴη πάντων ἀνθρώπων, εἰ τῶν ἀδικουμένων ὑμῶν μηδὲν ἐγκαλούντων αὐτῷ, ἀλλʼ ὑμῶν αὐτῶν τινὰς αἰτιωμένων, ἐκεῖνος ἐκλύσας τὴν πρὸς ἀλλήλους ἔριν ὑμῶν καὶ φιλονικίαν ἐφʼ αὑτὸν προείποι τρέπεσθαι, καὶ τῶν παρʼ ἑαυτοῦ μισθοφορούντων τοὺς λόγους ἀφέλοιτο, οἷς ἀναβάλλουσιν ὑμᾶς, λέγοντες ὡς ἐκεῖνός γʼ οὐ πολεμεῖ τῇ πόλει.
Impossible! For indeed he would be the most fatuous man on earth if, when you, his victims, charge him with no crime, but throw the blame on some of your own fellow-citizens, he should compose your mutual differences and jealousies, and invite you to turn them against himself, and should deprive his own hirelings of the excuses with which they put you off, saying that at any rate it is not Philip who is making war on Athens.
§ 15
ἀλλʼ ἔστιν, ὦ πρὸς τοῦ Διός, ὅστις εὖ φρονῶν ἐκ τῶν ὀνομάτων μᾶλλον ἢ τῶν πραγμάτων τὸν ἄγοντʼ εἰρήνην ἢ πολεμοῦνθʼ αὑτῷ σκέψαιτʼ ἄν; οὐδεὶς δήπου. ὁ τοίνυν Φίλιππος ἐξ ἀρχῆς, ἄρτι τῆς εἰρήνης γεγονυίας, οὔπω Διοπείθους στρατηγοῦντος οὐδὲ τῶν ὄντων ἐν Χερρονήσῳ νῦν ἀπεσταλμένων, Σέρριον καὶ Δορίσκον ἐλάμβανε καὶ τοὺς ἐκ Σερρείου τείχους καὶ Ἱεροῦ ὄρους στρατιώτας ἐξέβαλλεν, οὓς ὁ ὑμέτερος στρατηγὸς κατέστησεν.
But, in heaven’s name, is there any intelligent man who would let words rather than deeds decide the question who is at peace and who is at war with him? Surely no one. Now it was Philip who at the very start, as soon as peace was concluded, before Diopithes was appointed general, before the force now in the Chersonese had been dispatched, proceeded to occupy Serrium and Doriscus and expelled from the Fort Serreum and the Sacred Mount the garrison which your own general had posted there.
§ 16
καίτοι ταῦτα πράττων τί ἐποίει; εἰρήνην μὲν γὰρ ὠμωμόκει. καὶ μηδεὶς εἴπῃ, τί δὲ ταῦτʼ ἐστίν, ἢ τί τούτων μέλει τῇ πόλει; εἰ μὲν γὰρ μικρὰ ταῦτα, ἢ μηδὲν ὑμῖν αὐτῶν ἔμελεν, ἄλλος ἂν εἴη λόγος οὗτος· τὸ δʼ εὐσεβὲς καὶ τὸ δίκαιον, ἄν τʼ ἐπὶ μικροῦ τις ἄν τʼ ἐπὶ μείζονος παραβαίνῃ, τὴν αὐτὴν ἔχει δύναμιν. φέρε δὴ νῦν, ἡνίκʼ εἰς Χερρόνησον, ἣν βασιλεὺς καὶ πάντες οἱ Ἕλληνες ὑμετέραν ἐγνώκασιν εἶναι, ξένους εἰσπέμπει καὶ βοηθεῖν ὁμολογεῖ καὶ ἐπιστέλλει ταῦτα, τί ποιεῖ;
Yet what did that move of his mean? For it was peace that he had sworn to observe; and let no one say, What of all this? How do any of these things concern Athens? For whether they were small things, or whether they were no concern of yours, may be another question. But religion and justice, whether a man violates them in a small matter or in a great, have the same importance. Tell me now: when he sends mercenaries to the Chersonese, your claim to which has been recognized by the king of Persia and by all the Greeks, when he admits that he is helping the Cardians and writes to tell you so, what does he mean?
§ 17
φησὶ μὲν γὰρ οὐ πολεμεῖν, ἐγὼ δὲ τοσούτου δέω ταῦτα ποιοῦντʼ ἐκεῖνον ἄγειν ὁμολογεῖν τὴν πρὸς ὑμᾶς εἰρήνην, ὥστε καὶ Μεγάρων ἁπτόμενον κἀν Εὐβοίᾳ τυραννίδα κατασκευάζοντα καὶ νῦν ἐπὶ Θρᾴκην παριόντα καὶ τἀν Πελοποννήσῳ σκευωρούμενον καὶ πάνθʼ ὅσα πράττει μετὰ τῆς δυνάμεως ποιοῦντα, λύειν φημὶ τὴν εἰρήνην καὶ πολεμεῖν ὑμῖν, εἰ μὴ καὶ τοὺς τὰ μηχανήματʼ ἐφιστάντας εἰρήνην ἄγειν φήσετε, ἕως ἂν αὐτὰ τοῖς τείχεσιν ἤδη προσαγάγωσιν. ἀλλʼ οὐ φήσετε· ὁ γὰρ οἷς ἂν ἐγὼ ληφθείην, ταῦτα πράττων καὶ κατασκευαζόμενος, οὗτος ἐμοὶ πολεμεῖ, κἂν μήπω βάλλῃ μηδὲ τοξεύῃ.
For he says that he is not at war, but for my part, so far from admitting that in acting thus he is not observing the peace with you, I assert that when he lays hands on Megara, sets up tyrannies in Euboea, makes his way, as now, into Thrace, hatches plots in the Peloponnese, and carries out all operations with his armed force, he is breaking the peace and making war upon you—unless you are prepared to say that men who bring up the siege-engines are keeping the peace until they actually bring them to bear on the walls. But you will not admit that; for he who makes and devises the means by which I may be captured is at war with me, even though he has not yet hurled a javelin or shot a bolt.
§ 18
τίσιν οὖν ὑμεῖς κινδυνεύσαιτʼ ἄν, εἴ τι γένοιτο; τῷ τὸν Ἑλλήσποντον ἀλλοτριωθῆναι, τῷ Μεγάρων καὶ τῆς Εὐβοίας τὸν πολεμοῦνθʼ ὑμῖν γενέσθαι κύριον, τῷ Πελοποννησίους τἀκείνου φρονῆσαι. εἶτα τὸν τοῦτο τὸ μηχάνημʼ ἐπὶ τὴν πόλιν ἱστάντα, τοῦτον εἰρήνην ἄγειν ἐγὼ φῶ πρὸς ὑμᾶς;
In what then consists your danger, if anything should happen? In the alienation of the Hellespont, in the control of Megara and Euboea by one who is at war with you, and in the defection of the Peloponnesians to his side. Am I still to say that the man who brings this siege-engine to bear on your city is at peace with you?
§ 19
πολλοῦ γε καὶ δεῖ, ἀλλʼ ἀφʼ ἧς ἡμέρας ἀνεῖλε Φωκέας, ἀπὸ ταύτης ἔγωγʼ αὐτὸν πολεμεῖν ὁρίζομαι. ὑμᾶς δʼ, ἐὰν ἀμύνησθʼ ἤδη, σωφρονήσειν φημί, ἐὰν δʼ ἐάσητε, οὐδὲ τοῦθʼ ὅταν βούλησθε δυνήσεσθαι ποιῆσαι. καὶ τοσοῦτόν γʼ ἀφέστηκα τῶν ἄλλων, ὦ ἄνδρες Ἀθηναῖοι, τῶν συμβουλευόντων, ὥστʼ οὐδὲ δοκεῖ μοι περὶ Χερρονήσου νῦν σκοπεῖν οὐδὲ Βυζαντίου, ἀλλʼ ἐπαμῦναι μὲν τούτοις,
So far from saying that, I date his hostility from the very day when he wiped out the Phocians. I say that you will be wise if you defend yourselves now, but if you let the opportunity pass, you will not be able to act even when you desire to. I so far dissent, Athenians, from all you counsellors that I do not think you ought to trouble yourselves now about the Chersonese or Byzantium.
§ 20
καὶ διατηρῆσαι μή τι πάθωσι, καὶ τοῖς οὖσιν ἐκεῖ νῦν στρατιώταις πάνθʼ ὅσων ἂν δέωνται ἀποστεῖλαι, βουλεύεσθαι μέντοι περὶ πάντων τῶν Ἑλλήνων ὡς ἐν κινδύνῳ μεγάλῳ καθεστώτων. βούλομαι δʼ εἰπεῖν πρὸς ὑμᾶς ἐξ ὧν ὑπὲρ τῶν πραγμάτων οὕτω φοβοῦμαι, ἵνʼ, εἰ μὲν ὀρθῶς λογίζομαι, μετάσχητε τῶν λογισμῶν καὶ πρόνοιάν τινʼ ὑμῶν γʼ αὐτῶν, εἰ μὴ καὶ τῶν ἄλλων ἄρα βούλεσθε, ποιήσησθε, ἂν δὲ ληρεῖν καὶ τετυφῶσθαι δοκῶ, μήτε νῦν μήτʼ αὖθις ὡς ὑγιαίνοντί μοι προσέχητε.
Help them, if you will, guard them from harm supply the troops already there with all that they require, but let your deliberations embrace all the Greek states and the great danger that besets them. But I wish to tell you the grounds for my alarm about our condition, so that if my reasoning is sound, you may adopt it as your own and take forethought for yourselves, even if you refuse to take it for the others also; but if I seem to you a driveler and a dotard, neither now nor at any other time pay any heed to me as if I were in my senses.
§ 21
ὅτι μὲν δὴ μέγας ἐκ μικροῦ καὶ ταπεινοῦ τὸ κατʼ ἀρχὰς Φίλιππος ηὔξηται, καὶ ἀπίστως καὶ στασιαστικῶς ἔχουσι πρὸς αὑτοὺς οἱ Ἕλληνες, καὶ ὅτι πολλῷ παραδοξότερον ἦν τοσοῦτον αὐτὸν ἐξ ἐκείνου γενέσθαι ἢ νῦν, ὅθʼ οὕτω πολλὰ προείληφε, καὶ τὰ λοιπὰ ὑφʼ αὑτῷ ποιήσασθαι, καὶ πάνθʼ ὅσα τοιαῦτʼ ἂν ἔχοιμι διεξελθεῖν, παραλείψω.
As for the fact, then, that Philip rose to greatness from small and humble beginnings, that the Greek states are mutually disloyal and factious, and that the increase of Philip’s power in the past was a far greater miracle than the completion of his conquests now that he has already gained so much, these and all such topics on which I might expatiate, I will pass over in silence.
§ 22
ἀλλʼ ὁρῶ συγκεχωρηκότας ἅπαντας ἀνθρώπους, ἀφʼ ὑμῶν ἀρξαμένους, αὐτῷ, ὑπὲρ οὗ τὸν ἄλλον ἅπαντα χρόνον πάντες οἱ πόλεμοι γεγόνασιν οἱ Ἑλληνικοί. τί οὖν ἐστι τοῦτο; τὸ ποιεῖν ὅ τι βούλεται, καὶ καθʼ ἕνʼ οὑτωσὶ περικόπτειν καὶ λωποδυτεῖν τῶν Ἑλλήνων, καὶ καταδουλοῦσθαι τὰς πόλεις ἐπιόντα.
I observe, however, that all men, and you first of all, have conceded to him something which has been the occasion of every war that the Greeks have ever waged. And what is that? The power of doing what he likes, of calmly plundering and stripping the Greeks one by one, and of attacking their cities and reducing them to slavery.
§ 23
καίτοι προστάται μὲν ὑμεῖς ἑβδομήκοντʼ ἔτη καὶ τρία τῶν Ἑλλήνων ἐγένεσθε, προστάται δὲ τριάκονθʼ ἑνὸς δέοντα Λακεδαιμόνιοι· ἴσχυσαν δέ τι καὶ Θηβαῖοι τουτουσὶ τοὺς τελευταίους χρόνους μετὰ τὴν ἐν Λεύκτροις μάχην. ἀλλʼ ὅμως οὔθʼ ὑμῖν οὔτε Θηβαίοις οὔτε Λακεδαιμονίοις οὐδεπώποτʼ, ὦ ἄνδρες Ἀθηναῖοι, συνεχωρήθη τοῦθʼ ὑπὸ τῶν Ἑλλήνων, ποιεῖν ὅ τι βούλοισθε, οὐδὲ πολλοῦ δεῖ·
Yet your hegemony in Greece lasted seventy-five years, that of Sparta twenty-nine, and in these later times Thebes too gained some sort of authority after the battle of Leuctra. But neither to you nor to the Thebans nor to the Lacedaemonians did the Greeks ever yet, men of Athens, concede the right of unrestricted action, or anything like it.
§ 24
ἀλλὰ τοῦτο μὲν ὑμῖν, μᾶλλον δὲ τοῖς τότʼ οὖσιν Ἀθηναίοις, ἐπειδή τισιν οὐ μετρίως ἐδόκουν προσφέρεσθαι, πάντες ᾤοντο δεῖν, καὶ οἱ μηδὲν ἐγκαλεῖν ἔχοντες αὐτοῖς, μετὰ τῶν ἠδικημένων πολεμεῖν· καὶ πάλιν Λακεδαιμονίοις ἄρξασι καὶ παρελθοῦσιν εἰς τὴν αὐτὴν δυναστείαν ὑμῖν, ἐπειδὴ πλεονάζειν ἐπεχείρουν καὶ πέρα τοῦ μετρίου τὰ καθεστηκότʼ ἐκίνουν, πάντες εἰς πόλεμον κατέστησαν, καὶ οἱ μηδὲν ἐγκαλοῦντες αὐτοῖς.
On the contrary, when you, or rather the Athenians of that day, were thought to be showing a want of consideration in dealing with others, all felt it their duty, even those who had no grievance against them, to go to war in support of those who had been injured; and again, when the Lacedaemonians had risen to power and succeeded to your position of supremacy, and when they set to work to encroach on others and interfered unduly with the established order of things, all the Greeks were up in arms, even those who had no grievance of their own.
§ 25
καὶ τί δεῖ τοὺς ἄλλους λέγειν; ἀλλʼ ἡμεῖς αὐτοὶ καὶ Λακεδαιμόνιοι, οὐδὲν ἂν εἰπεῖν ἔχοντες ἐξ ἀρχῆς ὅ τι ἠδικούμεθʼ ὑπʼ ἀλλήλων, ὅμως ὑπὲρ ὧν τοὺς ἄλλους ἀδικουμένους ἑωρῶμεν, πολεμεῖν ᾠόμεθα δεῖν. καίτοι πάνθʼ ὅσʼ ἐξημάρτηται καὶ Λακεδαιμονίοις ἐν τοῖς τριάκοντʼ ἐκείνοις ἔτεσιν καὶ τοῖς ἡμετέροις προγόνοις ἐν τοῖς ἑβδομήκοντα, ἐλάττονʼ ἐστίν, ὦ ἄνδρες Ἀθηναῖοι, ὧν Φίλιππος ἐν τρισὶ καὶ δέκʼ οὐχ ὅλοις ἔτεσιν, οἷς ἐπιπολάζει, ἠδίκηκε τοὺς Ἕλληνας, μᾶλλον δʼ οὐδὲ μέρος τούτων ἐκεῖνα.
Why need I refer to the other states? Nay, we ourselves and the Lacedaemonians, though at the outset we could not have specified any wrong at each other’s hands, thought it our duty to fight on account of wrongs which we saw the other states suffering. Yet all the faults committed by the Lacedaemonians in those thirty years, and by our ancestors in their seventy years of supremacy, are fewer, men of Athens, than the wrongs which Philip has done to the Greeks in the thirteen incomplete years in which he has been coming to the top—or rather, they are not a fraction of them.
§ 26
καὶ τοῦτʼ ἐκ βραχέος λόγου ῥᾴδιον δεῖξαι. Ὄλυνθον μὲν δὴ καὶ Μεθώνην καὶ Ἀπολλωνίαν καὶ δύο καὶ τριάκοντα πόλεις ἐπὶ Θρᾴκης ἐῶ, ἃς ἁπάσας οὕτως ὠμῶς ἀνῄρηκεν ὥστε μηδʼ εἰ πώποτʼ ᾠκήθησαν προσελθόντʼ εἶναι ῥᾴδιον εἰπεῖν· καὶ τὸ Φωκέων ἔθνος τοσοῦτον ἀνῃρημένον σιωπῶ. ἀλλὰ Θετταλία πῶς ἔχει; οὐχὶ τὰς πολιτείας καὶ τὰς πόλεις αὐτῶν παρῄρηται καὶ τετραρχίας κατέστησεν, ἵνα μὴ μόνον κατὰ πόλεις ἀλλὰ καὶ κατʼ ἔθνη δουλεύωσιν;
And this is easily proved by a short calculation. I pass over Olynthus and Methone and Apollonia and the two and thirty cities in or near Thrace, all of which Philip has destroyed so ruthlessly that a traveler would find it hard to say whether they had ever been inhabited. I say nothing of the destruction of the important nation of the Phocians. But how stands the case of the Thessalians? Has he not robbed them of their free constitutions and of their very cities, setting up tetrarchies in order to enslave them, not city by city, but tribe by tribe?
§ 27
αἱ δʼ ἐν Εὐβοίᾳ πόλεις οὐκ ἤδη τυραννοῦνται, καὶ ταῦτʼ ἐν νήσῳ πλησίον Θηβῶν καὶ Ἀθηνῶν; οὐ διαρρήδην εἰς τὰς ἐπιστολὰς γράφει ἐμοὶ δʼ ἐστὶν εἰρήνη πρὸς τοὺς ἀκούειν ἐμοῦ βουλομένους; καὶ οὐ γράφει μὲν ταῦτα, τοῖς δʼ ἔργοις οὐ ποιεῖ, ἀλλʼ ἐφʼ Ἑλλήσποντον οἴχεται, πρότερον ἧκεν ἐπʼ Ἀμβρακίαν, Ἦλιν ἔχει τηλικαύτην πόλιν ἐν Πελοποννήσῳ, Μεγάροις ἐπεβούλευσεν πρώην, οὔθʼ ἡ Ἑλλὰς οὔθʼ ἡ βάρβαρος τὴν πλεονεξίαν χωρεῖ τἀνθρώπου.
Are not tyrannies already established in Euboea, an island, remember, not far from Thebes and Athens? Does he not write explicitly in his letters, I am at peace with those who are willing to obey me? And he does not merely write this without putting it into practice; but he is off to the Hellespont, just as before he hurried to Ambracia; in the Peloponnese he occupies the important city of Elis; only the other day he intrigued against the Megarians. Neither the Greek nor the barbarian world is big enough for the fellow’s ambition.
§ 28
καὶ ταῦθʼ ὁρῶντες οἱ Ἕλληνες ἅπαντες καὶ ἀκούοντες οὐ πέμπομεν πρέσβεις περὶ τούτων πρὸς ἀλλήλους κἀγανακτοῦμεν, οὕτω δὲ κακῶς διακείμεθα καὶ διορωρύγμεθα κατὰ πόλεις ὥστʼ ἄχρι τῆς τήμερον ἡμέρας οὐδὲν οὔτε τῶν συμφερόντων οὔτε τῶν δεόντων πρᾶξαι δυνάμεθα, οὐδὲ συστῆναι, οὐδὲ κοινωνίαν βοηθείας καὶ φιλίας οὐδεμίαν ποιήσασθαι,
And we Greeks see and hear all this, and yet we do not send embassies to one another and express our indignation. We are in such a miserable position, we have so entrenched ourselves in our different cities, that to this very day we can do nothing that our interest or our duty demands; we cannot combine, we cannot take any common pledge of help or friendship;
§ 29
ἀλλὰ μείζω γιγνόμενον τὸν ἄνθρωπον περιορῶμεν, τὸν χρόνον κερδᾶναι τοῦτον ὃν ἄλλος ἀπόλλυται ἕκαστος ἐγνωκώς, ὥς γʼ ἐμοὶ δοκεῖ, οὐχ ὅπως σωθήσεται τὰ τῶν Ἑλλήνων σκοπῶν οὐδὲ πράττων, ἐπεί, ὅτι γʼ ὥσπερ περίοδος ἢ καταβολὴ πυρετοῦ ἢ ἄλλου τινὸς κακοῦ καὶ τῷ πάνυ πόρρω δοκοῦντι νῦν ἀφεστάναι προσέρχεται, οὐδεὶς ἀγνοεῖ.
but we idly watch the growing power of this man, each bent (or so it seems to me) on profiting by the interval afforded by another’s ruin, taking not a thought, making not an effort for the salvation of Greece. For that Philip, like the recurrence or attack of a fever or some other disease, is threatening even those who think themselves out of reach, of that not one of you is ignorant.
§ 30
καὶ μὴν κἀκεῖνό γʼ ἴστε, ὅτι ὅσα μὲν ὑπὸ Λακεδαιμονίων ἢ ὑφʼ ἡμῶν ἔπασχον οἱ Ἕλληνες, ἀλλʼ οὖν ὑπὸ γνησίων γʼ ὄντων τῆς Ἑλλάδος ἠδικοῦντο, καὶ τὸν αὐτὸν τρόπον ἄν τις ὑπέλαβεν τοῦτο, ὥσπερ ἂν εἰ υἱὸς ἐν οὐσίᾳ πολλῇ γεγονὼς γνήσιος διῴκει τι μὴ καλῶς μηδʼ ὀρθῶς, κατʼ αὐτὸ μὲν τοῦτʼ ἄξιον μέμψεως εἶναι καὶ κατηγορίας, ὡς δʼ οὐ προσήκων ἢ ὡς οὐ κληρονόμος τούτων ὢν ταῦτʼ ἐποίει, οὐκ ἐνεῖναι λέγειν.
Ay, and you know this also, that the wrongs which the Greeks suffered from the Lacedaemonians or from us, they suffered at all events at the hands of true-born sons of Greece, and they might have been regarded as the acts of a legitimate son, born to great possessions, who should be guilty of some fault or error in the management of his estate: so far he would deserve blame and reproach, yet it could not be said that it was not one of the blood, not the lawful heir who was acting thus.
§ 31
εἰ δέ γε δοῦλος ἢ ὑποβολιμαῖος τὰ μὴ προσήκοντʼ ἀπώλλυε καὶ ἐλυμαίνετο, Ἡράκλεις ὅσῳ μᾶλλον δεινὸν καὶ ὀργῆς ἄξιον πάντες ἂν ἔφησαν εἶναι. ἀλλʼ οὐχ ὑπὲρ Φιλίππου καὶ ὧν ἐκεῖνος πράττει νῦν, οὐχ οὕτως ἔχουσιν, οὐ μόνον οὐχ Ἕλληνος ὄντος οὐδὲ προσήκοντος οὐδὲν τοῖς Ἕλλησιν, ἀλλʼ οὐδὲ βαρβάρου ἐντεῦθεν ὅθεν καλὸν εἰπεῖν, ἀλλʼ ὀλέθρου Μακεδόνος, ὅθεν οὐδʼ ἀνδράποδον σπουδαῖον οὐδὲν ἦν πρότερον πρίασθαι.
But if some slave or superstitious bastard had wasted and squandered what he had no right to, heavens! how much more monstrous and exasperating all would have called it! Yet they have no such qualms about Philip and his present conduct, though he is not only no Greek, nor related to the Greeks, but not even a barbarian from any place that can be named with honor, but a pestilent knave from Macedonia, whence it was never yet possible to buy a decent slave.
§ 32
καίτοι τί τῆς ἐσχάτης ὕβρεως ἀπολείπει; οὐ πρὸς τῷ πόλεις ἀνῃρηκέναι τίθησι μὲν τὰ Πύθια, τὸν κοινὸν τῶν Ἑλλήνων ἀγῶνα, κἂν αὐτὸς μὴ παρῇ, τοὺς δούλους ἀγωνοθετήσοντας πέμπει; κύριος δὲ Πυλῶν καὶ τῶν ἐπὶ τοὺς Ἕλληνας παρόδων ἐστί, καὶ φρουραῖς καὶ ξένοις τοὺς τόπους τούτους κατέχει; ἔχει δὲ καὶ τὴν προμαντείαν τοῦ θεοῦ, παρώσας ἡμᾶς καὶ Θετταλοὺς καὶ Δωριέας καὶ τοὺς ἄλλους Ἀμφικτύονας, ἧς οὐδὲ τοῖς Ἕλλησιν ἅπασι μέτεστι;
Yet what is wanting to crown his insolence? Not content with the destruction of cities, is he not organizing the Pythian games, the common festival of the Greeks, and if he cannot be present in person, sending his menials to act as stewards? Is he not master of Thermopylae and the passes into Greece, holding those places with his garrisons and his mercenaries? Has he not the right of precedence at the Oracle, ousting us and the Thessalians and the Dorians and the rest of the Amphictyons from a privilege which not even all Greek states can claim?
§ 33
γράφει δὲ Θετταλοῖς ὃν χρὴ τρόπον πολιτεύεσθαι; πέμπει δὲ ξένους τοὺς μὲν εἰς Πορθμόν, τὸν δῆμον ἐκβαλοῦντας τὸν Ἐρετριέων, τοὺς δʼ ἐπʼ Ὠρεόν, τύραννον Φιλιστίδην καταστήσοντας; ἀλλʼ ὅμως ταῦθʼ ὁρῶντες οἱ Ἕλληνες ἀνέχονται, καὶ τὸν αὐτὸν τρόπον ὥσπερ τὴν χάλαζαν ἔμοιγε δοκοῦσιν θεωρεῖν, εὐχόμενοι μὴ καθʼ ἑαυτοὺς ἕκαστοι γενέσθαι, κωλύειν δʼ οὐδεὶς ἐπιχειρῶν.
Does he not dictate to the Thessalians their form of government? Does he not send mercenaries, some to Porthmus to expel the Eretrian democracy, others to Oreus to set up the tyranny of Philistides? Yet the Greeks see all this and suffer it. They seem to watch him just as they would watch a hailstorm, each praying that it may not come their way, but none making any effort to stay its course.
§ 34
οὐ μόνον δʼ ἐφʼ οἷς ἡ Ἑλλὰς ὑβρίζεται ὑπʼ αὐτοῦ, οὐδεὶς ἀμύνεται, ἀλλʼ οὐδʼ ὑπὲρ ὧν αὐτὸς ἕκαστος ἀδικεῖται· τοῦτο γὰρ ἤδη τοὔσχατόν ἐστιν. οὐ Κορινθίων ἐπʼ Ἀμβρακίαν ἐλήλυθε καὶ Λευκάδα; οὐκ Ἀχαιῶν Ναύπακτον ὀμώμοκεν Αἰτωλοῖς παραδώσειν; οὐχὶ Θηβαίων Ἐχῖνον ἀφῄρηται, καὶ νῦν ἐπὶ Βυζαντίους πορεύεται συμμάχους ὄντας;
And it is not only his outrages on Greece that go unavenged, but even the wrongs which each suffers separately. For nothing can go beyond that. Are not the Corinthians hit by his invasion of Ambracia and Leucas? The Achaeans by his vow to transfer Naupactus to the Aetolians? The Thebans by his theft of Echinus? And is he not marching even now against his allies the Byzantines?
§ 35
οὐχ ἡμῶν, ἐῶ τἄλλα, ἀλλὰ Χερρονήσου τὴν μεγίστην ἔχει πόλιν Καρδίαν; ταῦτα τοίνυν πάσχοντες ἅπαντες μέλλομεν καὶ μαλκίομεν καὶ πρὸς τοὺς πλησίον βλέπομεν, ἀπιστοῦντες ἀλλήλοις, οὐ τῷ πάντας ἡμᾶς ἀδικοῦντι. καίτοι τὸν ἅπασιν ἀσελγῶς οὕτω χρώμενον τί οἴεσθε, ἐπειδὰν καθʼ ἕνʼ ἡμῶν ἑκάστου κύριος γένηται, τί ποιήσειν;
Of our own possessions, not to mention other places, is he not holding Cardia, the greatest city in the Chersonese? In spite of such treatment, we hesitate one and all, we play the coward, we keep an eye on our neighbors, distrusting one another rather than our common foe. Yet if he treats us all with such brutality, what do you think he will do when he has got each of us separately into his clutches?
§ 36
τί οὖν αἴτιον τουτωνί; οὐ γὰρ ἄνευ λόγου καὶ δικαίας αἰτίας οὔτε τόθʼ οὕτως εἶχον ἑτοίμως πρὸς ἐλευθερίαν οἱ Ἕλληνες οὔτε νῦν πρὸς τὸ δουλεύειν. ἦν τι τότʼ, ἦν, ὦ ἄνδρες Ἀθηναῖοι, ἐν ταῖς τῶν πολλῶν διανοίαις, ὃ νῦν οὐκ ἔστιν, ὃ καὶ τοῦ Περσῶν ἐκράτησε πλούτου καὶ ἐλευθέραν ἦγε τὴν Ἑλλάδα καὶ οὔτε ναυμαχίας οὔτε πεζῆς μάχης οὐδεμιᾶς ἡττᾶτο, νῦν δʼ ἀπολωλὸς ἅπαντα λελύμανται καὶ ἄνω καὶ κάτω πεποίηκε τὰ τῶν Ἑλλήνων πράγματα.
What then is the cause of this? For not without reason, not without just cause, the Greeks of old were as eager for freedom as their descendants today are for slavery. There was something, men of Athens, something which animated the mass of the Greeks but which is lacking now, something which triumphed over the wealth of Persia, which upheld the liberties of Hellas, which never lost a single battle by sea or land, something the decay of which has ruined everything and brought our affairs to a state of chaos. And what was that?
§ 37
τί οὖν ἦν τοῦτο; οὐδὲν ποικίλον οὐδὲ σοφόν, ἀλλʼ ὅτι τοὺς παρὰ τῶν ἄρχειν βουλομένων ἢ διαφθείρειν τὴν Ἑλλάδα χρήματα λαμβάνοντας ἅπαντες ἐμίσουν, καὶ χαλεπώτατον ἦν τὸ δωροδοκοῦντʼ ἐλεγχθῆναι, καὶ τιμωρίᾳ μεγίστῃ τοῦτον ἐκόλαζον, καὶ παραίτησις οὐδεμίʼ ἦν οὐδὲ συγγνώμη.
It was nothing recondite or subtle, but simply that men who took bribes from those who wished to rule Greece or ruin her, were hated by all, and it was the greatest calamity to be convicted of receiving a bribe, and such a man was punished with the utmost severity and no intercession, no pardon was allowed.
§ 38
τὸν οὖν καιρὸν ἑκάστου τῶν πραγμάτων, ὃν ἡ τύχη καὶ τοῖς ἀμελοῦσιν κατὰ τῶν προσεχόντων πολλάκις παρασκευάζει, οὐκ ἦν πρίασθαι παρὰ τῶν λεγόντων οὐδὲ τῶν στρατηγούντων, οὐδὲ τὴν πρὸς ἀλλήλους ὁμόνοιαν, οὐδὲ τὴν πρὸς τοὺς τυράννους καὶ τοὺς βαρβάρους ἀπιστίαν, οὐδʼ ὅλως τοιοῦτον οὐδέν.
At each crisis, therefore, the opportunity for action, with which fortune often equips the careless against the vigilant and those who shrink from deeds against those who fulfil their duties, could not be bought at a price from our politicians or our generals; no, nor our mutual concord, nor our distrust of tyrants and barbarians, nor, in a word, any such advantage.
§ 39
νῦν δʼ ἅπανθʼ ὥσπερ ἐξ ἀγορᾶς ἐκπέπραται ταῦτα, ἀντεισῆκται δʼ ἀντὶ τούτων ὑφʼ ὧν ἀπόλωλε καὶ νενόσηκεν ἡ Ἑλλάς. ταῦτα δʼ ἐστὶ τί; ζῆλος, εἴ τις εἴληφέ τι· γέλως, ἂν ὁμολογῇ· συγγνώμη τοῖς ἐλεγχομένοις· μῖσος, ἂν τούτοις τις ἐπιτιμᾷ· τἄλλα πάνθʼ ὅσʼ ἐκ τοῦ δωροδοκεῖν ἤρτηται.
Now, however, all these things have been sold in open market, and in place of them we have imported vices which have infected Greece with a mortal sickness. And what are those vices? Envy of the man who has secured his gains; contempt for him who confesses; pardon for those who are convicted hatred for him who censures such dealings; and every other vice that goes hand in hand with corruption.
§ 40
ἐπεὶ τριήρεις γε καὶ σωμάτων πλῆθος καὶ χρημάτων καὶ τῆς ἄλλης κατασκευῆς ἀφθονία, καὶ τἄλλʼ οἷς ἄν τις ἰσχύειν τὰς πόλεις κρίνοι, νῦν ἅπασι καὶ πλείω καὶ μείζω ἐστὶ τῶν τότε πολλῷ. ἀλλὰ ταῦτʼ ἄχρηστα, ἄπρακτα, ἀνόνητα ὑπὸ τῶν πωλούντων γίγνεται.
For war-galleys, men in abundance, money and material without stint, everything by which one might gauge the strength of our cities, these we as a body possess today in number and quantity far beyond the Greeks of former times. But all our resources are rendered useless, powerless, worthless by these traffickers.
§ 41
ὅτι δʼ οὕτω ταῦτʼ ἔχει τὰ μὲν νῦν ὁρᾶτε δήπου καὶ οὐδὲν ἐμοῦ προσδεῖσθε μάρτυρος· τὰ δʼ ἐν τοῖς ἄνωθεν χρόνοις ὅτι τἀναντίʼ εἶχεν ἐγὼ δηλώσω, οὐ λόγους ἐμαυτοῦ λέγων, ἀλλὰ γράμματα τῶν προγόνων τῶν ὑμετέρων ἁκεῖνοι κατέθεντʼ εἰς στήλην χαλκῆν γράψαντες εἰς ἀκρόπολιν, οὐχ ἵνʼ αὐτοῖς ᾖ χρήσιμα (καὶ γὰρ ἄνευ τούτων τῶν γραμμάτων τὰ δέοντʼ ἐφρόνουν), ἀλλʼ ἵνʼ ὑμεῖς ἔχηθʼ ὑπομνήματα καὶ παραδείγματα ὡς ὑπὲρ τῶν τοιούτων σπουδάζειν προσήκει.
That this is so, you surely see for yourselves with regard to the present, and you need no evidence of mine, but that it was the opposite in the days of old I will prove, not in my own words, but by the written record of your ancestors, which they engraved on a bronze pillar and set up in the Acropolis. It was not for their own use, for without these documents their instinct was right; but it was that you might have these examples to remind you that such cases ought to be regarded seriously.
§ 42
τί οὖν λέγει τὰ γράμματα; Ἄρθμιος φησὶ Πυθώνακτος Ζελείτης ἄτιμος καὶ πολέμιος τοῦ δήμου τοῦ Ἀθηναίων καὶ τῶν συμμάχων αὐτὸς καὶ γένος. εἶθʼ ἡ αἰτία γέγραπται, διʼ ἣν ταῦτʼ ἐγένετο· ὅτι τὸν χρυσὸν τὸν ἐκ Μήδων εἰς Πελοπόννησον ἤγαγεν. ταῦτʼ ἐστὶ τὰ γράμματα.
Arthmius of Zelea, it says, son of Pythonax, outlaw and enemy of the people of Athens and of their allies, himself and his family. Then is recorded the reason for this punishment: because he conveyed the gold of the Medes to the Peloponnese. So runs the inscription.
§ 43
λογίζεσθε δὴ πρὸς θεῶν, τίς ἦν ποθʼ ἡ διάνοια τῶν Ἀθηναίων τῶν τότε, ταῦτα ποιούντων, ἢ τί τὸ ἀξίωμα. ἐκεῖνοι Ζελείτην τινά, Ἄρθμιον, δοῦλον βασιλέως (ἡ γὰρ Ζέλειά ἐστι τῆς Ἀσίας), ὅτι τῷ δεσπότῃ διακονῶν χρυσίον ἤγαγεν εἰς Πελοπόννησον, οὐκ Ἀθήναζε, ἐχθρὸν αὑτῶν ἀνέγραψαν καὶ τῶν συμμάχων αὐτὸν καὶ γένος, καὶ ἀτίμους.
I earnestly implore you to consider what was the intention of the Athenians who did this thing, or what was their proud claim. They proscribed as their enemy and the enemy of their allies, disfranchising him and his family, a man of Zelea, one Arthmius, a slave of the Great King (for Zelea is in Asia), because in the service of his master he conveyed gold, not to Athens but to the Peloponnese.
§ 44
τοῦτο δʼ ἐστὶν οὐχ ἣν οὑτωσί τις ἂν φήσειεν ἀτιμίαν· τί γὰρ τῷ Ζελείτῃ, τῶν Ἀθηναίων κοινῶν εἰ μὴ μεθέξειν ἔμελλεν; ἀλλʼ ἐν τοῖς φονικοῖς γέγραπται νόμοις, ὑπὲρ ὧν ἂν μὴ διδῷ φόνου δικάσασθαι, ἀλλʼ εὐαγὲς ᾖ τὸ ἀποκτεῖναι, καὶ ἄτιμος φησὶ τεθνάτω. τοῦτο δὴ λέγει, καθαρὸν τὸν τούτων τινʼ ἀποκτείναντʼ εἶναι.
This was not outlawry as commonly understood; for what mattered it to a native of Zelea if he was to be debarred from a share in the common rights of Athenian citizens? But the statutes relating to murder provide for cases where prosecution for murder is not allowed but where it is a righteous act to slay the murderer and he shall die an outlaw, says the legislator. This simply means that anyone slaying a member of Arthmius’s family would be free from blood-guilt.
§ 45
οὐκοῦν ἐνόμιζον ἐκεῖνοι τῆς πάντων τῶν Ἑλλήνων σωτηρίας αὑτοῖς ἐπιμελητέον εἶναι· οὐ γὰρ ἂν αὐτοῖς ἔμελʼ εἴ τις ἐν Πελοποννήσῳ τινὰς ὠνεῖται καὶ διαφθείρει, μὴ τοῦθʼ ὑπολαμβάνουσιν· ἐκόλαζον δʼ οὕτω καὶ ἐτιμωροῦνθʼ οὓς αἴσθοιντο, ὥστε καὶ στηλίτας ποιεῖν. ἐκ δὲ τούτων εἰκότως τὰ τῶν Ἑλλήνων ἦν τῷ βαρβάρῳ φοβερά, οὐχ ὁ βάρβαρος τοῖς Ἕλλησιν. ἀλλʼ οὐ νῦν· οὐ γὰρ οὕτως ἔχεθʼ ὑμεῖς οὔτε πρὸς τὰ τοιαῦτʼ οὔτε πρὸς τἄλλα, ἀλλὰ πῶς;
So our ancestors thought that they were bound to consider the welfare of all Greeks, for except on that assumption bribery and corruption in the Peloponnese would be no concern of theirs; and in chastising and punishing all whom they detected, they went so far as to set the offenders’ names on a pillar. The natural result was that the Greek power was dreaded by the barbarian, not the barbarian by the Greeks. But that is no longer so. For that is not your attitude towards these and other offences. What then is your attitude?
§ 46
ἴστʼ αὐτοί· τί γὰρ δεῖ περὶ πάντων ὑμῶν κατηγορεῖν; παραπλησίως δὲ καὶ οὐδὲν βέλτιον ὑμῶν ἅπαντες οἱ λοιποὶ Ἕλληνες· διόπερ φήμʼ ἔγωγε καὶ σπουδῆς πολλῆς καὶ βουλῆς ἀγαθῆς τὰ παρόντα πράγματα προσδεῖσθαι. τίνος; εἴπω κελεύετε; καὶ οὐκ ὀργιεῖσθε; ΕΚ ΤΟΥ ΓΡΑΜΜΑΤΕΙΟΥ ΑΝΑΓΙΓΝΩΣΚΕΙ.
You know it yourselves. For why should you bear the whole blame, when all the other Greeks are just as bad as you? That is why I assert that the present crisis calls for earnest zeal and wise counsel. What counsel? Do you want me to tell you, and will you promise not to be angry? The clerk reads from an official record
§ 47
ἔστι τοίνυν τις εὐήθης λόγος παρὰ τῶν παραμυθεῖσθαι βουλομένων τὴν πόλιν, ὡς ἄρʼ οὔπω Φίλιππός ἐστιν οἷοί ποτʼ ἦσαν Λακεδαιμόνιοι, οἳ θαλάττης μὲν ἦρχον καὶ γῆς ἁπάσης, βασιλέα δὲ σύμμαχον εἶχον, ὑφίστατο δʼ οὐδὲν αὐτούς· ἀλλʼ ὅμως ἠμύνατο κἀκείνους ἡ πόλις καὶ οὐκ ἀνηρπάσθη. ἐγὼ δʼ ἁπάντων ὡς ἔπος εἰπεῖν πολλὴν εἰληφότων ἐπίδοσιν, καὶ οὐδὲν ὁμοίων ὄντων τῶν νῦν τοῖς πρότερον, οὐδὲν ἡγοῦμαι πλέον ἢ τὰ τοῦ πολέμου κεκινῆσθαι κἀπιδεδωκέναι.
Now there is a foolish argument advanced by those who want to reassure the citizens. Philip, they say, after all is not yet what the Lacedaemonians were; they were masters of every sea and land; they enjoyed the alliance of the king of Persia; nothing could stand against them: and yet our city defended itself even against them and was not overwhelmed. But for my own part, while practically all the arts have made a great advance and we are living today in a very different world from the old one, I consider that nothing has been more revolutionized and improved than the art of war.
§ 48
πρῶτον μὲν γὰρ ἀκούω Λακεδαιμονίους τότε καὶ πάντας τοὺς ἄλλους, τέτταρας μῆνας ἢ πέντε, τὴν ὡραίαν αὐτήν, ἐμβαλόντας ἂν καὶ κακώσαντας τὴν χώραν ὁπλίταις καὶ πολιτικοῖς στρατεύμασιν ἀναχωρεῖν ἐπʼ οἴκου πάλιν· οὕτω δʼ ἀρχαίως εἶχον, μᾶλλον δὲ πολιτικῶς, ὥστʼ οὐδὲ χρημάτων ὠνεῖσθαι παρʼ οὐδενὸς οὐδέν, ἀλλʼ εἶναι νόμιμόν τινα καὶ προφανῆ τὸν πόλεμον.
For in the first place I am informed that in those days the Lacedaemonians, like everyone else, would spend the four or five months of the summer season in invading and laying waste the enemy’s territory with heavy infantry and levies of citizens, and would then retire home again; and they were so old-fashioned, or rather such good citizens, that they never used money to buy an advantage from anyone, but their fighting was of the fair and open kind.
§ 49
νυνὶ δʼ ὁρᾶτε μὲν δήπου τὰ πλεῖστα τοὺς προδότας ἀπολωλεκότας, οὐδὲν δʼ ἐκ παρατάξεως οὐδὲ μάχης γιγνόμενον· ἀκούετε δὲ Φίλιππον οὐχὶ τῷ φάλαγγʼ ὁπλιτῶν ἄγειν βαδίζονθʼ ὅποι βούλεται, ἀλλὰ τῷ ψιλούς, ἱππέας, τοξότας, ξένους, τοιοῦτον ἐξηρτῆσθαι στρατόπεδον.
But now you must surely see that most disasters are due to traitors, and none are the result of a regular pitched battle. On the other hand you hear of Philip marching unchecked, not because he leads a phalanx of heavy infantry, but because he is accompanied by skirmishers, cavalry, archers, mercenaries, and similar troops.
§ 50
ἐπειδὰν δʼ ἐπὶ τούτοις πρὸς νοσοῦντας ἐν αὑτοῖς προσπέσῃ καὶ μηδεὶς ὑπὲρ τῆς χώρας διʼ ἀπιστίαν ἐξίῃ, μηχανήματʼ ἐπιστήσας πολιορκεῖ. καὶ σιωπῶ θέρος καὶ χειμῶνα, ὡς οὐδὲν διαφέρει, οὐδʼ ἐστὶν ἐξαίρετος ὥρα τις ἣν διαλείπει.
When, relying on this force, he attacks some people that is at variance with itself, and when through distrust no one goes forth to fight for his country, then he brings up his artillery and lays siege. I need hardly tell you that he makes no difference between summer and winter and has no season set apart for inaction.
§ 51
ταῦτα μέντοι πάντας εἰδότας καὶ λογιζομένους οὐ δεῖ προσέσθαι τὸν πόλεμον εἰς τὴν χώραν, οὐδʼ εἰς τὴν εὐήθειαν τὴν τοῦ τότε πρὸς Λακεδαιμονίους πολέμου βλέποντας ἐκτραχηλισθῆναι, ἀλλʼ ὡς ἐκ πλείστου φυλάττεσθαι τοῖς πράγμασι καὶ ταῖς παρασκευαῖς, ὅπως οἴκοθεν μὴ κινήσεται σκοποῦντας, οὐχὶ συμπλακέντας διαγωνίζεσθαι.
Since, however, you all know this, you must take it into account and not let the war pass into your own country; you must not invite catastrophe through keeping your eyes fixed on the simple strategy of your old war with the Lacedaemonians, but arrange your political affairs and your military preparations so that your line of defence may be as far away from Athens as possible, give him no chance of stirring from his base, and never come to close grips with him.
§ 52
πρὸς μὲν γὰρ πόλεμον πολλὰ φύσει πλεονεκτήμαθʼ ἡμῖν ὑπάρχει, ἄν περ, ὦ ἄνδρες Ἀθηναῖοι, ποιεῖν ἐθέλωμεν ἃ δεῖ, ἡ φύσις τῆς ἐκείνου χώρας, ἧς ἄγειν καὶ φέρειν ἔστι πολλὴν καὶ κακῶς ποιεῖν, ἄλλα μυρία· εἰς δʼ ἀγῶνα ἄμεινον ἡμῶν ἐκεῖνος ἤσκηται.
For so far as a campaign is concerned, provided, men of Athens, we are willing to do what is necessary, we have many natural advantages, such as the nature of his territory, much of which may be harried and devastated, and countless others; but for a pitched battle he is in better training than we are.
§ 53
οὐ μόνον δὲ δεῖ ταῦτα γιγνώσκειν, οὐδὲ τοῖς ἔργοις ἐκεῖνον ἀμύνεσθαι τοῖς τοῦ πολέμου, ἀλλὰ καὶ τῷ λογισμῷ καὶ τῇ διανοίᾳ τοὺς παρʼ ὑμῖν ὑπὲρ αὐτοῦ λέγοντας μισῆσαι, ἐνθυμουμένους ὅτι οὐκ ἔνεστι τῶν τῆς πόλεως ἐχθρῶν κρατῆσαι, πρὶν ἂν τοὺς ἐν αὐτῇ τῇ πόλει κολάσηθʼ ὑπηρετοῦντας ἐκείνοις.
But it is not enough to adopt these suggestions, nor even to oppose him with active military measures, but both from calculation and on principle you must show your hatred of those who speak publicly on his behalf; and you must reflect that it is impossible to defeat the enemies of our city until you have chastised those who within our very walls make themselves their servants.
§ 54
ὃ μὰ τὸν Δία καὶ τοὺς ἄλλους θεοὺς οὐ δυνήσεσθʼ ὑμεῖς ποιῆσαι, ἀλλʼ εἰς τοῦτʼ ἀφῖχθε μωρίας ἢ παρανοίας ἢ οὐκ ἔχω τί λέγω (πολλάκις γὰρ ἔμοιγʼ ἐπελήλυθε καὶ τοῦτο φοβεῖσθαι, μή τι δαιμόνιον τὰ πράγματʼ ἐλαύνῃ), ὥστε λοιδορίας, φθόνου, σκώμματος, ἧστινος ἂν τύχηθʼ ἕνεκʼ αἰτίας ἀνθρώπους μισθωτούς, ὧν οὐδʼ ἂν ἀρνηθεῖεν ἔνιοι ὡς οὐκ εἰσὶ τοιοῦτοι, λέγειν κελεύετε, καὶ γελᾶτε, ἄν τισι λοιδορηθῶσιν.
And that, as all Heaven is my witness, you will never be able to do; but you have reached such a height of folly or of madness or—I know not what to call it, for this fear too has often haunted me, that some demon is driving you to your doom, that from love of calumny or envy or ribaldry, or whatever your motive may be, you clamor for a speech from these hirelings, some of whom would not even disclaim that title, and you derive amusement from their vituperations.
§ 55
καὶ οὐχί πω τοῦτο δεινόν, καίπερ ὂν δεινόν· ἀλλὰ καὶ μετὰ πλείονος ἀσφαλείας πολιτεύεσθαι δεδώκατε τούτοις ἢ τοῖς ὑπὲρ ὑμῶν λέγουσιν. καίτοι θεάσασθε ὅσας συμφορὰς παρασκευάζει τὸ τῶν τοιούτων ἐθέλειν ἀκροᾶσθαι. λέξω δʼ ἔργα ἃ πάντες εἴσεσθε.
This is serious enough, but there is worse to follow; for you have granted to these men more security for the pursuance of their policy than to your own defenders. Yet mark what troubles are in store for those who lend an ear to such counsellors. I will mention some facts which will be familiar to you all.
§ 56
ἦσαν ἐν Ὀλύνθῳ τῶν ἐν τοῖς πράγμασιν τινὲς μὲν Φιλίππου καὶ πάνθʼ ὑπηρετοῦντες ἐκείνῳ, τινὲς δὲ τοῦ βελτίστου καὶ ὅπως μὴ δουλεύσουσιν οἱ πολῖται πράττοντες. πότεροι δὴ τὴν πατρίδʼ ἐξώλεσαν; ἢ πότεροι τοὺς ἱππέας προὔδοσαν, ὧν προδοθέντων Ὄλυνθος ἀπώλετο; οἱ τὰ Φιλίππου φρονοῦντες, καὶ ὅτʼ ἦν ἡ πόλις τοὺς τὰ βέλτιστα λέγοντας συκοφαντοῦντες καὶ διαβάλλοντες οὕτως, ὥστε τόν γʼ Ἀπολλωνίδην καὶ ἐκβαλεῖν ὁ δῆμος ὁ τῶν Ὀλυνθίων ἐπείσθη.
At Olynthus there were two parties in the state: Philip’s men, entirely subservient to him, and the patriots, striving to preserve the freedom of their countrymen. Which, pray, ruined their country? Which betrayed the cavalry, whose betrayal sealed the doom of Olynthus? The partisans of Philip; the men who, when the city was still standing, tried to defame and slander the patriotic statesmen, until the Olynthian democracy was actually induced to expel Apollonides.
§ 57
οὐ τοίνυν παρὰ τούτοις μόνον τὸ ἔθος τοῦτο πάντα κάκʼ εἰργάσατο, ἄλλοθι δʼ οὐδαμοῦ· ἀλλʼ ἐν Ἐρετρίᾳ, ἐπειδὴ ἀπαλλαγέντος Πλουτάρχου καὶ τῶν ξένων ὁ δῆμος εἶχε τὴν πόλιν καὶ τὸν Πορθμόν, οἱ μὲν ἐφʼ ὑμᾶς ἦγον τὰ πράγματα, οἱ δʼ ἐπὶ Φίλιππον. ἀκούοντες δὲ τούτων τὰ πολλά, μᾶλλον δὲ τὰ πάνθʼ οἱ ταλαίπωροι καὶ δυστυχεῖς Ἐρετριεῖς, τελευτῶντες ἐπείσθησαν τοὺς ὑπὲρ αὑτῶν λέγοντας ἐκβαλεῖν.
Now it was not at Olynthus only that this habit produced every kind of evil result; but at Eretria, when the democrats, ridding themselves of Plutarchus and his mercenaries, held the city together with Porthmus, some of them were for handing the government over to you, others to Philip. The latter on most points, or rather on all, gained the ear of the sorely tried and ill-starred Eretrians, and at last persuaded them to expel their real champions.
§ 58
καὶ γάρ τοι πέμψας Ἱππόνικον ὁ σύμμαχος αὐτοῖς Φίλιππος καὶ ξένους χιλίους, τὰ τείχη περιεῖλε τοῦ Πορθμοῦ καὶ τρεῖς κατέστησε τυράννους, Ἵππαρχον, Αὐτομέδοντα, Κλείταρχον· καὶ μετὰ ταῦτʼ ἐξελήλακεν ἐκ τῆς χώρας δὶς ἤδη βουλομένους σῴζεσθαι, τότε μὲν πέμψας τοὺς μετʼ Εὐρυλόχου ξένους, πάλιν δὲ τοὺς μετὰ Παρμενίωνος.
For of course Philip, whom they fancied their ally, sent Hipponicus with a thousand mercenaries, razed the walls of Porthmus, and set up three tyrants, Hipparchus, Automedon, and Clitarchus. Twice since then they have tried to deliver themselves, and twice he has driven them from their homes on the first occasion sending Eurylochus with his mercenaries, on the second Parmenio.
§ 59
καὶ τί δεῖ τὰ πολλὰ λέγειν; ἀλλʼ ἐν Ὠρεῷ Φιλιστίδης μὲν ἔπραττε Φιλίππῳ καὶ Μένιππος καὶ Σωκράτης καὶ Θόας καὶ Ἀγαπαῖος, οἵπερ νῦν ἔχουσι τὴν πόλιν (καὶ ταῦτʼ ᾔδεσαν ἅπαντες), Εὐφραῖος δέ τις ἄνθρωπος καὶ παρʼ ἡμῖν ποτʼ ἐνθάδʼ οἰκήσας, ὅπως ἐλεύθεροι καὶ μηδενὸς δοῦλοι ἔσονται.
And what need is there to mention most of the cases? But at Oreus Philistides, Menippus, Socrates, Thoas, and Agapaeus, the very men who now control the city, were, as everyone knew, Philip’s agents, but Euphraeus, a man who once resided here at Athens, was working for the freedom and emancipation of his countrymen.
§ 60
οὗτος τὰ μὲν ἄλλʼ ὡς ὑβρίζετο καὶ προυπηλακίζεθʼ ὑπὸ τοῦ δήμου, πόλλʼ ἂν εἴη λέγειν· ἐνιαυτῷ δὲ πρότερον τῆς ἁλώσεως ἐνέδειξεν ὡς προδότην τὸν Φιλιστίδην καὶ τοὺς μετʼ αὐτοῦ, αἰσθόμενος ἃ πράττουσιν. συστραφέντες δʼ ἄνθρωποι πολλοὶ καὶ χορηγὸν ἔχοντες Φίλιππον καὶ πρυτανευόμενοι ἀπάγουσι τὸν Εὐφραῖον εἰς τὸ δεσμωτήριον, ὡς συνταράττοντα τὴν πόλιν.
It would be a long story to tell you how this man was repeatedly outraged and insulted by the people; but a year before the capture of Eretria, detecting the machinations of Philistides and his party, he denounced him as a traitor. Then a number of fellows banded together, with Philip for their paymaster and managing director, and dragged Euphraeus off to prison for setting the city in an uproar.
§ 61
ὁρῶν δὲ ταῦθʼ ὁ δῆμος ὁ τῶν Ὠρειτῶν, ἀντὶ τοῦ τῷ μὲν βοηθεῖν, τοὺς δʼ ἀποτυμπανίσαι, τοῖς μὲν οὐκ ὠργίζετο, τὸν δʼ ἐπιτήδειον ταῦτα παθεῖν ἔφη καὶ ἐπέχαιρεν. μετὰ ταῦθʼ οἱ μὲν ἐπʼ ἐξουσίας ὁπόσης ἐβούλοντʼ ἔπραττον ὅπως ἡ πόλις ληφθήσεται, καὶ κατεσκευάζοντο τὴν πρᾶξιν· τῶν δὲ πολλῶν εἴ τις αἴσθοιτο, ἐσίγα καὶ κατεπέπληκτο, τὸν Εὐφραῖον οἷʼ ἔπαθεν μεμνημένοι. οὕτω δʼ ἀθλίως διέκειντο, ὥστʼ οὐ πρότερον ἐτόλμησεν οὐδεὶς τοιούτου κακοῦ προσιόντος ῥῆξαι φωνήν, πρὶν διασκευασάμενοι πρὸς τὰ τείχη προσῇσαν οἱ πολέμιοι· τηνικαῦτα δʼ οἱ μὲν ἠμύνοντο, οἱ δὲ προὐδίδοσαν.
When the democrats of Oreus saw this, instead of rescuing him and knocking the others on the head, they showed no resentment against them and gloated over Euphraeus, saying that he deserved all he had got. Then having all the liberty of action they desired, they intrigued for the capture of the city and prepared to carry out their plot, while any of the common folk who saw what they were at were terrorized into silence, having the fate of Euphraeus before their eyes. And so abject was their condition that, with this danger looming ahead, no one dared to breathe a syllable until the enemy, having completed their preparations, were approaching the gates; and then some were for defence, the others for surrender.
§ 62
τῆς πόλεως δʼ οὕτως ἁλούσης αἰσχρῶς καὶ κακῶς οἱ μὲν ἄρχουσι καὶ τυραννοῦσι, τοὺς τότε σῴζοντας ἑαυτοὺς καὶ τὸν Εὐφραῖον ἑτοίμους ὁτιοῦν ποιεῖν ὄντας τοὺς μὲν ἐκβαλόντες, τοὺς δʼ ἀποκτείναντες, ὁ δʼ Εὐφραῖος ἐκεῖνος ἀπέσφαξεν ἑαυτόν, ἔργῳ μαρτυρήσας ὅτι καὶ δικαίως καὶ καθαρῶς ὑπὲρ τῶν πολιτῶν ἀνθειστήκει Φιλίππῳ.
But since that base and shameful capture of the city, the latter have been its rulers and tyrants; those who sheltered them before, and had been ready to take any measures against Euphraeus, were rewarded with banishment or death; and the noble Euphraeus slew himself, giving thus a practical proof of the honesty and disinterested patriotism of his opposition to Philip.
§ 63
τί οὖν ποτʼ αἴτιον, θαυμάζετʼ ἴσως, τὸ καὶ τοὺς Ὀλυνθίους καὶ τοὺς Ἐρετριέας καὶ τοὺς Ὠρείτας ἥδιον πρὸς τοὺς ὑπὲρ Φιλίππου λέγοντας ἔχειν ἢ τοὺς ὑπὲρ αὑτῶν; ὅπερ καὶ παρʼ ὑμῖν, ὅτι τοῖς μὲν ὑπὲρ τοῦ βελτίστου λέγουσιν οὐδὲ βουλομένοις ἔνεστιν ἐνίοτε πρὸς χάριν οὐδὲν εἰπεῖν· τὰ γὰρ πράγματʼ ἀνάγκη σκοπεῖν ὅπως σωθήσεται· οἱ δʼ ἐν αὐτοῖς οἷς χαρίζονται Φιλίππῳ συμπράττουσιν.
Perhaps you wonder why the people of Olynthus and Eretria and Oreus were more favorably inclined to Philip’s advocates than to their own. The explanation is the same as at Athens, that the patriots, however much they desire it, cannot sometimes say anything agreeable, for they are obliged to consider the safety of the state; but the others by their very efforts to be agreeable are playing into Philip’s hands. The patriots demanded a war-subsidy, the others denied its necessity; the patriots bade them fight on and mistrust Philip, the others bade them keep the peace, until they fell into the snare.
§ 64
εἰσφέρειν ἐκέλευον, οἱ δʼ οὐδὲν δεῖν ἔφασαν· πολεμεῖν καὶ μὴ πιστεύειν, οἱ δʼ ἄγειν εἰρήνην, ἕως ἐγκατελήφθησαν. τἄλλα τὸν αὐτὸν τρόπον οἶμαι πάνθʼ, ἵνα μὴ καθʼ ἕκαστα λέγω· οἱ μὲν ἐφʼ οἷς χαριοῦνται, ταῦτʼ ἔλεγον, οἱ δʼ ἐξ ὧν ἔμελλον σωθήσεσθαι. πολλὰ δὲ καὶ τὰ τελευταῖα οὐχ οὕτως πρὸς χάριν οὐδὲ διʼ ἄγνοιαν οἱ πολλοὶ προσίεντο, ἀλλʼ ὑποκατακλινόμενοι, ἐπειδὴ τοῖς ὅλοις ἡττᾶσθαι ἐνόμιζον.
Not to go into particulars, it is the same tale everywhere, one party speaking to please their audience, the other giving advice that would have ensured their safety. But at the last there were many things that the people were induced to concede, not as before for their own gratification nor through ignorance, but gradually yielding because they thought that their discomfiture was inevitable and complete.
§ 65
ὃ νὴ τὸν Δία καὶ τὸν Ἀπόλλω δέδοικʼ ἐγὼ μὴ πάθηθʼ ὑμεῖς, ἐπειδὰν εἰδῆτʼ ἐκλογιζόμενοι μηδὲν ἔθʼ ὑμῖν ἐνόν. καίτοι μὴ γένοιτο μέν, ὦ ἄνδρες Ἀθηναῖοι, τὰ πράγματʼ ἐν τούτῳ· τεθνάναι δὲ μυριάκις κρεῖττον ἢ κολακείᾳ τι ποιῆσαι Φιλίππου καὶ προέσθαι τῶν ὑπὲρ ὑμῶν λεγόντων τινάς. καλήν γʼ οἱ πολλοὶ νῦν ἀπειλήφασιν Ὠρειτῶν χάριν, ὅτι τοῖς Φιλίππου φίλοις ἐπέτρεψαν αὑτούς, τὸν δʼ Εὐφραῖον ἐώθουν·
And, by Heaven, that is what I certainly fear will be your experience, when you count your chances and discover that there is nothing left for you to do. And yet I pray, Athenians, that such may not be the issue of events. Better to die a thousand times than pay court to Philip and abandon any of your loyal counsellors. A fine return the people of Oreus have gained for handing themselves over to Philip’s friends and rejecting Euphraeus!
§ 66
καλήν γʼ ὁ δῆμος ὁ Ἐρετριέων, ὅτι τοὺς ὑμετέρους πρέσβεις ἀπήλασε, Κλειτάρχῳ δʼ ἐνέδωκεν αὑτόν· δουλεύουσί γε μαστιγούμενοι καὶ σφαττόμενοι. καλῶς Ὀλυνθίων ἐφείσατο τῶν τὸν μὲν Λασθένην ἵππαρχον χειροτονησάντων, τὸν δʼ Ἀπολλωνίδην ἐκβαλόντων.
A fine return the democrats of Eretria have gained for spurning your embassy and capitulating to Clitarchus! They are slaves, doomed to the whipping-post and the scaffold. A fine clemency he showed to the Olynthians, who voted Lasthenes their master of the horse and banished Apollonides!
§ 67
μωρία καὶ κακία τὰ τοιαῦτʼ ἐλπίζειν, καὶ κακῶς βουλευομένους καὶ μηδὲν ὧν προσήκει ποιεῖν ἐθέλοντας, ἀλλὰ τῶν ὑπὲρ τῶν ἐχθρῶν λεγόντων ἀκροωμένους, τηλικαύτην ἡγεῖσθαι πόλιν οἰκεῖν τὸ μέγεθος ὥστε μηδέν, μηδʼ ἂν ὁτιοῦν ᾖ, δεινὸν πείσεσθαι.
It is folly and cowardice to cherish such hopes, to follow ill counsel and refuse to perform any fraction of your duties, to lend an ear to the advocates of your enemies and imagine that your city is so great that no conceivable danger can befall it.
§ 68
καὶ μὴν ἐκεῖνό γʼ αἰσχρόν, ὕστερόν ποτʼ εἰπεῖν τίς γὰρ ἂν ᾠήθη ταῦτα γενέσθαι; νὴ τὸν Δίʼ, ἔδει γὰρ τὸ καὶ τὸ ποιῆσαι καὶ τὸ μὴ ποιῆσαι. πόλλʼ ἂν εἰπεῖν ἔχοιεν Ὀλύνθιοι νῦν, ἃ τότʼ εἰ προείδοντο, οὐκ ἂν ἀπώλοντο· πόλλʼ ἂν Ὠρεῖται, πολλὰ Φωκεῖς, πολλὰ τῶν ἀπολωλότων ἕκαστοι.
Ay, and a disgrace too it is to have to say, when all is over, Why! who would have thought it? For of course we ought to have done this or that, and not so and so. Many things could be named by the Olynthians today, which would have saved them from destruction if only they had then foreseen them. Many could be named by the Orites, many by the Phocians, many by every ruined city.
§ 69
ἀλλὰ τί τούτων ὄφελος αὐτοῖς; ἕως ἂν σῴζηται τὸ σκάφος, ἄν τε μεῖζον ἄν τʼ ἔλαττον ᾖ, τότε χρὴ καὶ ναύτην καὶ κυβερνήτην καὶ πάντʼ ἄνδρʼ ἑξῆς προθύμους εἶναι, καὶ ὅπως μήθʼ ἑκὼν μήτʼ ἄκων μηδεὶς ἀνατρέψει, τοῦτο σκοπεῖσθαι· ἐπειδὰν δʼ ἡ θάλαττα ὑπέρσχῃ, μάταιος ἡ σπουδή.
But of what use to them is that? While the vessel is safe, whether it be a large or a small one, then is the time for sailor and helmsman arid everyone in his turn to show his zeal and to take care that it is not capsized by anyone’s malice or inadvertence; but when the sea has overwhelmed it, zeal is useless.
§ 70
καὶ ἡμεῖς τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ἕως ἐσμὲν σῷοι, πόλιν μεγίστην ἔχοντες, ἀφορμὰς πλείστας, ἀξίωμα κάλλιστον, τί ποιῶμεν; πάλαι τις ἡδέως ἂν ἴσως ἐρωτήσας κάθηται. ἐγὼ νὴ Δίʼ ἐρῶ, καὶ γράψω δέ, ὥστʼ ἂν βούλησθε χειροτονήσετε. αὐτοὶ πρῶτον ἀμυνόμενοι καὶ παρασκευαζόμενοι, τριήρεσι καὶ χρήμασι καὶ στρατιώταις λέγω· καὶ γὰρ ἂν ἅπαντες δήπου δουλεύειν συγχωρήσωσιν οἱ ἄλλοι, ἡμῖν γʼ ὑπὲρ τῆς ἐλευθερίας ἀγωνιστέον·
So we too, Athenians, as long as we are safe, blessed with a very great city, ample advantages, and the fairest repute—what are we to do? Perhaps some of my hearers have long been eager to ask that question. I solemnly promise that I will answer it and will also move a resolution, for which you can vote if so disposed. To begin with ourselves, we must make provision for our defence, I mean with war-galleys, funds, and men; for even if all other states succumb to slavery, we surely must fight the battle of liberty.
§ 71
ταῦτα δὴ πάντʼ αὐτοὶ παρεσκευασμένοι καὶ ποιήσαντες φανερὰ τοὺς ἄλλους ἤδη παρακαλῶμεν, καὶ τοὺς ταῦτα διδάξοντας ἐκπέμπωμεν πρέσβεις πανταχοῖ, εἰς Πελοπόννησον, εἰς Ῥόδον, εἰς Χίον, ὡς βασιλέα λέγω (οὐδὲ γὰρ τῶν ἐκείνῳ συμφερόντων ἀφέστηκε τὸ μὴ τοῦτον ἐᾶσαι πάντα καταστρέψασθαι), ἵνʼ ἐὰν μὲν πείσητε, κοινωνοὺς ἔχητε καὶ τῶν κινδύνων καὶ τῶν ἀναλωμάτων, ἄν τι δέῃ, εἰ δὲ μή, χρόνους γʼ ἐμποιῆτε τοῖς πράγμασιν.
Then having completed all these preparations and made our purpose clear, we must lose no time in calling upon the other Greeks, and we must inform them by sending ambassadors [in every direction, to the Peloponnese, to Rhodes, to Chios, to the Great King—for even his interests are not unaffected if we prevent Philip from subduing the whole country—] so that if you win them over, you may have someone to share your dangers and your expenses when the time comes, or if not, that you may at least delay the course of events.
§ 72
ἐπειδὴ γάρ ἐστι πρὸς ἄνδρα καὶ οὐχὶ συνεστώσης πόλεως ἰσχὺν ὁ πόλεμος, οὐδὲ τοῦτʼ ἄχρηστον, οὐδʼ αἱ πέρυσιν πρεσβεῖαι περὶ τὴν Πελοπόννησον ἐκεῖναι καὶ κατηγορίαι, ἃς ἐγὼ καὶ Πολύευκτος ὁ βέλτιστος ἐκεινοσὶ καὶ Ἡγήσιππος καὶ οἱ ἄλλοι πρέσβεις περιήλθομεν, καὶ ἐποιήσαμεν ἐπισχεῖν ἐκεῖνον καὶ μήτʼ ἐπʼ Ἀμβρακίαν ἐλθεῖν μήτʼ εἰς Πελοπόννησον ὁρμῆσαι.
For since the war is against an individual and not against the might of an organized community, even delay is not without its use; nor were those embassies useless which you sent round the Peloponnese last year to denounce Philip, when I and our good friend Polyeuctus here and Hegesippus and the rest went from city to city and succeeded in checking him, so that he never invaded Ambracia nor even started against the Peloponnese.
§ 73
οὐ μέντοι λέγω μηδὲν αὐτοὺς ὑπὲρ αὑτῶν ἀναγκαῖον ἐθέλοντας ποιεῖν, τοὺς ἄλλους παρακαλεῖν· καὶ γὰρ εὔηθες τὰ οἰκεῖʼ αὐτοὺς προϊεμένους τῶν ἀλλοτρίων φάσκειν κήδεσθαι, καὶ τὰ παρόντα περιορῶντας ὑπὲρ τῶν μελλόντων τοὺς ἄλλους φοβεῖν. οὐ λέγω ταῦτα, ἀλλὰ τοῖς μὲν ἐν Χερρονήσῳ χρήματʼ ἀποστέλλειν φημὶ δεῖν καὶ τἄλλʼ ὅσʼ ἀξιοῦσι ποιεῖν, αὐτοὺς δὲ παρασκευάζεσθαι, τοὺς δʼ ἄλλους Ἕλληνας συγκαλεῖν, συνάγειν, διδάσκειν, νουθετεῖν· ταῦτʼ ἐστὶν πόλεως ἀξίωμʼ ἐχούσης ἡλίκον ὑμῖν ὑπάρχει.
I do not, however, suggest that you should invite the rest, unless you are ready to do for yourselves what is necessary; for it would be futile to abandon our own interests and pretend that we are protecting those of others, or to overlook the present dangers and alarm our neighbors with dangers to come. That is not my meaning. But I do contend that we must send supplies to the forces in the Chersonese and satisfy all their demands, and while we make preparation ourselves, we must summon, collect, instruct, and exhort the rest of the Greeks. That is the duty of a city with a reputation such as yours enjoys.
§ 74
εἰ δʼ οἴεσθε Χαλκιδέας τὴν Ἑλλάδα σώσειν ἢ Μεγαρέας, ὑμεῖς δʼ ἀποδράσεσθαι τὰ πράγματα, οὐκ ὀρθῶς οἴεσθε· ἀγαπητὸν γὰρ ἐὰν αὐτοὶ σῴζωνται τούτων ἑκάστοις. ἀλλʼ ὑμῖν τοῦτο πρακτέον· ὑμῖν οἱ πρόγονοι τοῦτο τὸ γέρας ἐκτήσαντο καὶ κατέλιπον μετὰ πολλῶν καὶ μεγάλων κινδύνων.
But if you imagine that Greece will be saved by Chalcidians or Megarians, while you run away from the task, you are wrong. For they may think themselves lucky if they can save themselves separately. But this is a task for you; it was for you that your ancestors won this proud privilege and bequeathed it to you at great and manifold risk.
§ 75
εἰ δʼ ὃ βούλεται ζητῶν ἕκαστος καθεδεῖται, καὶ ὅπως μηδὲν αὐτὸς ποιήσει σκοπῶν, πρῶτον μὲν οὐδὲ μήποθʼ εὕρῃ τοὺς ποιήσοντας, ἔπειτα δέδοιχʼ ὅπως μὴ πάνθʼ ἅμʼ ὅσʼ οὐ βουλόμεθα ποιεῖν ἡμῖν ἀνάγκη γενήσεται.
But if every man sits idle, consulting his own pleasure and careful to avoid his own duty, not only will he find no one to do it for him, but I fear that those duties that we wish to shirk may all be forced upon us at once.
§ 76
ἐγὼ μὲν δὴ ταῦτα λέγω, ταῦτα γράφω· καὶ οἴομαι καὶ νῦν ἔτʼ ἐπανορθωθῆναι ἂν τὰ πράγματα τούτων γιγνομένων. εἰ δέ τις ἔχει τούτων τι βέλτιον, λεγέτω καὶ συμβουλευέτω. ὅ τι δʼ ὑμῖν δόξει, τοῦτʼ, ὦ πάντες θεοί, συνενέγκοι.
These are my views and these are my proposals, and if they are carried out, I believe that even now we may retrieve our fortunes. If anyone has anything better to propose, let him speak and advise. But whatever you decide, I pray heaven it may be to your advantage.
Fourth Philippic · urn:cts:greekLit:tlg0014.tlg010 · Greek: κατὰ Φιλίππου δ΄ — tlg0014.tlg010.perseus-grc2 · English: Fourth Philippic — trans. James Herbert Vince — tlg0014.tlg010.perseus-eng2
§ 1
καὶ σπουδαῖα νομίζων, ὦ ἄνδρες Ἀθηναῖοι, περὶ ὧν βουλεύεσθε, καὶ ἀναγκαῖα τῇ πόλει, πειράσομαι περὶ αὐτῶν εἰπεῖν ἃ νομίζω συμφέρειν. οὐκ ὀλίγων δʼ ὄντων ἁμαρτημάτων οὐδʼ ἐκ μικροῦ χρόνου συνειλεγμένων, ἐξ ὧν φαύλως ταῦτʼ ἔχει, οὐδέν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, τῶν πάντων δυσκολώτερον εἰς τὸ παρὸν ἢ ὅτι ταῖς γνώμαις ὑμεῖς ἀφεστήκατε τῶν πραγμάτων, καὶ τοσοῦτον χρόνον σπουδάζεθʼ ὅσον ἂν κάθησθʼ ἀκούοντες ἢ προσαγγελθῇ τι νεώτερον, εἶτʼ ἀπελθὼν ἕκαστος ὑμῶν οὐ μόνον οὐδὲν φροντίζει περὶ αὐτῶν, ἀλλʼ οὐδὲ μέμνηται.
The matters that you are debating, men of Athens, are to my mind so important and even vital to the State, that I will endeavour to offer you what I consider profitable advice on the subject. While the faults that have produced this unhappy state of things are neither few nor recently accumulated, there is nothing, men of Athens, more vexing at the present time than the way in which you detach your thoughts from affairs, and display an interest only so long as you sit here listening, or when some fresh item of news arrives; after that, each man goes home, and not only pays no attention to public business, but does not even recall it to mind.
§ 2
ἡ μὲν οὖν ἀσέλγεια καὶ πλεονεξία, ᾗ πρὸς ἅπαντας ἀνθρώπους Φίλιππος χρῆται, τοσαύτη τὸ πλῆθος ὅσην ἀκούετε· ὅτι δʼ οὐκ ἔνι ταύτης ἐκεῖνον ἐπισχεῖν ἐκ λόγου καὶ δημηγορίας οὐδεὶς ἀγνοεῖ δήπου. καὶ γὰρ εἰ μηδʼ ἀφʼ ἑνὸς τῶν ἄλλων τοῦτο μαθεῖν δύναταί τις, ὡδὶ λογισάσθω. ἡμεῖς οὐδαμοῦ πώποτε, ὅπου περὶ τῶν δικαίων εἰπεῖν ἐδέησεν, ἡττήθημεν οὐδʼ ἀδικεῖν ἐδόξαμεν, ἀλλὰ πάντων πανταχοῦ κρατοῦμεν καὶ περίεσμεν τῷ λόγῳ.
Now the extent of the recklessness and rapacity that Philip shows in his dealings with all men is indeed as great as it has been described to you; but how impossible it is to stay him in this career by argument and declamation, assuredly no one is ignorant. For indeed, if no single thing else can teach a man the truth of that, let him weigh the following consideration. When we have had to speak in defence of our rights, we have never yet been defeated or proved in the wrong, but in every case we vanquish all our opponents and have the best of it in argument.
§ 3
ἆρʼ οὖν διὰ τοῦτʼ ἐκείνῳ φαύλως ἔχει τὰ πράγματα, ἢ τῇ πόλει καλῶς; πολλοῦ γε καὶ δεῖ· ἐπειδὰν γὰρ ὁ μὲν λαβὼν μετὰ ταῦτα βαδίζῃ τὰ ὅπλα, πᾶσιν τοῖς οὖσιν ἑτοίμως κινδυνεύσων, ἡμεῖς δὲ καθώμεθʼ εἰρηκότες τὰ δίκαια, οἱ δʼ ἀκηκοότες, εἰκότως, οἶμαι, τοὺς λόγους τἄργα παρέρχεται, καὶ προσέχουσιν ἅπαντες οὐχ οἷς εἴπομέν ποθʼ ἡμεῖς δικαίοις ἢ νῦν ἂν εἴποιμεν, ἀλλʼ οἷς ποιοῦμεν. ἔστι δὲ ταῦτʼ οὐδένα τῶν ἀδικουμένων σῴζειν δυνάμενα· οὐδὲν γὰρ δεῖ πλείω περὶ αὐτῶν λέγειν.
Is, then, Philip any the worse off for that, or Athens any the better? Far from it; for afterwards, when he takes up arms and marches to battle, ready to risk all he has, and we sit idle, alike those who have pleaded our cause and those who have been listening to them, then, naturally enough, deeds outweigh words, and the world in general gives heed, not to what we once said with justice or might now say, but to what we do. And what we do is insufficient to protect any of the victims of injustice; in fact, I need say no more about it.
§ 4
τοιγάρτοι διεστηκότων εἰς δύο ταῦτα τῶν ἐν ταῖς πόλεσι, τῶν μὲν εἰς τὸ μήτʼ ἄρχειν βίᾳ βούλεσθαι μηδενὸς μήτε δουλεύειν ἄλλῳ, ἀλλʼ ἐν ἐλευθερίᾳ καὶ νόμοις ἐξ ἴσου πολιτεύεσθαι, τῶν δʼ εἰς τὸ ἄρχειν μὲν τῶν πολιτῶν ἐπιθυμεῖν, ἑτέρῳ δʼ ὑπακούειν, διʼ ὅτου ποτʼ ἂν οἴωνται τοῦτο δυνήσεσθαι ποιῆσαι, οἱ τῆς ἐκείνου προαιρέσεως, οἱ τυραννίδων καὶ δυναστειῶν ἐπιθυμοῦντες, κεκρατήκασι πανταχοῦ, καὶ πόλις δημοκρατουμένη βεβαίως οὐκ οἶδʼ εἴ τίς ἐστι τῶν πασῶν λοιπὴ πλὴν ἡ ἡμετέρα.
Therefore, as the Greeks in every city are divided into these two parties—the one desiring neither to rule others by force nor to be slaves to any man, but to enjoy liberty and equality under a free constitution; the other eager to rule their fellow-countrymen, but to take their orders from some third person, who they think will enable them to compass their ends—Philip’s faction, those who hanker after tyrannies and oligarchies, have everywhere gained the supremacy, and I doubt whether of all the states there is any stable democracy left except our own.
§ 5
καὶ κεκρατήκασιν οἱ διʼ ἐκείνου τὰς πολιτείας ποιούμενοι πᾶσιν ὅσοις πράγματα πράττεται, πρώτῳ μὲν πάντων καὶ πλείστῳ τῷ τοῖς βουλομένοις χρήματα λαμβάνειν ἔχειν τὸν δώσονθʼ ὑπὲρ αὑτῶν, δευτέρῳ δὲ καὶ οὐδὲν ἐλάττονι τούτου τῷ δύναμιν τὴν καταστρεψομένην τοὺς ἐναντιουμένους αὐτοῖς ἐν οἷς ἂν αἰτήσωσι χρόνοις παρεῖναι.
Moreover, this supremacy of the constitution-mongers who rely on Philip’s support has been gained by all the devices usual in politics, first and foremost by providing a dispenser of wealth to such as covet it, secondly, and not less effectively, by having at their back a force capable of crushing their opponents on any occasion when they may call upon it.
§ 6
ἡμεῖς δʼ οὐ μόνον τούτοις ὑπολειπόμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, ἀλλʼ οὐδʼ ἀνεγερθῆναι δυνάμεθα, ἀλλὰ μανδραγόραν πεπωκόσιν ἤ τι φάρμακον ἄλλο τοιοῦτον ἐοίκαμεν ἀνθρώποις· εἶτʼ, οἶμαι, (δεῖ γάρ, ὡς ἐγὼ κρίνω, λέγειν τἀληθῆ) οὕτω διαβεβλήμεθα καὶ καταπεφρονήμεθʼ ἐκ τούτων ὥστε τῶν ἐν αὐτῷ τῷ κινδυνεύειν ὄντων οἱ μὲν ὑπὲρ τῆς ἡγεμονίας ἡμῖν ἀντιλέγουσιν, οἱ δʼ ὑπὲρ τοῦ ποῦ συνεδρεύσουσι, τινὲς δὲ καθʼ αὑτοὺς ἀμύνεσθαι μᾶλλον ἢ μεθʼ ἡμῶν ἐγνώκασιν.
But we, Athenians, are not only behindhand in this respect, but we cannot even rouse ourselves from sleep; we are like men who have drunk mandragora or some such drug. Hence, I believe—for I must speak the truth as I conceive it—we have been so discredited and despised that of those who are involved in actual danger some dispute with us about the right of leadership, others about the meeting-place for a congress, and some have made up their minds to defend themselves single-handed rather than with us.
§ 7
τοῦ χάριν δὴ ταῦτα λέγω καὶ διεξέρχομαι; οὐ γὰρ ἀπεχθάνεσθαι μὰ τὸν Δία καὶ πάντας θεοὺς προαιροῦμαι. ἵνʼ ὑμῶν ἕκαστος, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο γνῷ καὶ εἰδῇ, ὅτι ἡ καθʼ ἡμέραν ῥᾳστώνη καὶ ῥᾳθυμία, ὥσπερ τοῖς ἰδίοις βίοις, οὕτω καὶ ταῖς πόλεσιν οὐκ ἐφʼ ἑκάστου τῶν ἀμελουμένων ποιεῖ τὴν αἴσθησιν εὐθέως, ἀλλʼ ἐπὶ τῷ κεφαλαίῳ τῶν πραγμάτων ἀπαντᾷ.
What is my object in treating this matter so fully? For I protest in Heaven’s name that I have no ambition to incur your hostility. It is that each one of you, Athenians, may know and realize this—that in state affairs, as well as in private life, daily indifference and carelessness do not make their result felt at once on each occasion when duty is neglected, but come home to us when the total result of our policy is seen.
§ 8
ὁρᾶτε Σέρριον καὶ Δορίσκον· ταῦτα γὰρ πρῶτον ὠλιγωρήθη μετὰ τὴν εἰρήνην, ἃ πολλοῖς ὑμῶν οὐδὲ γνώριμʼ ἐστὶν ἴσως. ταῦτα μέντοι τότʼ ἐαθέντα καὶ παροφθέντʼ ἀπώλεσε Θρᾴκην καὶ Κερσοβλέπτην, σύμμαχον ὄνθʼ ὑμῶν. πάλιν ταῦτʼ ἀμελούμενʼ ἰδὼν καὶ οὐδεμιᾶς βοηθείας τυγχάνοντα παρʼ ὑμῶν κατέσκαπτε Πορθμόν, καὶ τυραννίδʼ ἀπαντικρὺ τῆς Ἀττικῆς ἐπετείχισεν ὑμῖν ἐν τῇ Εὐβοίᾳ.
Look at Serrium and Doriscus; for these were the places that were disregarded immediately after the peace, and many of you perhaps do not even know of their existence. Yet it was your neglect and abandonment of them that ruined Thrace and Cersobleptes, who was your ally. Again, Philip, seeing that these were overlooked and were receiving no help from you, proceeded to raze Porthmus to the ground and founded a tyranny in Euboea over against Attica as a menace to you.
§ 9
ταύτης ὀλιγωρουμένης, Μέγαρʼ ἑάλω παρὰ μικρόν. οὐδὲν ἐφροντίσατʼ οὐδʼ ἐπεστράφητʼ οὐδὲν τούτων, οὐδʼ ἐνεδείξασθε τοῦθʼ ὅτι οὐκ ἐπιτρέψετε τοῦτο ποιεῖν αὐτῷ· Ἀντρῶνας ἐπρίατο καὶ μετʼ οὐ πολὺν χρόνον τὰ ἐν Ὠρεῷ πράγματʼ εἰλήφει.
Because we neglected Euboea, Megara was very nearly captured. You showed no concern nor anxiety about any of these proceedings, and gave no indication that you would not allow Philip to continue them; so he bought up Antrones and soon afterwards got Oreus under his control.
§ 10
πολλὰ δὲ καὶ παραλείπω, Φεράς, τὴν ἐπʼ Ἀμβρακίαν ὁδόν, τὰς ἐν Ἤλιδι σφαγάς, ἄλλα μυρία· οὐ γὰρ ἵνʼ ἐξαριθμήσωμαι τοὺς βεβιασμένους καὶ τοὺς ἠδικημένους ὑπὸ Φιλίππου, ταῦτα διεξῆλθον, ἀλλʼ ἵνα τοῦθʼ ὑμῖν δείξω, ὅτι οὐ στήσεται πάντας ἀνθρώπους ἀδικῶν, τὰ δʼ ὑφʼ αὑτῷ ποιούμενος Φίλιππος, εἰ μή τις αὐτὸν κωλύσει.
I pass over many other instances, such as Pherae, the raid against Ambracia, the massacres at Elis, and countless others. I have gone into these details, not to give you a complete catalogue of the victims of Philip’s oppression and injustice, but to make it clear to you that he will never desist from molesting all of us and bringing us under his sway, unless someone restrains him.
§ 11
εἰσὶν δέ τινες οἳ πρὶν ἀκοῦσαι τοὺς ὑπὲρ τῶν πραγμάτων λόγους εὐθέως εἰώθασιν ἐρωτᾶν τί οὖν χρὴ ποιεῖν; οὐχ ἵνʼ ἀκούσαντες ποιήσωσι (χρησιμώτατοι γὰρ ἂν ἦσαν ἁπάντων), ἀλλʼ ἵνα τοῦ λέγοντος ἀπαλλαγῶσιν. δεῖ δʼ ὅμως εἰπεῖν ὅ τι χρὴ ποιεῖν. πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο παρʼ ὑμῖν αὐτοῖς βεβαίως γνῶναι, ὅτι τῇ πόλει Φίλιππος πολεμεῖ καὶ τὴν εἰρήνην λέλυκεν, καὶ κακόνους μέν ἐστι καὶ ἐχθρὸς ὅλῃ τῇ πόλει καὶ τῷ τῆς πόλεως ἐδάφει, προσθήσω δὲ καὶ τοῖς ἐν τῇ πόλει θεοῖς, οἵπερ αὐτὸν ἐξολέσειαν, οὐδενὶ μέντοι μᾶλλον ἢ τῇ πολιτείᾳ πολεμεῖ οὐδʼ ἐπιβουλεύει, καὶ σκοπεῖ μᾶλλον οὐδὲν τῶν πάντων ἢ πῶς ταύτην καταλύσει.
But there are some who, without waiting to hear the speeches on these questions, are in the habit of asking at once, What then ought we to do?—not in order to do it, when they have heard it, for if so, they would be the most helpful of all citizens, but simply to get rid of the speaker. Nevertheless, you must be told what you ought to do. First, men of Athens, you must fix this firmly in your minds, that Philip is at war with us and has broken the peace, and that he is ill-disposed and hostile to the whole city and to the very soil on which the city stands, and, I will add, to the gods that dwell in it; and may those same gods complete his ruin! The chief object, however, of his arms and his diplomacy is our free constitution, and on nothing in the world is he more bent than on its destruction.
§ 12
καὶ τοῦτʼ ἐξ ἀνάγκης τρόπον τινὰ νῦν γε δὴ ποιεῖ. λογίζεσθε γάρ. ἄρχειν βούλεται, τούτου δʼ ἀνταγωνιστὰς μόνους ὑπείληφεν ὑμᾶς. ἀδικεῖ πολὺν χρόνον ἤδη, καὶ τοῦτʼ αὐτὸς ἄριστα σύνοιδεν αὑτῷ· οἷς γὰρ οὖσιν ὑμετέροις ἔχει χρῆσθαι, τούτοις ἅπαντα τἄλλα βεβαίως κέκτηται· εἰ γὰρ Ἀμφίπολιν καὶ Ποτείδαιαν προεῖτο, οὐδʼ ἂν ἐν Μακεδονίᾳ μένειν ἀσφαλῶς ἐδύνατο.
And it is in a way inevitable that he should now be acting thus. For observe! He wants to rule, and he has made up his mind that you, and you only, bar the way. He has long injured you; of nothing is he more conscious than of that. For it is by holding the cities that are really yours that he retains safe possession of all the rest; and if he gave up Amphipolis and Potidaea, even Macedonia would be no safe place for him.
§ 13
ἀμφότερʼ οὖν οἶδε, καὶ αὑτὸν ὑμῖν ἐπιβουλεύοντα καὶ ὑμᾶς αἰσθανομένους· εὖ φρονεῖν δʼ ὑμᾶς ὑπολαμβάνων μισεῖν αὑτὸν ἡγεῖται. πρὸς δὲ τούτοις τοσούτοις οὖσιν οἶδεν ἀκριβῶς ὅτι, οὐδʼ ἂν ἁπάντων τῶν ἄλλων γένηται κύριος, οὐδὲν ἔστʼ αὐτῷ βεβαίως ἔχειν, ἕως ἂν ὑμεῖς δημοκρατῆσθε, ἀλλʼ ἄν ποτε συμβῇ τι πταῖσμα (πολλὰ δʼ ἂν γένοιτʼ ἀνθρώπῳ), ἥξει πάντα τὰ νῦν βεβιασμένα καὶ καταφεύξεται πρὸς ὑμᾶς.
He knows, then, these two facts—that he is intriguing against you and that you are aware of it. Assuming that you are intelligent, he concludes that you hate him. Besides these weighty considerations, he knows for certain that even if he masters all else, his power will be precarious as long as you remain a democracy, but if ever he meets with some mischance (and there are many to which mankind is liable), all the forces that are now under restraint will be attracted to your side.
§ 14
ἐστὲ γὰρ ὑμεῖς οὐκ αὐτοὶ πλεονεκτῆσαι καὶ κατασχεῖν ἀρχὴν εὖ πεφυκότες, ἀλλʼ ἕτερον λαβεῖν κωλῦσαι καὶ ἔχοντʼ ἀφελέσθαι καὶ ὅλως ἐνοχλῆσαι τοῖς ἄρχειν βουλομένοις καὶ πάντας ἀνθρώπους εἰς ἐλευθερίαν ἐξελέσθαι δεινοί. οὔκουν βούλεται τοῖς αὑτοῦ καιροῖς τὴν παρʼ ὑμῶν ἐλευθερίαν ἐφεδρεύειν, οὐ κακῶς οὐδʼ ἀργῶς ταῦτα λογιζόμενος.
For nature has not equipped you to seek aggrandizement and secure empire, but you are clever at thwarting another’s designs and wresting from him his gains, and quick to confound utterly the plots of the ambitious and vindicate the freedom of all mankind. Therefore he does not want to have the Athenian tradition of liberty watching to seize every chance against himself; nor is his reasoning here either faulty or idle.
§ 15
πρῶτον μὲν δὴ τοῦτο δεῖ, ἐχθρὸν ὑπειληφέναι τῆς πολιτείας καὶ τῆς δημοκρατίας ἀδιάλλακτον ἐκεῖνον, δεύτερον δʼ εἰδέναι σαφῶς ὅτι πάνθʼ ὅσα πραγματεύεται καὶ κατασκευάζεται νῦν, ἐπὶ τὴν ἡμετέραν πόλιν παρασκευάζεται. οὐ γὰρ οὕτως εὐήθης ὑμῶν ἐστὶν οὐδεὶς ὥσθʼ ὑπολαμβάνειν τὸν Φίλιππον τῶν μὲν ἐν Θρᾴκῃ κακῶν (τί γὰρ ἂν ἄλλο τις εἴποι Δρογγίλον καὶ Καβύλην καὶ Μάστειραν καὶ ἃ νῦν φασιν αὐτὸν ἔχειν;) τούτων μὲν ἐπιθυμεῖν καὶ ὑπὲρ τοῦ ταῦτα λαβεῖν καὶ πόνους καὶ χειμῶνας καὶ τοὺς ἐσχάτους κινδύνους ὑπομένειν,
This, then, is the first thing needful, to recognize in Philip the inveterate enemy of constitutional government and democracy; and your second need is to convince yourselves that all his activity and all his organization is preparing the way for an attack on our city. For none of you is so simple as to believe that though Philip covets these wretched objects in Thrace—for what else can one call Drongilus and Cabyle and Mastira and the other places he is said to be now holding ?—and though he endures toil and winter storms and deadly peril for the privilege of taking them,
§ 16
τῶν δʼ Ἀθηναίων λιμένων καὶ νεωρίων καὶ τριήρων καὶ τόπου καὶ δόξης, ὧν μήτʼ ἐκείνῳ μήτʼ ἄλλῳ γένοιτο μηδενὶ χειρωσαμένῳ τὴν πόλιν τὴν ἡμετέραν κυριεῦσαι, οὐκ ἐπιθυμεῖν, ἀλλὰ ταῦτα μὲν ὑμᾶς ἐάσειν ἔχειν, ὑπὲρ δὲ τῶν μελινῶν καὶ τῶν ὀλυρῶν τῶν ἐν τοῖς Θρᾳκίοις σιροῖς ἐν τῷ βαράθρῳ χειμάζειν.
yet he does not covet the Athenian harbours and dockyards and war-galleys and the place itself and the glory of it—and never may Philip or any other man make himself master of these by the conquest of our city!—but will allow you to retain them, while he winters in that purgatory for the sake of the rye and millet of the Thracian store-pits.
§ 17
οὐκ ἔστι ταῦτα, ἀλλὰ κἀκεῖνʼ ὑπὲρ τοῦ τούτων γίγνεσθαι κύριος καὶ τἄλλα πάντα πραγματεύεται. ταῦτα τοίνυν ἕκαστον εἰδότα καὶ γιγνώσκοντα παρʼ αὑτῷ δεῖ μὰ Δίʼ οὐ γράψαι κελεύειν πόλεμον τὸν τὰ βέλτιστʼ ἐπὶ πᾶσι δικαίοις συμβουλεύοντα· τοῦτο μὲν γάρ ἐστι λαβεῖν ὅτῳ πολεμήσετε βουλομένων, οὐχ ἃ τῇ πόλει συμφέρει πράττειν.
It is not so, but it is to win these prizes that he devotes his activities to all those other objects. Therefore each must know and feel in his own mind the truth of this, but you must not, of course, call for a declaration of war from the statesman who is trying, in all honesty, to give you the best advice; for that would be the act of men who want to find someone to fight with, not of men who seek the interests of their state.
§ 18
ὁρᾶτε γάρ. εἰ διʼ ἃ πρῶτα παρεσπόνδησε Φίλιππος ἢ δεύτερʼ ἢ τρίτα (πολλὰ γάρ ἐστιν ἐφεξῆς) ἔγραψέ τις αὐτῷ πολεμεῖν, ὁ δʼ ὁμοίως ὥσπερ νῦν, οὐ γράφοντος οὐδενὸς ὑμῶν πόλεμον, Καρδιανοῖς ἐβοήθει, οὐκ ἂν ἀνηρπασμένος ἦν ὁ γράψας, καὶ διὰ τοῦτο πάντες ᾐτιῶντʼ ἂν αὐτὸν Καρδιανοῖς βεβοηθηκέναι;
For consider. If for his first violation of the peace, or his second or third—for there was a long series of them—someone had proposed a declaration of war against him, and if Philip, just as he is doing now when no one proposes such a declaration, had gone to the help of the Cardians, would not the proposer have been suppressed, and blamed by everybody as the real author of Philip’s expedition?
§ 19
μὴ τοίνυν ζητεῖθʼ ὅντινʼ ἀνθʼ ὧν Φίλιππος ἐξαμαρτάνει μισήσετε καὶ τοῖς παρʼ ἐκείνου μισθαρνοῦσι διασπάσασθαι παραβαλεῖτε· μηδʼ αὐτοὶ χειροτονήσαντες πόλεμον βούλεσθε παρʼ αὐτοῖς ὑμῖν ἐρίζειν, εἰ δέον ἢ μὴ δέον ὑμᾶς τοῦτο πεποιηκέναι· ἀλλʼ ὃν ἐκεῖνος πολεμεῖ τρόπον, τοῦτον μιμεῖσθε, τοῖς μὲν ἀμυνομένοις ἤδη χρήματα καὶ τἄλλʼ ὅσων δέονται διδόντες, αὐτοὶ δʼ εἰσφέροντες, ὦ ἄνδρες Ἀθηναῖοι, καὶ κατασκευαζόμενοι στράτευμα, τριήρεις ταχείας, ἵππους, ἱππαγωγούς, τἄλλʼ ὅσʼ εἰς πόλεμον·
Then do not look about for a scapegoat for Philip’s sins, someone whom you can throw for his hirelings to rend limb from limb. Do not vote for war and then fall to disputing among yourselves whether you ought or ought not to have done so, but imitate his methods of warfare, supplying those who are now resisting him with money and whatever else they need, and raising a war-fund yourselves, Athenians, and providing an army, swift-sailing galleys, horses, cavalry-transports, and everything that war requires.
§ 20
ἐπεὶ νῦν γε γέλως ἔσθʼ ὡς χρώμεθα τοῖς πράγμασι, καὶ Φίλιππον δʼ αὐτὸν οὐδὲν ἂν ἄλλʼ οἶμαι μὰ τοὺς θεοὺς εὔξασθαι ποιεῖν τὴν πόλιν ἢ ταῦθʼ ἃ νῦν ποιεῖτε· ὑστερίζετε, ἀναλίσκετε· ὅτῳ παραδώσετε τὰ πράγματα ζητεῖτε, δυσχεραίνετε· ἀλλήλους αἰτιᾶσθε. ἀφʼ οὗ δὲ ταῦτα γίγνεται ἐγὼ διδάξω, καὶ ὅπως παύσεται λέξω.
For at present our system is a mockery, and, by Heaven, I do not believe that even Philip himself would pray that Athens might act otherwise than she is acting. You are behind your time and waste your money; you look round for someone to manage the business and then quarrel with him; you throw the blame on one another. I will explain how this comes about and will tell you how to stop it.
§ 21
οὐδὲν πώποτʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν πραγμάτων ἐξ ἀρχῆς ἐνεστήσασθʼ οὐδὲ κατεσκευάσασθʼ ὀρθῶς, ἀλλὰ τὸ συμβαῖνον ἀεὶ διώκετε, εἶτʼ ἐπειδὰν ὑστερίσητε παύεσθε· ἕτερον πάλιν ἂν συμβῇ τι παρασκευάζεσθε καὶ θορυβεῖσθε.
Never yet, Athenians, have you instituted or organized a single plan of action properly at the start, but you always follow in the track of each event, and then, when you find yourselves too late, you give up the pursuit; when the next event occurs, you are again in a bustle of preparation.
§ 22
τὸ δʼ οὐχ οὕτως ἔχει· οὐκ ἔνεστι βοηθείαις χρωμένους οὐδὲν τῶν δεόντων ποτὲ πρᾶξαι, ἀλλὰ κατασκευάσαντας δεῖ δύναμιν, καὶ τροφὴν ταύτῃ πορίσαντας καὶ ταμίας καὶ δημοσίους, καὶ ὅπως ἔνι τὴν τῶν χρημάτων φυλακὴν ἀκριβεστάτην γενέσθαι, οὕτω ποιήσαντας, τὸν μὲν τῶν χρημάτων λόγον παρὰ τούτων λαμβάνειν, τὸν δὲ τῶν ἔργων παρὰ τοῦ στρατηγοῦ, καὶ μηδεμίαν πρόφασιν τοῦ πλεῖν ἄλλοσε ἢ πράττειν ἄλλο τι τῷ στρατηγῷ καταλείπειν.
But that is not the way. If you trust to occasional levies, you can never gain any of your essential objects; but you must first raise a force and provide for its maintenance, and appoint paymasters and clerks, and arrange that there shall be the strictest watch kept over your expenditure, and afterwards you must demand from your paymasters an account of their moneys, and from the general an account of his campaign, and you must leave the general no excuse for sailing elsewhere or engaging in any other business.
§ 23
ἂν οὕτω ποιήσητε καὶ τοῦτʼ ἐθελήσηθʼ ὡς ἀληθῶς, ἄγειν εἰρήνην δικαίαν καὶ μένειν ἐπὶ τοῦ τόπου Φίλιππον ἀναγκάσετε, ἢ πολεμήσετʼ ἐξ ἴσου· καὶ ἴσως ἄν, ἴσως, ὥσπερ νῦν ὑμεῖς πυνθάνεσθε τί ποιεῖ Φίλιππος καὶ ποῖ πορεύεται, οὕτως ἂν ἐκεῖνος φροντίσαι ποῖ ποθʼ ἡ τῆς πόλεως ἀπῆρκεν δύναμις καὶ ποῦ φανήσεται.
If you do this, and you are really in earnest about it, you will either compel Philip to keep the peace fairly and to stay in one place, or you will fight him on equal terms; and perhaps—perhaps, just as you are now inquiring what Philip is doing and where he is marching, so he may be anxious to know where the Athenian force is bound for, and in what quarter it will appear.
§ 24
εἰ δέ τῳ δοκεῖ ταῦτα καὶ δαπάνης πολλῆς καὶ πόνων πολλῶν καὶ πραγματείας εἶναι, καὶ μάλʼ ὀρθῶς δοκεῖ· ἀλλʼ ἐὰν λογίσηται τὰ τῇ πόλει μετὰ ταῦτα γενησόμενα, ἐὰν ταῦτα μὴ ἐθέλῃ ποιεῖν, εὑρήσει λυσιτελοῦν τὸ ἑκόντας ποιεῖν τὰ δέοντα. εἰ μὲν γάρ ἐστί τις ἐγγυητὴς ὑμῖν θεῶν (οὐ γὰρ ἀνθρώπων γʼ οὐδεὶς ἂν γένοιτʼ ἀξιόχρεως τηλικούτου πράγματος) ὡς, ἐὰν ἄγηθʼ ἡσυχίαν καὶ ἅπαντα προῆσθε, οὐκ ἐπʼ αὐτοὺς ὑμᾶς τελευτῶν ἐκεῖνος ἥξει,
But if anyone thinks that all this means great expense and much toil and worry, he is quite correct, but if he reckons up what will hereafter be the result to Athens if she refuses to act, he will conclude that it is to our interest to perform our duty willingly. For if you have the guarantee of some god, since no mere mortal could be a satisfactory surety for such an event, that if you remain inactive and abandon everything, Philip will not in the end march against yourselves,
§ 25
αἰσχρὸν μὲν νὴ τὸν Δία καὶ πάντας θεοὺς καὶ ἀνάξιον ὑμῶν καὶ τῶν ὑπαρχόντων τῇ πόλει καὶ πεπραγμένων τοῖς προγόνοις, τῆς ἰδίας ῥᾳθυμίας ἕνεκα τοὺς ἄλλους ἅπαντας Ἕλληνας εἰς δουλείαν προέσθαι, καὶ ἔγωγε αὐτὸς μὲν τεθνάναι μᾶλλον ἂν ἢ ταῦτʼ εἰρηκέναι βουλοίμην·
by Zeus and all the other gods, it would be disgraceful and unworthy of you and of the resources of your city and the record of your ancestors to abandon all the other Greeks to enslavement for the sake of your own ease, and I for one would rather die than be guilty of proposing such a policy.
§ 26
οὐ μὴν ἀλλʼ εἴ τις ἄλλος λέγει καὶ ὑμᾶς πείθει, ἔστω, μὴ ἀμύνεσθε, ἅπαντα πρόεσθε. εἰ δὲ μηδενὶ τοῦτο δοκεῖ, τοὐναντίον δὲ πρόϊσμεν ἅπαντες ὅτι, ὅσῳ ἂν πλειόνων ἐάσωμεν ἐκεῖνον γενέσθαι κύριον, τοσούτῳ χαλεπωτέρῳ καὶ ἰσχυροτέρῳ χρησόμεθʼ ἐχθρῷ, ποῖ ἀναδυόμεθα, ἢ τί μέλλομεν; ἢ πότʼ, ὦ ἄνδρες Ἀθηναῖοι, τὰ δέοντα ποιεῖν ἐθελήσομεν; ὅταν νὴ Δίʼ ἀναγκαῖον ᾖ.
All the same, if someone does propose it and wins your assent, so be it; offer no resistance, sacrifice everything. But if no one approves of this, and if on the contrary we all of us foresee that the more we allow him to extend his power, the stronger and more formidable we shall find him in war, what escape is open to us, or why do we delay? When, men of Athens, shall we consent to do our duty?
§ 27
ἀλλʼ ἣν μὲν ἄν τις ἐλευθέρων ἀνθρώπων ἀνάγκην εἴποι, οὐ μόνον ἤδη πάρεστιν, ἀλλὰ καὶ πάλαι παρελήλυθε, τὴν δὲ τῶν δούλων ἀπεύχεσθαι δήπου μὴ γενέσθαι δεῖ. διαφέρει δὲ τί; ὅτι ἐστὶν ἐλευθέρῳ μὲν ἀνθρώπῳ μεγίστη ἀνάγκη ἡ ὑπὲρ τῶν γιγνομένων αἰσχύνη, καὶ μείζω ταύτης οὐκ οἶδʼ ἥντινʼ ἂν εἴποι τις· δούλῳ δὲ πληγαὶ χὠ τοῦ σώματος αἰκισμός, ὃ μήτε γένοιτο οὔτε λέγειν ἄξιον.
Whenever it is necessary, you will say. But what any free man would call necessity is not merely present now, but is long ago past, and from the necessity that constrains a slave we must surely pray to be delivered. Do you ask the difference? The strongest necessity that a free man feels is shame for his own position, and I know not if we could name a stronger; but for a slave necessity means stripes and bodily outrage, unfit to name here, from which Heaven defend us!
§ 28
τὸ μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, πρὸς τὰ τοιαῦτʼ ὀκνηρῶς διακεῖσθαι, ἃ δεῖ τοῖς σώμασι καὶ ταῖς οὐσίαις λῃτουργῆσαι ἕκαστον, ἐστὶ μὲν οὐκ ὀρθῶς ἔχον, οὐδὲ πολλοῦ δεῖ, οὐ μὴν ἀλλʼ ἔχει τινὰ πρόφασιν ὅμως· τὸ δὲ μηδʼ ὅσʼ ἀκοῦσαι δεῖ μηδʼ ὅσα βουλεύσασθαι προσήκει, μηδὲ ταῦτʼ ἐθέλειν ἀκούειν, τοῦτʼ ἤδη πᾶσαν ἐπιδέχεται κατηγορίαν.
Now, men of Athens, with regard to such public services as it is the duty of everyone to discharge, both with person and with property, that there should be a disposition to avoid them is not right—indeed, far from it—but still it does admit of some excuse notwithstanding; but to refuse even to listen to all that you ought to hear and all that you are bound to decide deserves, at such a time as this, absolute condemnation.
§ 29
ὑμεῖς τοίνυν οὐκ ἀκούειν, πρὶν ἂν ὥσπερ νῦν αὐτὰ παρῇ τὰ πράγματα, οὐχὶ βουλεύεσθαι περὶ οὐδενὸς εἰώθατʼ ἐφʼ ἡσυχίας, ἀλλʼ ὅταν μὲν ἐκεῖνος παρασκευάζηται, ἀμελήσαντες τοῦ ποιεῖν ταὐτὸ καὶ ἀντιπαρασκευάζεσθαι ῥᾳθυμεῖτε, καὶ ἄν τι λέγῃ τις, ἐκβάλλετε, ἐπειδὰν δʼ ἀπολωλὸς ἢ πολιορκούμενόν τι πύθησθε, ἀκροᾶσθε καὶ παρασκευάζεσθε·
Your habit, then, is not to listen until, as now, the events themselves are upon you, and not to discuss any question at your leisure but whenever Philip makes his preparations, you neglect the chance of doing the same, and you are too remiss to make counter-preparations; and if anyone speaks out, you drive him from the platform, but when you learn of the loss of this place or the siege of that, then you pay attention and begin to prepare.
§ 30
ἦν δʼ ἀκηκοέναι μὲν καὶ βεβουλεῦσθαι τότε καιρός, ὅθʼ ὑμεῖς οὐκ ἠθέλετε, πράττειν δὲ καὶ χρῆσθαι τοῖς παρεσκευασμένοις νῦν, ἡνίκʼ ἀκούετε. τοιγαροῦν ἐκ τῶν τοιούτων ἐθῶν μόνοι τῶν πάντων ἀνθρώπων ὑμεῖς τοῖς ἄλλοις τοὐναντίον ποιεῖτε· οἱ μὲν γὰρ ἄλλοι πρὸ τῶν πραγμάτων εἰώθασι χρῆσθαι τῷ βουλεύεσθαι, ὑμεῖς δὲ μετὰ τὰ πράγματα.
But the time to have listened and made your decision was just then, when you would not do it; now, when you are listening, is the time to act and put your preparations to use. Therefore in consequence of these bad habits you alone reverse the general practice of mankind; for other people deliberate before the event, but you after the event.
§ 31
ὃ δὴ λοιπόν ἐστι, καὶ πάλαι μὲν ἔδει, διαφεύγει δʼ οὐδὲ νῦν, τοῦτʼ ἐρῶ. οὐδενὸς τῶν πάντων οὕτως ὡς χρημάτων δεῖ τῇ πόλει πρὸς τὰ νῦν ἐπιόντα πράγματα. συμβέβηκε δʼ εὐτυχήματʼ ἀπὸ ταὐτομάτου, οἷς ἂν χρησώμεθʼ ὀρθῶς, ἴσως ἂν γένοιτο τὰ δέοντα. πρῶτον μὲν γὰρ οἷς βασιλεὺς πιστεύει καὶ εὐεργέτας ὑπείληφεν ἑαυτοῦ, οὗτοι μισοῦσι καὶ πολεμοῦσι Φίλιππον.
The one thing that remains and that ought to have been done long ago, though even now the chance is not lost, I will tell you. There is nothing that the State needs so much for the coming struggle as money. Some strokes of good fortune we have enjoyed without our design, and if we make the right use of them, the desired results may perhaps follow. For first, the men whom the king of Persia trusts and has accepted as his benefactors, hate Philip and are at war with him.
§ 32
ἔπειθʼ ὁ πράττων καὶ συνειδὼς ἅπανθʼ ἃ Φιλλιππος κατὰ βασιλέως παρασκευάζεται, οὗτος ἀνάσπαστος γέγονε, καὶ πάσας τὰς πράξεις βασιλεὺς οὐχ ἡμῶν κατηγορούντων ἀκούσεται, οὓς ὑπὲρ τοῦ συμφέροντος ἂν ἡγήσαιτο τοῦ ἰδίου λέγειν, ἀλλὰ τοῦ πράξαντος αὐτοῦ καὶ διοικοῦντος, ὥστʼ εἶναι πιστάς, καὶ λοιπὸν λόγον εἶναι τοῖς παρʼ ὑμῶν πρέσβεσιν, ὃν βασιλεὺς ἥδιστʼ ἂν ἀκούσαι,
Secondly, the agent who was privy to all Philip’s schemes against the king of Persia has been kidnapped, and the king will hear of all these plots, not as the complaint of Athenians, whom he might suspect of speaking for our own private advantage, but from the lips of the very man who planned and carried them out, so that their credit is established, and the only suggestion for our ambassadors to make is one which the king would be delighted to hear,
§ 33
ὡς τὸν ἀμφοτέρους ἀδικοῦντα κοινῇ τιμωρήσασθαι δεῖ, καὶ ὅτι πολὺ τῷ βασιλεῖ φοβερώτερός ἐσθʼ ὁ Φίλιππος, ἂν προτέροις ἡμῖν ἐπιθῆται· εἰ γὰρ ἐγκαταλειπόμενοί τι πεισόμεθʼ ἡμεῖς, ἀδεῶς ἐπʼ ἐκεῖνον ἤδη πορεύσεται. ὑπὲρ δὴ τούτων ἁπάντων οἶμαι δεῖν ὑμᾶς πρεσβείαν ἐκπέμπειν, ἥτις τῷ βασιλεῖ διαλέξεται, καὶ τὴν ἀβελτερίαν ἀποθέσθαι, διʼ ἣν πολλάκις ἠλαττώθητε, ὁ δὴ βάρβαρος, καὶ ὁ κοινὸς ἅπασιν ἐχθρός, καὶ πάντα τὰ τοιαῦτα.
that the man who is wronging both parties should be punished by both in common, and that Philip is much more dangerous to the king if he has attacked us first, for if we are left to our own resources and anything happens to us, he will soon be marching confidently against the king. I think you ought to send an embassy to put all these matters before the king, and you ought to drop the foolish prejudice that has so often brought about your discomfiture—the barbarian, the common foe of us all, and all such phrases.
§ 34
ἐγὼ γὰρ ὅταν τινʼ ἴδω τὸν μὲν ἐν Σούσοις καὶ Ἐγβατάνοις δεδοικότα καὶ κακόνουν εἶναι τῇ πόλει φάσκοντα, ὃς καὶ πρότερον συνεπηνώρθωσε τὰ τῆς πόλεως πράγματα καὶ νῦν ἐπηγγέλλετο (εἰ δὲ μὴ ἐδέχεσθʼ ὑμεῖς, ἀλλʼ ἀπεψηφίζεσθε, οὐ τἀκείνου αἴτια), ὑπὲρ δὲ τοῦ ἐπὶ ταῖς θύραις ἐγγὺς οὑτωσὶ ἐν μέσῃ τῇ Ἑλλάδι αὐξανομένου λῃστοῦ τῶν Ἑλλήνων ἄλλο τι λέγοντα, θαυμάζω, καὶ δέδοικα τοῦτον, ὅστις ἂν ᾖ ποτʼ, ἔγωγε, ἐπειδὴ οὐχ οὗτος Φίλιππον.
For my part, whenever I see a man afraid of one who dwells at Susa and Ecbatana and insisting that he is ill-disposed to Athens, though he helped to restore our fortunes in the past and was even now making overtures to us(and if you did not accept them but voted their rejection, the fault is not his); and when I find the same man using very different language about this plunderer of the Greeks, who is extending his power, as you see, at our very doors and in the heart of Greece, I am astonished, and, whoever he may be, it is I that fear him, just because he does not fear Philip.
§ 35
ἔστι τοίνυν τι πρᾶγμα καὶ ἄλλο, ὃ λυμαίνεται τὴν πόλιν ὑπὸ βλασφημίας ἀδίκου καὶ λόγων οὐ προσηκόντων διαβεβλημένον, εἶτα τοῖς μηδὲν τῶν ἐν τῇ πολιτείᾳ δικαίων βουλομένοις ποιεῖν πρόφασιν παρέχει· καὶ πάντων, ὅσʼ ἐκλείπει, δέον παρά του γίγνεσθαι, ἐπὶ τοῦθʼ εὑρήσετε τὴν αἰτίαν ἀναφερομένην. περὶ οὗ πάνυ μὲν φοβοῦμαι, οὐ μὴν ἀλλʼ ἐρῶ·
Now there is also another matter, the misrepresentation of which by unfair obloquy and in intemperate language is injuring the State, and furthermore is affording a pretext for those who are unwilling to perform any of their duties as citizens; indeed, you will find that in every case where a man has failed to do his duty, this has been given as the excuse. I am really afraid to speak on this subject, but I will do so nevertheless;
§ 36
οἶμαι γὰρ ἕξειν καὶ ὑπὲρ τῶν ἀπόρων τὰ δίκαιʼ ἐπὶ τῷ συμφέροντι τῆς πόλεως εἰπεῖν πρὸς τοὺς εὐπόρους, καὶ ὑπὲρ τῶν κεκτημένων τὰς οὐσίας πρὸς τοὺς ἐπιδεεῖς. εἰ ἀνέλοιμεν ἐκ μέσου καὶ τὰς βλασφημίας ἃς ἐπὶ τῷ θεωρικῷ ποιοῦνταί τινες οὐχὶ δικαίως, καὶ τὸν φόβον, ὡς οὐ στήσεται τοῦτʼ ἄνευ μεγάλου τινὸς κακοῦ, οὐδὲν ἂν εἰς τὰ πράγματα μεῖζον εἰσενεγκαίμεθα, οὐδʼ ὅ τι κοινῇ μᾶλλον ἂν ὅλην ἐπιρρώσειε τὴν πόλιν.
for I think I shall be able, with advantage to the State, to plead the cause both of the poor against the rich and of the property-owners against the necessitous. If we could banish from our midst both the obloquy which some heap on the Theoric Fund, and also the fear that the Fund will not be maintained without doing a great deal of harm, we could not perform a greater service nor one more likely to strengthen the whole body politic.
§ 37
οὑτωσὶ δὲ σκοπεῖτε· ἐρῶ δʼ ὑπὲρ τῶν ἐν χρείᾳ δοκούντων εἶναι πρότερον. ἦν ποτʼ οὐ πάλαι παρʼ ὑμῖν, ὅτʼ οὐ προσῄει τῇ πόλει τάλανθʼ ὑπὲρ τριάκοντα καὶ ἑκατόν· καὶ οὐδεὶς ἐστι τῶν τριηραρχεῖν δυναμένων οὐδὲ τῶν εἰσφέρειν ὅστις οὐκ ἠξίου τὰ καθήκοντʼ ἐφʼ ἑαυτὸν ποιεῖν, ὅτι χρήματʼ οὐ περιῆν, ἀλλὰ καὶ τριήρεις ἔπλεον καὶ χρήματʼ ἐγίγνετο καὶ πάντʼ ἐποιοῦμεν τὰ δέοντα.
Follow my argument while I state first the case of those who are regarded as the poorer classes. There was a time not long ago when the revenue of your state did not exceed a hundred and thirty talents, and yet of those competent to undertake the trierarchy or pay the property-tax there is not one that declined the duty that devolved on him in the absence of a surplus; but the war-galleys sailed out, and the money came in, and we did all that was required.
§ 38
μετὰ ταῦθʼ ἡ τύχη, καλῶς ποιοῦσα, πολλὰ πεποίηκε τὰ κοινά, καὶ τετρακόσιʼ ἀντὶ τῶν ἑκατὸν ταλάντων προσέρχεται, οὐδενὸς οὐδὲν ζημιουμένου τῶν τὰς οὐσίας ἐχόντων, ἀλλὰ καὶ προσλαμβάνοντος· οἱ γὰρ εὔποροι πάντες ἔρχονται μεθέξοντες τούτου, καὶ καλῶς ποιοῦσιν.
Since then fortune has smiled on us and increased our revenues, and the exchequer now receives four hundred instead of one hundred talents, though no property-owner suffers any loss but is rather the gainer, for all the rich citizens come up to receive their share of this increase, as indeed they have a perfect right to do.
§ 39
τί οὖν μαθόντες τοῦτʼ ὀνειδίζομεν ἀλλήλοις καὶ προφάσει χρώμεθα τοῦ μηδὲν ποιεῖν, πλὴν εἰ τῇ παρὰ τῆς τύχης βοηθείᾳ γεγονυίᾳ τοῖς ἀπόροις φθονοῦμεν;
What then do we mean by reproaching one another for this and making it an excuse for doing nothing, unless it is that we grudge the relief which the poor have received at the hands of fortune? I for one shall not blame them, nor do I think it fair to do so.
§ 40
οὓς οὔτʼ ἂν αἰτιασαίμην ἔγωγε, οὔτʼ ἀξιῶ. οὐδὲ γὰρ ἐν ταῖς ἰδίαις οἰκίαις ὁρῶ τὸν ἐν ἡλικίᾳ πρὸς τοὺς πρεσβυτέρους οὕτω διακείμενον οὐδʼ οὕτως ἀγνώμονʼ οὐδʼ ἄτοπον τῶν ὄντων οὐδένα, ὥστε, εἰ μὴ ποιήσουσιν ἅπαντες ὅσʼ ἂν αὐτός, οὐ φάσκοντα ποιήσειν οὐδὲν οὐδʼ αὐτόν· καὶ γὰρ ἂν τοῖς τῆς κακώσεως εἴη νόμοις οὕτω γʼ ἔνοχος· δεῖ γάρ, οἶμαι, τοῖς γονεῦσι τὸν ὡρισμένον ἐξ ἀμφοτέρων ἔρανον, καὶ παρὰ τῆς φύσεως καὶ παρὰ τοῦ νόμου, δικαίως φέρειν καὶ ἑκόνθʼ ὑποτελεῖν.
For in private life I do not observe that the young man adopts that attitude towards his seniors, or that any human being is so insensible or unreasonable that he refuses to do anything himself unless everybody does the same; and indeed such a case would be covered by the laws for ill-usage, for I suppose the contribution assessed by both authorities, by nature and by law, ought to be brought honestly and paid cheerfully to the parents.
§ 41
ὥσπερ τοίνυν ἑνὸς ἡμῶν ἑκάστου τίς ἐστι γονεύς, οὕτω συμπάσης τῆς πόλεως κοινοὺς δεῖ τοὺς γονέας σύμπαντας ἡγεῖσθαι, καὶ προσήκειν τούτους οὐχ ὅπως ὧν ἡ πόλις δίδωσʼ ἀφελέσθαι τι, ἀλλʼ εἰ καὶ μηδὲν ἦν τούτων, ἄλλοθεν σκοπεῖν ὅπως μηδενὸς ὄντες ἐνδεεῖς περιοφθήσονται.
Therefore, just as each one of us has a parent, so ought we to regard the collective citizens as the common parents of the whole State, and so far from depriving them of anything that the State bestows, we ought, if there were no such grant, to look elsewhere for means to save any of their wants from being overlooked.
§ 42
τοὺς μὲν τοίνυν εὐπόρους ταύτῃ χρωμένους τῇ γνώμῃ οὐ μόνον ἡγοῦμαι τὰ δίκαιʼ ἂν ποιεῖν, ἀλλὰ καὶ τὰ λυσιτελῆ· τὸ γὰρ τῶν ἀναγκαίων τινʼ ἀποστερεῖν κοινῇ κακόνους ἐστὶ ποιεῖν πολλοὺς ἀνθρώπους τοῖς πράγμασι· τοῖς δʼ ἐν ἐνδείᾳ, διʼ ὃ δυσχεραίνουσι τὸ πρᾶγμʼ οἱ τὰς οὐσίας ἔχοντες καὶ κατηγοροῦσι δικαίως, τοῦτʼ ἀφελεῖν ἂν συμβουλεύσαιμι.
So then, if the wealthy would accept this principle, I think they would be doing not only what is fair, but also what is expedient; for to deprive one citizen of necessaries is to make many of them unite in disaffection towards the government. I would also counsel the poorer classes to abolish the grievance which makes the propertied class discontented with the system, and gives them just cause for assailing it.
§ 43
δίειμι δέ, ὥσπερ ἄρτι, τὸν αὐτὸν τρόπον καὶ ὑπὲρ τῶν εὐπόρων, οὐ κατοκνήσας εἰπεῖν τἀληθῆ. ἐμοὶ γὰρ οὐδεὶς οὕτως ἄθλιος οὐδʼ ὠμὸς εἶναι δοκεῖ τὴν γνώμην, οὔκουν Ἀθηναίων γε, ὥστε λυπεῖσθαι ταῦτα λαμβάνοντας ὁρῶν τοὺς ἀπόρους καὶ τῶν ἀναγκαίων ἐνδεεῖς ὄντας.
I proceed, in the same way as before, to state the case for the rich, and I shall not shrink from speaking the truth. For I cannot imagine anyone, or at least any Athenian, so obdurate and cruel-hearted as to feel annoyed when he sees the poor and those who lack necessaries receiving these boons.
§ 44
ἀλλὰ ποῦ συντρίβεται τὸ πρᾶγμα καὶ ποῦ δυσχεραίνεται; ὅταν τὸ ἀπὸ τῶν κοινῶν ἔθος ἐπὶ τὰ ἴδια μεταβιβάζοντας ὁρῶσί τινας, καὶ μέγαν μὲν ὄντα παρʼ ὑμῖν εὐθέως τὸν λέγοντα, ἀθάνατον δʼ ἕνεκʼ ἀσφαλείας, ἑτέραν δὲ τὴν κρύβδην ψῆφον τοῦ φανερῶς θορύβου.
But where does our practice break down, and where lies the grievance? It is when the rich see certain persons transferring this usage from public moneys to private property; when the speaker is raised to instant greatness among you and even to immortality, as far as his privilege can secure it; and when your shouts of open approval are contradicted by your secret vote.
§ 45
ταῦτʼ ἀπιστίαν, ταῦτʼ ὀργὴν ἔχει. δεῖ γάρ, ὦ ἄνδρες Ἀθηναῖοι, δικαίως ἀλλήλοις τῆς πολιτείας κοινωνεῖν, τοὺς μὲν εὐπόρους εἰς μὲν τὸν βίον τὰ ἑαυτῶν ἀσφαλῶς ἔχειν νομίζοντας καὶ ὑπὲρ τούτων μὴ δεδοικότας, εἰς δὲ τοὺς κινδύνους κοινὰ ὑπὲρ τῆς σωτηρίας τὰ ὄντα τῇ πατρίδι παρέχοντας, τοὺς δὲ λοιποὺς τὰ μὲν κοινὰ κοινὰ νομίζοντας καὶ μετέχοντας τὸ μέρος, τὰ δʼ ἑκάστου ἴδια τοῦ κεκτημένου. οὕτω καὶ μικρὰ μεγάλη πόλις γίγνεται καὶ μεγάλη σῴζεται. ὡς μὲν οὖν εἴποι τις ἄν, ἃ παρʼ ἑκατέρων εἶναι δεῖ, ταῦτʼ ἴσως ἐστίν· ὡς δὲ καὶ γένοιτʼ ἄν, ἐν νόμῳ διορθώσασθαι δεῖ.
All this breeds distrust and resentment. For we are bound, Athenians, to share equitably with one another the privileges of citizenship, the wealthy feeling secure to lead their own lives and haunted by no fears on that account, but in the face of dangers making over their property to the commonwealth for its defence; while the rest must realize that State-property is common property, duly receiving their share of it, but recognizing that private wealth belongs to the possessor. In this way a small state grows great, and a great one is kept great. This may pass for a verbal statement of the duties of each class; for the legal performance of those duties some organization is necessary.
§ 46
τῶν δὲ παρόντων πραγμάτων καὶ τῆς ταραχῆς πολλὰ πόρρωθέν ἐστι τὰ αἴτια· ἃ εἰ βουλομένοις ὑμῖν ἀκούειν ἐστίν, ἐθέλω λέγειν. ἐξέστητʼ, ὦ ἄνδρες Ἀθηναῖοι, τῆς ὑποθέσεως ἐφʼ ἧς ὑμᾶς οἱ πρόγονοι κατέλιπον, καὶ τὸ μὲν προΐστασθαι τῶν Ἑλλήνων καὶ δύναμιν συνεστηκυῖαν ἔχοντας πᾶσι τοῖς ἀδικουμένοις βοηθεῖν περίεργον ἐπείσθητʼ εἶναι καὶ μάταιον ἀνάλωμʼ ὑπὸ τῶν ταῦτα πολιτευομένων, τὸ δʼ ἐν ἡσυχίᾳ διάγειν καὶ μηδὲν τῶν δεόντων πράττειν, ἀλλὰ προϊεμένους καθʼ ἓν ἕκαστον πάνθʼ ἑτέρους ἐᾶσαι λαβεῖν, θαυμαστὴν εὐδαιμονίαν καὶ πολλὴν ἀσφάλειαν ἔχειν ᾤεσθε.
Of our present difficulties and of the existing confusion the causes are many and of long standing, but if you are willing to hear them, I am ready to speak. Men of Athens, you have deserted the post in which your ancestors left you; you have been persuaded by politicians of this sort that to be paramount in Greece, to possess a standing force, and to help all the oppressed, is a superfluous task and an idle expense; while you fondly imagined that to live in peace, to neglect all your duties, to abandon all your possessions and let others seize them one by one, ensured wonderful prosperity and complete security.
§ 47
ἐκ δὲ τούτων παρελθὼν ἐπὶ τὴν τάξιν ἐφʼ ἧς ὑμῖν τετάχθαι προσῆκεν ἕτερος, οὗτος εὐδαίμων καὶ μέγας καὶ πολλῶν κύριος γέγονεν, εἰκότως· πρᾶγμα γὰρ ἔντιμον καὶ μέγα καὶ λαμπρόν, καὶ περὶ οὗ πάντα τὸν χρόνον αἱ μέγισται τῶν πόλεων πρὸς αὑτὰς διεφέροντο, Λακεδαιμονίων μὲν ἠτυχηκότων, Θηβαίων δʼ ἀσχόλων διὰ τὸν Φωκικὸν πόλεμον γενομένων, ἡμῶν δʼ ἀμελούντων, ἔρημον ἀνείλετο.
In consequence of this, a rival has stepped into the position that you ought to have filled, and it is he who has become prosperous and great and ruler over many things. And rightly so; for there is a prize, honorable, great, and glorious, a prize for which the greatest of our states once spent all their time in contending, but since misfortune has dogged the Lacedaemonians, and the Phocian War has left the Thebans no leisure, and we are heedless, he has grasped it without a struggle.
§ 48
τοιγάρτοι τὸ μὲν φοβεῖσθαι τοῖς ἄλλοις, τὸ δὲ συμμάχους πολλοὺς ἔχειν καὶ δύναμιν μεγάλην ἐκείνῳ περιγέγονε, καὶ τοσαῦτα πράγματα καὶ τοιαῦτʼ ἤδη περιέστηκε τοὺς Ἕλληνας ἅπαντας, ὥστε μηδʼ ὅ τι χρὴ συμβουλεύειν εὔπορον εἶναι.
Therefore fear is the portion of the others, but his the possession of many allies and a mighty force; and such great and manifold troubles now encompass all the Greeks that it is not easy to advise what ought to be done.
§ 49
ὄντων δʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν παρόντων πραγμάτων πᾶσιν, ὡς ἐγὼ κρίνω, φοβερῶν, οὐδένες ἐν μείζονι κινδύνῳ τῶν πάντων εἰσὶν ὑμῶν, οὐ μόνον τῷ μάλισθʼ ὑμῖν ἐπιβουλεύειν Φίλιππον, ἀλλὰ καὶ τῷ πάντων ἀργότατʼ αὐτοὶ διακεῖσθαι. εἰ τοίνυν τὸ τῶν ὠνίων πλῆθος ὁρῶντες καὶ τὴν εὐετηρίαν τὴν κατὰ τὴν ἀγοράν, τούτοις κεκήλησθʼ ὡς ἐν οὐδενὶ δεινῷ τῆς πόλεως οὔσης, οὔτε προσηκόντως οὔτʼ ὀρθῶς τὸ πρᾶγμα κρίνετε·
Yet, men of Athens, perilous as is the present situation in my judgement, none of all the Greeks are in greater danger than you, not only because you are the chief object of Philip’s plots, but because you are the most disposed to inaction. If therefore, noting the abundance and cheapness of goods for sale in your markets, you have been beguiled by these things into the belief that the city is in no danger, your estimate of the situation is contrary to all right and reason.
§ 50
ἀγορὰν μὲν γὰρ ἄν τις καὶ πανήγυριν ἐκ τούτων ἢ φαύλως ἢ καλῶς παρεσκευάσθαι κρίνοι· πόλιν δʼ ἣν ὑπείληφεν, ὃς ἂν τῶν Ἑλλήνων ἄρχειν ἀεὶ βούληται, μόνην ἂν ἐναντιωθῆναι καὶ τῆς πάντων ἐλευθερίας προστῆναι, οὐ μὰ Δίʼ ἐκ τῶν ὠνίων, εἰ καλῶς ἔχει, δοκιμάζειν δεῖ, ἀλλʼ εἰ συμμάχων εὐνοίᾳ πιστεύει, εἰ τοῖς ὅπλοις ἰσχύει, ταῦθʼ ὑπὲρ τῆς πόλεως δεῖ σκοπεῖν· ἃ σφαλερῶς ὑμῖν καὶ οὐδαμῶς ἅπαντʼ ἔχει.
For a market or a fair might be judged on such evidence to be well or ill stocked; but a city, which every aspirant to the rule of Greece has regarded as his only possible opponent and as champion of the freedom of all, must surely not be tested by her market-stuff to see whether all is well with her, but by her ability to trust the loyalty of her allies, by her strength in ams—these are the qualities that you must look for in the city; and these in your case are all untrustworthy and unsound.
§ 51
γνοίητε δʼ ἄν, εἰ σκέψαισθʼ ἐκείνως. πότε μάλιστʼ ἐν ταραχῇ τὰ τῶν Ἑλλήνων γέγονε πράγματα; οὐδένα γὰρ χρόνον ἄλλον ἢ τὸν νυνὶ παρόντʼ οὐδʼ ἂν εἷς εἴποι. τὸν μὲν γὰρ ἄλλον ἅπαντʼ εἰς δύο ταῦτα διῄρητο τὰ τῶν Ἑλλήνων, Λακεδαιμονίους καὶ ἡμᾶς, τῶν δʼ ἄλλων Ἑλλήνων οἱ μὲν ἡμῖν, οἱ δʼ ἐκείνοις ὑπήκουον. βασιλεὺς δὲ καθʼ αὑτὸν μὲν ὁμοίως ἅπασιν ἄπιστος ἦν, τοὺς δὲ κρατουμένους τῷ πολέμῳ προσλαμβάνων, ἄχρι οὗ τοῖς ἑτέροις ἐξ ἴσου ποιήσαι, διεπιστεύετο, ἔπειτʼ οὐχ ἧττον αὐτὸν ἐμίσουν οὓς σώσειε τῶν ὑπαρχόντων ἐχθρῶν ἐξ ἀρχῆς.
You will understand it if you look at it in this way. When have the affairs of Greece been in the greatest confusion? For no other occasion than the present could possibly be named by anyone. All during the past Greece was divided into two camps, the Lacedaemonians’ and ours, and of the other Greeks some took their orders from us, others from them. The king of Persia, in himself, was equally distrusted by all, but by taking up the cause of the losing side in the struggle, he retained their confidence until he could put them on an equality with the others; but thereafter he was no less hated by those he had saved than by those who had been his enemies from the beginning.
§ 52
νῦν δὲ πρῶτον μὲν ὁ βασιλεὺς ἅπασι τοῖς Ἕλλησιν οἰκείως ἔχει, καὶ πάντων ἥκιστα δὴ ἡμῖν, ἄν τι μὴ νῦν ἐπανορθωσώμεθα· ἔπειτα προστασίαι πολλαὶ καὶ πανταχόθεν γίγνονται, καὶ τοῦ πρωτεύειν ἀντιποιοῦνται μὲν πάντες, ἀφεστᾶσι δʼ ἔργῳ, καὶ φθονοῦσι καὶ ἀπιστοῦσιν αὑτοῖς, οὐχ οἷς ἔδει, καὶ γεγόνασι καθʼ αὑτοὺς ἕκαστοι, Ἀργεῖοι, Θηβαῖοι, Λακεδαιμόνιοι, Κορίνθιοι, Ἀρκάδες, ἡμεῖς.
But in the first place, the king is now well-disposed to all the Greeks, and yet to us least of all, unless we can effect some immediate improvement. In the second place, many so-called protectors are springing up everywhere, and all states are rivals for the leadership, but unfortunately some hold aloof, in mutual jealousy and distrust, and so each state has isolated itself—Argives, Thebans, Lacedaemonians, Corinthians, Arcadians, ourselves.
§ 53
ἀλλʼ ὅμως εἰς τοσαῦτα μέρη καὶ τοσαύτας δυναστείας διῃρημένων τῶν Ἑλληνικῶν πραγμάτων, εἰ δεῖ τἀληθῆ μετὰ παρρησίας εἰπεῖν, τὰ παρʼ οὐδέσι τούτων ἀρχεῖα καὶ βουλευτήριʼ ἐρημότερʼ ἄν τις ἴδοι τῶν Ἑλληνικῶν πραγμάτων ἢ τὰ παρʼ ἡμῖν, εἰκότως· οὔτε γὰρ φιλῶν οὔτε πιστεύων οὔτε φοβούμενος οὐδεὶς ἡμῖν διαλέγεται.
But yet, though Greek politics are split up into so many factions under so many powers, in no state, if I must speak the truth freely, would you find the government offices and the council chambers less occupied with Greek affairs than here at Athens; and naturally so, for neither through love nor trust nor fear does anyone hold communication with us.
§ 54
αἴτιον δὲ τούτων οὐχ ἕν, ὦ ἄνδρες Ἀθηναῖοι, (ῥᾴδιον γὰρ ἂν ἦν ὑμῖν μεταθεῖναι), ἀλλὰ πολλὰ καὶ παντοδαπὰ ἐκ παντὸς ἡμαρτημένα τοῦ χρόνου, ὧν τὸ καθʼ ἕκαστον ἐάσας, εἰς ὃ πάντα τείνει λέξω, δεηθεὶς ὑμῶν, ἂν λέγω τἀληθῆ μετὰ παρρησίας, μηδὲν ἀχθεσθῆναί μοι. πέπραται τὰ συμφέροντʼ ἐφʼ ἑκάστου τῶν καιρῶν, καὶ μετειλήφαθʼ ὑμεῖς μὲν τὴν σχολὴν καὶ τὴν ἡσυχίαν, ὑφʼ ὧν κεκηλημένοι τοῖς ἀδικοῦσιν οὐ πικρῶς ἔχετε, ἕτεροι δὲ τὰς τιμὰς ἔχουσιν.
And this is not due to a single cause, Athenians, or you might easily remedy it, but to many errors of every kind throughout the past. Without enumerating these, I will mention one on which all the rest turn, only beseeching you not to be offended with me, if I speak the truth boldly. It is the selling of your interests at every opportunity; your share in the bargain is leisure and inaction, which charm you out of your resentment against your betrayers, but others reap the rewards.
§ 55
καὶ τὰ μὲν περὶ τἄλλʼ οὐκ ἄξιον ἐξετάσαι νῦν· ἀλλʼ ἐπειδάν τι τῶν πρὸς Φίλιππον ἐμπέσῃ, εὐθὺς ἀναστάς τις λέγει ὡς οὐ δεῖ ληρεῖν οὐδὲ γράφειν πόλεμον, παραθεὶς εὐθέως ἑξῆς τὸ τὴν εἰρήνην ἄγειν ὡς ἀγαθὸν καὶ τὸ τρέφειν μεγάλην δύναμιν ὡς χαλεπόν, καὶ διαρπάζειν τινὲς τὰ χρήματα βούλονται, καὶ ἄλλους λόγους ὡς οἷόν τʼ ἀληθεστάτους λέγουσιν.
The other errors it is not worth while to investigate now, but whenever any question arises that concerns Philip, instantly up jumps someone and says there must be no nonsense talked, no declarationtion of war, and he at once goes on to add how good a thing it is to preserve peace, and what a bother it is to keep up a large army, and how certain persons want to plunder your wealth; and their other statements are as true as they can make them.
§ 56
ἀλλὰ δεῖ δήπου τὴν μὲν εἰρήνην ἄγειν οὐχ ὑμᾶς πείθειν, οἳ πεπεισμένοι κάθησθε, ἀλλὰ τὸν τὰ τοῦ πολέμου πράττοντα· ἂν γὰρ ἐκεῖνος πεισθῇ, τά γʼ ἀφʼ ὑμῶν ὑπάρχει· νομίζειν δʼ εἶναι χαλεπὰ οὐχ ὅσʼ ἂν εἰς σωτηρίαν δαπανῶμεν, ἀλλʼ ἃ πεισόμεθα, ἂν μὴ ταῦτʼ ἐθέλωμεν ποιεῖν, καὶ τὸ διαρπασθήσεται τὰ χρήματα τῷ φυλακὴν εὑρεῖν διʼ ἧς σωθήσεται κωλύειν, οὐχὶ τῷ τοῦ συμφέροντος ἀποστῆναι.
But surely it is not to you that they should recommend peace, for you have taken the advice and there you sit; it is to the man who is even now on the warpath; for if Philip can be won over, your share of the compact is ready to hand. Again, they should reflect that the irksome thing is not the expense of securing our safety, but the doom that will be ours if we shrink from that expense. As for the plunder of your wealth, they ought to prevent that by proposing some way of checking it and not by abandoning your interests.
§ 57
καίτοι ἔγωγʼ ἀγανακτῶ καὶ αὐτὸ τοῦτο, εἰ τὰ μὲν χρήματα λυπεῖ τινὰς ὑμῶν εἰ διαρπασθήσεται, ἃ καὶ φυλάττειν καὶ κολάζειν τοὺς ἀδικοῦντας ἐφʼ ὑμῖν ἐστι, τὴν δʼ Ἑλλάδα πᾶσαν ἐφεξῆς οὑτωσὶ Φίλιππος ἁρπάζων οὐ λυπεῖ, καὶ ταῦτʼ ἐφʼ ὑμᾶς ἁρπάζων.
And yet it is just this that rouses my indignation, that some of you should be distressed at the prospect of the plunder of your wealth, when you are quite competent to protect it and to punish any offender, but that you are not distressed at the sight of Philip thus plundering every Greek state in turn, the more so as he is plundering them to injure you.
§ 58
τί ποτʼ οὖν, ὦ ἄνδρες Ἀθηναῖοι, τὸν μὲν οὕτω φανερῶς ἀδικοῦντα καὶ πόλεις καταλαμβάνοντα οὐδεὶς πώποτε τούτων εἶπεν ὡς ἀδικεῖ καὶ πόλεμον ποιεῖ, τοὺς δὲ μὴ ἐπιτρέπειν μηδὲ προΐεσθαι ταῦτα συμβουλεύοντας, τούτους πόλεμον ποιεῖν φασίν; ὅτι τὴν αἰτίαν τῶν ἐκ τοῦ πολέμου συμβησομένων δυσχερῶν (ἀνάγκη γάρ, ἀνάγκη πολλὰ λυπηρὰ ἐκ τοῦ πολέμου γίγνεσθαι) τοῖς ὑπὲρ ὑμῶν τὰ βέλτιστα λέγειν εἰθισμένοις ἀναθεῖναι βούλονται.
Why then, men of Athens, has none of these speakers ever admitted that Philip is violating rights and provoking war, when he is thus openly violating rights and subduing cities, but when others urge you not to give way to Philip nor submit to these losses, they say they are provoking war? It is because they want the blame for the sufferings that the war will entail—for it is inevitable, yes, inevitable that the war should cause much distress—to be laid at the doors of those who believe they are your wisest counsellors.
§ 59
ἡγοῦνται γάρ, ἂν μὲν ὑμεῖς ὁμοθυμαδὸν ἐκ μιᾶς γνώμης Φίλιππον ἀμύνησθε, κἀκείνου κρατήσειν ὑμᾶς καὶ αὑτοῖς οὐκέτʼ ἔσεσθαι μισθαρνεῖν, ἂν δʼ ἀπὸ τῶν πρώτων θορύβων αἰτιασάμενοί τινας πρὸς τὸ κρίνειν τράπησθε, αὐτοὶ μὲν τούτων κατηγοροῦντες ἀμφότερʼ ἕξειν, καὶ παρʼ ὑμῖν εὐδοκιμήσειν καὶ παρʼ ἐκείνου χρήματα λήψεσθαι, ὑμᾶς δʼ ὑπὲρ ὧν δεῖ παρὰ τούτων δίκην λαβεῖν, παρὰ τῶν ὑπὲρ ὑμῶν εἰρηκότων λήψεσθαι.
For they are convinced that if you offer a whole-hearted and unanimous opposition to Philip, you will beat him and they will have no further chance of earning his pay, but that if at the first alarm of war you throw the blame on certain persons and devote your energies to bringing them to trial, they themselves by accusing them will gain both their ends—reputation with you and money from him, while you will punish the men who have spoken in your interests for the faults which you ought to punish in their accusers.
§ 60
αἱ μὲν ἐλπίδες αἱ τούτων αὗται καὶ τὸ κατασκεύασμα τὸ τῶν αἰτιῶν, ὡς ἄρα βούλονταί τινες πόλεμον ποιῆσαι. ἐγὼ δʼ οἶδʼ ἀκριβῶς ὅτι, οὐ γράψαντος Ἀθηναίων οὐδενὸς πόλεμον, πολλὰ Φίλιππος ἔχει τῶν τῆς πόλεως καὶ νῦν εἰς Καρδίαν πέπομφε βοήθειαν. εἰ μέντοι βουλόμεθʼ ἡμεῖς μὴ προσποιεῖσθαι πολεμεῖν ἡμῖν ἐκεῖνον, ἀνοητότατος πάντων ἂν εἴη, εἰ τοῦτʼ ἐξελέγχοι· ὅταν γὰρ οἱ ἀδικούμενοι ἀρνῶνται, τί τῷ ἀδικοῦντι προσήκει;
Such are their hopes, and such is the design of the accusation that certain persons wish to provoke war. But I am absolutely certain that, without waiting for any Athenian to propose a declaration of war, Philip is in possession of much of our territory and has just dispatched a force against Cardia. If, however, we like to pretend that he is not at war with us, he would be the greatest fool alive if he tried to disprove that; for when the victims deny the wrong, what should the malefactor do?
§ 61
ἀλλʼ ἐπειδὰν ἐφʼ ἡμᾶς αὐτοὺς ἴῃ, τί φήσομεν τότε; ἐκεῖνος μὲν γὰρ οὐ πολεμεῖν, ὥσπερ οὐδʼ Ὠρείταις, τῶν στρατιωτῶν ὄντων ἐν τῇ χώρᾳ, οὐδὲ Φεραίοις πρότερον, πρὸς τὰ τείχη προσβάλλων, οὐδʼ Ὀλυνθίοις ἐξ ἀρχῆς, ἕως ἐν αὐτῇ τῇ χώρᾳ τὸ στράτευμα παρῆν ἔχων. ἢ καὶ τότε τοὺς ἀμύνεσθαι κελεύοντας πόλεμον ποιεῖν φήσομεν; οὐκοῦν ὑπόλοιπον δουλεύειν· οὐδὲ γὰρ ἄλλο γʼ οὐδὲν ἔνι.
But when our turn comes, what shall we say then? For of course he will deny that he is attacking us, just as he denied that he was attacking the men of Oreus, when his troops were already in their territory, or the Pheraeans before that, when he was actually assaulting their walls, or the Olynthians at the start, until he was inside their frontier with his army. Or shall we say, even at that hour, that those who bid us repel him are provoking war? If so, there is nothing left but slavery, for there is no other alternative.
§ 62
καὶ μὴν οὐχ ὑπὲρ τῶν ἴσων ὑμῖν καὶ τοῖς ἄλλοις ἔσθʼ ὁ κίνδυνος· οὐ γὰρ ὑφʼ αὑτῷ ποιήσασθαι τὴν πόλιν βούλεται Φίλιππος ὑμῶν, οὔ, ἀλλʼ ὅλως ἀνελεῖν. οἶδε γὰρ ἀκριβῶς ὅτι δουλεύειν μὲν ὑμεῖς οὔτʼ ἐθελήσετε, οὔτʼ, ἐὰν ἐθέλητε, ἐπιστήσεσθε (ἄρχειν γὰρ εἰώθατε), πράγματα δὲ παρασχεῖν αὐτῷ, ἂν καιρὸν λάβητε, πλείω τῶν ἄλλων ἀνθρώπων ἁπάντων δυνήσεσθε. διὰ ταῦθʼ ὑμῶν οὐχὶ φείσεται, εἴπερ ἐγκρατὴς γενήσεται.
Moreover, you have not the same interests at stake as some of the others, for it is not your subjection that Philip aims at; no, but your complete annihilation. For he is well assured that you will not consent to be slaves; or, if you consent, will never learn how to be slaves, for you are accustomed to rule others; but that you will be able, if you seize your chances, to cause him more trouble than all the rest of the world. For that reason he will not spare you, if he gets you in his power.
§ 63
ὡς οὖν ὑπὲρ τῶν ἐσχάτων ἐσομένου τοῦ ἀγῶνος, οὕτω προσήκει γιγνώσκειν, καὶ τοὺς πεπρακότας αὑτοὺς ἐκείνῳ φανερῶς ἀποτυμπανίσαι· οὐ γὰρ ἔστιν, οὐκ ἔστι τῶν ἔξω τῆς πόλεως ἐχθρῶν κρατῆσαι, πρὶν ἂν τοὺς ἐν αὐτῇ τῇ πόλει κολάσητʼ ἐχθρούς, ἀλλʼ ἀνάγκη τούτοις ὥσπερ προβόλοις προσπταίσαντας ὑστερίζειν ἐκείνων.
Therefore you must needs bear in mind that this will be a life-and-death struggle, and the men who have sold themselves to Philip must be publicly cudgelled to death; for it is impossible, impossible to quell the foes without, until you have punished the foes within your gates, but if you let these stand as stumbling-blocks in your path, you must fail against the others.
§ 64
πόθεν οἴεσθε νῦν αὐτὸν ὑβρίζειν ὑμᾶς (οὐδὲν γὰρ ἄλλʼ ἔμοιγε δοκεῖ ποιεῖν ἢ τοῦτο) καὶ τοὺς μὲν ἄλλους εὖ ποιοῦντα, εἰ μηδὲν ἄλλο, ἐξαπατᾶν, ὑμῖν δʼ ἀπειλεῖν ἤδη; οἷον Θετταλοὺς πολλὰ δοὺς ὑπηγάγετʼ εἰς τὴν νῦν παροῦσαν δουλείαν· οὐδʼ ἂν εἰπεῖν δύναιτʼ οὐδεὶς ὅσα τοὺς ταλαιπώρους Ὀλυνθίους πρότερον δοὺς Ποτείδαιαν ἐξηπάτησε καὶ πόλλʼ ἕτερα· Θηβαίους τὰ νῦν ὑπάγει τὴν Βοιωτίαν αὐτοῖς παραδοὺς καὶ ἀπαλλάξας πολέμου πολλοῦ καὶ χαλεποῦ·
What do you imagine is his motive in outraging you now—I think no other term describes his conduct—or why is it that, in deceiving the others, he at least confers benefits upon them, but in your case he is resorting to threats? For example, the Thessalians were beguiled by his generosity into their present state of servitude; no words can describe how he formerly deceived the miserable Olynthians by his gift of Potidaea and many other places; the Thebans he is now misleading, having handed over Boeotia to them and relieved them of a long and trying war.
§ 65
ὥστε καρπωσάμενοί τινʼ ἕκαστοι τούτων πλεονεξίαν, οἱ μὲν ἤδη πεπόνθασιν ἃ δὴ πεπόνθασιν, οἱ δʼ ὅταν ποτὲ συμβῇ πείσονται. ὑμεῖς δʼ ὧν μὲν ἀπεστέρησθε σιωπῶ· ἀλλʼ ἐν αὐτῷ τῷ τὴν εἰρήνην ποιήσασθαι, πόσʼ ἐξηπάτησθε, πόσων ἀπεστέρησθε. οὐχὶ Φωκέας, οὐ Πύλας, οὐχὶ τἀπὶ Θρᾴκης, Δορίσκον, Σέρριον, τὸν Κερσοβλέπτην αὐτόν; οὐ νῦν Καρδίαν ἔχει καὶ ὁμολογεῖ;
So each of these states has reaped some benefit from him, but while some have already paid the price by their sufferings, the others have yet to suffer whatever shall fall to their lot. As for you, I do not say how far you have been robbed, but in the actual making of the peace, how completely you were deceived, how grievously you were robbed! Were you not deceived about Phocis, Thermopylae, the Thrace-ward districts, Doriscus, Serrium, Cersobleptes himself? Is not Philip now holding the city of the Cardians, and admitting that he holds it?
§ 66
τί ποτʼ οὖν ἐκείνως τοῖς ἄλλοις, καὶ ὑμῖν οὐ τοῦτον τὸν τρόπον προσφέρεται; ὅτι ἐν μόνῃ τῶν πασῶν πόλεων τῇ ὑμετέρᾳ ἄδειʼ ὑπὲρ τῶν ἐχθρῶν λέγειν δέδοται, καὶ λαβόντα χρήματʼ αὐτὸν ἀσφαλές ἐστι λέγειν παρʼ ὑμῖν, κἂν ἀφῃρημένοι τὰ ὑμέτερʼ αὐτῶν ἦτε.
Why then does he deal in that way with the other Greeks, but with you in this way? Because yours is the one city in the world where immunity is granted to plead on behalf of our enemies, and where a man who has been bribed can safely address you in person, even when you have been robbed of your own. It would not have been safe in Olynthus to plead Philip’s cause, unless the Olynthian democracy had shared in the enjoyment of the revenues of Potidaea.
§ 67
οὐκ ἦν ἀσφαλὲς λέγειν ἐν Ὀλύνθῳ τὰ Φιλίππου μὴ σὺν εὖ πεπονθότων τῶν πολλῶν Ὀλυνθίων τῷ Ποτείδαιαν καρποῦσθαι· οὐκ ἦν ἀσφαλὲς λέγειν ἐν Θετταλίᾳ μὴ σὺν εὖ πεπονθότος τοῦ πλήθους τοῦ Θετταλῶν τῷ τοὺς τυράννους ἐκβαλεῖν Φίλιππον αὐτοῖς καὶ τὴν Πυλαίαν ἀποδοῦναι· οὐκ ἦν ἐν Θήβαις ἀσφαλές, πρὶν τὴν Βοιωτίαν ἀπέδωκε καὶ τοὺς Φωκέας ἀνεῖλεν.
It would not have been safe in Thessaly to plead Philip’s cause, if the commoners of Thessaly had not shared in the advantages that Philip conferred, when he expelled their tyrants and restored to them their Amphictyonic privileges. It would not have been safe at Thebes, until he gave them back Boeotia and wiped out the Phocians.
§ 68
ἀλλʼ Ἀθήνησιν, οὐ μόνον Ἀμφίπολιν καὶ τὴν Καρδιανῶν χώραν ἀπεστερηκότος Φιλίππου, ἀλλὰ καὶ κατασκευάζοντος ὑμῖν ἐπιτείχισμα τὴν Εὔβοιαν καὶ νῦν ἐπὶ Βυζάντιον παριόντος, ἀσφαλές ἐστι λέγειν ὑπὲρ Φιλίππου. καὶ γάρ τοι τούτων μὲν ἐκ πτωχῶν ἔνιοι ταχὺ πλούσιοι γίγνονται, καὶ ἐξ ἀνωνύμων καὶ ἀδόξων ἔνδοξοι καὶ γνώριμοι, ὑμεῖς δὲ τοὐναντίον ἐκ μὲν ἐνδόξων ἄδοξοι, ἐκ δʼ εὐπόρων ἄποροι·
But at Athens, though Philip has not only robbed you of Amphipolis and the Cardian territory, but is also turning Euboea into a fortress to overawe us and is even now on his way to attack Byzantium, it is safe to speak on Philip’s behalf. Indeed, of these politicians, some who were beggars are suddenly growing rich, some unknown to name and fame are now men of honour and distinction; while you, on the contrary, have passed from honour to dishonour, from affluence to destitution.
§ 69
πόλεως γὰρ ἔγωγε πλοῦτον ἡγοῦμαι συμμάχους, πίστιν, εὔνοιαν, ὧν πάντων ὑμεῖς ἔστʼ ἄποροι. ἐκ δὲ τοῦ τούτων ὀλιγώρως ὑμᾶς ἔχειν καὶ ἐᾶν τοῦτον τὸν τρόπον φέρεσθαι, ὁ μὲν εὐδαίμων καὶ μέγας καὶ φοβερὸς πᾶσιν Ἕλλησι καὶ βαρβάροις, ὑμεῖς δʼ ἔρημοι καὶ ταπεινοί, τῇ μὲν κατὰ τὴν ἀγορὰν εὐετηρίᾳ λαμπροί, τῇ δʼ ὧν προσῆκε παρασκευῇ καταγέλαστοι.
For a city’s wealth I hold to be allies, credit, goodwill, and of all these you are destitute. And it is because you are indifferent to these things and allow them to be taken from you in this way, that Philip is prosperous and powerful and formidable to Greeks and barbarians alike, while you are deserted and humiliated, famous for your well-stocked markets, but in provision for your proper needs, contemptible.
§ 70
οὐ τὸν αὐτὸν δὲ τρόπον περί θʼ ὑμῶν καὶ περὶ αὑτῶν ἐνίους τῶν λεγόντων ὁρῶ βουλευομένους· ὑμᾶς μὲν γὰρ ἡσυχίαν ἄγειν φασὶ δεῖν, κἄν τις ὑμᾶς ἀδικῇ, αὐτοὶ δʼ οὐ δύνανται παρʼ ὑμῖν ἡσυχίαν ἄγειν οὐδενὸς αὐτοὺς ἀδικοῦντος. καίτοι λοιδορίας εἴ τις χωρὶς ἔροιτο εἰπέ μοι, τί δὴ γιγνώσκων ἀκριβῶς, Ἀριστόμηδες, (οὐδεὶς γὰρ τὰ τοιαῦτʼ ἀγνοεῖ) τὸν μὲν τῶν ἰδιωτῶν βίον ἀσφαλῆ καὶ ἀπράγμονα καὶ ἀκίνδυνον ὄντα, τὸν δὲ τῶν πολιτευομένων φιλαίτιον καὶ σφαλερὸν καὶ καθʼ ἑκάστην ἡμέραν ἀγώνων καὶ κακῶν μεστόν, οὐ τὸν ἡσύχιον, ἀλλὰ τὸν ἐν τοῖς κινδύνοις αἱρεῖ;
Yet I observe that some of our speakers do not urge the same policy for you as for themselves; for you, they say, ought to remain quiet even when you are wronged; themselves cannot remain quiet among you, though no one does them wrong. And yet, raillery apart, suppose someone should ask, Tell me, Aristomedes, why, when you know perfectly well—for no one is ignorant of such matters—that a private station is secure and free from risk, but the life of a politician is precarious, open to attack, and full of trials and misfortunes every day, why do you not choose the quiet, sequestered life instead of the life of peril? What would you reply?
§ 71
τί ἂν εἴποις; εἰ γὰρ ὃ βέλτιστον εἰπεῖν ἂν ἔχοις, τοῦτό σοι δοίημεν ἀληθὲς λέγειν, ὡς ὑπὲρ φιλοτιμίας καὶ δόξης ταῦτα πάντα ποιεῖς, θαυμάζω τί δήποτε σαυτῷ μὲν ὑπὲρ τούτων ἅπαντα ποιητέον εἶναι νομίζεις καὶ πονητέον καὶ κινδυνευτέον, τῇ πόλει δὲ προέσθαι ταῦτα μετὰ ῥᾳθυμίας συμβουλεύεις. οὐ γὰρ ἐκεῖνό γʼ ἂν εἴποις, ὡς σὲ μὲν ἐν τῇ πόλει δεῖ τινὰ φαίνεσθαι, τὴν πόλιν δʼ ἐν τοῖς Ἕλλησι μηδενὸς ἀξίαν εἶναι.
For if we should grant the truth of what would be your best possible answer, that you do all this for love of glory and renown, I wonder what earthly reason you have for thinking that you yourself ought for that object to make every exertion, facing toil and danger, whereas you advise the State to abandon such efforts in sheer indifference. For this you cannot say—that it is your duty to make a figure in the State, but that the State is of no importance in the Greek world.
§ 72
καὶ μὴν οὐδʼ ἐκεῖνό γʼ ὁρῶ, ὡς τῇ μὲν πόλει ἀσφαλὲς τὸ τὰ αὑτῆς πράττειν, σοὶ δὲ κίνδυνος, εἰ μηδὲν τῶν ἄλλων πλέον περιεργάσει, ἀλλὰ τοὐναντίον σοὶ μὲν ἐξ ὧν ἐργάζει καὶ περιεργάζει τοὺς ἐσχάτους ὄντας κινδύνους, τῇ πόλει δʼ ἐκ τῆς ἡσυχίας.
And there is another thing I do not see—that it is safe for the State to mind its own business, but dangerous for you if you do not go beyond your fellow-citizens in meddling with affairs.
§ 73
ἀλλὰ νὴ Δία παππῴα σοι καὶ πατρῴα δόξʼ ὑπάρχει, ἣν αἰσχρόν ἐστιν ἐν σοὶ καταλῦσαι· τῇ πόλει δʼ ὑπῆρξεν ἀνώνυμα καὶ φαῦλα τὰ τῶν προγόνων. ἀλλʼ οὐδὲ τοῦθʼ οὕτως ἔχει· σοὶ μὲν γὰρ ἦν κλέπτης ὁ πατήρ, εἴπερ ἦν ὅμοιος σοί, τῇ πόλει δʼ ἡμῶν οὓς πάντες ἴσασιν οἱ Ἕλληνες ἐκ τῶν μεγίστων κινδύνων σεσωσμένοι.
Nay, on the contrary, I do foresee the utmost danger, to you from your bustling and meddling, but to the State from its inactivity. But you may say that you have the honour of your grandfather and father to uphold, and it would be scandalous to subvert it in your person, but that the State has inherited only nameless and paltry exploits from our ancestors. But that too is untrue; for you had a thief for your father, if he was like you, but our fathers, as all the Greeks know, preserved them from the deadliest perils.
§ 74
ἀλλὰ γὰρ οὐκ ἴσως οὐδὲ πολιτικῶς ἔνιοι τὰ καθʼ αὑτοὺς καὶ τὰ κατὰ τὴν πόλιν πολιτεύονται· πῶς γάρ ἐστιν ἴσον τούτων μέν τινας ἐκ τοῦ δεσμωτηρίου ἥκοντας ἑαυτοὺς ἀγνοεῖν, τὴν πόλιν δʼ, ἣ προειστήκει τῶν Ἑλλήνων τέως καὶ τὸ πρωτεῖον εἶχε, νῦν ἐν ἀδοξίᾳ πάσῃ καὶ ταπεινότητι καθεστάναι;
But indeed there are some whose management both of private and of public business is neither fair nor constitutional; for how is it fair that some of these men, just released from jail, should be ignorant of their own worth, while that state, which was once the champion of the rest and maintained the pre-eminence, should now be sunk in all dishonour and humiliation?
§ 75
πολλὰ τοίνυν ἔχων ἔτι καὶ περὶ πολλῶν εἰπεῖν παύσομαι· καὶ γὰρ οὐ λόγων ἐνδείᾳ μοι δοκεῖ τὰ πράγματʼ οὔτε νῦν οὔτʼ ἄλλοτε πώποτε φαύλως ἔχειν, ἀλλʼ ὅταν πάντʼ ἀκούσαντες ὑμεῖς τὰ δέοντα, καὶ ὁμογνώμονες ὡς ὀρθῶς λέγεται γενόμενοι, τῶν λυμαίνεσθαι καὶ διαστρέφειν ταῦτα βουλομένων ἐξ ἴσου κάθησθʼ ἀκροώμενοι, οὐκ ἀγνοοῦντες αὐτούς (ἴστε γὰρ εὐθὺς ἰδόντες ἀκριβῶς, τίς μισθοῦ λέγει καὶ τίς ὑπὲρ Φιλίππου πολιτεύεται, καὶ τίς ὡς ἀληθῶς ὑπὲρ τῶν βελτίστων), ἀλλʼ ἵνʼ αἰτιασάμενοι τούτους καὶ τὸ πρᾶγμʼ εἰς γέλωτα καὶ λοιδορίαν ἐμβαλόντες μηδὲν αὐτοὶ τῶν δεόντων ποιῆτε.
Therefore, though there is much that I could say on many topics, I will forbear; for indeed it is not, I think, lack of speeches either now or at any other time that is the cause of our distress, but when you have listened to the right sort of arguments, and when you are unanimous as to their validity, you sit on and give equal attention to those who wish to overthrow and distort them. It is not that you do not recognize these speakers, for as soon as you have seen them, you know exactly who is speaking for pay and acting as Philip’s agent, and who is sincerely defending your best interests; but your aim is to find fault with these latter and, by turning the subject into ridicule and raillery, to avoid doing any part of your own duty.
§ 76
ταῦτʼ ἐστὶ τἀληθῆ, μετὰ πάσης παρρησίας, ἁπλῶς εὐνοίᾳ τὰ βέλτιστʼ εἰρημένα, οὐ κολακείᾳ βλάβης καὶ ἀπάτης λόγος μεστός, ἀργύριον τῷ λέγοντι ποιήσων, τὰ δὲ πράγματα τῆς πόλεως τοῖς ἐχθροῖς ἐγχειριῶν. ἢ οὖν παυστέον τούτων τῶν ἐθῶν, ἢ μηδένʼ ἄλλον αἰτιατέον τοῦ πάντα φαύλως ἔχειν ἢ ὑμᾶς αὐτούς.
There you have the truth spoken with all freedom, simply in goodwill and for the best—no speech packed by flattery with mischief and deceit, and intended to put money into the speaker’s pocket and the control of the State into our enemies’ hands. Either, then, you must abandon these habits of yours, or you must throw the blame for all our failures on no one but yourselves.
Answer to Philip’s Letter · urn:cts:greekLit:tlg0014.tlg011 · Greek: πρὸς τὴν ἐπιστολήν τὴν Φιλίππου — tlg0014.tlg011.perseus-grc2 · English: Answer to Philip’s Letter — trans. James Herbert Vince — tlg0014.tlg011.perseus-eng2
§ 1
ὅτι μέν, ὦ ἄνδρες Ἀθηναῖοι, Φίλιππος οὐκ ἐποιήσατο τὴν εἰρήνην πρὸς ὑμᾶς, ἀλλʼ ἀνεβάλετο τὸν πόλεμον, πᾶσιν ὑμῖν φανερὸν γέγονεν· ἐπειδὴ γὰρ Φαρσαλίοις Ἅλον παρέδωκε καὶ τὰ περὶ Φωκέας διῳκήσατο καὶ τὴν Θρᾴκην κατεστρέψατο πᾶσαν, αἰτίας οὐκ οὔσας πλασάμενος καὶ προφάσεις ἀδίκους ἐξευρὼν τῷ μὲν ἔργῳ πάλαι πολεμεῖ πρὸς τὴν πόλιν, τῷ δὲ λόγῳ νῦν ὁμολογεῖ διὰ τῆς ἐπιστολῆς ἧς ἔπεμψεν·
It must now be clear to all of you, Athenians, that Philip never concluded a peace with you, but only postponed the war; for ever since he handed Halus over to the Pharsalians, settled the Phocian question, and subdued the whole of Thrace, coining false excuses and inventing hollow pretexts, he has been all the time practically at war with Athens, though it is only now that he confesses it openly in the letter which he has sent.
§ 2
ὅτι δὲ χρὴ μήτʼ ὀρρωδεῖν ὑμᾶς τὴν ἐκείνου δύναμιν μήτʼ ἀγεννῶς ἀντιταχθῆναι πρὸς αὐτόν, ἀλλὰ καὶ σώμασι καὶ χρήμασι καὶ ναυσὶ καὶ πᾶσιν ὡς ἁπλῶς εἰπεῖν ἀφειδῶς ὁρμῆσαι πρὸς τὸν πόλεμον, ἐγὼ πειράσομαι διδάσκειν. πρῶτον μὲν γὰρ εἰκός, ὦ ἄνδρες Ἀθηναῖοι, τοὺς θεοὺς μεγίστους ὑμῖν ὑπάρχειν συμμάχους καὶ βοηθούς, ὧν ἐκεῖνος τὰς πίστεις ὑπεριδὼν καὶ τοὺς ὅρκους ὑπερβὰς λέλυκεν ἀδίκως τὴν εἰρήνην·
I shall, however, try to prove to you that you must not quail before his power nor offer a half-hearted resistance, but must enter the war with an unsparing provision of men, money, and ships—in a word, with all your resources. For first, men of Athens, you may reasonably expect that your mightiest allies and supporters will be those gods whose sanction he has flouted and whose name he has taken in vain through his unjust violation of the peace.
§ 3
ἔπειθʼ οἷς πρότερον ηὐξήθη, φενακίζων ἀεί τινας καὶ μεγάλʼ ἐπαγγελλόμενος εὐεργετήσειν, ταῦτα πάντα διεξελήλυθεν ἤδη, καὶ γιγνώσκεται μὲν ὑπὸ τῶν Περινθίων καὶ Βυζαντίων καὶ τῶν ἐκείνοις συμμαχούντων ὡς ἐπιθυμεῖ προσενεχθῆναι τούτοις τὸν αὐτὸν τρόπον ὅνπερ Ὀλυνθίοις πρότερον,
Then again, he has at last come to the end of his policy of deception and his lavish promises of future benefit, which before helped him to power. The Perinthians and Byzantines with their allies realize that his aim is to deal with them even as he dealt with the Olynthians before.
§ 4
οὐκ ἀγνοεῖται δʼ ὑπὸ Θετταλῶν δεσπόζειν, ἀλλʼ οὐχ ἡγεῖσθαι τῶν συμμάχων προαιρούμενος, ὑποπτεύεται δʼ ὑπὸ Θηβαίων Νίκαιαν μὲν φρουρᾷ κατέχων, εἰς δὲ τὴν ἀμφικτυονίαν εἰσδεδυκώς, τὰς δὲ πρεσβείας τὰς ἐκ Πελοποννήσου πρὸς αὑτὸν ἄγων καὶ τὴν ἐκείνων συμμαχίαν παραιρούμενος· ὥστε τῶν αὐτῷ πρὸ τοῦ φίλων ὄντων τοὺς μὲν νῦν πολεμεῖν ἀκαταλλάκτως, τοὺς δὲ μηκέτι προθύμους εἶναι συναγωνιστάς, ἅπαντας δʼ ὑφορᾶσθαι καὶ διαβεβλῆσθαι πρὸς αὐτόν.
The Thessalians recognize that he is determined to be their despot and not the president of a confederacy. The Thebans suspect him, because he keeps a garrison at Nicaea and has stolen into the Amphictyonic Council, and because he attracts to his court the embassies of the Peloponnesian powers and secures their allies for himself. Thus of his old friends some are even now his irreconcilable foes, others are no longer his hearty supporters, while all regard him with suspicion and dislike.
§ 5
ἔτι τοίνυν (οὐδὲ γὰρ τοῦτʼ ἔστι μικρόν) οἱ κατὰ τὴν Ἀσίαν σατράπαι καθεστῶτες ἔναγχος μὲν ξένους μισθοφόρους εἰσπέμψαντες ἐκώλυσαν ἐκπολιορκηθῆναι Πέρινθον, νῦν δὲ τῆς ἔχθρας αὐτοῖς ἐνεστώσης καὶ τοῦ κινδύνου πλησίον ὄντος, εἰ χειρωθήσεται Βυζάντιον,
Then too—nor is this a matter of small importance—quite recently the satraps of Asia Minor sent a force of mercenaries and compelled Philip to raise the siege of Perinthus; but today their hostility is confirmed, the danger, if he reduces Byzantium, is at their very doors, and not only will they eagerly join the war against him.
§ 6
οὐ μόνον αὐτοὶ προθύμως συμπολεμήσουσιν, ἀλλὰ καὶ βασιλέα Περσῶν χρήματα χορηγεῖν ἡμῖν προτρέψονται, ὃς τοσοῦτον μὲν κέκτηται πλοῦτον ὅσον οὐδʼ οἱ λοιποὶ πάντες, τηλικαύτην δʼ ἔχει ῥώμην πρὸς τὰς ἐνθάδε πράξεις ὥστε καὶ πρότερον, ἡνίκα Λακεδαιμονίοις ἐπολεμοῦμεν, ὁποτέροις πρόσθοιτο, τούτους ἐποίει κρατεῖν τῶν ἑτέρων, καὶ νῦν μεθʼ ἡμῶν γενόμενος ῥᾳδίως καταπολεμήσει τὴν Φιλίππου δύναμιν.
but they will prompt the king of Persia to become our paymaster and he is richer than all the rest together, and his power to interfere in Greece is such that in our former wars with Sparta, whichever side he joined, he ensured their victory, and so, if he sides with us now, he will easily crush the power of Philip.
§ 7
πρὸς τοίνυν τούτοις τηλικούτοις οὖσιν, οὐκ ἐρῶ μὲν ὡς οὐ διὰ τὴν εἰρήνην πολλὰ προείληφεν ἡμῶν χωρία καὶ λιμένας καὶ τοιαῦθʼ ἕτερα χρήσιμα πρὸς πόλεμον, ὁρῶ δʼ ὡς ὅταν μὲν ὑπʼ εὐνοίας τὰ πράγματα συνέχηται καὶ πᾶσι ταὐτὰ συμφέρῃ τοῖς μετέχουσι τῶν πολέμων, μένει τὰ συσταθέντα βεβαίως· ὅταν δʼ ἐξ ἐπιβουλῆς καὶ πλεονεξίας ἀπάτῃ καὶ βίᾳ κατέχηται, καθάπερ ὑπὸ τούτου νῦν, μικρὰ πρόφασις καὶ τὸ τυχὸν πταῖσμα ταχέως αὐτὰ διέσεισε καὶ κατέλυσεν.
Now, admitting these great advantages, I cannot deny that Philip has used the peace to forestall us in occupying many fortresses, harbors, and other points of vantage; only I observe that when a league is knit together by goodwill, and when all the allied states have the same interests, then the coalition stands firm; but when, like Philip’s, it is based on treachery and greed and maintained by fraud and violence, then on some slight pretext or by some trifling slip it is instantly shattered and dissolved.
§ 8
καὶ πολλάκις εὑρίσκω λογιζόμενος οὐ μόνον, ὦ ἄνδρες Ἀθηναῖοι, τὰ συμμαχικὰ τῷ Φιλίππῳ πρὸς ὑποψίαν ἥκοντα καὶ δυσμένειαν, ἀλλὰ καὶ τὰ τῆς ἰδίας ἀρχῆς οὐ συνηρμοσμένα καλῶς οὐδʼ οἰκείως οὐδʼ ὡς οἴεταί τις. ὅλως μὲν γὰρ ἡ Μακεδονικὴ δύναμις ἐν μὲν προσθήκης μέρει ῥοπὴν ἔχει τινὰ καὶ χρῆσιν, αὐτὴ δὲ καθʼ αὑτὴν ἀσθενής ἐστι καὶ πρὸς τηλικοῦτον ὄγκον πραγμάτων εὐκαταφρόνητος.
Moreover, men of Athens, frequent reflection has taught me that not only do Philip’s alliances end in suspicion and hostility, but also the various parts of his own kingdom are not united by such satisfactory and intimate ties as people imagine. For although in a general way the Macedonian power carries some weight and value as an auxiliary, yet by itself it is weak and, in face of such a stupendous task, even negligible.
§ 9
ἔτι δʼ αὐτὴν οὗτος τοῖς πολέμοις καὶ ταῖς στρατείαις καὶ πᾶσιν οἷς ἄν τις αὐτὸν μέγαν εἶναι νομίσειε, σφαλερωτέραν αὑτῷ πεποίηκεν. μὴ γὰρ οἴεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῖς αὐτοῖς χαίρειν Φίλιππόν τε καὶ τοὺς ἀρχομένους, ἀλλʼ ἐννοεῖσθʼ ὡς ὁ μὲν ἐπιθυμεῖ δόξης, οἱ δʼ ἀσφαλείας, καὶ αὐτῷ μὲν οὐκ ἔστι τυχεῖν ταύτης ἀκινδύνως, οἱ δʼ οὐδὲν δέονται, καταλείποντες οἴκοι τέκνα, γονεῖς, γυναῖκας, φθείρεσθαι καὶ καθʼ ἑκάστην ἡμέραν κινδυνεύειν ὑπὲρ αὐτοῦ.
and Philip, by his wars and his campaigns and by all those activities to which his greatness might be attributed, has really made it a less trusty weapon to his own hand. For you must not imagine, men of Athens, that his subjects share his tastes; you must rather reflect that he wants glory, but they security. He cannot gain his end without danger; they, thinking of children, parents, and wives left at home, are not so eager to court ruin and danger every day to oblige him.
§ 10
ὥστε τοὺς μὲν πολλοὺς τῶν Μακεδόνων ἐκ τούτων ἄν τις ἴδοι πῶς διάκεινται πρὸς τὸν Φίλιππον· τοὺς δὲ περὶ αὐτὸν ὄντας ἑταίρους καὶ τοὺς τῶν ξένων ἡγεμόνας εὑρήσετε δόξαν μὲν ἔχοντας ἐπʼ ἀνδρείᾳ, περιδεῶς δὲ μᾶλλον τῶν ἀδόξων ζῶντας. τοῖς μὲν γὰρ ὁ πρὸς τοὺς πολεμίους μόνον ὑπάρχει κίνδυνος, οἱ δὲ τοὺς κόλακας καὶ τοὺς διαβάλλοντας αὐτοὺς μᾶλλον ἢ τὰς μάχας δεδίασι·
From this you can gauge the feelings of the great body of the Macedonians towards Philip; while as regards his courtiers and captains of his mercenaries you will find that, though they have some repute for valor, they live in greater fear than those who have none; for these have only the enemy to fear, but those dread the sycophants and slanderers of the court more than a pitched battle.
§ 11
κἀκεῖνοι μὲν μετὰ πάντων ἀγωνίζονται πρὸς τοὺς ἀντιταχθέντας, τοῖς δὲ καὶ τῶν ἐν τοῖς πολέμοις κακῶν οὐκ ἐλάχιστον μέρος μέτεστιν, καὶ χωρὶς ἰδίᾳ τὸν τρόπον τὸν τοῦ βασιλέως φοβεῖσθαι συμβέβηκεν. ἔτι δὲ τῶν μὲν πολλῶν ἐὰν ἁμάρτῃ τις, ζημίας κατὰ τὴν ἀξίαν εἴληφεν· οἱ δʼ ὅταν μάλιστα κατορθώσωσι, τότε μάλιστα σκορακίζονται καὶ προπηλακίζονται παρὰ τὸ προσῆκον.
These, again, have the whole army to support them when they face the hostile ranks, but those both have to bear the chief burden of the war, and, apart from that, it is their peculiar misfortune to fear the temper of their king. Moreover, if a common soldier is at fault, his punishment is proportioned to his deserts, but it is just when the officers are most successful that they are most exposed to unmerited curses and gibes.
§ 12
καὶ τούτοις οὐδʼ ἂν εἷς εὖ φρονῶν ἀπιστήσειεν· οὕτω γὰρ φιλότιμον αὐτὸν εἶναί φασιν οἱ συνδιατρίψαντες ὥστε βουλόμενον τὰ κάλλιστα τῶν ἔργων πάνθʼ αὑτοῦ δοκεῖν εἶναι μᾶλλον ἄχθεσθαι τῶν στρατηγῶν καὶ τῶν ἡγεμόνων τοῖς ἄξιον ἐπαίνου τι πράξασιν ἢ τοῖς ὅλως ἀποτυχοῦσι.
And all this no one in his senses would refuse to believe; for those who have resided at his court agree that Philip is so jealous that he wants to take to himself all the credit of the chief successes, and is more annoyed with a general or an officer who achieves something praiseworthy than with those who fail ignominiously.
§ 13
πῶς οὖν, εἴπερ ἐστὶ ταῦτα τοιαῦτα, πιστῶς ἤδη πολὺν χρόνον αὐτῷ παραμένουσιν; ὅτι νῦν μέν, ὦ ἄνδρες Ἀθηναῖοι, τὸ κατορθοῦν αὐτὸν ἐπισκοτεῖ πᾶσι τοῖς τοιούτοις· αἱ γὰρ εὐπραξίαι δειναὶ συγκρύψαι καὶ συσκιάσαι τὰς ἁμαρτίας τῶν ἀνθρώπων εἰσίν· εἰ δέ τι πταίσει, τότʼ ἀκριβῶς διακαλυφθήσεται ταῦτα πάντα. συμβαίνει γάρ, ὥσπερ ἐν τοῖς σώμασιν ἡμῶν·
This being so, how is it that they have so long remained loyal to him? Because, men of Athens, at present his prosperity overshadows all such shortcomings, for success has a strange power of obscuring and covering men’s failings; but if he trips, all his weakness will be clearly revealed. For it is with the political as with the bodily constitution.
§ 14
ὅταν μὲν ἐρρωμένος ᾖ τις, οὐδὲν ἐπαισθάνεται τῶν καθʼ ἕκαστα σαθρῶν, ἐπὰν δʼ ἀρρωστήσῃ, πάντα κινεῖται, κἂν ῥῆγμα κἂν στρέμμα κἂν ἄλλο τι τῶν ὑπαρχόντων ᾖ μὴ τελέως ὑγιεινόν· οὕτω καὶ τῶν βασιλειῶν καὶ ἁπασῶν τῶν δυναστειῶν, ἕως μὲν ἂν ἐν τοῖς πολέμοις κατορθῶσιν, ἀφανῆ τὰ κακά ἐστι τοῖς πολλοῖς, ἐπὰν δέ τι πταίσωσιν, ὃ νῦν παθεῖν εἰκὸς ἐκεῖνον μεῖζον φορτίον ἢ καθʼ αὑτὸν αἰρόμενον, γίγνεται φανερὰ τὰ δυσχερῆ πάντα τοῖς ἅπασιν.
As long as a man is in good health, he is conscious of no unsoundness here or here, but when his health breaks down, every part is set a-working, be it a rupture or a sprain or any organ that is not perfectly healthy. So with all monarchies and oligarchies; as long as their arms prosper, few detect their weaknesses, but when they stumble, even as Philip must stumble beneath a burden that is greater than he can bear, then all their disadvantages are plain for all men to see.
§ 15
εἰ δέ τις ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, τὸν Φίλιππον ὁρῶν εὐτυχοῦντα φοβερὸν εἶναι νομίζει καὶ δυσπολέμητον, σώφρονος μὲν ἀνδρὸς χρῆται προνοίᾳ· μεγάλη γὰρ ῥοπή, μᾶλλον δὲ τὸ ὅλον ἡ τύχη ἐστὶ πρὸς ἅπαντα τὰ τῶν ἀνθρώπων πράγματα· κατὰ πολλοὺς μέντοι τρόπους ἕλοιτʼ ἄν τις οὐχ ἧττον τὴν ἡμετέραν εὐτυχίαν ἢ τὴν ἐκείνου.
Now if any of you, Athenians, seeing Philip’s good fortune, considers him a formidable and dangerous opponent, he is exercising a prudent forethought. For fortune is indeed a great weight in the scale; I might almost say it is everything in human affairs. And yet in many respects our good fortune is to be preferred to Philip’s.
§ 16
παρά τε γὰρ τῶν προγόνων ἐκ πλείονος χρόνου παρειλήφαμεν τὴν εὐδαιμονίαν οὐ τούτου μόνον, ἀλλὰ συνελόντι φράσαι πάντων τῶν ἐν Μακεδονίᾳ βασιλευσάντων· κἀκεῖνοι μὲν Ἀθηναίοις φόρους ἤνεγκαν, ἡ δʼ ἡμετέρα πόλις οὐδενί πω τῶν ἁπάντων. ἔτι δὲ τοσούτῳ πλείους ἀφορμὰς αὐτοῦ πρὸς τὴν τῶν θεῶν εὔνοιαν ἔχομεν, ὅσῳ διατελοῦμεν εὐσεβέστερα καὶ δικαιότερα πράττοντες.
For our prosperity is inherited from our ancestors, and is of an earlier date than the prosperity not only of Philip, but, roughly speaking, of all the kings that have ever reigned in Macedonia. Those kings actually paid tribute to Athens, but Athens never paid tribute to any power in the world. Moreover, we have a more secure claim than Philip upon the favour of heaven, in so far as our conduct has always been guided by greater regard for religion and for justice.
§ 17
τί ποτʼ οὖν ἐκεῖνος ἐν τῷ προτέρῳ πολέμῳ πλείω κατώρθωσεν ἡμῶν; ὅτι, ὦ ἄνδρες Ἀθηναῖοι, (παρρησιάσομαι γὰρ πρὸς ὑμᾶς) ὁ μὲν αὐτὸς στρατεύεται καὶ ταλαιπωρεῖ καὶ τοῖς κινδύνοις πάρεστιν, οὔτε καιρὸν παριεὶς οὔθʼ ὥραν ἔτους παραλείπων οὐδεμίαν, ἡμεῖς δὲ (εἰρήσεται γὰρ τἀληθῆ) οὐδὲν ποιοῦντες ἐνθάδε καθήμεθα, μέλλοντες ἀεὶ καὶ ψηφιζόμενοι καὶ πυνθανόμενοι κατὰ τὴν ἀγορὰν εἴ τι λέγεται νεώτερον. καίτοι τί γένοιτʼ ἂν νεώτερον ἢ Μακεδὼν ἀνὴρ καταφρονῶν Ἀθηναίων καὶ τολμῶν ἐπιστολὰς πέμπειν τοιαύτας οἵας ἠκούσατε μικρῷ πρότερον;
Why, then, was he more successful than we in the late war? I will be frank with you, men of Athens. It is because he always takes a personal share in the hardships and dangers of the campaign, never neglects a chance, never wastes any season of the year; while we—for the truth must out—sit here idle; we are always hanging back and passing resolutions and haunting the market-place to learn the latest news. Yet what more startling news could there be than that a Macedonian should insult Athenians, daring to send us such a letter as you have heard read a moment ago.
§ 18
καὶ τῷ μὲν ὑπάρχουσι μισθοφόροι στρατιῶται, καὶ νὴ Δία πρὸς τούτοις τῶν παρʼ ἡμῖν ῥητόρων τινές, οἳ τὰς παρʼ ἐκείνου δωρεὰς οἴκαδε λαμβάνειν νομίζοντες οὐκ αἰσχύνονται Φιλίππῳ ζῶντες, οὐδʼ αἰσθάνονται πάντα καὶ τὰ τῆς πόλεως καὶ τὰ σφῶν αὐτῶν μικροῦ λήμματος πωλοῦντες. ἡμεῖς δʼ οὔτε τῶν ἐκείνου πραγμάτων οὐδὲν στασιάζειν παρασκευάζομεν, οὔτε ξενοτροφεῖν ἐθέλομεν, οὔτε στρατεύεσθαι τολμῶμεν.
Philip’s resources include mercenary soldiers, and also, observe! certain mercenary orators here among us, men who are not ashamed to devote their lives to his service, thinking that they are carrying home his bribes, but blind to the fact that they are bartering all the interests of the State, and their own as well, for a paltry profit. We, on the other hand, make no attempt to foment a revolution in his kingdom, we decline to hire mercenaries, we shrink from taking the field.
§ 19
οὔκουν ἐστὶν οὐδὲν δεινόν, εἴ τι πεπλεονέκτηκεν ἡμῶν κατὰ τὸν πρότερον πόλεμον, ἀλλὰ μᾶλλον εἰ μηδὲν ποιοῦντες ἡμεῖς ὧν προσήκει τοὺς πολεμοῦντας, νομίζομεν κρατήσειν τοῦ πάντα πράττοντος· ἃ δεῖ τοὺς πλεονεκτήσειν μέλλοντας.
It is not a strange thing, then, that he has gained ground at our expense in the late war, but rather that we, performing no single duty of a nation at war, think that we are going to defeat one who does everything that a grasping ambition demands.
§ 20
ὧν, ὦ ἄνδρες Ἀθηναῖοι, χρὴ λαβόντας ἔννοιαν, καὶ λογισαμένους ὡς οὐδʼ ἐφʼ ἡμῖν ἐστι τὸ φάσκειν ἄγειν εἰρήνην (ἤδη γὰρ ἐκεῖνος καὶ προηγόρευκε τὸν πόλεμον καὶ τοῖς ἔργοις ἐξενήνοχε) μηδενὸς μὲν φείδεσθαι μήτε τῶν δημοσίων μήτε τῶν ἰδίων, στρατεύεσθαι δέ, ἄν που καιρὸς ᾖ, προθύμως ἅπαντας, χρῆσθαι δὲ στρατηγοῖς ἀμείνοσιν ἢ πρότερον.
Bearing this in mind, Athenians, and reflecting that it is not even in our power to pretend that we are at peace, for Philip has already issued a declaration of war and followed it up by active hostilities, it is necessary to spare no expense, public or private, to take the field eagerly and in full force, wherever the opportunity occurs, and to employ abler generals than before.
§ 21
μὴ γὰρ ὑπολάβῃ τις ὑμῶν, διʼ ὧν ἐγένετο τὰ πράγματα χείρω τὰ τῆς πόλεως, διὰ τούτων αὐτὰ πάλιν ἀναλήψεσθαι καὶ γενήσεσθαι βελτίω· μηδὲ νομίσητε ῥᾳθυμούντων ὑμῶν, ὥσπερ πρότερον, ἑτέρους ὑπὲρ τῶν ὑμετέρων ἀγωνιεῖσθαι προθύμως· ἀλλʼ ἐννοεῖσθʼ ὡς αἰσχρόν ἐστι τοὺς μὲν πατέρας ὑμῶν πολλοὺς πόνους καὶ μεγάλους κινδύνους ὑποστῆναι Λακεδαιμονίοις πολεμοῦντας,
For none of you must assume that the same policy that weakened the power of Athens will suffice to restore and advance it, nor suppose that, if you are as half-hearted as before, others will be zealous in defence of your interests. Reflect, rather, what a disgrace it would be if your fathers faced many hardships and great dangers in fighting the Lacedaemonians.
§ 22
ὑμᾶς δὲ μηδʼ ὑπὲρ ὧν ἐκεῖνοι δικαίως κτησάμενοι παρέδοσαν ὑμῖν ἐθέλειν ἐρρωμένως ἀμύνεσθαι, ἀλλὰ τὸν μὲν ἐκ Μακεδονίας ὁρμώμενον οὕτως εἶναι φιλοκίνδυνον ὥσθʼ ὑπὲρ τοῦ μείζω ποιῆσαι τὴν ἀρχὴν κατατετρῶσθαι πᾶν τὸ σῶμα τοῖς πολεμίοις μαχόμενον, Ἀθηναίους δέ, οἷς πάτριόν ἐστι μηδενὸς ἀκούειν, ἁπάντων δὲ κρατεῖν ἐν τοῖς πολέμοις, τούτους διὰ ῥᾳθυμίαν ἢ μαλακίαν ἐγκαταλείπειν τά τε τῶν προγόνων ἔργα καὶ τὰ συμφέροντα τῆς πατρίδος.
but you should refuse to defend with vigor those advantages which they justly won and bequeathed to you; what a disgrace if one, with only the tradition of Macedonia behind him, so cheerfully courts danger that, in the task of extending his sway, he has been wounded in every limb on the battle-field, but Athenians, whose ancestral boast it is in war to yield to none and conquer all, should renounce, through indolence or cowardice, alike the deeds of their ancestors and the interests of their fatherland.
§ 23
ἵνα δὲ μὴ μακρολογῶ, φημὶ χρῆναι παρεσκευάσθαι μὲν πρὸς τὸν πόλεμον, παρακαλεῖν δὲ τοὺς Ἕλληνας, μὴ λόγοις, ἀλλὰ τοῖς ἔργοις πρὸς τὴν παρʼ ἡμῶν συμμαχίαν· ὡς ἅπας μέν ἐστι λόγος μάταιος πράξεων ἄμοιρος γενόμενος, τοσούτῳ δὲ μάλισθʼ ὁ παρὰ τῆς ἡμετέρας πόλεως, ὅσῳ δοκοῦμεν αὐτῷ προχειρότατα χρῆσθαι τῶν ἄλλων Ἑλλήνων.
Not to detain you longer, I say that we must be prepared for war, and must urge the Greek states, by our action rather than by our appeals, to join our alliance; for all words divorced from action are futile, especially words from Athenian lips, in proportion as we are reputed to be more ready of speech than all other Greeks.
Philip’s Letter · urn:cts:greekLit:tlg0014.tlg012 · Greek: ἐπιστολή [Φιλίππου] — tlg0014.tlg012.perseus-grc2 · English: Philip’s Letter — trans. James Herbert Vince — tlg0014.tlg012.perseus-eng2
§ 1
Φίλιππος Ἀθηναίων τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. ἐπειδὴ πολλάκις μου πρέσβεις ἀποστείλαντος, ἵνʼ ἐμμείνωμεν τοῖς ὅρκοις καὶ ταῖς ὁμολογίαις, οὐδεμίαν ἐποιεῖσθʼ ἐπιστροφήν, ᾤμην δεῖν πέμψαι πρὸς ὑμᾶς ὑπὲρ ὧν ἀδικεῖσθαι νομίζω. μὴ θαυμάσητε δὲ τὸ μῆκος τῆς ἐπιστολῆς· πολλῶν γὰρ ὑπαρχόντων ἐγκλημάτων ἀναγκαῖόν ἐστιν ὑπὲρ ἁπάντων δηλῶσαι καθαρῶς.
Philip to the Council and People of Athens, greeting. To the embassies that I have repeatedly dispatched to ensure the observance of our oaths and agreements you have paid no attention, so that I am forced to send you a statement of the matters in which I consider myself wronged. But you must not be surprised at the length of the letter, for I have many charges to prefer, and it is necessary to put them all clearly and frankly.
§ 2
πρῶτον μὲν γὰρ Νικίου τοῦ κήρυκος ἁρπασθέντος ἐκ τῆς χώρας τῆς ἐμῆς, οὐχ ὅτι τοῖς παρανομοῦσιν ἐπετιμήσατε τὴν δίκην, ἀλλὰ τὸν ἀδικούμενον εἵρξατε δέκα μῆνας· ἃς δʼ ἔφερε παρʼ ἡμῶν ἐπιστολάς, ἀνέγνωτʼ ἐπὶ τοῦ βήματος. ἔπειτα Θασίων ὑποδεχομένων τὰς Βυζαντίων τριήρεις καὶ τῶν λῃστῶν τοὺς βουλομένους οὐδὲν ἐφροντίζετε, τῶν συνθηκῶν διαρρήδην λεγουσῶν πολεμίους εἶναι τοὺς ταῦτα ποιοῦντας.
In the first place, when Nicias, my herald, was kidnapped from my territory, you not only failed to bring the law-breakers to justice, but you kept the victim a prisoner for ten months, and the letters from me, of which he was the bearer, you read before your Assembly. Next, when the Thasians opened their harbor to the Byzantine war-galleys and to any pirates that chose to touch there, you ignored the incident, in spite of the clauses expressly denouncing such acts as hostile.
§ 3
ἔτι τοίνυν περὶ τοὺς αὐτοὺς χρόνους Διοπείθης ἐμβαλὼν εἰς τὴν χώραν Κρωβύλην μὲν καὶ τὴν Τιρίστασιν ἐξηνδραποδίσατο, τὴν δὲ προσεχῆ Θρᾴκην ἐπόρθησε, τέλος δʼ εἰς τοῦτʼ ἦλθε παρανομίας ὥστʼ Ἀμφίλοχον ὑπὲρ τῶν αἰχμαλώτων ἐλθόντα πρεσβευτὴν συλλαβὼν καὶ τὰς ἐσχάτας ἀνάγκας ἐπιθεὶς ἀπελύτρωσε ταλάντων ἐννέα· καὶ ταῦτα τῷ δήμῳ συνδοκοῦντʼ ἐποίησεν.
Furthermore, about the same date, Diopithes attacked Crobyle and Tiristasis and enslaved the inhabitants, laying waste the adjacent parts of Thrace. But his crowning act of lawlessness was the arrest of Amphilochus, the ambassador sent to negotiate for the captives; he subjected him to the severest torture and wrung from him a ransom of nine talents. And this he did with the approval of your Assembly.
§ 4
καίτοι τὸ παρανομεῖν εἰς κήρυκα καὶ πρέσβεις τοῖς ἄλλοις τε πᾶσιν ἀσεβὲς εἶναι δοκεῖ καὶ μάλισθʼ ὑμῖν· Μεγαρέων γοῦν Ἀνθεμόκριτον ἀνελόντων εἰς τοῦτʼ ἐλήλυθεν ὁ δῆμος ὥστε μυστηρίων μὲν εἶργον αὐτούς, ὑπομνήματα δὲ τῆς ἀδικίας ἔστησαν ἀνδριάντα πρὸ τῶν πυλῶν. καίτοι πῶς οὐ δεινόν, ἐφʼ οἷς παθόντες οὕτως ἐμισήσατε τοὺς δράσαντας, νῦν αὐτοὺς φαίνεσθαι ποιοῦντας;
Yet violation of the rights of heralds and ambassadors is regarded by all men as an act of impiety, and by none more than by you, if I may judge from the fact that, when the Megarians arrested Anthemocritus, your Assembly went to the length of excluding them from the celebration of the mysteries, and actually erected a statue before the city gates to commemorate the outrage. Yet is it not monstrous that you are now yourselves notoriously guilty of acts which, when you were the victims, excited in you such detestation of the perpetrators.
§ 5
Καλλίας τοίνυν ὁ παρʼ ὑμῶν στρατηγὸς τὰς μὲν πόλεις τὰς ἐν τῷ Παγασίτῃ κόλπῳ κατοικουμένας ἔλαβεν ἁπάσας, ὑμῖν μὲν ἐνόρκους, ἐμοὶ δὲ συμμαχίδας οὔσας, τοὺς δʼ εἰς Μακεδονίαν πλέοντας ἐπώλει πάντας πολεμίους κρίνων· καὶ διὰ ταῦθʼ ὑμεῖς ἐπῃνεῖτʼ αὐτὸν ἐν τοῖς ψηφίσμασιν. ὥστʼ ἔγωγʼ ἀπορῶ τί ποτʼ ἔσται καινότερον, ἐὰν ὁμολογήσητέ μοι πολεμεῖν· καὶ γὰρ ὅτε φανερῶς διεφερόμεθα, λῃστὰς ἐξεπέμπετε καὶ τοὺς πλέοντας ὡς ἡμᾶς ἐπωλεῖτε, τοῖς ἐναντίοις ἐβοηθεῖτε, τὴν χώραν μου κακῶς ἐποιεῖτε.
Again, your general, Callias, captured the cities on the Pagasaean Gulf, every one of them, though they were protected by treaty with you and were in alliance with me all merchants sailing to Macedonia he regarded as enemies and sold them into slavery. And for this you passed him a vote of thanks! So I am at a loss to say what difference it will make if you admit that you are at war with me, for when we were openly at variance, then too you used to send out privateers, enslave merchants trading with us, help my adversaries, and lay waste my territory.
§ 6
χωρὶς τοίνυν εἰς τοῦτο παρανομίας ἀφῖχθε καὶ δυσμενείας ὥστε καὶ πρὸς τὸν Πέρσην πρέσβεις ἀπεστάλκατε πείσοντας αὐτὸν ἐμοὶ πολεμεῖν· ὃ μάλιστʼ ἄν τις θαυμάσειεν. πρὸ μὲν γὰρ τοῦ λαβεῖν αὐτὸν Αἴγυπτον καὶ Φοινίκην ἐψηφίσασθε, ἂν ἐκεῖνός τι νεωτερίζῃ, παρακαλεῖν ὁμοίως ἐμὲ καὶ τοὺς ἄλλους Ἕλληνας ἅπαντας ἐπʼ αὐτόν·
Not content with this, you have shown your contempt for right and your hostility to me by actually sending an embassy to urge the king of Persia to declare war on me. This is the most amazing exploit of all; for, before the king reduced Egypt and Phoenicia, you passed a decree calling on me to make common cause with the rest of the Greeks against him, in case he attempted to interfere with us.
§ 7
νῦν δὲ τοσοῦτον ὑμῖν περίεστι τοῦ πρὸς ἐμὲ μίσους ὥστε πρὸς ἐκεῖνον διαλέγεσθε περὶ τῆς ἐπιμαχίας. καίτοι τὸ παλαιὸν οἱ πατέρες ὑμῶν, ὡς ἐγὼ πυνθάνομαι, τοῖς Πεισιστρατίδαις ἐπετίμων ὡς ἐπάγουσι τὸν Πέρσην ἐπὶ τοὺς Ἕλληνας· ὑμεῖς δʼ οὐκ αἰσχύνεσθε ταῦτα ποιοῦντες ἃ διετελεῖτε τοῖς τυράννοις ἐγκαλοῦντες.
and today you have such a superabundance of hatred for me that you negotiate with him for a defensive alliance. Yet I am given to understand that your fathers of old punished the sons of Pisistratus for inviting the Persians to invade Greece. You are not ashamed to do what you have always made a matter of indictment against your tyrants.
§ 8
ἀλλὰ πρὸς τοῖς ἄλλοις καὶ γράφετʼ ἐν τοῖς ψηφίσμασιν ἐμοὶ προστάττοντες Τήρην καὶ Κερσοβλέπτην ἐᾶν Θρᾴκης ἄρχειν, ὡς ὄντας Ἀθηναίους. ἐγὼ δὲ τούτους οὔτε τῶν περὶ τῆς εἰρήνης συνθηκῶν οἶδα μετασχόντας ὑμῖν οὔτʼ ἐν ταῖς στήλαις ἀναγεγραμμένους οὔτʼ Ἀθηναίους ὄντας, ἀλλὰ Τήρην μὲν μετʼ ἐμοῦ στρατευόμενον ἐφʼ ὑμᾶς, Κερσοβλέπτην δὲ τοῖς παρʼ ἐμοῦ πρεσβευταῖς ἰδίᾳ μὲν τοὺς ὅρκους ὀμόσαι προθυμούμενον, κωλυθέντα δʼ ὑπὸ τῶν ὑμετέρων στρατηγῶν ἀποφαινόντων αὐτὸν Ἀθηναίων ἐχθρόν.
But there is more to come. In your decrees you order me in so many words to leave Thrace to the rule of Teres and Cersobleptes, because they are Athenians. But I am not aware that these two had any share with you in the terms of peace, or that their names were included in the inscription set up, or that they are really Athenians. On the contrary, I know that Teres fought with me against you, and that Cersobleptes was quite ready in private to take the oath of allegiance to my ambassadors, but was prevented by your generals, who denounced him as an enemy of the Athenians.
§ 9
καίτοι πῶς ἐστὶ τοῦτʼ ἴσον ἢ δίκαιον, ὅταν μὲν ὑμῖν συμφέρῃ, πολέμιον εἶναι φάσκειν αὐτὸν τῆς πόλεως, ὅταν δʼ ἐμὲ συκοφαντεῖν βούλησθε, πολίτην ἀποδείκνυσθαι τὸν αὐτὸν ὑφʼ ὑμῶν· καὶ Σιτάλκου μὲν ἀποθανόντος, ᾧ μετέδοτε τῆς πολιτείας, εὐθὺς ποιήσασθαι πρὸς τὸν ἀποκτείναντα φιλίαν, ὑπὲρ δὲ Κερσοβλέπτου πόλεμον αἴρεσθαι πρὸς ἡμᾶς; καὶ ταῦτα σαφῶς εἰδότας ὅτι τῶν λαμβανόντων τὰς δωρεὰς τὰς τοιαύτας οὐδεὶς οὔτε τῶν νόμων οὔτε τῶν ψηφισμάτων οὐδὲν φροντίζει τῶν ὑμετέρων.
And yet is it fair and right that, when it suits your convenience, you should call him an enemy of your state, but, when you want to bully me, the same man should be described as your fellow-citizen; and that on the death of Sitalces, on whom you did confer your citizenship, you should at once cultivate the friendship of his murderer, and pick a quarrel with us to shield Cersobleptes? And all the time you know perfectly well that of those who receive such honors at your hands not one cares a jot for your laws or your decrees.
§ 10
οὐ μὴν ἀλλʼ εἰ δεῖ πάντα τἄλλα παραλιπόντα συντόμως εἰπεῖν, ὑμεῖς ἔδοτε πολιτείαν Εὐαγόρᾳ τῷ Κυπρίῳ καὶ Διονυσίῳ τῷ Συρακοσίῳ καὶ τοῖς ἐκγόνοις τοῖς ἐκείνων. ἐὰν οὖν πείσητε τοὺς ἐκβαλόντας ἑκατέρους αὐτῶν ἀποδοῦναι πάλιν τὰς ἀρχὰς τοῖς ἐκπεσοῦσι, κομίζεσθε καὶ παρʼ ἐμοῦ τὴν Θρᾴκην, ὅσης Τήρης καὶ Κερσοβλέπτης ἦρχον. εἰ δὲ τοῖς μὲν ἐκείνων κρατήσασι μηδʼ ἐγκαλεῖν ἀξιοῦτε μηδέν, ἐμὲ δʼ ἐνοχλεῖτε, πῶς οὐ δικαίως ὑμᾶς ἀμυνοίμην ἄν;
However, if I may mention two instances to the exclusion of the rest, you gave your citizenship to Evagoras of Cyprus and to Dionysius of Syracuse, to them and their descendants. Now, if you can persuade either of these peoples to restore their exiled tyrants, then you may apply to me for as much of Thrace as was ruled by Teres and Cersobleptes. But if you have not a word to say against those who overthrew Evagoras and Dionysius, but persist in harassing me, have I not a perfect right to defend myself against you.
§ 11
περὶ μὲν οὖν τούτων πολλὰ λέγειν ἔχων ἔτι δίκαια, παραλιπεῖν προαιροῦμαι· Καρδιανοῖς δέ φημι βοηθεῖν, γεγονὼς αὐτοῖς πρὸ τῆς εἰρήνης σύμμαχος, οὐκ ἐθελόντων δʼ ὑμῶν ἐλθεῖν εἰς κρίσιν, πολλάκις μὲν ἐμοῦ δεηθέντος, οὐκ ὀλιγάκις δʼ ἐκείνων· ὥστε πῶς οὐκ ἂν εἴην πάντων φαυλότατος, εἰ καταλιπὼν τοὺς συμμάχους μᾶλλον ὑμῶν φροντίζοιμι τῶν πάντα μοι τρόπον ἐνοχλούντων ἢ τῶν βεβαίως μοι φίλων ἀεὶ μενόντων;
Now I prefer to pass over many complaints that I might justly make, but I admit that I am helping the Cardians, for I was their ally before the peace, and you refused to submit your claim to arbitration, though you were often pressed to do so by me, and not infrequently by the Cardians. Should I not be utterly contemptible if I threw over my allies and paid more regard to you, who are harassing me in every way, than to those who have always been my staunch friends.
§ 12
εἰ τοίνυν δεῖ μηδὲ τοῦτο παραλιπεῖν, εἰς τοσοῦτον ἐληλύθατε πλεονεξίας ὥστε πρότερον μὲν ἐνεκαλεῖτέ μοι τὰ προειρημένα μόνον, τὰ δʼ ὑπογυιότατα Πεπαρηθίων φασκόντων δεινὰ πεπονθέναι προσετάξατε τῷ στρατηγῷ δίκην παρʼ ἐμοῦ λαβεῖν ὑπὲρ ἐκείνων, οὓς ἐγὼ μὲν ἐτιμωρησάμην ἐνδεεστέρως ἢ προσῆκεν, ἐκεῖνοι δʼ εἰρήνης οὔσης καταλαβόντες Ἁλόννησον οὔτε τὸ χωρίον οὔτε τοὺς φρουροὺς ἀπεδίδοσαν πέμψαντος ὑπὲρ αὐτῶν ἐμοῦ πολλάκις.
The following affront also should not be passed over. Though formerly you confined yourselves to the charges I have mentioned, your arrogance is now such that, when the people of Peparethus complained of the latest outrage, you instructed your general to demand redress from me on their behalf. I actually punished them less rigorously than they deserved, for they seized Halonnesus in time of peace and refused to restore either the fortress or the garrison in spite of my repeated remonstrances.
§ 13
ὑμεῖς δʼ ὧν μὲν ἠδίκησαν ἐμὲ Πεπαρήθιοι, τούτων μὲν οὐδὲν ἐπεσκέψασθε, τὴν δὲ τιμωρίαν, ἀκριβῶς εἰδότες. καίτοι τὴν νῆσον οὔτʼ ἐκείνους οὔθʼ ὑμᾶς ἀφειλόμην, ἀλλὰ τὸν λῃστὴν Σώστρατον. εἰ μὲν οὖν αὐτοί φατε παραδοῦναι Σωστράτῳ, λῃστὰς ὁμολογεῖτε καταπέμπειν· εἰ δʼ ἀκόντων ὑμῶν ἐκεῖνος ἐκράτει, τί δεινὸν πεπόνθατε λαβόντος ἐμοῦ καὶ τὸν τόπον τοῖς πλέουσιν ἀσφαλῆ παρέχοντος;
But you, with full knowledge of the facts, ignored their offences against me, and only considered their punishment. Yet I robbed neither them nor you of the island, but only the pirate chief, Sostratus. Now, if you say that you handed it over to Sostratus, you admit that you employ pirates; if he captured it against your wishes, why this indignation against me for taking it and making the district safe for traders.
§ 14
τοσαύτην δέ μου ποιουμένου πρόνοιαν τῆς ὑμετέρας πόλεως, καὶ διδόντος αὐτῇ τὴν νῆσον, οἱ ῥήτορες λαμβάνειν μὲν οὐκ εἴων, ἀπολαβεῖν δὲ συνεβούλευον, ὅπως ὑπομείνας μὲν τὸ προσταττόμενον τὴν ἀλλοτρίαν ἔχειν ὁμολογῶ, μὴ προέμενος δὲ τὸ χωρίον ὕποπτος γένωμαι τῷ πλήθει. γνοὺς ἐγὼ ταῦτα προὐκαλούμην κριθῆναι περὶ τούτων πρὸς ἡμᾶς, ἵνʼ ἐὰν μὲν ἐμὴ γνωσθῇ, παρʼ ἐμοῦ δοθῇ τὸ χωρίον ὑμῖν, ἐὰν δʼ ὑμετέρα κριθῇ, τότʼ ἀποδῶ τῷ δήμῳ.
In my regard for the interests of your city, I offered you the island, but your statesmen urged you to refuse it as a gift and demand it as an act of restitution, in order that, if I submit to their dictation, I may thereby confess that I have no right to the place, but if I do not give it up, I may arouse the suspicions of your democracy. Conscious of this, I challenged you to submit our claims to arbitration, so that if the island was adjudged to be mine, I might give it to you; if yours, then I might restore it to your people.
§ 15
ταῦτα δʼ ἐμοῦ πολλάκις ἀξιοῦντος, ὑμεῖς μὲν οὐ προσείχετε, Πεπαρήθιοι δὲ τὴν νῆσον κατέλαβον. τί οὖν ἐχρῆν με ποιεῖν; οὐ δίκην λαβεῖν παρὰ τῶν ὑπερβεβηκότων τοὺς ὅρκους; οὐ τιμωρήσασθαι τοὺς οὕτως ὑπερηφάνως ἀσελγαίνοντας; καὶ γὰρ εἰ Πεπαρηθίων ἦν ἡ νῆσος, τί προσῆκεν ἀπαιτεῖν Ἀθηναίους; εἰ δʼ ὑμετέρα, πῶς οὐκ ἐκείνοις ὀργίζεσθε καταλαβοῦσι τὴν ἀλλοτρίαν;
I repeatedly demanded a trial, but you paid me no attention, and the Peparethians occupied the island. What, then, was I to do? Was I not to punish those who had violated their oaths? Was I not to take vengeance for such a wanton outrage? For if the island belonged to the Peparethians, what right had the Athenians to demand it back? If it was yours, why are you not angry with the Peparethians for seizing the territory of others.
§ 16
εἰς τοῦτο δὲ προβεβήκαμεν ἔχθρας ὥστε βουλόμενος ταῖς ναυσὶν εἰς τὸν Ἑλλήσποντον παραβαλεῖν ἠναγκάσθην αὐτὰς παραπέμψαι διὰ Χερρονήσου τῇ στρατιᾷ, τῶν μὲν κληρούχων κατὰ τὸ Πολυκράτους δόγμα πολεμούντων ἡμῖν, ὑμῶν δὲ τοιαῦτα ψηφιζομένων, τοῦ δὲ στρατηγοῦ Βυζαντίους τε παρακαλοῦντος καὶ διαγγέλλοντος πρὸς ἅπαντας ὅτι πολεμεῖν αὐτῷ προστάττετε, ἂν καιρὸν λάβῃ. τοιαῦτα δὲ πάσχων ὅμως τῆς πόλεως καὶ τῶν τριήρων καὶ τῆς χώρας ἀπεσχόμην, ἱκανὸς ὢν τὰ πλεῖστα λαβεῖν ἢ πάντα, καὶ διατετέλεκα προκαλούμενος ὑμᾶς εἰς κρίσιν ἐλθεῖν ὑπὲρ ὧν αἰτιώμεθʼ ἀλλήλους.
Our mutual hostility has become so acute that, when I wanted to convey my fleet to the Hellespont, I was compelled to escort it with my army through the Chersonese, because your settlers there were at war with us in accordance with the decree of Polycrates, backed up by your resolutions, and your general was inciting the Byzantines and publicly announcing that your orders were to make war on me, if he got the chance. In spite of this provocation, I kept my hands off the fleets and the territory of your state, though I was strong enough to seize most, if not all, of these, and I have not ceased to appeal to you to have the points in dispute between us settled by arbitration.
§ 17
καίτοι σκοπεῖσθε πότερον κάλλιόν ἐστιν ὅπλοις ἢ λόγοις διακρίνεσθαι, καὶ πότερον αὐτοὺς εἶναι βραβευτὰς ἢ πεῖσαί τινας ἑτέρους· καὶ λογίζεσθʼ ὡς ἄλογόν ἐστιν Ἀθηναίους Θασίους μὲν καὶ Μαρωνίτας ἀναγκάσαι περὶ Στρύμης διακριθῆναι λόγοις, αὐτοὺς δὲ πρὸς ἐμὲ μὴ διαλύσασθαι περὶ ὧν ἀμφισβητοῦμεν τὸν τρόπον τοῦτον, ἄλλως τε καὶ γιγνώσκοντας ὅτι νικηθέντες μὲν οὐδὲν ἀποβαλεῖτε, κρατήσαντες δὲ λήψεσθε τὰ νῦν ὑφʼ ἡμῖν ὄντα.
Yet consider which is the more honorable—to settle the dispute by arms or by arguments, to be yourselves the umpires or to win the verdict from others. Also reflect how unreasonable it is that Athenians should force Thasians and Maronites to submit to arbitration about Stryme, but should not themselves in this way settle with me the points on which we are at variance, especially when you realize that, if you lose the verdict, you will sacrifice nothing, and if you win it, you will gain territory which is now in my possession.
§ 18
πάντων δέ μοι δοκεῖ παραλογώτατον εἶναι, διότι πέμψαντος ἐμοῦ πρέσβεις ἀπὸ τῆς συμμαχίας πάσης, ἵνʼ ὦσι μάρτυρες, καὶ βουλομένου ποιήσασθαι πρὸς ὑμᾶς δικαίας ὁμολογίας ὑπὲρ τῶν Ἑλλήνων, οὐδὲ τοὺς περὶ τούτων λόγους ἐδέξασθε παρὰ τῶν πρεσβευόντων, ἐξὸν ὑμῖν ἢ τῶν κινδύνων ἀπαλλάξαι τοὺς δυσχερὲς ὑποπτεύοντάς τι καθʼ ἡμῶν, ἢ φανερῶς ἐξελέγξαι με φαυλότατον ὄντα τῶν ἁπάντων.
But the crowning absurdity, I think, is that, though I sent ambassadors from all my allies to attend as witnesses, and was willing to come to a just agreement with you in the interests of the Greek world, you turned a deaf ear to the representations of the ambassadors, when you might perfectly well have relieved the fears of those who attributed sinister motives to me, or else have proved me beyond all doubt the most worthless of mankind.
§ 19
τῷ μὲν οὖν δήμῳ ταῦτα συνέφερε, τοῖς δὲ λέγουσιν οὐκ ἐλυσιτέλει. φασὶ γὰρ οἱ τῆς πολιτείας τῆς παρʼ ὑμῖν ἔμπειροι τὴν μὲν εἰρήνην πόλεμον αὐτοῖς εἶναι, τὸν δὲ πόλεμον εἰρήνην· ἢ γὰρ συναγωνιζομένους τοῖς στρατηγοῖς ἢ συκοφαντοῦντας ἀεί τι λαμβάνειν παρʼ αὐτῶν, ἔτι δὲ τῶν πολιτῶν τοῖς γνωριμωτάτοις καὶ τῶν ἔξωθεν τοῖς ἐνδοξοτάτοις λοιδορουμένους ἐπὶ τοῦ βήματος περιποιεῖσθαι παρὰ τοῦ πλήθους δόξαν ὡς εἰσὶ δημοτικοί.
Such a course was indeed in the interests of your people, but it would not have paid your talkers. For those who have any experience of your constitution say that to the orators peace means war and war means peace; because they always manage to make something out of the generals either by backing them up or by blackmailing them, and also, by abusing from the Public platform your most prominent citizens and the most esteemed of your foreign residents, they win a reputation with the mob for democratic zeal.
§ 20
ῥᾴδιον μὲν οὖν ἐστί μοι παῦσαι τῆς βλασφημίας αὐτοὺς μικρὰ πάνυ προεμένῳ, καὶ ποιῆσαι λέγειν ἐπαίνους ὑπὲρ ἡμῶν. ἀλλʼ αἰσχυνοίμην ἄν, εἰ τὴν πρὸς ὑμᾶς εὔνοιαν παρὰ τούτων φαινοίμην ὠνούμενος, οἳ πρὸς τοῖς ἄλλοις εἰς τοῦτο τόλμης ἥκουσιν ὥστε καὶ περὶ Ἀμφιπόλεως πρὸς ἡμᾶς ἀμφισβητεῖν ἐπιχειροῦσιν, ὑπὲρ ἧς τῶν ἀντιποιουμένων αὐτῆς οἶμαι πολὺ δικαιότερα λέγειν αὐτός.
Now it would be easy for me, at a trifling expense, to stop their abuse and set them singing my praises. But I should be ashamed if I were known to purchase your goodwill from men who, besides their other faults, have reached such a height of impudence that they even venture to dispute with me about Amphipolis, to which I think I can advance a far better claim than my rivals.
§ 21
εἴτε γὰρ τῶν ἐξ ἀρχῆς κρατησάντων γίγνεται, πῶς οὐ δικαίως ἡμεῖς αὐτὴν ἔχομεν, Ἀλεξάνδρου τοῦ προγόνου πρώτου κατασχόντος τὸν τόπον, ὅθεν καὶ τῶν αἰχμαλώτων Μήδων ἀπαρχὴν ἀνδριάντα χρυσοῦν ἀνέστησεν εἰς Δελφούς; εἴτε τούτων μὲν ἀμφισβητήσειέ τις, ἀξιοῖ δὲ γίγνεσθαι τῶν ὕστερον γενομένων κυρίων, ὑπάρχει μοι καὶ τοῦτο τὸ δίκαιον· ἐκπολιορκήσας γὰρ τοὺς ὑμᾶς μὲν ἐκβαλόντας, ὑπὸ Λακεδαιμονίων δὲ κατοικισθέντας, ἔλαβον τὸ χωρίον.
For, if it belongs to the original conquerors, have not we a right to hold it? It was my ancestor, Alexander, who first occupied the site, and, as the first-fruits of the Persian captives taken there, set up a golden statue at Delphi. Or if anyone disputes this and claims it for its later owners, here again the right is mine, because I besieged and captured the city, after its inhabitants had expelled you and accepted the Lacedaemonians as their founders.
§ 22
καίτοι πάντες οἰκοῦμεν τὰς πόλεις ἢ τῶν προγόνων παραδόντων ἢ κατὰ πόλεμον κύριοι καταστάντες. ὑμεῖς δʼ οὔτε πρῶτοι λαβόντες οὔτε νῦν ἔχοντες, ἐλάχιστον δὲ χρόνον ἐν τοῖς τόποις ἐμμείναντες, ἀντιποιεῖσθε τῆς πόλεως, καὶ ταῦτα πίστιν ὑπὲρ ἡμῶν αὐτοὶ βεβαιοτάτην ἐπιθέντες· πολλάκις γὰρ ἐμοῦ γράφοντος ἐν ταῖς ἐπιστολαῖς ὑπὲρ αὐτῆς, ἐγνώκατε δικαίως ἔχειν ἡμᾶς, τότε μὲν ποιησάμενοι τὴν εἰρήνην ἔχοντος ἐμοῦ τὴν πόλιν, κᾆτα συμμαχίαν ἐπὶ ταῖς αὐταῖς ὁμολογίαις.
Yet we all of us occupy our cities either by inheritance from our ancestors or by right of conquest in war. But you, who were not the first to take Amphipolis, who do not possess it today, and who made the briefest sojourn in that district, now lay claim to the city, and that in spite of your own most solemn assurances in my favour. For I wrote to you again and again on the subject, and you acknowledged that I was in the right by making peace with me at a time when I was in occupation of the city, and subsequently by concluding an alliance with me on the same terms.
§ 23
καίτοι πῶς ἂν ἑτέρα γένοιτο βεβαιοτέρα ταύτης κτῆσις, τῆς τὸ μὲν ἐξ ἀρχῆς καταλειφθείσης ἡμῖν ὑπὸ τῶν προγόνων, πάλιν δὲ κατὰ πόλεμον ἐμῆς γεγενημένης, τρίτον δὲ συγχωρηθείσης ὑφʼ ὑμῶν τῶν εἰθισμένων ἀμφισβητεῖν καὶ τῶν οὐδὲν ὑμῖν προσηκόντων; ἃ μὲν οὖν ἐγκαλῶ, ταῦτʼ ἐστίν· ὡς δὲ προϋπαρχόντων καὶ διὰ τὴν ἐμὴν εὐλάβειαν μᾶλλον ἤδη τοῖς πράγμασιν ἐπιτιθεμένων καὶ καθʼ ὅσον ἂν δύνησθε κακοποιούντων ὑμῶν, ἀμυνοῦμαι μετὰ τοῦ δικαίου, καὶ μάρτυρας τοὺς θεοὺς ποιησάμενος διαλήψομαι περὶ τῶν καθʼ ὑμᾶς.
Yet what stronger title to possession could there be than that the city was originally inherited by me from my ancestors, was again captured by me in war, and thirdly was conceded to me by you, who are in the habit of claiming even that to which you have no shadow of a right? Such are the complaints I have to make. As you were the aggressors and, thanks to my forbearance, are making still further attacks on my interests and doing me all the harm in your power, I shall defend myself, with justice on my side, and, calling the gods to witness, I shall bring my dispute with you to an issue.
On Organization · urn:cts:greekLit:tlg0014.tlg013 · Greek: περὶ συντάξεως — tlg0014.tlg013.perseus-grc2 · English: On Organization — trans. James Herbert Vince — tlg0014.tlg013.perseus-eng2
§ 1
περὶ μὲν τοῦ παρόντος ἀργυρίου καὶ ὧν ἕνεκα τὴν ἐκκλησίαν ποιεῖσθʼ, ὦ ἄνδρες Ἀθηναῖοι, οὐδέτερόν μοι δοκεῖ τῶν χαλεπῶν εἶναι, οὔτʼ ἐπιτιμήσαντα τοῖς νέμουσι καὶ διδοῦσι τὰ κοινὰ εὐδοκιμῆσαι παρὰ τοῖς βλάπτεσθαι διὰ τούτων ἡγουμένοις τὴν πόλιν, οὔτε συνειπόντα καὶ παραινέσανθʼ ὡς δεῖ λαμβάνειν, χαρίσασθαι τοῖς σφόδρʼ ἐν χρείᾳ τοῦ λαβεῖν οὖσιν· οὐδέτεροι γὰρ πρὸς τὸ τῇ πόλει συμφέρον σκοποῦντες οὔτʼ ἐπαινοῦσιν οὔτε δυσχεραίνουσι τὸ πρᾶγμα, ἀλλʼ ὡς ἑκάτεροι χρείας καὶ περιουσίας ἔχουσιν.
In dealing with the sum of money under discussion and the other matters referred to this Assembly, I see no difficulty, men of Athens, in either of two methods: I may attack the officials who assign and distribute the public funds and may thus gain credit with those who regard this system as detrimental to the State, or I may approve and commend the right to receive these doles and so gratify those who are especially in need of them. For neither class has the interest of the State in view, when they approve or complain of the system, but they are prompted respectively by their poverty or their affluence.
§ 2
ἐγὼ δὲ τοῦτο μὲν οὔτʼ ἂν εἰσηγησαίμην, οὔτʼ ἂν ἀντείποιμʼ ὡς οὐ δεῖ λαμβάνειν· παραινῶ μέντοι σκοπεῖν καὶ λογίζεσθαι πρὸς ὑμᾶς αὐτοὺς ὅτι τἀργύριον μέν ἐστι τοῦθʼ, ὑπὲρ οὗ βουλεύεσθε, μικρόν, τὸ δʼ ἔθος μέγα, ὃ γίγνεται μετὰ τούτου. εἰ μὲν οὖν μετὰ τοῦ πράττειν ἃ προσήκει καὶ τὸ λαμβάνειν κατασκευάσεσθε, οὐ μόνον οὐ βλάψετε, ἀλλὰ καὶ τὰ μέγιστʼ ὠφελήσετε τὴν πόλιν καὶ ὑμᾶς αὐτούς· εἰ δὲ τοῦ μὲν λαμβάνειν καὶ ἑορτὴ καὶ πᾶσʼ ἀρκέσει πρόφασις, τοῦ δʼ ἃ πρὸς τούτοις δεῖ ποιεῖν μηδὲ τοὺς λόγους ἀκούειν ἐθελήσετε, ὁρᾶτε μήποθʼ, ἃ νῦν ὀρθῶς ἡγεῖσθε πράττειν, σφόδρʼ ἡμαρτηκέναι νομίσητε.
I myself would neither propose such a distribution of the doles, nor oppose the right to receive them; but I do urge you to reflect seriously in your own minds that while the sum of money you are discussing is a trifle, the habit of mind that it fosters is a serious matter. Now if you so organize the receipt of money that it is associated with the performance of duties, so far from injuring, you will actually confer on the State and on yourselves the greatest benefit; but if a festival or any other pretext is good enough to justify a dole, and yet you refuse even to listen to the suggestion that there is any obligation attached to it, beware lest you end by acknowledging that what you now consider a proper practice was a grievous error.
§ 3
ἐγὼ δέ φημι δεῖν (καί μοι μὴ θορυβήσητʼ ἐφʼ ᾧ μέλλω λέγειν, ἀλλʼ ἀκούσαντες κρίνατε), ὡς περὶ τοῦ λαβεῖν ἐκκλησίαν ἀπεδώκαμεν, οὕτω καὶ περὶ τοῦ συνταχθῆναι καὶ παρασκευασθῆναι τὰ πρὸς τὸν πόλεμον ἐκκλησίαν ἀποδοῦναι, καὶ παρασχεῖν ἕκαστον αὑτὸν μὴ μόνον ταῦτʼ ἀκούειν ἐθέλοντα, ἀλλὰ καὶ πράττειν βουλόμενον, ἵνʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν ἀγαθῶν τὰς ἐλπίδας διʼ ὑμῶν αὐτῶν ἔχητε, καὶ μὴ τὸν δεῖνα μηδὲ τὸν δεῖνα πυνθάνησθε τί πράττει.
My idea of our duty—do not drown with your clamor what I am about to say, but hear me before you judge—my idea is that, as we have devoted a meeting of the Assembly to the question of receiving the dole, so we ought also to devote a meeting to organization and to equipment for war; and everyone must show himself not merely ready to hear what is said, but also willing to act, so that you may depend on yourselves, Athenians, for your hopes of success, and not be always asking what service this individual or that is rendering.
§ 4
καὶ τὰ μὲν προσιόντα τῇ πόλει πάντα, καὶ ἃ νῦν ἐκ τῶν ἰδίων παραναλίσκετʼ εἰς οὐδὲν δέον καὶ ὅσʼ ἐκ τῶν συμμάχων ὑπάρχει, λαμβάνειν ὑμᾶς φημὶ χρῆναι τὸ ἴσον ἕκαστον, τοὺς μὲν ἐν ἡλικίᾳ στρατιωτικόν, τοὺς δʼ ὑπὲρ τὸν κατάλογον ἐξεταστικὸν ἢ ὅπως ἄν τις ὀνομάσαι τοῦτο, στρατεύεσθαι δʼ αὐτοὺς καὶ μηδενὶ τούτου παραχωρεῖν,
The total revenues of the State, including your own resources, now squandered on unnecessary objects, and the contributions of your allies, must be shared by each citizen equally, as pay by those of military age and as overseers’ fees, or whatever you like to call it, by those beyond the age-limit; and you must serve in person and not resign that duty to others.
§ 5
ἀλλὰ τὴν δύναμιν τῆς πόλεως οἰκείαν εἶναι, κατεσκευασμένην ἀπὸ τούτων, ἵνʼ ἅμʼ εὐπορῆτε καὶ τὰ δέοντα ποιῆτε, καὶ τὸν στρατηγὸν ἡγεῖσθαι ταύτης, ἵνʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, μὴ τοιαῦθʼ οἷάπερ νυνὶ συμβαίνῃ· τοὺς στρατηγοὺς κρίνετε, καὶ περίεσθʼ ὑμῖν ἐκ τῶν πραγμάτων ὁ δεῖνα τοῦ δεῖνος τὸν δεῖνʼ εἰσήγγειλεν, ἄλλο δʼ οὐδέν.
but our army must be a national force, equipped from the resources I have named, so that you may be well provided for the performance of your task, and that we may have no repetition of what usually happens now, when you are always bringing your generals to trial and the net result of your exertions is the announcement that So-and-so, the son of So-and-so, has impeached So-and-so.
§ 6
ἀλλὰ τί ὑμῖν γένηται; πρῶτον μὲν οἱ σύμμαχοι μὴ φρουραῖς, ἀλλὰ τῷ ταὐτὰ συμφέρειν ὑμῖν κἀκείνοις ὦσιν οἰκεῖοι, ἔπειθʼ οἱ στρατηγοὶ μὴ ξένους ἔχοντες τοὺς μὲν συμμάχους ἄγωσι καὶ φέρωσι, τοὺς δὲ πολεμίους μηδʼ ὁρῶσιν, ἀφʼ ὧν αἱ μὲν ὠφέλειαι τούτων εἰσὶν ἴδιαι, τὰ δὲ μίση καὶ τὰ ἐγκλήματα ἐφʼ ὅλην ἔρχεται τὴν πόλιν, ἀλλὰ πολίτας τοὺς ἀκολουθοῦντας ἔχοντες τοὺς ἐχθρούς, ἃ νῦν τοὺς φίλους, ποιῶσιν.
But what is to be the result for you? In the first place, that your allies may be kept loyal, not by maintaining garrisons among them, but by making their interests identical with yours; next, that our generals may not lead mercenaries to the plunder of our allies without even coming in sight of the enemy, so that the profit is all their own, while the State at large incurs the hatred and the abuse, but that they may have their own citizens at their back, and may so deal with our enemies as they now deal with our friends.
§ 7
χωρὶς δὲ τούτων πολλὰ τῶν πραγμάτων τὴν ὑμετέραν ποθεῖ παρουσίαν, καὶ ἄνευ τοῦ πρὸς τοὺς οἰκείους πολέμους οἰκείᾳ χρῆσθαι δυνάμει συμφέρειν, καὶ πρὸς τἄλλα πράγματʼ ἀναγκαῖόν ἐστιν. εἰ μὲν γὰρ ἡσυχίαν ἔχειν ὑμῖν ἀπέχρη καὶ μηδὲν τῶν Ἑλληνικῶν περιεργάζεσθαι ὅπως ἔχει, ἄλλος ἂν ἦν λόγος·
But apart from this, many operations demand your actual presence, and beside the advantage of using a national force in a national quarrel, this is necessary on every other ground. For if you were content to let things slide and not worry about the state of Greece, it would be another matter.
§ 8
νῦν δὲ πρωτεύειν μὲν ὑμεῖς ἀξιοῦτε καὶ τὰ δίκαιʼ ὁρίζειν τοῖς ἄλλοις, τὴν δὲ ταῦτʼ ἐφορεύσουσαν καὶ φυλάξουσαν δύναμιν οὔτε κατεσκεύασθʼ οὔτε κατασκευάζεσθε, ἀλλʼ ἐπὶ πολλῆς μὲν ἡσυχίας καὶ ἐρημίας ὑμῶν ὁ Μυτιληναίων δῆμος καταλέλυται, ἐπὶ πολλῆς δʼ ἡσυχίας ὁ Ῥοδίων, ἐχθρός γʼ ὢν ἡμῖν, φαίη τις ἄν· ἀλλὰ μείζω χρὴ νομίζειν, ὦ ἄνδρες Ἀθηναῖοι, τὴν πρὸς τὰς ὀλιγαρχίας ὑπὲρ αὐτῆς τῆς προαιρέσεως ἔχθραν, ἢ τὴν πρὸς τοὺς δήμους ὑπὲρ ὧν ποτʼ ἂν ᾖ.
But, as it is, you claim to take the lead and to determine the rights of other states; yet neither in the past nor today have you furnished a sufficient force to superintend and secure this claim. On the contrary, it was when you stood utterly aloof and indifferent that the democracies of Mytilene and of Rhodes were destroyed. Yes, but Rhodes was our enemy, you may say.
§ 9
ἀλλʼ ἵνʼ ἐκεῖσʼ ἐπανέλθω, φημὶ δεῖν ὑμᾶς συντετάχθαι, καὶ τὴν αὐτὴν τοῦ τε λαβεῖν καὶ τοῦ ποιεῖν ἃ προσήκει σύνταξιν εἶναι. διελέχθην δʼ ὑμῖν περὶ τούτων καὶ πρότερον, καὶ διεξῆλθον ὡς ἂν συνταχθείητε, οἵ θʼ ὁπλῖται καὶ οἱ ἱππεῖς καὶ ὅσοι τούτων ἐκτός ἐστε, καὶ εὐπορία τις ἂν ἅπασι γένοιτο κοινή.
But you should consider, men of Athens, that our hostility towards oligarchies, purely on the ground of principle, is stronger than our hostility towards democracies on any grounds whatever. But to return to my point. My view is that you must be brought under a system, and there must be a uniform scheme for receiving public money and for performing necessary services. I have addressed you before on this subject and have described the method of organizing you, whether you serve in the infantry or the cavalry or in other ways, and also how ample provision may be ensured for all alike.
§ 10
ὃ δέ μοι πλείστην ἀθυμίαν παρέσχεν ἁπάντων, ἐρῶ πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι, ὅτι πολλῶν καὶ μεγάλων καὶ καλῶν ὄντων τούτων ἁπάντων, τῶν μὲν ἄλλων οὐδενὸς οὐδεὶς μέμνηται, τοῖν δυοῖν δʼ ὀβολοῖν ἅπαντες. καίτοι τοὺς μὲν οὐκ ἔστι πλείονος ἢ δυοῖν ὀβολοῖν ἀξίους εἶναι, τἄλλα δὲ μετὰ τούτων ὧν εἶπον τῶν βασιλέως ἄξιʼ ἐστὶ χρημάτων, πόλιν τοσούτους ὁπλίτας ἔχουσαν καὶ τριήρεις καὶ ἵππους καὶ χρημάτων πρόσοδον συντετάχθαι καὶ παρεσκευάσθαι.
I will tell you without any concealment what has caused me most disappointment. It is that though the many reforms proposed were all of them important and honorable, no one remembers any of them, but everyone remembers the two obols. Yet these can never be worth more than two obols, but the other reforms, together with those that I proposed, are worth all the wealth of the Great King—that a city, so well provided with infantry, triremes, cavalry, and revenues, should be duly organized and equipped.
§ 11
τί οὖν ταῦτα νῦν , φαίη τις ἄν, λέγω; ὅτι φημὶ δεῖν ὑμᾶς, ἐπειδὴ τὸ μὲν πάντας μισθοφορεῖν δυσχεραίνουσί τινες, τὸ δὲ συνταχθῆναι καὶ παρασκευασθῆναι παρὰ πάντων χρήσιμον εἶναι δοκιμάζεται, ἐντεῦθεν ἄρξασθαι τοῦ πράγματος, καὶ προθεῖναι περὶ τούτων τῷ βουλομένῳ γνώμην ἀποφήνασθαι. ὡς οὕτως ἔχει· ἂν μὲν ὑμεῖς νῦν πεισθῆτε τούτων καιρὸν εἶναι, ὅταν αὐτῶν εἰς χρείαν ἔλθητε, ἕτοιμʼ ὑπάρξει· ἂν δʼ ἀκαιρίαν ἡγησάμενοι παρίδητε, ὅταν δέῃ χρῆσθαι, τότʼ ἀναγκασθήσεσθε παρασκευάζεσθαι.
Why then, you may ask, do I choose the present time for these remarks? Because I think that, as the principle that all citizens should serve for pay is displeasing to some people, and yet the advantage of organization and equipment is approved by all, you ought to begin the business at this point, giving everyone a chance of stating his views on the subject. For the case stands thus: if you are convinced that now is the opportunity for these reforms, all things will be ready when the need of them arrives, but if you pass over the opportunity as unsuitable, then, just when you want to use them, you will be compelled to begin your preparations.
§ 12
ἤδη δέ τις εἶπεν ὦ ἄνδρες Ἀθηναῖοί που λέγων, οὐχ ὑμῶν τῶν πολλῶν, ἀλλὰ τῶν διαρρηγνυμένων εἰ ταῦτα γενήσεται, τί δʼ ὑμῖν ἐκ τῶν Δημοσθένους λόγων ἀγαθὸν γέγονεν; παρελθὼν ὑμῶν, ὅταν αὐτῷ δόξῃ, ἐνέπλησε τὰ ὦτα λόγων, καὶ διέσυρε τὰ παρόντα, καὶ τοὺς προγόνους ἐπῄνεσεν, καὶ μετεωρίσας καὶ φυσήσας ὑμᾶς κατέβη.
It has been before now remarked, men of Athens, by some speaker—not one of the great body of citizens, but one of those who are likely to have a fit if these reforms are carried out—What good have we ever got from the speeches of Demosthenes? He comes forward, whenever he thinks well, fills our ears with phrases, denounces our present state, extols our ancestors, and then descends from the platform after raising our hopes and inflating our pride.
§ 13
ἐγὼ δʼ εἰ μὲν ὑμᾶς δυναίμην ὧν λέγω τι πεῖσαι, τηλικαῦτʼ ἂν οἶμαι τὴν πόλιν πρᾶξαι ἀγαθὰ ὥστʼ, εἰ νῦν εἰπεῖν ἐπιχειρήσαιμι, πολλοὺς ἂν ἀπιστῆσαι ὡς μείζοσιν ἢ δυνατοῖς· οὐ μὴν οὐδὲ τοῦτο μικρὸν ὠφελεῖν οἶμαι, εἰ τὰ βέλτιστʼ ἀκούειν ὑμᾶς συνεθίζω. δεῖ γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὸν βουλόμενόν τι ποιῆσαι τὴν πόλιν ἡμῶν ἀγαθὸν τὰ ὦτα πρῶτον ὑμῶν ἰάσασθαι· διέφθαρται γάρ· οὕτω πολλὰ καὶ ψευδῆ καὶ πάντα μᾶλλον ἢ τὰ βέλτιστʼ ἀκούειν εἴθισθε.
But if I could only induce you to accept any of my proposals, I think that I should confer such benefits on the State that if I tried to describe them now, many of you would disbelieve them, as being too good to be true. And yet even this too I consider no mean benefit, if I accustom you to listen to the best advice. For he who would benefit the State, Athenians, must first purge your ears, for they have been poisoned; so many lies have you been accustomed to hear—anything, in fact, rather than the best advice.
§ 14
οἷον (ὅπως δὲ μὴ θορυβήσει μοι μηδείς, πρὶν ἂν ἅπαντʼ εἴπω) ἀνέῳξαν δήπου πρώην τινὲς τὸν ὀπισθόδομον. οὐκοῦν οἱ παριόντες ἅπαντες τὸν δῆμον καταλελύσθαι, τοὺς νόμους οὐκέτʼ εἶναι, τοιαῦτʼ ἔλεγον. καίτοι, ὦ ἄνδρες Ἀθηναῖοι, (καὶ σκοπεῖτʼ ἂν ἀληθῆ λέγω) οἱ μὲν ταῦτα ποιοῦντες ἄξιʼ ἐποίουν θανάτου, ὁ δῆμος δʼ οὐ διὰ τούτων καταλύεται. πάλιν κώπας τις ὑφείλετο· μαστιγοῦν, στρεβλοῦν πάντες οἱ λέγοντες, τὸν δῆμον καταλύεσθαι. ἐγὼ δὲ τί φημί; τὸν μὲν ὑφαιρούμενον θανάτου ποιεῖν ἄξια, ὥσπερ ἐκεῖνοι, τὸν δῆμον δʼ οὐ διὰ τούτων καταλύεσθαι.
Let me give you an instance, and let no one interrupt me till I have finished my story. You know that a day or two ago the treasury of the Parthenon was broken into. So the speakers in the Assembly, one and all, cried that the democracy was overthrown, that the laws were null and void, and so on. And yet, Athenians, though the culprits—mark whether my words are true—deserved death, it is not through them that the democracy is endangered. Again, a few oars were stolen. Scourge the thieves torture them, cried the orators; the democracy is in danger. But what is my opinion I say, like the others, that the thief deserves death, but not that the democracy is endangered by such means.
§ 15
ἀλλὰ πῶς καταλύεται, οὐδεὶς λέγει οὐδὲ παρρησιάζεται. ἐγὼ δὲ φράσω· ὅταν ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, φαύλως ἠγμένοι, πολλοὶ καὶ ἄποροι καὶ ἄοπλοι καὶ ἀσύντακτοι καὶ μὴ ταὐτὰ γιγνώσκοντες ἦτε, καὶ μήτε στρατηγὸς μήτʼ ἄλλος μηδεὶς ὧν ἂν ὑμεῖς ψηφίσησθε φροντίζῃ, καὶ ταῦτα μηδεὶς λέγειν ἐθέλῃ μηδʼ ἐπανορθοῖ, μηδʼ ὅπως παύσεται τοιαῦτʼ ὄντα πράττῃ, ὃ νῦν ἀεὶ συμβαίνει.
The real danger to democracy no one is bold enough to name; but I will name it. It is in danger when you, men of Athens, are wrongly led, when in spite of your numbers you are helpless, unarmed, unorganized and at variance, when no general or anyone else pays any heed to your resolutions, when no one cares to tell you the truth or set you right, when no one makes an effort to remedy this state of things. And that is what always happens now.
§ 16
καὶ νὴ Δίʼ, ὦ ἄνδρες Ἀθηναῖοι, ἕτεροί γε λόγοι παρερρυήκασι πρὸς ὑμᾶς ψευδεῖς, καὶ πολλὰ τὴν πολιτείαν βλάπτοντες, οἷον ἐν τοῖς δικαστηρίοις ὑμῖν ἐστιν ἡ σωτηρία, καὶ δεῖ τῇ ψήφῳ τὴν πολιτείαν ὑμᾶς φυλάττειν. ἐγὼ δʼ οἶδʼ ὅτι ταῦτα μὲν ὑμῖν τὰ δικαστήρια τῶν πρὸς ἀλλήλους δικαίων ἐστὶ κύρια, ἐν δὲ τοῖς ὅπλοις δεῖ κρατεῖν τῶν ἐχθρῶν, καὶ διὰ τούτων ἐστὶν ἡ σωτηρία τῆς πολιτείας.
Yes, by heavens, men of Athens, and there are other phrases, false and injurious to the State, that have passed into your common speech, such as In the law-courts lies your salvation, and It is the ballot-box that must save the State. I know that these courts are sovereign to uphold the rights of citizen against citizen, but it is by arms that you must conquer the enemy, and upon arms depends the safety of the State.
§ 17
οὐ γὰρ τὸ ψηφίσασθαι τοῖς ἐν τοῖς ὅπλοις ποιήσει τὸ νικᾶν, ἀλλʼ οἱ μετὰ τούτων κρατοῦντες τοὺς ἐχθροὺς καὶ ψηφίζεσθαι καὶ ἄλλʼ ὅ τι ἂν βούλησθε ποιεῖν ὑμῖν ἐξουσίαν καὶ ἄδειαν παρασκευάσουσι· δεῖ γὰρ ἐν μὲν τοῖς ὅπλοις φοβερούς, ἐν δὲ τοῖς δικαστηρίοις φιλανθρώπους εἶναι.
For resolutions will not give your men victory in battle, but those who with the help of arms conquer the enemy shall win for you power and security to pass resolutions and to do what you will. For in the field you ought to be terrible, but in the courts sympathetic.
§ 18
εἰ δέ τῳ δοκῶ μείζους ἢ κατʼ ἐμαυτὸν λέγειν λόγους, αὐτὸ τοῦτʼ ὀρθῶς αὐτῶν ἔχει· τὸν γὰρ ὑπὲρ τηλικαύτης πόλεως ῥηθησόμενον λόγον καὶ τοιούτων πραγμάτων παντὸς ἑνὸς τοῦ λέγοντος ἀεὶ μείζω φαίνεσθαι δεῖ, καὶ τῆς ἀξίας τῆς ὑμετέρας ἐγγὺς εἶναι, μὴ τῆς τοῦ λέγοντος. ὅτι δʼ οὐδεὶς τῶν ὑφʼ ὑμῶν τιμωμένων ταῦτα λέγει, τὰς προφάσεις ἐγὼ διέξειμʼ ὑμῖν.
If my speeches seem to be greater than my own worth, that is itself a virtue in them. For a speech, if it is to be delivered on behalf of this great city and our wide interests, ought always to appear greater than the individual who utters it; it ought to approximate to your reputation, not to the reputation of the speaker. But none of the men whom you delight to honor speaks like that, and I will tell you what their excuse is.
§ 19
οἱ μὲν πρὸς ἀρχαιρεσίας καὶ ταύτην τὴν τάξιν προσιόντες δοῦλοι τῆς ἐπὶ τῷ χειροτονεῖσθαι χάριτος περιέρχονται, τελεσθῆναι στρατηγὸς ἕκαστος σπουδάζων, οὐκ ἀνδρὸς ἔργον οὐδὲν πρᾶξαι. εἰ δέ τις καὶ τοιοῦτός ἐστιν οἷος ἐγχειρεῖν ἔργῳ τῳ, νῦν μὲν ἡγεῖται τὴν τῆς πόλεως δόξαν ἀφορμὴν ἔχων καὶ τοὔνομα, τῆς τῶν ἐναντιωσομένων ἐρημίας ἀπολαύων, τὰς ἐλπίδας ὑμῖν ὑποτείνων, ἄλλο δʼ οὐδὲ ἕν, κληρονομήσειν αὐτὸς τῶν ὑμετέρων ἀγαθῶν, ὅπερ ἐστίν, ἂν δʼ ὑμεῖς διʼ ὑμῶν αὐτῶν ἕκαστα πράττητε, τὸ ἴσον τοῖς ἄλλοις ὥσπερ τῶν ἔργων αὐτῶν, οὕτω καὶ τῶν ἐκ τούτων ἕξειν.
Men who aim at office and at official rank go to and fro cringing to the favours of the electorate; each one’s ambition is to join the sacred ranks of the generals, not to do a man’s work. If anyone is really capable of undertaking a job, he thinks that by exploiting the reputation and renown of Athens, profiting by the absence of opposition, holding out hopes to you and nothing but hopes, he will be sole inheritor of your advantages—and so he is; but if you act as your own agents in every case, he will only have his equal share with the rest, both in the labours and also in their results.
§ 20
οἱ δὲ πολιτευόμενοι καὶ περὶ ταῦτʼ ὄντες, τὸ τὰ βέλτιστα σκοπεῖν ὑμῖν ἀφέντες, προσκεχωρήκασι πρὸς τούτους· καὶ πρότερον μὲν κατὰ συμμορίας εἰσεφέρετε, νυνὶ δὲ πολιτεύεσθε κατὰ συμμορίας. ῥήτωρ ἡγεμὼν καὶ στρατηγὸς ὑπὸ τούτῳ καὶ οἱ βοησόμενοι μεθʼ ἑκατέρων τριακόσιοι· οἱ δʼ ἄλλοι προσνενέμησθε οἱ μὲν ὡς τούτους, οἱ δʼ ὡς ἐκείνους. τοιγαροῦν ὑμῖν περίεστιν ἐκ τούτων ὁ δεῖνα χαλκοῦς καὶ ὁ δεῖνʼ εὐδαίμων, εἷς ἢ δύο, ὑπὲρ τὴν πόλιν· οἱ δʼ ἄλλοι μάρτυρες τῆς τούτων εὐδαιμονίας κάθησθε, τῆς καθʼ ἡμέραν ῥᾳθυμίας πολλὴν καὶ μεγάλην ὑπάρχουσαν ὑμῖν εὐδαιμονίαν τούτοις προϊέμενοι.
The politicians, absorbed in their profession, neglect to devise the best policy for you and have joined the ranks of the office-seekers; and you conduct your party-politics as you used to conduct your tax-paying—by syndicates. There is an orator for chairman, with a general under him, and three hundred to do the shouting. The rest of you are attached now to one party and now to another. Hence all that you gain is that So-and-so has a public statue and So-and-so makes his fortune—just one or two men profiting at the expense of the State. The rest of you are idle witnesses of their prosperity, surrendering to them, for the sake of an easy life from day to day, the great and glorious prosperity which is yours by inheritance.
§ 21
καίτοι σκέψασθε πῶς ἐπὶ τῶν προγόνων ταῦτʼ εἶχεν· οὐ γὰρ ἀλλοτρίοις ὑμῖν παραδείγμασι χρησαμένοις, ἀλλʼ οἰκείοις ἔξεσθʼ ἃ προσήκει πράττειν εἰδέναι. ἐκεῖνοι Θεμιστοκλέα τὸν τὴν ἐν Σαλαμῖνι ναυμαχίαν στρατηγοῦντα καὶ Μιλτιάδην τὸν ἡγούμενον Μαραθῶνι καὶ πολλοὺς ἄλλους, οὐκ ἴσα τοῖς νῦν στρατηγοῖς ἀγάθʼ εἰργασμένους, μὰ Δίʼ οὐ χαλκοῦς ἵστασαν, ἀλλʼ ὡς οὐδὲν αὑτῶν κρείττους ὄντας, οὕτως ἐτίμων.
Yet consider how things were managed in the days of your ancestors, for you need not go abroad for examples to teach you your duty. Take Themistocles, who was your general in the sea-fight at Salamis, and Miltiades, who commanded at Marathon, and many more whose good services were far greater than those of our present generals: verily our ancestors put up no bronze statues to them, but rewarded them as men in no way superior to themselves.
§ 22
καὶ γάρ τοι τῶν ἔργων οὐδενός, ὦ ἄνδρες Ἀθηναῖοι, τῶν τότʼ ἀπεστέρησαν αὑτούς, οὐδʼ ἔστʼ οὐδεὶς ὅστις ἂν εἴποι τὴν ἐν Σαλαμῖνι ναυμαχίαν Θεμιστοκλέους, ἀλλʼ Ἀθηναίων, οὐδὲ τὴν ἐν Μαραθῶνι μάχην Μιλτιάδου, ἀλλὰ τῆς πόλεως. νῦν δὲ πολλοὶ τοῦτο λέγουσιν, ὡς Κέρκυραν εἷλε Τιμόθεος καὶ τὴν μόραν κατέκοψεν Ἰφικράτης καὶ τὴν περὶ Νάξον ναυμαχίαν ἐνίκα Χαβρίας· δοκεῖτε γὰρ αὐτοὶ τῶν ἔργων τούτων παραχωρεῖν τῶν τιμῶν ταῖς ὑπερβολαῖς αἷς δεδώκατʼ ἐπʼ αὐτοῖς ἑκάστῳ τούτων.
For truly, men of Athens, they never robbed themselves of any of their achievements, nor would anyone dream of speaking of Themistocles’ fight at Salamis, but of the Athenians’ fight, nor of Miltiades’ battle at Marathon, but of the Athenians’ battle. But now we often hear it said that Timotheus took Corcyra, that Iphicrates cut up the Spartan detachment, or that Chabrias won the sea-fight off Naxos. For you seem to waive your own right to these successes by the extravagant honors which you have bestowed on each of these officers.
§ 23
τὰς μὲν δὴ πολιτικὰς δωρεὰς οὕτως ἐκεῖνοί τε καλῶς καὶ ὑμεῖς οὐκ ὀρθῶς· τὰς δὲ τῶν ξένων πῶς; ἐκεῖνοι Μένωνι τῷ Φαρσαλίῳ δώδεκα μὲν τάλαντʼ ἀργυρίου δόντι πρὸς τὸν ἐπʼ Ἠιόνι τῇ πρὸς Ἀμφιπόλει πόλεμον, διακοσίοις δʼ ἱππεῦσι πενέσταις ἰδίοις βοηθήσαντι, οὐκ ἐψηφίσαντο πολιτείαν, ἀλλʼ ἀτέλειαν ἔδωκαν μόνον.
Rewards to citizens, rightly thus granted by our ancestors, are wrongly granted by you. But how about foreigners? When Meno of Pharsalus gave twelve talents of silver towards the war at Eion near Amphipolis and supported us with two hundred cavalry of his own vassals, our ancestors did not vote him the citizenship, but only gave him immunity from taxes.
§ 24
καὶ πρότερον τούτου Περδίκκᾳ τῷ κατὰ τὴν τοῦ βαρβάρου ποτʼ ἐπιστρατείαν βασιλεύοντι Μακεδονίας, τοὺς ἀναχωροῦντας ἐκ Πλαταιῶν τῶν βαρβάρων ἀπὸ τῆς ἥττης διαφθείραντι καὶ τέλειον τἀτύχημα ποιήσαντι τῷ βασιλεῖ, οὐκ ἐψηφίσαντο πολιτείαν, ἀλλʼ ἀτέλειαν ἔδωκαν μόνον, μεγάλην καὶ τιμίαν, οἶμαι, καὶ σεμνὴν τὴν αὑτῶν πατρίδʼ ἡγούμενοι καὶ πάσης μείζονʼ εὐεργεσίας. νῦν δʼ, ὦ ἄνδρες Ἀθηναῖοι, φθόρους ἀνθρώπους οἰκοτρίβων οἰκότριβας, τιμὴν ὥσπερ ἄλλου του τῶν ὠνίων λαμβάνοντες, ποιεῖσθε πολίτας.
On an earlier occasion, when Perdiccas, who was king of Macedonia at the time of the Persian invasions, destroyed the barbarians who were retreating after their defeat at Plataea and so completed the discomfiture of the Great King, they did not vote him the citizenship, but only gave him immunity from taxes; because, I presume, they regarded their own country as great, glorious, and venerable, and as something greater than any service rendered. But now, Athenians, you make citizens of the scum of mankind, menial sons of menial fathers, charging a price for it as for any other commodity.
§ 25
ταῦτα δʼ ὑμῖν ἐπελήλυθε πράττειν, οὐχ ὅτι τὰς φύσεις χείρους ἐστὲ τῶν προγόνων, ἀλλʼ ὅτι τοῖς μὲν ἐφʼ αὑτοῖς παρειστήκει μέγα φρονεῖν, ὑμῶν δʼ, ὦ ἄνδρες Ἀθηναῖοι, περιῄρηται τοῦτο. ἔστι δʼ οὐδέποτʼ, οἶμαι, δυνατὸν μικρὰ καὶ φαῦλα πράττοντας μέγα καὶ νεανικὸν φρόνημα λαβεῖν, ὥσπερ οὐδὲ λαμπρὰ καὶ καλὰ πράττοντας μικρὸν καὶ ταπεινὸν φρονεῖν· ὁποῖʼ ἄττα γὰρ ἂν τἀπιτηδεύματα τῶν ἀνθρώπων ᾖ, τοιοῦτον ἀνάγκη καὶ τὸ φρόνημʼ ἔχειν.
You have got into the habit of acting thus, not because in ability you are inferior to your ancestors, but because it was second nature with them to have a high opinion of themselves, while you, Athenians, have lost that virtue. You cannot, I suppose, have a proud and chivalrous spirit, if your conduct is mean and paltry, any more than your spirit can be mean and humble, if your conduct is honorable and glorious; for whatever a man’s pursuits are, such must be his spirit.
§ 26
σκέψασθε δʼ ἅ τις κεφάλαιʼ ἂν ἔχοι τῶν πραγμάτων εἰπεῖν τῶν τʼ ἐκείνοις πεπραγμένων καὶ τῶν ὑμῖν, ἂν ἄρʼ ὑμῶν αὐτῶν ἀλλʼ ἐκ τούτων γε δύνησθε γενέσθαι. πέντε μὲν καὶ τετταράκοντʼ ἔτη τῶν Ἑλλήνων ἦρξαν ἑκόντων ἐκεῖνοι, πλείω δʼ ἢ μύρια τάλαντʼ εἰς τὴν ἀκρόπολιν ἀνήγαγον, πολλὰ δὲ καὶ καλὰ καὶ πεζῇ καὶ ναυμαχοῦντες ἔστησαν τρόπαια, ἐφʼ οἷς ἔτι καὶ νῦν ἡμεῖς φιλοτιμούμεθα. καίτοι νομίζετʼ αὐτοὺς ταῦτα στῆσαι, οὐχ ἵνα θαυμάζωμεν ἡμεῖς θεωροῦντες αὐτά, ἀλλʼ ἵνα καὶ μιμώμεθα τὰς τῶν ἀναθέντων ἀρετάς.
But reflect on what might be named as the outstanding achievements of your ancestors and of yourselves, if haply the comparison may yet enable you to become your own masters. For five and forty years they commanded the willing obedience of the Greeks; more than ten thousand talents did they accumulate in our Acropolis; many honorable trophies for victories on sea and on land did they erect, in which even yet we take a pride. Yet remember that they erected them, not that we might wonder as we gaze at them, but that we might also imitate the virtues of the dedicators.
§ 27
ἐκεῖνοι μὲν δὴ ταῦτα· ἡμεῖς δʼ, ὅσης ἅπαντες ὁρᾶτʼ ἐρημίας ἐπειλημμένοι, σκέψασθʼ εἰ παραπλήσια. οὐ πλείω μὲν ἢ χίλια καὶ πεντακόσια τάλαντʼ ἀνήλωται μάτην εἰς τοὺς τῶν Ἑλλήνων ἀπόρους, ἐξανήλωνται δʼ οἵ τʼ ἴδιοι πάντες οἶκοι καὶ τὰ κοινὰ τῇ πόλει καὶ τὰ παρὰ τῶν συμμάχων, οὓς δʼ ἐν τῷ πολέμῳ συμμάχους ἐκτησάμεθα, οὗτοι νῦν ἐν τῇ εἰρήνῃ ἀπολώλασιν;
Thus did our ancestors; but as for us, who have gained, as you all see, a clear field, consider whether we can match them. Have we not wasted more than fifteen hundred talents on the needy communities of Greece? Have we not squandered our private estates, our public funds, and the contributions of our allies? Have not the allies gained in war been lost in the peace?
§ 28
ἀλλὰ νὴ Δία ταῦτα μόνον τότʼ εἶχε βέλτιον ἢ νῦν, τὰ δʼ ἄλλα χεῖρον. πολλοῦ γε καὶ δεῖ, ἀλλʼ ὅ τι βούλεσθʼ ἐξετάσωμεν. οἰκοδομήματα μέν γε καὶ κόσμον τῆς πόλεως, ἱερῶν καὶ λιμένων καὶ τῶν ἀκολούθων τούτοις, τοιοῦτον καὶ τοσοῦτον κατέλιπον ἐκεῖνοι ὥστε μηδενὶ τῶν ἐπιγιγνομένων ὑπερβολὴν λελεῖφθαι, προπύλαια ταῦτα, νεώσοικοι, στοαί, τἄλλα, οἷς ἐκεῖνοι κοσμήσαντες τὴν πόλιν ἡμῖν παρέδωκαν·
But, it may be said, in these respects alone things were better then than now, but in other respects worse. Far from it; but let us examine any instance you please. The buildings which they left behind them to adorn our city—temples, harbors, and their accessories—were so great and so fair that we who come after must despair of ever surpassing them; the Propylaea yonder, the docks, the porticoes and the rest, with which they beautified the city that they have bequeathed to us.
§ 29
τὰς δʼ ἰδίας οἰκίας τῶν ἐν δυνάμει γενομένων οὕτω μετρίας καὶ τῷ τῆς πολιτείας ὀνόματι ἀκολούθους ὥστε τὴν Θεμιστοκλέους καὶ τὴν Κίμωνος καὶ τὴν Ἀριστείδου καὶ τῶν τότε λαμπρῶν οἰκίαν, εἴ τις ἄρʼ ὑμῶν οἶδεν ὁποία ποτʼ ἐστίν, ὁρᾷ τῆς τοῦ γείτονος οὐδὲν σεμνοτέραν οὖσαν.
But the private houses of those who rose to power were so modest and so in accordance with the style of our constitution that the homes of their famous men, of Themistocles and Cimon and Aristides, as any of you can see that knows them, are not a whit more splendid than those of their neighbors.
§ 30
νῦν δʼ, ὦ ἄνδρες Ἀθηναῖοι, δημοσίᾳ μὲν ἡ πόλις ἡμῶν τὰς ὁδοὺς ἀγαπᾷ κατασκευάζουσα καὶ κρήνας καὶ κονιάματα καὶ λήρους (καὶ οὐ τοῖς εἰσηγησαμένοις ταῦτʼ ἐπιτιμῶ, πολλοῦ γε καὶ δέω, ἀλλʼ ὑμῖν, εἰ ταῦθʼ ἱκανὰ ὑμῖν αὐτοῖς ὑπολαμβάνετʼ εἶναι), ἰδίᾳ δʼ οἱ τῶν κοινῶν ἐπί τῳ γεγενημένοι οἱ μὲν τῶν δημοσίων οἰκοδομημάτων σεμνοτέρας τὰς ἰδίας οἰκίας κατεσκευάκασιν, οὐ μόνον τῶν πολλῶν ὑπερηφανωτέρας, οἱ δὲ γῆν συνεωνημένοι γεωργοῦσιν ὅσην οὐδʼ ὄναρ ἤλπισαν πώποτε.
But today, men of Athens, while our public works are confined to the provision of roads and fountains, whitewash and balderdash (and I blame, not those who introduced these improvements—far from it!—but you, if you imagine that these are all that is required of you), private individuals, who control any of the State-funds, have some of them reared private houses, not merely finer than the majority, but more stately than our public edifices, and others have purchased and cultivated estates more vast than they ever dreamed of before.
§ 31
τούτων δʼ αἴτιον ἁπάντων, ὅτι τότε μὲν ὁ δῆμος δεσπότης ἦν καὶ κύριος ἁπάντων, καὶ ἀγαπητὸν ἦν παρʼ ἐκείνου τῶν ἄλλων ἑκάστῳ καὶ τιμῆς καὶ ἀρχῆς καὶ ἀγαθοῦ τινὸς μεταλαμβάνειν, νῦν δὲ τοὐναντίον κύριοι μὲν τῶν ἀγαθῶν οὗτοι, καὶ διὰ τούτων ἅπαντα πράττεται, ὁ δὲ δῆμος ἐν ὑπηρέτου καὶ προσθήκης μέρει, καὶ ὑμεῖς ἀγαπᾶθʼ ἃν οὗτοι μεταδιδῶσι λαμβάνοντες.
The cause of all this change is that then the people controlled and dispensed everything, and the rest were well content to accept at their hand honor and authority and reward; but now, on the contrary, the politicians hold the purse-strings and manage everything, while the people are in the position of lackeys and hangers-on, and you are content to accept whatever your masters dole out to you.
§ 32
τοιγαροῦν ἐκ τούτων τοιαῦτα τὰ πράγματα τῆς πόλεώς ἐστιν ὥστε, εἴ τις ἀναγνοίη τὰ ψηφίσμαθʼ ὑμῶν καὶ τὰς πράξεις ἐφεξῆς διέλθοι, οὐδʼ ἂν εἷς πιστεύσαι τῶν αὐτῶν εἶναι ταῦτα κἀκεῖνα. οἷον ἃ πρὸς τοὺς καταράτους Μεγαρέας ἐψηφίσασθʼ ἀποτεμνομένους τὴν ὀργάδα, ἐξιέναι, κωλύειν, μὴ ἐπιτρέπειν· ἃ πρὸς Φλειασίους, ὅτʼ ἐξέπεσον ἔναγχος, βοηθεῖν, μὴ ἐπιτρέπειν τοῖς σφαγεῦσι, τῶν ἐν Πελοποννήσῳ τοὺς βουλομένους παρακαλεῖν.
Such, in consequence, is the state of our public affairs that if anyone read out your resolutions and then went on to describe your performances, not a soul would believe that the same men were responsible for the one and for the other. Take for instance the decrees that you passed against the accursed Megarians, when they appropriated the sacred demesne, that you should march out and prevent it and forbid it; in favour of the Phliasians, when they were exiled the other day, that you should help them and not give them up to their murderers, and should call for volunteers from the Peloponnese.
§ 33
ἅπαντα καλά, ὦ ἄνδρες Ἀθηναῖοι, ταῦτα καὶ δίκαια καὶ τῆς πόλεως ἄξια· τὰ ἔργα δὲ τἀπὸ τούτων οὐδαμοῦ. οὐκοῦν τὴν μὲν ἀπέχθειαν διὰ τῶν ψηφισμάτων ἐκφέρεσθε, τῶν δʼ ἔργων οὐδενὸς κύριοι γίγνεσθε· τὰ μὲν γὰρ ψηφίσματα πρὸς τὸ τῆς πόλεως ἀξίωμα ψηφίζεσθε, τὴν δύναμιν δʼ οὐκ ἀκόλουθον ὧν ψηφίζεσθʼ ἔχετε.
That, Athenians, was all very noble and right and worthy of our city; but the resultant action was simply of no account. So your hostility is expressed in your decrees, but action is beyond your control. Your decrees accord with the traditions of Athens, but your powers bear no relation to your decrees.
§ 34
ἐγὼ δὲ παραινέσαιμʼ ἂν ὑμῖν (καί μοι μηδὲν ὀργισθῆτε) ἔλαττον φρονεῖν καὶ τὰ ὑμέτερʼ αὐτῶν ἀγαπᾶν πράττοντας, ἢ μείζω δύναμιν παρασκευάζεσθαι. εἰ μὲν οὖν Σιφνίοις ἢ Κυθνίοις ἤ τισιν ἄλλοις τοιούτοις οὖσι συνῄδειν ὑμῖν, ἔλαττον φρονεῖν συνεβούλευον ἄν· ἐπειδὴ δʼ ἔστʼ Ἀθηναῖοι, τὸ τὴν δύναμιν παρασκευάσασθαι παραινῶ· αἰσχρὸν γάρ, ὦ ἄνδρες Ἀθηναῖοι, αἰσχρὸν λιπεῖν τὴν τοῦ φρονήματος τάξιν, ἣν ὑμῖν οἱ πρόγονοι παρέδωκαν.
I, however, would advise you—do not be angry with me—either to humble yourselves and be content to mind your own affairs, or else to get ready a more powerful force. If I felt sure that you were Siphnians or Cythnians or people of that sort, I should counsel you to be less proud, but since you are Athenians, I urge you to get your force ready. For it would be a disgrace, men of Athens, a disgrace to desert that post of honor which your ancestors bequeathed to you.
§ 35
πρὸς δὲ τούτοις οὐδʼ ἔστιν ἐφʼ ὑμῖν, οὐδʼ ἂν ἀποστῆναι τῶν Ἑλληνικῶν βούλησθε· πολλὰ γὰρ ὑμῖν ἐκ παντὸς τοῦ χρόνου πέπρακται, καὶ τοὺς μὲν φίλους τοὺς ὑπάρχοντας αἰσχρὸν προέσθαι, τοῖς δʼ οὖσιν ἐχθροῖς οὐκ ἔνι πιστεῦσαι καὶ μεγάλους ἐᾶσαι γενέσθαι. ὅλως δʼ ὅπερ οἱ πολιτευόμενοι πεπόνθασι πρὸς ὑμᾶς—οὐκ ἔνεστιν αὐτοῖς, ὅταν βούλωνται, παύσασθαι—τοῦτο καὶ ὑμῖν περιέστηκε· πεπολίτευσθε γὰρ ἐν τοῖς Ἕλλησιν.
But besides it is no longer in your power, even if you wished it, to hold aloof from Greek affairs. For you have many exploits to your credit from the earliest times, and it would be disgraceful to abandon the friends you have, while it is impossible to trust your enemies and allow them to grow powerful. In short, you stand in the same position as your statesmen stand to you—they cannot retire when they would; for you are definitely involved in the politics of Greece.
§ 36
ἔστι δʼ, ὦ ἄνδρες Ἀθηναῖοι, κεφάλαιον ἁπάντων τῶν εἰρημένων· οὐδέποθʼ ὑμᾶς οἱ λέγοντες οὔτε πονηροὺς οὔτε χρηστοὺς ποιοῦσιν, ἀλλʼ ὑμεῖς τούτους, ὁπότερʼ ἂν βούλησθε· οὐ γὰρ ὑμεῖς ὧν οὗτοι βούλονται στοχάζεσθε, ἀλλʼ οὗτοι ὧν ἂν ὑμᾶς ἐπιθυμεῖν οἴωνται. ὑμᾶς οὖν ὑπάρξαι δεῖ χρηστὰ βουλομένους, καὶ πάνθʼ ἕξει καλῶς· ἢ γὰρ οὐδεὶς ἐρεῖ φλαῦρον οὐδέν, ἢ οὐδὲν αὐτῷ πλέον ἔσται μὴ ἔχοντι τοὺς πεισομένους.
This, Athenians, is the sum of all that I have said. Your orators never make you either bad men or good, but you make them whichever you choose; for it is not you that aim at what they wish for, but they who aim at whatever they think you desire. You therefore must start with a noble ambition and all will be well, for then no orator will give you base counsel, or else he will gain nothing by it, having no one to take him at his word.
On the Navy-Boards · urn:cts:greekLit:tlg0014.tlg014 · Greek: περὶ τῶν συμμοριῶν — tlg0014.tlg014.perseus-grc2 · English: On the Navy-Boards — trans. James Herbert Vince — tlg0014.tlg014.perseus-eng2
§ 1
οἱ μὲν ἐπαινοῦντες, ὦ ἄνδρες Ἀθηναῖοι, τοὺς προγόνους ὑμῶν λόγον εἰπεῖν μοι δοκοῦσι προαιρεῖσθαι κεχαρισμένον, οὐ μὴν συμφέροντά γʼ ἐκείνοις οὓς ἐγκωμιάζουσι ποιεῖν· περὶ γὰρ πραγμάτων ἐγχειροῦντες λέγειν ὧν οὐδʼ εἷς ἀξίως ἐφικέσθαι τῷ λόγῳ δύναιτο, αὐτοὶ μὲν τοῦ δοκεῖν δύνασθαι λέγειν δόξαν ἐκφέρονται, τὴν δʼ ἐκείνων ἀρετὴν ἐλάττω τῆς ὑπειλημμένης παρὰ τοῖς ἀκούουσιν φαίνεσθαι ποιοῦσιν. ἐγὼ δʼ ἐκείνων μὲν ἔπαινον τὸν χρόνον ἡγοῦμαι μέγιστον, οὗ πολλοῦ γεγενημένου μείζω τῶν ὑπʼ ἐκείνων πραχθέντων οὐδένες ἄλλοι παραδείξασθαι δεδύνηνται·
Those who praise your ancestors, men of Athens, seem to me to choose an acceptable theme, which yet fails to do any real service to those whom they eulogize; for when they attempt to speak about achievements to which no words could possibly do justice, they earn for themselves the reputation of clever speakers, but leave their hearers with a lower estimate of the merits of those famous men. Indeed, I think the best testimony to their merits is the length of time that has elapsed, during which no other men have been able to surpass their achievements.
§ 2
αὐτὸς δὲ πειράσομαι τὸν τρόπον εἰπεῖν ὃν ἄν μοι δοκεῖτε μάλιστα δύνασθαι παρασκευάσασθαι. καὶ γὰρ οὕτως ἔχει· εἰ μὲν ἡμεῖς ἅπαντες οἱ μέλλοντες λέγειν δεινοὶ φανείημεν ὄντες, οὐδὲν ἂν τὰ ὑμέτερʼ εὖ οἶδʼ ὅτι βέλτιον σχοίη· εἰ δὲ παρελθὼν εἷς ὁστισοῦν δύναιτο διδάξαι καὶ πεῖσαι, τίς παρασκευὴ καὶ πόση καὶ πόθεν πορισθεῖσα χρήσιμος ἔσται τῇ πόλει, πᾶς ὁ παρὼν φόβος λελύσεται. ἐγὼ δὲ τοῦτʼ, ἂν ἄρʼ οἷός τʼ ὦ, πειράσομαι ποιῆσαι, μικρὰ προειπὼν ὑμῖν ὡς ἔχω γνώμης περὶ τῶν πρὸς τὸν βασιλέα.
For my own part, however, I shall confine myself to pointing out how you can best prepare for war. For this is how things stand. Even if all of us who are to address you should prove capable speakers, you would, I am sure, be no better off; but if someone, whoever he may be, could come forward and point out convincingly the nature and size of the force that will be serviceable to the city, and show how it is to be provided, all our present fears will be relieved. This is what I will try to do, if only I am able, first giving you briefly my views about our relations with the Great King.
§ 3
ἐγὼ νομίζω κοινὸν ἐχθρὸν ἁπάντων τῶν Ἑλλήνων εἶναι βασιλέα, οὐ μὴν διὰ τοῦτο παραινέσαιμʼ ἂν μόνοις τῶν ἄλλων ὑμῖν πόλεμον πρὸς αὐτὸν ἄρασθαι· οὐδὲ γὰρ αὐτοὺς τοὺς Ἕλληνας ὁρῶ κοινοὺς ἀλλήλοις ὄντας φίλους, ἀλλʼ ἐνίους μᾶλλον ἐκείνῳ πιστεύοντας ἤ τισιν αὑτῶν. ἐκ δὴ τῶν τοιούτων νομίζω συμφέρειν ὑμῖν τὴν μὲν ἀρχὴν τοῦ πολέμου τηρεῖν ὅπως ἴση καὶ δικαία γενήσεται, παρασκευάζεσθαι δʼ ἃ προσήκει πάντα καὶ τοῦθʼ ὑποκεῖσθαι.
I admit that he is the common enemy of all the Greeks; yet I would not on that account advise you to undertake a war against him by yourselves apart from the rest, for I observe that the Greeks themselves are by no means common friends of one another, but that certain of them repose more confidence in the King than in some of their neighbors. From this state of things I conclude that it is to your interest to be careful that your grounds for entering on war shall be equitable and just, but to proceed with all the necessary preparations, making that the foundation of your policy.
§ 4
ἡγοῦμαι γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς Ἕλληνας, εἰ μὲν ἐναργὲς τι γένοιτο καὶ σαφὲς ὡς βασιλεὺς αὐτοῖς ἐπιχειρεῖ, κἂν συμμαχῆσαι καὶ χάριν μεγάλην ἔχειν τοῖς πρὸ αὐτῶν καὶ μετʼ αὐτῶν ἐκεῖνον ἀμυνομένοις· εἰ δʼ ἔτʼ ἀδήλου τούτου καθεστηκότος προαπεχθησόμεθʼ ἡμεῖς, δέδιʼ, ὦ ἄνδρες Ἀθηναῖοι, μὴ τούτοις μετʼ ἐκείνου πολεμεῖν ἀναγκασθῶμεν, ὑπὲρ ὧν προνοούμεθα.
For I believe, Athenians, that if there were clear and unmistakable signs of the King’s hostile intentions, the other Greeks would join with us, and would be deeply grateful to those who would stand up for them and with them against his attacks; but if we force on a war, while his aims are still obscure, I am afraid, men of Athens, that we shall be obliged to encounter, not only the King, but also those whom we are minded to protect.
§ 5
ὁ μὲν γὰρ ἐπισχὼν ὧν ὥρμηκεν, εἰ ἄρʼ ἐγχειρεῖν ἔγνωκε τοῖς Ἕλλησι, χρήματα δώσει τισὶν αὐτῶν καὶ φιλίαν προτενεῖται, οἱ δὲ τοὺς ἰδίους πολέμους ἐπανορθῶσαι βουλόμενοι καὶ τοῦτον τὸν νοῦν ἔχοντες τὴν κοινὴν ἁπάντων σωτηρίαν παρόψονται. εἰς δὲ τὴν ταραχὴν ταύτην καὶ τὴν ἀγνωμοσύνην παραινῶ μὴ προκαθεῖναι τὴν πόλιν ἡμῶν.
For the King, suspending his designs—if he really intends to invade Greece—will distribute money among them and tempt them with offers of friendship, while they, anxious to bring their private quarrels to a successful issue and keeping that object in view, will overlook the common safety of all. Into such a welter of confusion and folly I beseech you not to plunge our country.
§ 6
οὐδὲ γὰρ οὐδʼ ἀπʼ ἴσης ὁρῶ τοῖς τʼ ἄλλοις Ἕλλησι καὶ ὑμῖν περὶ τῶν πρὸς τὸν βασιλέα τὴν βουλὴν οὖσαν, ἀλλʼ ἐκείνων μὲν πολλοῖς ἐνδέχεσθαί μοι δοκεῖ τῶν ἰδίᾳ τι συμφερόντων διοικουμένοις τῶν ἄλλων Ἑλλήνων ἀμελῆσαι, ὑμῖν δʼ οὐδʼ ἀδικουμένοις παρὰ τῶν ἀδικούντων καλόν ἐστιν λαβεῖν ταύτην τὴν δίκην, ἐᾶσαί τινας αὐτῶν ὑπὸ τῷ βαρβάρῳ γενέσθαι.
For indeed, as regards your policy towards the King, I see that you are by no means on the same footing as the other Greeks; for many of them it is, I suppose, possible to pursue their private interests and abandon the cause of their countrymen, but for you, even when wronged by them, it would not be honorable to exact such a penalty from the wrong-doers as to leave any of them under the heel of the barbarian.
§ 7
ὅτε δʼ οὕτω ταῦτʼ ἔχει, σκεπτέον ὅπως μήθʼ ἡμεῖς ἐν τῷ πολέμῳ γενησόμεθʼ οὐκ ἴσοι, μήτʼ ἐκεῖνος, ὃν ἡμεῖς ἐπιβουλεύειν ἡγούμεθα τοῖς Ἕλλησι, τὴν τοῦ φίλος αὐτοῖς δοκεῖν εἶναι πίστιν λήψεται. πῶς οὖν ταῦτʼ ἔσται; ἂν ἡ μὲν δύναμις τῆς πόλεως ἐξητασμένη καὶ παρεσκευασμένη πᾶσιν ᾖ φανερά, φαίνηται δὲ δίκαιʼ ἐπὶ ταύτῃ φρονεῖν αἱρουμένη.
But as long as this is so, we must take care that we are not involved in war at a disadvantage, and that the King, whom we believe to have designs against the Greeks, does not win the credit of appearing as their friend. How then can this be ensured? If we make it plain to all that our forces are already marshalled and equipped, but equally plain that our policy is founded on sentiments of justice.
§ 8
τοῖς δὲ θρασυνομένοις καὶ σφόδρʼ ἑτοίμως πολεμεῖν κελεύουσιν ἐκεῖνο λέγω, ὅτι οὐκ ἔστιν χαλεπὸν οὔθʼ ὅταν βουλεύεσθαι δέῃ, δόξαν ἀνδρείας λαβεῖν, οὔθʼ ὅταν κίνδυνός τις ἐγγὺς ᾖ, δεινὸν εἰπεῖν φανῆναι, ἀλλʼ ἐκεῖνο καὶ χαλεπὸν καὶ προσῆκον, ἐπὶ μὲν τῶν κινδύνων τὴν ἀνδρείαν ἐνδείκνυσθαι, ἐν δὲ τῷ συμβουλεύειν φρονιμώτερα τῶν ἄλλων εἰπεῖν ἔχειν.
To your rash advisers, who are so eager to hurry you into war, I have this to say, that it is not difficult, when deliberation is needed, to gain a reputation for courage, nor when danger is at hand, to display skill in oratory; but there is something that is both difficult and essential—to display courage in the face of danger, and in deliberation to offer sounder advice than one’s fellows.
§ 9
ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, νομίζω τὸν μὲν πόλεμον τὸν πρὸς βασιλέα χαλεπὸν τῇ πόλει, τὸν δʼ ἀγῶνα τὸν ἐκ τοῦ πολέμου ῥᾴδιον ἂν συμβῆναι. διὰ τί; ὅτι τοὺς μὲν πολέμους ἅπαντας ἀναγκαίως ἡγοῦμαι τριήρων καὶ χρημάτων καὶ τόπων δεῖσθαι, ταῦτα δὲ πάντʼ ἀφθονώτερʼ ἐκεῖνον ἔχονθʼ ἡμῶν εὑρίσκω· τοὺς δʼ ἀγῶνας οὐδενὸς οὕτω τῶν ἄλλων ὁρῶ δεομένους ὡς ἀνδρῶν ἀγαθῶν, τούτους δʼ ἡμῖν καὶ τοῖς μεθʼ ἡμῶν κινδυνεύουσι πλείους ὑπάρχειν νομίζω.
I believe, men of Athens, that the war with the King is a difficult undertaking for our city, though any conflict which the war involved might prove easy enough. Why so? Because the first requisites for every war are necessarily, I suppose, fleets and money and strong positions, and I find that the King is more fully supplied with these than we are; but for the actual conflict I observe that nothing is needed so much as brave soldiers, and of these we and those who share the danger with us have the better supply.
§ 10
τὸν μὲν δὴ πόλεμον διὰ ταῦτα παραινῶ μηδʼ ἐξ ἑνὸς τρόπου προτέρους ἀνελέσθαι, ἐπὶ δὲ τὸν ἀγῶνα ὀρθῶς φημι παρεσκευασμένους ὑπάρχειν χρῆναι. εἰ μὲν οὖν ἕτερος μὲν ἦν τις τρόπος δυνάμεως ᾗ τοὺς βαρβάρους οἷόν τʼ ἦν ἀμύνασθαι, ἕτερος δέ τις ᾗ τοὺς Ἕλληνας, εἰκότως ἂν ἴσως φανεροὶ πρὸς ἐκεῖνον ἐγιγνόμεθʼ ἀντιταττόμενοι·
That is why I advise that we should not on any grounds be the first to plunge into war, but for the conflict we must be properly equipped from the start. If indeed there were one kind of force suitable for defence against Persians and another for defence against Greeks, then we might reasonably be suspected of marshalling ourselves against the King;
§ 11
ἐπεὶ δὲ πάσης ἐστὶ παρασκευῆς ὁ αὐτὸς τρόπος καὶ δεῖ ταὔτʼ εἶναι κεφάλαια τῆς δυνάμεως, τοὺς ἐχθροὺς ἀμύνασθαι δύνασθαι, τοῖς οὖσι συμμάχοις βοηθεῖν, τὰ ὑπάρχοντʼ ἀγαθὰ σῴζειν, τί τοὺς ὁμολογουμένως ἐχθροὺς ἔχοντες ἑτέρους ζητοῦμεν; ἀλλὰ παρασκευασώμεθα μὲν πρὸς αὐτούς, ἀμυνούμεθα δὲ κἀκεῖνον, ἂν ἡμᾶς ἀδικεῖν ἐπιχειρῇ.
but when all preparation for war is on the same lines and the main objects of an armed force are the same—to be strong enough to repel the enemy, to assist one’s allies, and to preserve one’s own possessions-why, having open enemies enough, must we be looking out for another? Let us rather make our preparations against them, and then we shall defend ourselves against him too, if he ventures to molest us.
§ 12
καὶ νῦν μὲν καλεῖτε πρὸς ὑμᾶς αὐτοὺς τοὺς Ἕλληνας· ἂν δʼ ἃ κελεύουσιν οὗτοι μὴ ποιῆτε, οὐχ ἡδέως ἐνίων ὑμῖν ἐχόντων, πῶς χρὴ προσδοκᾶν τινʼ ὑπακούσεσθαι; ὅτι νὴ Δίʼ ἀκούσονται παρʼ ἡμῶν ὡς ἐπιβουλεύει βασιλεὺς αὐτοῖς. αὐτοὺς δʼ οὐ προορᾶν, ὦ πρὸς τοῦ Διός, οἴεσθε τοῦτο; ἐγὼ μὲν γὰρ οἶμαι. ἀλλʼ οὔπω μείζων ἔσθʼ ὁ φόβος τῶν πρὸς ὑμᾶς καὶ πρὸς ἀλλήλους ἐνίοις διαφορῶν. οὐδὲν οὖν ἀλλʼ ἢ ῥαψῳδήσουσιν οἱ πρέσβεις περιιόντες.
Moreover you are now calling on the Greeks to join you; but if you refuse to do their bidding—and your relations with some of them are not cordial—how can you expect any of them to answer your call? Because, you say, we shall warn them that the King has designs on them. But seriously, do you imagine that they cannot detect that for themselves? I am sure they can. But as yet their fear of Persia is subordinate to their feuds with you and, in some cases, with one another. Therefore your ambassadors will only go round repeating their heroics.
§ 13
τότε δʼ, ἂν ἄρʼ ἃ νῦν οἰόμεθʼ ἡμεῖς πράττηται, οὐδεὶς δήπου τῶν πάντων Ἑλλήνων τηλικοῦτον ἐφʼ αὑτῷ φρονεῖ, ὅστις ὁρῶν ὑμῖν χιλίους μὲν ἱππέας, ὁπλίτας δʼ ὅσους ἂν ἐθέλῃ τις, ναῦς δὲ τριακοσίας, οὐχ ἥξει καὶ δεήσεται, μετὰ τούτων ἀσφαλέστατʼ ἂν ἡγούμενος σωθῆναι. οὐκοῦν ἐκ μὲν τοῦ καλεῖν ἤδη τὸ δεῖσθαι κἂν μὴ τύχητʼ ἀφαμαρτεῖν, ἐκ δὲ τοῦ μετὰ τοῦ παρεσκευάσθαι τὰ ὑμέτερʼ αὐτῶν ἐπισχεῖν δεομένους σῴζειν καὶ εὖ εἰδέναι πάντας ἥξοντάς ἐστιν.
But later on, if what we now deem probable comes to pass, surely no Greek community has such a good conceit of itself that when they see that you have a thousand cavalry and as many infantry as one could desire and three hundred ships, they will not come as our suitors, feeling that with such support their safety is assured. Therefore to invite them at once means that you are the suppliants and, if unsuccessful, have failed utterly, but to wait and at the same time complete your own preparations means saving them at their request, and being well assured that they will all join you.
§ 14
ἐγὼ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ταῦτά τε καὶ παραπλήσια τούτοις λογιζόμενος λόγον μὲν οὐδένʼ ἐβουλόμην θρασὺν οὐδʼ ἔχοντα μάταιον μῆκος εὑρεῖν· τὴν μέντοι παρασκευήν, ὅπως ὡς ἄριστα καὶ τάχιστα γενήσεται, πάνυ πολλὰ πράγματʼ ἔσχον σκοπῶν. οἴομαι δὴ δεῖν ἀκούσαντας ὑμᾶς αὐτήν, ἂν ὑμῖν ἀρέσκῃ, ψηφίσασθαι. ἔστι τοίνυν πρῶτον μὲν τῆς παρασκευῆς, ὦ ἄνδρες Ἀθηναῖοι, καὶ μέγιστον, οὕτω διακεῖσθαι τὰς γνώμας ὑμᾶς ὡς ἕκαστον ἑκόντα προθύμως ὅ τι ἂν δέῃ ποιήσοντα.
Therefore, men of Athens, moved by this and similar considerations, I was unwilling to compose a confident oration or one of futile length, but I have been at very great pains to consider the best and speediest method of completing our equipment. I venture to think that you ought to hear my plan and vote for it, if it satisfies you. Now the first and most important step in our equipment, men of Athens, is that you should be filled with such resolution that everyone shall be willing and eager to do his part.
§ 15
ὁρᾶτε γάρ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι, ὅσα μὲν πώποθʼ ἅπαντες ἐβουλήθητε καὶ μετὰ ταῦτα τὸ πράττειν αὐτὸς ἕκαστος ἑαυτῷ προσήκειν ἡγήσατο, οὐδὲν πώποθʼ ὑμᾶς ἐξέφυγεν, ὅσα δʼ ἐβουλήθητε μέν, μετὰ ταῦτα δʼ ἀπεβλέψατʼ εἰς ἀλλήλους ὡς αὐτὸς μὲν ἕκαστος οὐ ποιήσων, τὸν δὲ πλησίον πράξοντα, οὐδὲν πώποθʼ ὑμῖν ἐγένετο.
For you will notice, men of Athens, that whenever you have collectively formed some project, and thereafter each individual has realized that it was his personal duty to carry it out, nothing has ever escaped your grasp; but whenever you have formed your project and thereafter have looked to one another to carry it out, each expecting to do nothing while his neighbor worked, then nothing has succeeded with you.
§ 16
ἐχόντων δʼ ὑμῶν οὕτω καὶ παρωξυμμένων, τοὺς διακοσίους καὶ χιλίους ἀναπληρῶσαί φημι χρῆναι καὶ ποιῆσαι δισχιλίους, ὀκτακοσίους αὐτοῖς προσνείμαντας· ἐὰν γὰρ τοῦτʼ ἀποδείξητε τὸ πλῆθος, ἡγοῦμαι, τῶν ἐπικλήρων καὶ τῶν ὀρφανῶν καὶ τῶν κληρουχικῶν καὶ τῶν κοινωνικῶν καὶ εἴ τις ἀδύνατος ἀφαιρεθέντων, ἔσεσθαι χίλια καὶ διακόσια ταῦθʼ ὑμῖν σώματα.
But seeing you thus resolved and enthusiastic, I propose that the register of the twelve hundred should be filled up and enlarged to two thousand by the addition of eight hundred names; for if you fix on that number, I believe that you will get your twelve hundred persons, after striking out wards, orphans, settlers in colonies, joint holders of estates, and anyone otherwise ineligible.
§ 17
ἐκ τοίνυν τούτων οἶμαι δεῖν ποιῆσαι συμμορίας εἴκοσιν, ὥσπερ νῦν εἰσιν, ἑξήκοντα σώματʼ ἔχουσαν ἑκάστην. τούτων δὲ τῶν συμμοριῶν ἑκάστην διελεῖν κελεύω πέντε μέρη κατὰ δώδεκʼ ἄνδρας, ἀνταναπληροῦντας πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους. καὶ τὰ μὲν σώμαθʼ οὕτω συντετάχθαι φημὶ δεῖν· διʼ ὃ δʼ, εἴσεσθε, ἐπειδὰν ὅλον τὸν τρόπον τῆς συντάξεως ἀκούσητε.
Then I propose to divide these into twenty boards, as at present, each containing sixty persons. Each of these boards I would subdivide into five groups of twelve men, always attaching to the wealthiest man those who are poorest, to keep the balance. That is how I propose to arrange these persons; you will understand why, when you have heard the whole of the arrangement.
§ 18
τὰς δὲ τριήρεις πῶς; τὸν ἅπαντʼ ἀριθμὸν κελεύω τριακοσίας ἀποδείξαντας, κατὰ πεντεκαιδεκαναΐαν εἴκοσι ποιῆσαι μέρη, τῶν πρώτων ἑκατὸν πέντε, καὶ τῶν δευτέρων ἑκατὸν πέντε, καὶ τῶν τρίτων ἑκατὸν πένθʼ ἑκάστῳ μέρει διδόντας, εἶτα συγκληρῶσαι συμμορίᾳ σωμάτων ἑκάστῃ τὴν πεντεκαιδεκαναΐαν, τὴν δὲ συμμορίαν ἑκάστῳ τῷ μέρει σφῶν αὐτῶν τρεῖς ἀποδοῦναι τριήρεις.
Now what about the war-galleys? I propose to fix the total number at three hundred, divided into twenty squadrons of fifteen ships each, assigning to each squadron five of the first hundred, five of the second, and five of the third; and next to allot a squadron of fifteen to each board, and the board must assign three vessels to each of its own groups.
§ 19
ἐπειδὰν δὲ ταῦθʼ οὕτως ἔχονθʼ ὑπάρχῃ, κελεύω, ἐπειδὴ τὸ τίμημʼ ἐστὶ τῆς χώρας ἑξακισχιλίων ταλάντων, ἵνʼ ὑμῖν καὶ τὰ χρήματʼ ᾖ συντεταγμένα, διελεῖν τοῦτο καὶ ποιῆσαι καθʼ ἑξήκοντα τάλανθʼ ἑκατὸν μέρη, εἶτα πένθʼ ἑξηκονταταλαντίας εἰς ἑκάστην τῶν μεγάλων τῶν εἴκοσι συμμοριῶν ἐπικληρῶσαι, τὴν δὲ συμμορίαν ἑκάστῳ τῶν μερῶν μίαν ἑξηκονταταλαντίαν ἀποδοῦναι,
When these preliminaries are settled, I propose that your wealth also should be organized, and that as the ratable value of the country is six thousand talents, this sum should be divided into a hundred parts of sixty talents each, and that then five of these parts should be allotted to each of the twenty full boards, and that the board itself should assign one part, consisting of sixty talents, to each of its own five groups.
§ 20
ὅπως, ἂν μὲν ὑμῖν ἑκατὸν δέῃ τριήρων, τὴν μὲν δαπάνην ἑξήκοντα τάλαντα συντελῇ, τριήραρχοι δʼ ὦσι δώδεκα, ἂν δὲ διακοσίων, τριάκοντα μὲν ᾖ τάλαντα τὴν δαπάνην συντελοῦντα, ἓξ δὲ σώματα τριηραρχοῦντα, ἐὰν δὲ τριακοσίων, εἴκοσιν μὲν ᾖ τάλαντα τὴν δαπάνην διαλύοντα, τέτταρα δὲ σώματα τριηραρχοῦντα.
Thus, if you want a hundred war-galleys the cost of each will be covered by the sixty talents and there will be twelve trierarchs for each; if you want two hundred, there will be thirty talents to cover the cost and six persons to serve as trierarchs; if you want three hundred, there will be twenty talents for the cost and four persons to serve.
§ 21
τὸν αὐτὸν δὲ τρόπον καὶ τὰ νῦν ὀφειλόμενʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν σκευῶν ἐπὶ τὰς τριήρεις τιμήσαντας ἅπαντʼ ἐκ τοῦ διαγράμματος νεῖμαι κελεύω μέρη εἴκοσιν, ἔπειτα ταῖς μεγάλαις ἐπικληρῶσαι συμμορίαις μέρος ἓν χρήστων ἑκάστῃ, τὴν δὲ συμμορίαν ἑκάστην διανεῖμαι τῶν αὑτῆς μερῶν ἑκάστῳ τὸ ἴσον, τοὺς δὲ δώδεκα τοὺς ἐν ἑκάστῳ τῷ μέρει ταῦτʼ εἰσπράξαντας τὰς τριήρεις, ἃς ἂν ἕκαστοι λάχωσι, παρεσκευασμένας παρέχειν.
In the same way I propose, men of Athens, that all ships’ gear now on loan should be valued and divided according to the inventory into twenty parts, and then that one part of the debtors liable for it should be allotted to each of the full boards, and that each board should assign an equal share to each of its own groups; and that the twelve members of the group should exact the same from the debtors, and so provide, fully equipped, as many galleys as they are severally responsible for.
§ 22
τὴν μὲν δαπάνην καὶ τὰ σκάφη καὶ τοὺς τριηράρχους καὶ τὴν τῶν σκευῶν εἴσπραξιν οὕτως ἂν ἄρισθʼ ἡγοῦμαι καὶ πορισθῆναι καὶ παρασκευασθῆναι· πλήρωσιν δʼ, ἣ καὶ σαφὴς ἔσται καὶ ῥᾳδία, μετὰ ταῦτα λέγω. φημὶ τοὺς στρατηγοὺς δεῖν διανεῖμαι τόπους δέκα τῶν νεωρίων, σκεψαμένους ὅπως ὡς ἐγγύτατʼ ἀλλήλων κατὰ τριάκοντʼ ὦσι νεώσοικοι, ἐπειδὰν δὲ τοῦτο ποιήσωσι, δύο συμμορίας καὶ τριάκοντα τριήρεις τούτων ἑκάστῳ προσνεῖμαι τῶν τόπων, εἶτʼ ἐπικληρῶσαι τὰς φυλάς·
That, I think, would be the best way of providing and organizing the money, the hulls, the trierarchs, and the calling in of the ships’ gear. I now proceed to describe a clear and easy way of manning the ships. I suggest that the generals should divide the dockyards into ten areas, so arranging it that there may be dock-room in each for thirty ships, as close together as possible, and that when they have done this, they should apportion two boards and thirty galleys to each area, and then assign the tribes by lot to the areas.
§ 23
τὸν δὲ ταξίαρχον ἕκαστον, ὃν ἂν ἡ φυλὴ τόπον λάχῃ, διελεῖν τρίχα καὶ τὰς ναῦς ὡσαύτως, εἶτʼ ἐπικληρῶσαι τὰς τριττῦς, ὅπως ἂν τῶν μὲν ὅλων νεωρίων ἓν ἑκάστῃ μέρος ᾖ τῶν φυλῶν, τοῦ δὲ μέρους ἑκάστου τὸ τρίτον μέρος ἡ τριττὺς ἔχῃ, εἰδῆτε δʼ, ἄν τι δέῃ, πρῶτον μὲν τὴν φυλήν, ὅπου τέτακται, μετὰ ταῦτα δὲ τὴν τριττύν, εἶτα τριήραρχοι τίνες καὶ τριήρεις ποῖαι, καὶ τριάκοντα μὲν ἡ φυλή, δέκα δʼ ἡ τριττὺς ἑκάστη τριήρεις ἔχῃ. ἐὰν γὰρ ταῦθʼ οὕτως εἰς ὁδὸν καταστῇ, εἴ τι καὶ παραλείπομεν νῦν (πάντα γὰρ ἴσως εὑρεῖν οὐ ῥᾴδιον), αὐτὸ τὸ πρᾶγμʼ ἑαυτῷ εὑρήσει, καὶ μία σύνταξις καὶ πασῶν τῶν νεῶν καὶ μέρους ἔσται.
And each brigade-commander must divide into three parts whatever area his tribe has taken over, and the ships in the same way, and then he must allot the thirds of his tribe in such a way that of the whole space of the dockyards each tribe may have one area and each third of a tribe a third of an area; so that you can know at once, if necessary, where each tribe and each third of a tribe is stationed, who are the trierarchs and what ships they have, and that so each tribe may have thirty ships and each third of a tribe ten. For if we can only get this started, any detail at present omitted (for it is perhaps difficult to provide for everything) will be discovered by the actual working of the plan, and we shall have a uniform system both for the whole navy and for every part of it.
§ 24
ὑπὲρ δὲ χρημάτων καὶ πόρου φανεροῦ τινὸς ἤδη παράδοξον μὲν οἶδα λόγον ὃν μέλλω λέγειν, ὅμως δʼ εἰρήσεται· πιστεύω γάρ, ἐάν τις ὀρθῶς σκοπῇ, μόνος τἀληθῆ καὶ τὰ γενησόμενʼ εἰρηκὼς φανεῖσθαι. ἐγώ φημι χρῆναι μὴ λέγειν νυνὶ περὶ χρημάτων· εἶναι γὰρ πόρον, ἂν δέῃ, μέγαν καὶ καλὸν καὶ δίκαιον, ὃν ἂν μὲν ἤδη ζητῶμεν, οὐδʼ εἰς τόθʼ ὑπάρχειν ἡγησόμεθʼ ἡμῖν· οὕτω πολὺ τοῦ πορίσαι νῦν ἀποσχήσομεν· ἐὰν δʼ ἐῶμεν, ἔσται. τίς οὖν ἔσθʼ οὗτος ὁ νῦν μὲν οὐκ ὤν, ὑπάρξων δʼ εἰς τότε; αἰνίγματι γὰρ ὅμοιον τοῦτό γε.
But as regards money and a ready supply of it at once, I am aware that I am going to make a startling proposal. The proposal shall, however, be made, because I am confident that if you take the right point of view, it will be clear that I alone have told you the truth, as it is and as it will be. My view is that we ought not to talk about money now; for if we need it, we have a source of supply, abundant, honorable and fair; if we look for it at once, we shall fail so utterly to supply it now that we shall conclude that it is not even in reserve for our future use, but if we leave it alone, it will be there. What, then, is this supply, which is not now, but will be hereafter?
§ 25
ἐγὼ φράσω. ὁρᾶτε τὴν πόλιν, ὦ ἄνδρες Ἀθηναῖοι, πᾶσαν ταύτην. ἐν ταύτῃ χρήματʼ ἔνεστιν ὀλίγου δέω πρὸς ἁπάσας τὰς ἄλλας εἰπεῖν πόλεις. ταῦτα δʼ οἱ κεκτημένοι τοιοῦτον ἔχουσι νοῦν ὥστʼ, εἰ πάντες οἱ λέγοντες φοβοῖεν ὡς ἥξει βασιλεύς, ὡς πάρεστιν, ὡς οὐδʼ οἷόν τε ταῦτʼ ἄλλως ἔχειν, καὶ μετὰ τῶν λεγόντων ἴσοι τὸ πλῆθος τούτοις χρησμῳδοῖεν, οὐ μόνον οὐκ ἂν εἰσενέγκαιεν, ἀλλʼ οὐδʼ ἂν δόξειαν οὐδʼ ἂν ὁμολογήσαιεν κεκτῆσθαι.
That sounds like a riddle, but I will explain. Look at the great city that lies around you, men of Athens. In that city there is wealth, I might almost say, equal to that of all the other Greek cities together. But that wealth is in the hands of men whose temper is such that if all our orators started a scare that the King is coming, that he is close at hand, that the report must be true, and if the orators were backed by an equal number of oracle-mongers, not only would they fail to contribute, but they would refuse to declare or acknowledge their wealth.
§ 26
εἰ μέντοι τὰ νῦν διὰ τῶν λόγων φοβερὰ ἔργῳ πραττόμενʼ αἴσθοιντο, οὐδεὶς οὕτως ἠλίθιός ἐστιν ὅστις οὐχὶ κἂν δοίη καὶ πρῶτος εἰσενέγκαι· τίς γὰρ αἱρήσεται μᾶλλον αὐτὸς καὶ τὰ ὄντʼ ἀπολωλέναι ἢ μέρος τῶν ὄντων ὑπὲρ αὑτοῦ καὶ τῶν λοιπῶν εἰσενεγκεῖν; χρήματα μὲν δή φημʼ εἶναι τότε, ἂν ὡς ἀληθῶς δέῃ, πρότερον δʼ οὔ. διὸ μηδὲ ζητεῖν παραινῶ· ὅσα γὰρ νῦν πορίσαιτʼ ἄν, εἰ προέλοισθε πορίζειν, πλείων ἐστὶ γέλως τοῦ μηδενός.
But if once they saw that what alarms them now as a mere rumor was actually taking place, none of them is so foolish that he would not be the first to pay his contribution; for who will choose to sacrifice life and property sooner than contribute a fraction to ensure his person and the remainder of his wealth? The money, I say, we have when it is really needed, but not before. Therefore I advise you not to seek it out, for the whole sum that you could raise, if you insisted on raising it, would be more ridiculous than nothing at all.
§ 27
φέρε γάρ, ἑκατοστήν τις εἰσφέρειν ἐρεῖ νῦν; οὐκοῦν ἑξήκοντα τάλαντα. ἀλλὰ πεντηκοστήν τις ἐρεῖ, τὸ διπλοῦν; οὐκοῦν ἑκατὸν καὶ εἴκοσι. καὶ τί τοῦτʼ ἔστι πρὸς διακοσίας καὶ χιλίας καμήλους, ἃς βασιλεῖ τὰ χρήματʼ ἄγειν φασὶν οὗτοι; ἀλλὰ θῶ βούλεσθε δωδεκάτην ἡμᾶς εἰσοίσειν, πεντακόσια τάλαντα; ἀλλʼ οὔτʼ ἂν ἀνάσχοισθε οὔτʼ, εἰ καταθεῖτε, ἄξια τοῦ πολέμου τὰ χρήματα.
For consider; will anyone propose a tax of one per cent now? Then we get sixty talents. Or double it and make it two per cent? Still only a hundred and twenty talents. And what is that to the twelve hundred camels laden, as our friends here tell us, with the King’s treasure? Then would you have me assume that we shall contribute a twelfth of your wealth, or five hundred talents? But you would not submit to such a tax, nor if you paid up, would the money be sufficient for the war.
§ 28
δεῖ τοίνυν ὑμᾶς τὰ μὲν ἄλλα παρασκευάσασθαι, τὰ δὲ χρήματα νῦν μὲν ἐᾶν τοὺς κεκτημένους ἔχειν (οὐδαμοῦ γὰρ ἂν ἐν καλλίονι σῴζοιτο τῇ πόλει), ἐὰν δέ ποθʼ οὗτος ὁ καιρὸς ἔλθῃ, τόθʼ ἑκόντων εἰσφερόντων αὐτῶν λαμβάνειν. ταῦτα δὲ καὶ δυνάτʼ ἐστίν, ὦ ἄνδρες Ἀθηναῖοι, καὶ πράττειν καλὰ καὶ συμφέροντα καὶ βασιλεῖ περὶ ὑμῶν ἐπιτήδειʼ ἀπαγγελθῆναι, καὶ φόβος οὐκ ὀλίγος γένοιτʼ ἂν ἐκείνῳ διὰ τούτων.
You must therefore make all your other preparations, but let the money remain for the present in the hands of its owners, for it could not be in better keeping, for the benefit of the State; but if ever the threatened crisis comes, then accept it as a voluntary contribution. These proposals, men of Athens, are both practicable and honorable and advantageous, fit to be reported of you to the King and calculated to inspire him with no little alarm.
§ 29
οἶδε μέν γε διακοσίαις τριήρεσιν, ὧν ἑκατὸν παρεσχόμεθʼ ἡμεῖς, τοὺς προγόνους αὐτοῦ χιλίας ἀπολέσαντας ναῦς, ἀκούσεται δὲ τριακοσίας αὐτοὺς ὑμᾶς νῦν παρεσκευασμένους τριήρεις· ὥστε μὴ κομιδῇ, μηδʼ εἰ πάνυ μαίνοιτο, νομίσαι ῥᾴδιόν τι τὸ τὴν ἡμετέραν πόλιν ἐχθρὰν ποιήσασθαι. ἀλλὰ μὴν εἴ γʼ ἐπὶ χρήμασιν αὐτῷ μέγʼ ἐπέρχεται φρονεῖν, καὶ ταύτην ἀσθενεστέραν ἀφορμὴν τῆς ὑμετέρας εὑρήσει.
He knows that with two hundred galleys, of which we provided one hundred, our ancestors destroyed a thousand of his ships, and he will hear that we have three hundred of our own ready for sea, so that even if he were raving mad, he would scarcely think it a light thing to incur the hostility of our city. But indeed, if he bases his confidence on his wealth, he will find this too a less sure foundation than yours.
§ 30
ὁ μέν γε χρυσίον, ὥς φασιν, ἄγει πολύ. τοῦτο δʼ ἂν διαδῷ ζητήσει· καὶ γὰρ τὰς κρήνας καὶ τὰ φρέατʼ ἐπιλείπειν πέφυκεν, ἄν τις ἀπʼ αὐτῶν ἁθρόα πολλὰ λαμβάνῃ. ἡμῖν δὲ τὸ τῆς χώρας τίμημʼ ὑπάρχον ἀφορμὴν ἑξακισχίλια τάλαντα ἀκούσεται, ὑπὲρ ἧς ὡς μὲν τοὺς ἐπιόντας ἐκείνων ἀμυνόμεθα, οἱ Μαραθῶνι τῶν προγόνων αὐτοῦ μάλιστʼ ἂν εἰδεῖεν, ἕως δʼ ἂν κρατῶμεν, οὐκ ἔνι δήπου χρήμαθʼ ἡμᾶς ἐπιλείπειν.
He is bringing, they say, gold in plenty. But if he disburses it, he will look in vain for more; for even springs and wells have a way of failing, if one draws from them constantly and lavishly. But he will hear that our resources consist of the ratable value of our country, and how we can fight in defence of it against invaders from his land, those ancestors of his who fought at Marathon best know; but as long as we are victorious, there is surely no prospect of money failing us.
§ 31
καὶ μὴν οὐδʼ ὅ τινες δεδίασι, μὴ ξενικὸν πολὺ συστήσηται χρήματʼ ἔχων, ἀληθὲς εἶναί μοι δοκεῖ. ἐγὼ γὰρ ἡγοῦμαι ἐπὶ μὲν Αἴγυπτον καὶ Ὀρόνταν καί τινας τῶν ἄλλων βαρβάρων πολλοὺς ἂν ἐθελῆσαι τῶν Ἑλλήνων μισθοφορεῖν παρʼ ἐκείνῳ, οὐχ ἵνʼ ἐκεῖνος ἕλῃ τινὰ τούτων, ἀλλʼ ἵνʼ εὐπορίαν τινʼ ἕκαστος ἑαυτῷ κτησάμενος ἀπαλλαγῇ τῆς ὑπαρχούσης πενίας· ἐπὶ δὲ τὴν Ἑλλάδα Ἕλληνʼ οὐδένʼ ἂν ἐλθεῖν ἡγοῦμαι. ποῖ γὰρ αὐτὸς τρέψεται μετὰ ταῦτα;
Again, what frightens some of you—that his wealth will attract a large mercenary army—does not strike me as true. For although I believe that many Greeks would consent to serve in his pay against the Egyptians and Orontes and other barbarians, not so much to enable him to subdue any of those enemies as to win for themselves wealth and relief from their present poverty, yet I do not think that any Greek would attack Greece. For where would he retire afterwards? Will he go to Phrygia and be a slave?
§ 32
εἰς Φρυγίαν ἐλθὼν δουλεύσει; οὐ γὰρ ὑπὲρ ἄλλου τινός ἐστιν ὁ πρὸς τὸν βάρβαρον πόλεμος ἢ περὶ χώρας καὶ βίου καὶ ἐθῶν καὶ ἐλευθερίας καὶ πάντων τῶν τοιούτων. τίς οὖν οὕτως δυστυχής ἐστιν ὅστις ἑαυτόν, γονέας, τάφους, πατρίδα εἵνεκα κέρδους βραχέος προέσθαι βουλήσεται; ἐγὼ μὲν οὐδένʼ ἡγοῦμαι. οὐ μὴν οὐδʼ ἐκείνῳ συμφέρει ξένοις κρατῆσαι τῶν Ἑλλήνων· οἱ γὰρ ἡμῶν κρατήσαντες ἐκείνου γε πάλαι κρείττους ὑπάρχουσιν· βούλεται δʼ ἐκεῖνος οὐκ ἀνελὼν ἡμᾶς ἐπʼ ἄλλοις εἶναι, ἀλλὰ μάλιστα μὲν πάντων, εἰ δὲ μή, τῶν γʼ ὑπαρχόντων δούλων ἑαυτῷ νῦν ἄρχειν.
For the objects at stake in a war against the barbarian are nothing less than our country, our life, our habits, our freedom, and all such blessings. Who, then, is so desperate that he will sacrifice himself, his ancestors, his sepulchres, and his native land, all for the sake of a paltry profit? I cannot think that there is such a man. Moreover, it is not even to the King’s advantage that mercenaries should beat the Greeks, for the men who shall beat us have been his masters long ago. No; his object is not, after destroying us, to find himself in the power of others, but to rule all the world, if he can, or if not, at least those who are now his slaves.
§ 33
εἰ τοίνυν τις οἴεται Θηβαίους ἔσεσθαι μετʼ ἐκείνου, ἔστι μὲν χαλεπὸς πρὸς ὑμᾶς ὁ περὶ τούτων λόγος· διὰ γὰρ τὸ μισεῖν αὐτοὺς οὐδʼ ἂν ἀληθὲς οὐδὲν ἡδέως ἀγαθὸν περὶ αὐτῶν ἀκούσαιτε· οὐ μὴν ἀλλὰ δεῖ τοὺς περὶ πραγμάτων μεγάλων σκοποῦντας μηδένα συμφέροντα λογισμὸν παραλιπεῖν διὰ μηδεμίαν πρόφασιν. ἐγὼ τοίνυν οἶμαι τοσοῦτʼ ἀπέχειν Θηβαίους τοῦ μετʼ ἐκείνου ποτʼ ἂν ἐλθεῖν ἐπὶ τοὺς Ἕλληνας, ὥστε πολλῶν ἂν χρημάτων, εἰ ἔχοιεν δοῦναι,
Now, if anyone expects the Thebans to take our side, it is difficult to speak to you about them, because you have such a hearty dislike of them that you would not care to hear any good of them, even if it were true; but yet, when dealing with grave matters, one must not on any pretext pass over an important consideration. For my part, I believe that the Thebans are so little likely to join the King in an attack on Greece that they would pay a large sum, if they had it,
§ 34
πρίασθαι γενέσθαι τινʼ αὐτοῖς καιρὸν διʼ οὗ τὰς προτέρας ἀναλύσονται πρὸς τοὺς Ἕλληνας ἁμαρτίας. εἰ δʼ ἄρα παντάπασί τις οὕτως οἴεται φύσει δυστυχεῖς Θηβαίους εἶναι, ἐκεῖνό γε δήπουθεν ἅπαντες ἐπίστασθε, ὅτι Θηβαίων τἀκείνου φρονούντων, ἀνάγκη τοὺς τούτων ἐχθροὺς τὰ τῶν Ἑλλήνων φρονεῖν.
to get a chance of expiating their former sins against the Greeks. If, however, some think that the Thebans are fated always to be on the wrong side, at any rate you all know this, that if the Thebans stand by the King, their enemies are bound to stand by the Greeks.
§ 35
ἡγοῦμαι τοίνυν ἐγὼ ταύτην τὴν τάξιν τοῦ δικαίου καὶ τοὺς μετʼ αὐτῆς ὄντας κρείττους τῶν προδοτῶν καὶ τοῦ βαρβάρου ἔσεσθαι πρὸς ἅπαντα. ὥστʼ οὔτε φοβεῖσθαί φημι δεῖν πέρα τοῦ μετρίου, οὔθʼ ὑπαχθῆναι προτέρους ἐκφέρειν τὸν πόλεμον. καὶ μὴν οὐδὲ τῶν ἄλλων οὐδένʼ ἂν εἰκότως Ἑλλήνων φοβηθέντα τὸν πόλεμον τοῦτον ὁρῶ.
I believe, then, that the cause of justice and those who defend it will prove stronger than the traitors and the barbarian against all opposition. Therefore I say that we must not be unduly alarmed, nor must we be tempted to commence hostilities. And indeed I cannot see that any of the other Greeks have reason to dread this war.
§ 36
τίς γὰρ οὐκ οἶδεν αὐτῶν ὅτι, τέως μὲν κοινὸν ἐχθρὸν ἐκεῖνον ὑπειληφότες ὡμονόουν ἀλλήλοις, πολλῶν ἀγαθῶν ἦσαν κύριοι, ἐπειδὴ δὲ φίλον αὐτὸν νομίσαντες αὑτοῖς ὑπάρχειν περὶ τῶν πρὸς ἑαυτοὺς διηνέχθησαν διαφόρων, ὅσʼ ἂν οὐδὲ καταρώμενος εὗρέ τις αὐτοῖς, τοσαῦτα πεπόνθασι κακά; εἶθʼ ὃν ἡ τύχη καὶ τὸ δαιμόνιον φίλον μὲν ἀλυσιτελῆ, συμφέροντα δʼ ἐχθρὸν ἐμφανίζει, τοῦτον ἡμεῖς φοβώμεθα; μηδαμῶς· ἀλλὰ μηδʼ ἀδικῶμεν, αὐτῶν ἡμῶν εἵνεκα καὶ τῆς τῶν ἄλλων Ἑλλήνων ταραχῆς καὶ ἀπιστίας·
For who of them does not know that as long as they were of one mind and regarded the Persian as their common enemy, they could count on many advantages, but ever since they thought of him as a friend to fall back on and were torn asunder by their own private quarrels, they have suffered such disasters as no one would have devised for them even in an imprecation. If that is so, are we to fear this man, whom fortune and the voice of Heaven proclaim to be an unprofitable friend and an auspicious foe? Never! Yet let us do him no wrong either, both in our own interests and in view of the unrest and disloyalty of the other Greeks.
§ 37
ἐπεὶ εἴ γʼ ὁμοθυμαδὸν ἦν μετὰ πάντων ἐπιθέσθαι μόνῳ, οὐδʼ ἀδικεῖν ἡμᾶς ἐκεῖνον ἀδίκημʼ ἂν ἔθηκα. ἐπειδὴ δὲ τοῦτʼ οὐχ οὕτως ἔχει, φυλάττεσθαί φημι δεῖν μὴ πρόφασιν δῶμεν βασιλεῖ τοῦ τὰ δίκαιʼ ὑπὲρ τῶν ἄλλων Ἑλλήνων ζητεῖν· ἡσυχίαν μὲν γὰρ ἐχόντων ὑμῶν ὕποπτος ἂν εἴη τοιοῦτόν τι πράττων, πόλεμον δὲ ποιησαμένων προτέρων εἰκότως ἂν δοκοίη διὰ τὴν πρὸς ὑμᾶς ἔχθραν τοῖς ἄλλοις φίλος εἶναι βούλεσθαι.
If indeed we could attack him with unanimity, all banded against one, I should not count it wrong in us to do him wrong. But since this is impossible, I suggest that we ought to be careful not to give the King an opportunity to pose as the champion of the other Greeks; for as long as you remain quiet, any such action on his part would excite suspicion, but if you are the aggressors, he will seem naturally anxious to befriend the rest, because they are hostile to you.
§ 38
μὴ οὖν ἐξελέγξηθʼ ὡς κακῶς ἔχει τὰ Ἑλληνικά, συγκαλοῦντες ὅτʼ οὐ πείσονται, καὶ πολεμοῦντες ὅτʼ οὐ δυνήσεσθε· ἀλλʼ ἔχεθʼ ἡσυχίαν θαρροῦντες καὶ παρασκευαζόμενοι, καὶ βούλεσθʼ ἀπαγγέλλεσθαι μὲν περὶ ὑμῶν πρὸς βασιλέα, μὴ μὰ Δίʼ ὡς ἀποροῦσιν ἢ φοβοῦνται ἢ θορυβοῦνται πάντες οἱ Ἕλληνες καὶ Ἀθηναῖοι, πολλοῦ γε καὶ δεῖ·
Do not, then, expose the weakness of the Greeks by issuing a summons which they will not obey and declaring a war which you cannot wage; but in quietness and confidence go on with your preparations, and be content that this report of you be brought to the King’s ears, not (Heaven forbid!) that all the Greeks, including the Athenians, are helpless, terrified and distracted—that is far from being the case—
§ 39
ἀλλʼ ὅτι, εἰ μὲν μὴ τοῖς Ἕλλησιν ὁμοίως αἰσχρὸν ἦν τὸ ψεύδεσθαι καὶ ἐπιορκεῖν ὥσπερ ἐκείνῳ καλόν, πάλαι ἂν ἐπʼ αὐτὸν ὑμεῖς ἐπορεύεσθε, νῦν δὲ τοῦτο μὲν οὐκ ἂν ποιήσαιτε ὑμῶν ἕνεκʼ αὐτῶν, εὔχεσθε δὲ πᾶσι τοῖς θεοῖς τὴν αὐτὴν λαβεῖν παράνοιαν ἐκεῖνον ἥνπερ ποτὲ τοὺς προγόνους αὐτοῦ. καὶ ταῦτʼ ἂν ἐπίῃ σκοπεῖν αὐτῷ, οὐκ ὀλιγώρως ὑμᾶς βουλευομένους εὑρήσει.
but that if falsehood and perjury were not as disgraceful in the eyes of the Greeks as they are respectable in his, you would long ago have marched against him; that as it is, you will not for your own sakes do this, but you pray to all the gods that he may be smitten with the same infatuation as were his ancestors of old. And if it comes into his mind to reflect on this; he will find that your resolutions are not carelessly taken.
§ 40
ἐκ μέν γε τῶν πρὸς τοὺς ἑαυτοῦ προγόνους πολέμων σύνοιδε τὴν πόλιν εὐδαίμονα καὶ μεγάλην γεγενημένην, ἐκ δὲ τῆς ἡσυχίας ἧς ἦγέ ποτε, οὐδεμιᾶς τῶν Ἑλληνίδων πόλεων τοσοῦτον ὅσον νῦν ὑπεραίρουσαν. καὶ μὴν καὶ τοὺς Ἕλληνας ὁρᾷ δεομένους ἤτοι τινὸς ἑκουσίου ἢ ἀκουσίου διαλλακτοῦ, τοῦτον δʼ αὑτὸν ἂν οἶδε φανέντʼ αὐτοῖς, εἰ πόλεμον κινοίη. ὥστε καὶ γνώριμα καὶ πίστʼ αὐτῷ τῶν ἀπαγγελλόντων ἀκούειν ἔσται.
He knows that the wars we fought against his ancestors have made our city prosperous and powerful, but that the policy of inaction that she once pursued gave her no such supremacy over any of the other Greek states as she enjoys today. And indeed he sees that the Greeks stand in need of a peacemaker, whether voluntary or involuntary, and he knows that in that character he would himself appear to them, if he tried to stir up war. Therefore he will find the reports that reach him easy to understand and easy to believe.
§ 41
ἵνα δʼ, ὦ ἄνδρες Ἀθηναῖοι, μὴ μακρὰ λίαν λέγων ἐνοχλῶ, τὰ κεφάλαιʼ ὧν συμβουλεύω φράσας ἄπειμι. παρασκευάζεσθαι μὲν πρὸς τοὺς ὑπάρχοντας ἐχθροὺς κελεύω, ἀμύνεσθαι δὲ καὶ βασιλέα καὶ πάντας, ἂν ἀδικεῖν ἐπιχειρῶσι, ταύτῃ τῇ αὐτῇ δυνάμει φημὶ δεῖν, ἄρχειν δὲ μηδενὸς μήτε λόγου μήτʼ ἔργου ἀδίκου, τὰ δʼ ἔργʼ ἡμῶν ὅπως ἄξια τῶν προγόνων ἔσται σκοπεῖν, μὴ τοὺς ἐπὶ τοῦ βήματος λόγους. κἂν ταῦτα ποιῆτε, καὶ ὑμῖν αὐτοῖς καὶ τοῖς τἀναντία πείθουσι συμφέροντα πράξετε· οὐ γὰρ ὀργιεῖσθʼ αὐτοῖς ὕστερον, νῦν ἁμαρτόντες.
To spare you the tedium of a lengthy speech, men of Athens, I will sum up my suggestions and step down. I recommend you to equip your forces against your existing enemies, but I add that you must employ those same forces in self-defence against the King and against all who venture to do you wrong, though you must not set the example of wrong, either in word or in deed; and you must see to it that our actions, rather than the speeches delivered from this platform, are worthy of our fathers. If you act thus, you will be acting for the good both of yourselves and also of those who give you the contrary advice, since you will not have to be angry with them hereafter for errors you have committed now.
For the Liberty of the Rhodians · urn:cts:greekLit:tlg0014.tlg015 · Greek: ὑπὲρ τῆς Ῥοδίων ἐλευθερίας — tlg0014.tlg015.perseus-grc2 · English: For the Liberty of the Rhodians — trans. James Herbert Vince — tlg0014.tlg015.perseus-eng2
§ 1
οἶμαι δεῖν, ὦ ἄνδρες Ἀθηναῖοι, περὶ τηλικούτων βουλευομένους διδόναι παρρησίαν ἑκάστῳ τῶν συμβουλευόντων. ἐγὼ δʼ οὐδεπώποθʼ ἡγησάμην χαλεπὸν τὸ διδάξαι τὰ βέλτισθʼ ὑμᾶς (ὡς γὰρ εἰπεῖν ἁπλῶς, ἅπαντες ὑπάρχειν ἐγνωκότες μοι δοκεῖτε), ἀλλὰ τὸ πεῖσαι πράττειν ταῦτα· ἐπειδὰν γάρ τι δόξῃ καὶ ψηφισθῇ, τότʼ ἴσον τοῦ πραχθῆναι ἀπέχει ὅσονπερ πρὶν δόξαι.
Your duty, men of Athens, when debating such important matters, is, I think, to allow freedom of speech to every one of your counsellors. Personally, I never thought it a difficult task to point out to you the best policy—for, to speak plainly, you all seem to me to have discerned it already—but rather to induce you to put it into operation; for when a resolution has been approved and passed, it is no nearer accomplishment than before it was approved.
§ 2
ἔστι μὲν οὖν ἓν ὧν ἐγὼ νομίζω χάριν ὑμᾶς τοῖς θεοῖς ὀφείλειν, τὸ τοὺς διὰ τὴν αὑτῶν ὕβριν ὑμῖν πολεμήσαντας οὐ πάλαι νῦν ἐν ὑμῖν μόνοις τῆς αὑτῶν σωτηρίας ἔχειν τὰς ἐλπίδας. ἄξιον δʼ ἡσθῆναι τῷ παρόντι καιρῷ· συμβήσεται γὰρ ὑμῖν, ἐὰν ἃ χρὴ βουλεύσησθʼ ὑπὲρ αὐτοῦ, τὰς παρὰ τῶν διαβαλλόντων τὴν πόλιν ἡμῶν βλασφημίας ἔργῳ μετὰ δόξης καλῆς ἀπολύσασθαι.
Now, it is one of the blessings for which, I think, the gods deserve your gratitude, that the same men who not long ago attacked you in the wantonness of their pride, now find in you alone the hope of their salvation. You ought to be delighted at your present opportunity, because, if you decide aright, you will in fact succeed, with honor to yourselves, in silencing the evil tongues that traduce our city.
§ 3
ᾐτιάσαντο μὲν γὰρ ἡμᾶς ἐπιβουλεύειν αὑτοῖς Χῖοι καὶ Βυζάντιοι καὶ Ῥόδιοι, καὶ διὰ ταῦτα συνέστησαν ἐφʼ ἡμᾶς τὸν τελευταῖον τουτονὶ πόλεμον· φανήσεται δʼ ὁ μὲν πρυτανεύσας ταῦτα καὶ πείσας Μαύσωλος, φίλος εἶναι φάσκων Ῥοδίων, τὴν ἐλευθερίαν αὐτῶν ἀφῃρημένος, οἱ δʼ ἀποδείξαντες ἑαυτοὺς συμμάχους Χῖοι καὶ Βυζάντιοι τοῖς ἀτυχήμασιν αὐτῶν οὐ βεβοηθηκότες,
For we were charged by the Chians, Byzantines and Rhodians with plotting against them, and that was why they concerted the last war against us; but we shall be able to prove that whereas Mausolus, the prime mover and instigator in the business, while calling himself the friend of the Rhodians, has robbed them of their liberty, and whereas the Chians and Byzantines, who posed as their allies, never helped them in distress,
§ 4
ὑμεῖς δʼ, οὓς ἐφοβοῦντο, μόνοι τῶν πάντων τῆς σωτηρίας αὐτοῖς αἴτιοι. ἐκ δὲ τοῦ ταῦθʼ ὑφʼ ἁπάντων ὀφθῆναι ποιήσετε τοὺς πολλοὺς ἐν ἁπάσαις ταῖς πόλεσι τοῦτο ποιεῖσθαι σύμβολον τῆς αὑτῶν σωτηρίας, ἐὰν ὑμῖν ὦσι φίλοι· οὗ μεῖζον οὐδὲν ἂν ὑμῖν γένοιτʼ ἀγαθόν, ἢ παρὰ πάντων ἑκόντων ἀνυπόπτου τυχεῖν εὐνοίας.
it is to you, whom they dreaded, to you alone of all the states that they owe their deliverance. By making this clear to all, you will teach the democrats in every state to consider friendship with you as the pledge of their safety, and no greater advantage could you have than to win from all men their voluntary and unsuspecting goodwill.
§ 5
θαυμάζω δʼ ὅτι τοὺς αὐτοὺς ὁρῶ ὑπὲρ μὲν Αἰγυπτίων τἀναντία πράττειν βασιλεῖ τὴν πόλιν πείθοντας, ὑπὲρ δὲ τοῦ Ῥοδίων δήμου φοβουμένους τὸν ἄνδρα τοῦτον. καίτοι τοὺς μὲν Ἕλληνας ὄντας ἅπαντες ἴσασι, τοὺς δʼ ἐν τῇ ἀρχῇ τῇ ʼκείνου μεμερισμένους.
I am surprised to see the same men urging the city, in the interests of the Egyptians, to oppose the King of Persia, but dreading him where the Rhodian democracy is concerned. Yet everyone knows that the Rhodians are Greeks, while Egypt is a division of the Persian Empire.
§ 6
οἶμαι δʼ ὑμῶν μνημονεύειν ἐνίους, ὅτι ἡνίκʼ ἐβουλεύεσθʼ ὑπὲρ τῶν βασιλικῶν, παρελθὼν πρῶτος ἐγὼ παρῄνεσα, οἶμαι δὲ καὶ μόνος ἢ δεύτερος εἰπεῖν, ὅτι μοι σωφρονεῖν ἂν δοκεῖτε, εἰ τὴν πρόφασιν τῆς παρασκευῆς μὴ τὴν πρὸς ἐκεῖνον ἔχθραν ποιοῖσθε, ἀλλὰ παρασκευάζοισθε μὲν πρὸς τοὺς ὑπάρχοντας ἐχθρούς, ἀμύνοισθε δὲ κἀκεῖνον, ἐὰν ὑμᾶς ἀδικεῖν ἐπιχειρῇ. καὶ οὐκ ἐγὼ μὲν εἶπον ταῦτα, ὑμῖν δʼ οὐκ ἐδόκουν ὀρθῶς λέγειν, ἀλλὰ καὶ ὑμῖν ἤρεσκε ταῦτα.
Some of you, I suppose, remember that when you were discussing Persian affairs, I was the first to come forward with advice, and I believe I was the only speaker, or perhaps one out of two, to say that I should think it prudent in you not to make your hostility to the King the pretext for your preparations, but while equipping yourselves against your existing enemies, to defend yourselves against him too, if he attempted to do you wrong. Nor did I fail to convince you that I was right, but you, too, approved of my suggestion.
§ 7
ἀκόλουθος τοίνυν ὁ νῦν λόγος ἐστί μοι τῷ τότε ῥηθέντι. ἐγὼ γάρ, εἰ βασιλεὺς παρʼ αὑτὸν ὄντα με σύμβουλον ποιοῖτο, ταὔτʼ ἂν αὐτῷ παραινέσαιμʼ ἅπερ ὑμῖν, ὑπὲρ μὲν τῶν αὑτοῦ πολεμεῖν, ἐάν τις ἐναντιῶται τῶν Ἑλλήνων, ὧν δὲ μηδὲν αὐτῷ προσήκει, τούτων μηδʼ ἀντιποιεῖσθαι τὴν ἀρχήν.
My present speech, then, is the sequel of my former one. For indeed, if the King admitted me to his presence and asked me for my advice, I should give him the same that I gave you—to defend his own subjects, if any of the Greeks attacked them, but to claim no sovereignty over those who owed him no allegiance.
§ 8
εἰ μὲν οὖν ὅλως ἐγνώκατʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅσων ἂν βασιλεὺς ἐγκρατὴς γένηται φθάσας ἢ παρακρουσάμενός τινας τῶν ἐν ταῖς πόλεσι, παραχωρεῖν, οὐ καλῶς ἐγνώκατε, ὡς ἐγὼ κρίνω· εἰ δʼ ὑπὲρ τῶν δικαίων καὶ πολεμεῖν, ἂν τούτου δέῃ, καὶ πάσχειν ὁτιοῦν οἴεσθε χρῆναι, πρῶτον μὲν ὑμῖν ἧττον δεήσει τούτων, ὅσῳ ἂν μᾶλλον ἐγνωκότες ἦτε ταῦτα, ἔπειθʼ ἃ προσήκει φρονεῖν δόξετε.
Now if you make it a general principle, men of Athens, to abandon to the King all places that he has got into his power, whether by surprise or by deceiving some of the inhabitants, then your principle is, I think, a wrong one; but if you feel that in the cause of justice you are bound to go to war and face the consequences, then, in the first place, the more you are determined on such action, the less frequently will it be necessary, and secondly, you will be showing the proper spirit.
§ 9
ὅτι δʼ οὐδὲν καινὸν οὔτʼ ἐγὼ λέγω νῦν κελεύων Ῥοδίους ἐλευθεροῦν, οὔθʼ ὑμεῖς, ἂν πεισθῆτέ μοι, ποιήσετε, τῶν γεγενημένων ὑμᾶς τι καὶ συνενηνοχότων ὑπομνήσω. ὑμεῖς ἐξεπέμψατε Τιμόθεόν ποτʼ, ὦ ἄνδρες Ἀθηναῖοι, βοηθήσοντʼ Ἀριοβαρζάνῃ, προσγράψαντες τῷ ψηφίσματι μὴ λύοντα τὰς σπονδὰς τὰς πρὸς τὸν βασιλέα. ἰδὼν δʼ ἐκεῖνος τὸν μὲν Ἀριοβαρζάνην φανερῶς ἀφεστῶτα βασιλέως, Σάμον δὲ φρουρουμένην ὑπὸ Κυπροθέμιδος, ὃν κατέστησε Τιγράνης ὁ βασιλέως ὕπαρχος, τῷ μὲν ἀπέγνω μὴ βοηθεῖν, τὴν δὲ προσκαθεζόμενος καὶ βοηθήσας ἠλευθέρωσε·
To prove that there is precedent both for my proposal to free the Rhodians and for your action, if you adopt it, I will remind you of some things that you have done, and that successfully. You are the men, Athenians, who once sent Timotheus to the help of Ariobarzanes, adding this clause to your instructions, provided that he does not violate our treaty with the King. Timotheus, seeing that Ariobarzanes was in open revolt from the King and that Samos was garrisoned by Cyprothemis, who had been stationed there by Tigranes, the King’s viceroy, abandoned his intention of helping the satrap, but invested the island and used his force to liberate it;
§ 10
καὶ μέχρι τῆς τήμερον ἡμέρας οὐ γέγονεν πόλεμος διὰ ταῦθʼ ὑμῖν. οὐ γὰρ ὁμοίως οὐδεὶς ὑπέρ τε τοῦ πλεονεκτεῖν πολεμήσειεν ἂν καὶ τῶν ἑαυτοῦ, ἀλλʼ ὑπὲρ μὲν ὧν ἐλαττοῦνται μέχρι τοῦ δυνατοῦ πάντες πολεμοῦσιν, ὑπὲρ δὲ τοῦ πλεονεκτεῖν οὐχ οὕτως, ἀλλʼ ἐφίενται μέν, ἐάν τις ἐᾷ, ἐὰν δὲ κωλυθῶσιν, οὐδὲν ἠδικηκέναι τοὺς ἐναντιωθέντας αὐτοῖς ἡγοῦνται.
and to this very day you have not been involved in war on those grounds. For no one would go to war as readily for aggrandizement as for the defence of his own possessions; but while all men fight desperately to keep what they are in danger of losing, it is not so with aggrandizement men make it, indeed, their aim, but if prevented, they do not feel that they have suffered any injustice from their opponents.
§ 11
ὅτι δʼ οὐδʼ ἂν ἐναντιωθῆναί μοι δοκεῖ τῇ πράξει ταύτῃ νῦν Ἀρτεμισία τῆς πόλεως οὔσης ἐπὶ τῶν πραγμάτων, μίκρʼ ἀκούσαντες σκοπεῖτε εἴτʼ ὀρθῶς λογίζομαι ταῦτʼ εἴτε μή. ἐγὼ νομίζω, πράττοντος μὲν ἐν Αἰγύπτῳ πάνθʼ ὡς ὥρμηκε βασιλέως, σφόδρʼ ἂν Ἀρτεμισίαν πειραθῆναι περιποιῆσαι Ῥόδον αὐτῷ, οὐ τῇ βασιλέως εὐνοίᾳ, ἀλλὰ τῷ βούλεσθαι πλησίον αὐτῆς διατρίβοντος ἐκείνου μεγάλην εὐεργεσίαν καταθέσθαι πρὸς αὐτόν, ἵνʼ ὡς οἰκειότατʼ αὐτὴν ἀποδέχηται·
But since I believe that neither would Artemisia now oppose this action on our part, if our State were once committed to it, give me your attention for a little and consider whether my reasoning is sound or not. I think that if the King’s designs in Egypt were meeting with any success, Artemisia would make a big effort to secure Rhodes for him, not from any goodwill towards him, but because, while he is in her neighborhood, she would like to put him under a great obligation, so that he may give her as cordial a recognition as possible.
§ 12
πράττοντος δʼ ὡς λέγεται, καὶ διημαρτηκότος οἷς ἐπεχείρησεν, ἡγεῖσθαι τὴν νῆσον ταύτην, ὅπερ ἔστιν, ἄλλο μὲν οὐδὲν ἂν εἶναι βασιλεῖ χρησίμην ἐν τῷ παρόντι, τῆς δʼ αὑτῆς ἀρχῆς ἐπιτείχισμα πρὸς τὸ μηδʼ ὁτιοῦν παρακινεῖν. ὥστε μοι δοκεῖ μᾶλλον ἂν ὑμᾶς ἔχειν μὴ φανερῶς αὐτῆς ἐνδούσης, ἢ ʼκεῖνον λαβεῖν βούλεσθαι. οἶμαι μὲν οὖν οὐδὲ βοηθήσειν αὐτήν, ἂν δʼ ἄρα τοῦτο ποιῇ, φαύλως καὶ κακῶς.
But if the reports are true and he has failed in all his attempts, she must argue that this island would be of no use to him at present-which is true enough—but might serve as a fortress to overawe Caria and check any move on her part. Therefore I think she would rather that you had the island, if not too obviously surrendered by her, than that he should get it. I do not, indeed, expect that she will send any help to the Rhodian government, or if she does, it will be feeble and half-hearted;
§ 13
ἐπεὶ καὶ βασιλέα γε, ὅ τι μὲν ποιήσει μὰ Δίʼ οὐκ ἂν εἴποιμʼ ἔγωγʼ ὡς οἶδα, ὅτι μέντοι συμφέρει τῇ πόλει δῆλον ἤδη γενέσθαι πότερʼ ἀντιποιήσεται τῆς πόλεως τῆς Ῥοδίων ἢ οὔ, τοῦτʼ ἂν ἰσχυρισαίμην· οὐ γὰρ ὑπὲρ Ῥοδίων βουλευτέον, ὅταν ἀντιποιῆται, μόνον, ἀλλʼ ὑπὲρ ἡμῶν αὐτῶν καὶ τῶν πάντων Ἑλλήνων.
while as to the King, I should not like to say that I know what he is actually going to do, but that it is to our advantage that he should at once make it clear whether he is going to claim Rhodes or not—that I should maintain positively. For when he does claim it, you will have to take counsel, not for the Rhodians only, but for yourselves and all the Greeks.
§ 14
οὐ μὴν οὐδʼ ἂν εἰ διʼ αὑτῶν εἶχον τὴν πόλιν οἱ νῦν ὄντες ἐν αὐτῇ Ῥόδιοι, παρῄνεσʼ ἂν ὑμῖν τούτους ἑλέσθαι, οὐδʼ εἰ πάνθʼ ὑπισχνοῦνθʼ ὑμῖν ποιήσειν. ὁρῶ γὰρ αὐτοὺς τὸ μὲν πρῶτον, ὅπως καταλύσωσι τὸν δῆμον, προσλαβόντας τινὰς τῶν πολιτῶν, ἐπειδὴ δὲ τοῦτʼ ἔπραξαν, πάλιν ἐκβαλόντας τούτους· τοὺς οὖν μηδετέροις πιστῶς κεχρημένους οὐδʼ ἂν ὑμῖν βεβαίους ἡγοῦμαι γενέσθαι συμμάχους.
And yet, even if the party at present in possession held Rhodes by their own strength, I should not have advised you to take their side, even if they promised to do everything you wished. For I notice that at the start, in order to overthrow the democracy, they enlisted some of the citizens on their side, and when they had succeeded, sent them into banishment again. Now men who have been faithful to neither side could never, I am sure, become steadfast allies to you.
§ 15
καὶ ταῦτʼ οὐδεπώποτʼ εἶπον ἄν, εἰ τῷ Ῥοδίων δήμῳ μόνον ἡγούμην συμφέρειν· οὔτε γὰρ προξενῶ τῶν ἀνδρῶν οὔτʼ ἰδίᾳ ξένος αὐτῶν οὐδείς ἐστί μοι. οὐ μὴν οὐδʼ εἰ ταῦτʼ ἀμφότερʼ ἦν, εἰ μὴ συμφέρειν ὑμῖν ἡγούμην, εἶπον ἄν, ἐπεὶ Ῥοδίοις γε, εἰ οἷόν τε τοῦτʼ εἰπεῖν τῷ συναγορεύοντι τῇ σωτηρίᾳ αὐτῶν, συγχαίρω τῶν γεγενημένων. τοῦ κομίσασθαι γὰρ τὰ ὑμέτερʼ ὑμῖν φθονήσαντες τὴν ἑαυτῶν ἐλευθερίαν ἀπολωλέκασι, καὶ παρὸν αὐτοῖς Ἕλλησι καὶ βελτίοσιν αὐτῶν ὑμῖν ἐξ ἴσου συμμαχεῖν, βαρβάροις καὶ δούλοις, οὓς εἰς τὰς ἀκροπόλεις παρεῖνται, δουλεύουσιν.
Moreover I should never have made this proposal, had I thought that it would benefit the Rhodian democrats alone, for I am not the official patron of that party, nor do I count any of them among my private friends. Yet even if both these motives had been present, I should not have proposed it, if I had not thought that it would benefit you, since I share in your satisfaction at the fate of the Rhodians—if one who is pleading for their deliverance may be permitted to say so. For they grudged you the recovery of your rights, and now they have lost their own liberty; they spurned an alliance with you who are Greeks and their betters, and now they are slaves of barbarians, slaves of slaves, whom they admitted into their citadels.
§ 16
ὀλίγου δὲ δέω λέγειν, ἐὰν αὐτοῖς ὑμεῖς ἐθελήσητε βοηθῆσαι, ὡς καὶ συνενήνοχε ταῦτʼ αὐτοῖς· εὖ μὲν γὰρ πράττοντες οὐκ οἶδʼ εἴ ποτʼ ἂν εὖ φρονῆσαι ἠθέλησαν, ὄντες Ῥόδιοι, ἔργῳ δὲ πειραθέντες καὶ διδαχθέντες ὅτι πολλῶν κακῶν ἡ ἄνοιʼ αἰτία τοῖς πολλοῖς γίγνεται, τάχʼ ἄν, εἰ τύχοιεν, σωφρονέστεροι πρὸς τὸν λοιπὸν τοῦ χρόνου γένοιντο. τοῦτο δʼ οὐ μικρὰν ὠφέλειαν αὐτοῖς ἡγοῦμαι. φημὶ δὴ χρῆναι πειρᾶσθαι σῴζειν τοὺς ἄνδρας καὶ μὴ μνησικακεῖν, ἐνθυμουμένους ὅτι πολλὰ καὶ ὑμεῖς ὑπὸ τῶν ἐπιβουλευσάντων ἐξηπάτησθε, ὧν οὐδενὸς αὐτοὶ δοῦναι δίκην δίκαιον ἂν εἶναι φήσαιτε.
I am almost inclined to say, if you choose to help them, that this has been a salutary lesson for them; for in prosperity I doubt whether they would ever have chosen to show their good sense, being Rhodians, but when tested by experience and taught that folly is in most cases a fruitful source of evil, they may perhaps with luck grow more sensible for the future; and that I regard as no small advantage for them. Accordingly, I say that it is your duty to try to save them and to let bygones be bygones, remembering that you too have in many cases been led by schemers into errors, for none of which you would yourselves admit that you ought to pay the penalty.
§ 17
ὁρᾶτε δὲ κἀκεῖνʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι πολλοὺς ὑμεῖς πολέμους πεπολεμήκατε καὶ πρὸς δημοκρατίας καὶ πρὸς ὀλιγαρχίας. καὶ τοῦτο μὲν ἴστε καὶ αὐτοί· ἀλλʼ ὑπὲρ ὧν πρὸς ἑκατέρους ἔσθʼ ὑμῖν ὁ πόλεμος, τοῦτʼ ἴσως ὑμῶν οὐδεὶς λογίζεται. ὑπὲρ τίνων οὖν ἐστίν; πρὸς μὲν τοὺς δήμους ἢ περὶ τῶν ἰδίων ἐγκλημάτων, οὐ δυνηθέντων δημοσίᾳ διαλύσασθαι ταῦτα, ἢ περὶ γῆς μέρους ἢ ὅρων ἢ φιλονικίας ἢ τῆς ἡγεμονίας· πρὸς δὲ τὰς ὀλιγαρχίας ὑπὲρ μὲν τούτων οὐδενός, ὑπὲρ δὲ τῆς πολιτείας καὶ τῆς ἐλευθερίας·
You may also observe, Athenians, that you have been engaged in many wars both with democracies and with oligarchies. You do not need to be told that; but perhaps none of you considers what are your motives for war with either. What, then, are those motives? With democracies, either private quarrels, when they could not be adjusted by the State, or a question of territory or boundaries, or else rivalry or the claim to leadership; with oligarchies you fight for none of these things, but for your constitution and your liberty.
§ 18
ὥστʼ ἔγωγʼ οὐκ ἂν ὀκνήσαιμʼ εἰπεῖν μᾶλλον ἡγεῖσθαι συμφέρειν δημοκρατουμένους τοὺς Ἕλληνας ἅπαντας πολεμεῖν ὑμῖν ἢ ὀλιγαρχουμένους φίλους εἶναι. πρὸς μὲν γὰρ ἐλευθέρους ὄντας οὐ χαλεπῶς ἂν εἰρήνην ὑμᾶς ποιήσασθαι νομίζω, ὁπότε βουληθείητε, πρὸς δʼ ὀλιγαρχουμένους οὐδὲ τὴν φιλίαν ἀσφαλῆ νομίζω· οὐ γὰρ ἔσθʼ ὅπως ὀλίγοι πολλοῖς καὶ ζητοῦντες ἄρχειν τοῖς μετʼ ἰσηγορίας ζῆν ᾑρημένοις εὖνοι γένοιντʼ ἄν.
Therefore I should not hesitate to say that I think it a greater advantage that all the Greeks should be your enemies under democracy than your friends under oligarchy. For with free men I do not think that you would have any difficulty in making peace whenever you wished, but with an oligarchical state I do not believe that even friendly relations could be permanent, for the few can never be well disposed to the many, nor those who covet power to those who have chosen a life of equal privileges.
§ 19
θαυμάζω δʼ εἰ μηδεὶς ὑμῶν ἡγεῖται Χίων ὀλιγαρχουμένων καὶ Μυτιληναίων, καὶ νυνὶ Ῥοδίων καὶ πάντων ἀνθρώπων ὀλίγου δέω λέγειν εἰς ταύτην τὴν δουλείαν ὑπαγομένων, συγκινδυνεύειν τι τὴν παρʼ ἡμῖν πολιτείαν, μηδὲ λογίζεται τοῦθʼ ὅτι οὐκ ἔστιν ὅπως, εἰ διʼ ὀλιγαρχίας ἅπαντα συστήσεται, τὸν παρʼ ὑμῖν δῆμον ἐάσουσιν. ἴσασι γὰρ οὐδένας ἄλλους πάλιν εἰς ἐλευθερίαν ἂν τὰ πράγματʼ ἐξάγοντας· ὅθεν δὴ κακὸν αὑτοῖς ἄν τι γενέσθαι προσδοκῶσι, τοῦτʼ ἀνελεῖν βουλήσονται.
Seeing that Chios and Mytilene are ruled by oligarchs, and that Rhodes and, I might almost say, all the world are now being seduced into this form of slavery, I am surprised that none of you conceives that our constitution too is in danger, nor draws the conclusion that if all other states are organized on oligarchical principles, it is impossible that they should leave your democracy alone. For they know that none but you will bring freedom back again, and of course they want to destroy the source from which they are expecting ruin to themselves.
§ 20
τοὺς μὲν οὖν ἄλλους τοὺς ἀδικοῦντάς τινας αὐτῶν τῶν κακῶς πεπονθότων ἐχθροὺς ἡγεῖσθαι χρή· τοὺς δὲ τὰς πολιτείας καταλύοντας καὶ μεθιστάντας εἰς ὀλιγαρχίαν κοινοὺς ἐχθροὺς παραινῶ νομίζειν ἁπάντων τῶν ἐλευθερίας ἐπιθυμούντων.
Now, all other wrongdoers must be considered the enemies of those only whom they have wronged, but when men overthrow free constitutions and change them to oligarchies, I urge you to regard them as the common enemies of all who love freedom.
§ 21
ἔπειτα καὶ δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, δημοκρατουμένους αὐτοὺς τοιαῦτα φρονοῦντας φαίνεσθαι περὶ τῶν ἀτυχούντων δήμων, οἷάπερ ἂν τοὺς ἄλλους ἀξιώσαιτε φρονεῖν περὶ ὑμῶν, εἴ ποθʼ, ὃ μὴ γένοιτο, τοιοῦτό τι συμβαίη. καὶ γὰρ εἰ δίκαιά τις φήσει Ῥοδίους πεπονθέναι, οὐκ ἐπιτήδειος ὁ καιρὸς ἐφησθῆναι· δεῖ γὰρ τοὺς εὐτυχοῦντας περὶ τῶν ἀτυχούντων ἀεὶ φαίνεσθαι τὰ βέλτιστα βουλευομένους, ἐπειδήπερ ἄδηλον τὸ μέλλον ἅπασιν ἀνθρώποις.
Then again, Athenians, it is right that you, living under a democracy, should show the same sympathy for democracies in distress as you would expect others to show for you, if ever—which God forbid!-you were in the same plight. Even if anyone is prepared to say that the Rhodians are served right, this is not the time to exult over them, for prosperous communities ought always to show themselves ready to consult the best interests of the unfortunate, remembering that the future is hidden from all men’s eyes.
§ 22
ἀκούω δʼ ἐγὼ πολλάκις ἐνταυθὶ παρʼ ὑμῖν τινῶν λεγόντων ὡς, ὅτʼ ἠτύχησεν ὁ δῆμος ἡμῶν, συνεβουλήθησάν τινες αὐτὸν σωθῆναι· ὧν ἐγὼ μόνων Ἀργείων ἐν τῷ παρόντι μνησθήσομαι βραχύ τι. οὐ γὰρ ἂν ὑμᾶς βουλοίμην, δόξαν ἔχοντας τοῦ σῴζειν τοὺς ἀτυχοῦντας ἀεί, χείρους Ἀργείων ἐν ταύτῃ τῇ πράξει φανῆναι, οἳ χώραν ὅμορον τῇ Λακεδαιμονίων οἰκοῦντες, ὁρῶντες ἐκείνους γῆς καὶ θαλάττης ἄρχοντας, οὐκ ἀπώκνησαν οὐδʼ ἐφοβήθησαν εὐνοϊκῶς ὑμῖν ἔχοντες φανῆναι, ἀλλὰ καὶ πρέσβεις ἐλθόντας ἐκ Λακεδαίμονος, ὥς φασιν, ἐξαιτήσοντάς τινας τῶν φυγάδων τῶν ὑμετέρων ἐψηφίσαντο, ἐὰν μὴ πρὸ ἡλίου δύντος ἀπαλλάττωνται, πολεμίους κρίνειν.
I have repeatedly heard it said in this Assembly that when misfortune befell our democracy, there were some people who urged that it should be restored, and of them I will here mention the Argives only, and that briefly. For I should be sorry if you, who are renowned for rescuing the unfortunate, should prove yourselves in this instance worse men than the Argives. They, being the immediate neighbors of the Lacedaemonians and seeing them masters of land and sea, did not hesitate or fear to show their goodwill to you, but actually carried a decree that the envoys, who, we are told, had come from Sparta to claim the persons of some of your refugees, should be denounced as enemies unless they took their departure before the setting of the sun.
§ 23
εἶτʼ οὐκ αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ τὸ μὲν Ἀργείων πλῆθος οὐκ ἐφοβήθη τὴν Λακεδαιμονίων ἀρχὴν ἐν ἐκείνοις τοῖς καιροῖς οὐδὲ τὴν ῥώμην, ὑμεῖς δʼ ὄντες Ἀθηναῖοι βάρβαρον ἄνθρωπον, καὶ ταῦτα γυναῖκα, φοβήσεσθε; καὶ μὴν οἱ μὲν ἔχοιεν ἂν εἰπεῖν ὅτι πολλάκις ἥττηνται ὑπὸ Λακεδαιμονίων, ὑμεῖς δὲ νενικήκατε μὲν πολλάκις βασιλέα, ἥττησθε δʼ οὐδʼ ἅπαξ οὔτε τῶν δούλων τῶν βασιλέως οὔτʼ αὐτοῦ ʼκείνου· εἰ γάρ τί που κεκράτηκε τῆς πόλεως βασιλεύς, ἢ τοὺς πονηροτάτους τῶν Ἑλλήνων καὶ προδότας αὐτῶν χρήμασι πείσας ἢ οὐδαμῶς ἄλλως κεκράτηκεν.
Then would it not be discreditable, men of Athens, if when the commons of Argos feared not the authority of the Lacedaemonians in the day of their might, you, who are Athenians, should fear one who is at once a barbarian and a woman? Indeed, the Argives might have pleaded that they had often been defeated by the Lacedaemonians, but you have beaten the King again and again, and have never been beaten either by his slaves or by their master himself; for if ever the King has gained some slight advantage over our city, he has done it by bribing the most worthless of the Greeks, the traitors to their cause, and never in any other way.
§ 24
καὶ οὐδὲ τοῦτʼ αὐτῷ συνενήνοχεν, ἀλλʼ ἅμʼ εὑρήσετʼ αὐτὸν τήν τε πόλιν διὰ Λακεδαιμονίων ἀσθενῆ ποιήσαντα καὶ περὶ τῆς αὑτοῦ βασιλείας κινδυνεύσαντα πρὸς Κλέαρχον καὶ Κῦρον. οὔτʼ οὖν ἐκ φανεροῦ κεκράτηκεν οὔτʼ ἐπιβουλεῦσαι συνενήνοχεν αὐτῷ. ὁρῶ δʼ ὑμῶν ἐνίους Φιλίππου μὲν ὡς ἄρʼ οὐδενὸς ἀξίου πολλάκις ὀλιγωροῦντας, βασιλέα δʼ ὡς ἰσχυρὸν ἐχθρὸν οἷς ἂν προέληται φοβουμένους. εἰ δὲ τὸν μὲν ὡς φαῦλον οὐκ ἀμυνούμεθα, τῷ δʼ ὡς φοβερῷ πάνθʼ ὑπείξομεν, πρὸς τίνας, ὦ ἄνδρες Ἀθηναῖοι, παραταξόμεθα;
And even that success has not benefited him, but you will find him at one and the same time using the Lacedaemonians to cripple our city, and struggling for his own crown against Clearchus and Cyrus. So he has never beaten us in the field, nor have his intrigues gained him any advantage. I observe that some of you are wont to dismiss Philip as a person of no account, but to speak with awe of the King as formidable to those whom he marks as his enemies. If we are not to stand up to the one because he is contemptible, and if we yield to the other because he is formidable, against whom, Athenians, shall we ever marshal our forces?
§ 25
εἰσὶ δέ τινες, ὦ ἄνδρες Ἀθηναῖοι, παρʼ ὑμῖν δεινότατοι τὰ δίκαια λέγειν ὑπὲρ τῶν ἄλλων πρὸς ὑμᾶς, οἷς παραινέσαιμʼ ἂν ἔγωγε τοσοῦτον μόνον, ὑπὲρ ὑμῶν πρὸς τοὺς ἄλλους ζητεῖν τὰ δίκαια λέγειν, ἵνʼ αὐτοὶ τὰ προσήκοντα πρῶτοι φαίνωνται ποιοῦντες· ὡς ἔστʼ ἄτοπον περὶ τῶν δικαίων ὑμᾶς διδάσκειν αὐτὸν οὐ δίκαια ποιοῦντα· οὐ γάρ ἐστι δίκαιον ὄντα πολίτην τοὺς καθʼ ὑμῶν λόγους, ἀλλὰ μὴ τοὺς ὑπὲρ ὑμῶν ἐσκέφθαι.
There are some among you, Athenians, who are very clever at pleading the rights of others against you, and I would just give them this piece of advice—to find something to say for your rights against others, so that they themselves may set the example of doing what is proper; since it is absurd for a man to lecture you about rights when he is not doing what is right himself, and it is not right that a citizen should have given his attention to all the arguments against you and to none in your favour.
§ 26
φέρε γὰρ πρὸς θεῶν σκοπεῖτε, τί δήποτʼ ἐν Βυζαντίῳ οὐδείς ἐσθʼ ὁ διδάξων ἐκείνους μὴ καταλαμβάνειν Χαλκηδόνα, ἣ βασιλέως μέν ἐστιν, εἴχετε δʼ αὐτὴν ὑμεῖς, ἐκείνοις δʼ οὐδαμόθεν προσῆκεν· μηδὲ Σηλυμβρίαν, πόλιν ὑμετέραν ποτὲ σύμμαχον οὖσαν, ὡς αὑτοὺς συντελῆ ποιεῖν καὶ Βυζαντίων ὁρίζειν τὴν τούτων χώραν παρὰ τοὺς ὅρκους καὶ τὰς συνθήκας, ἐν αἷς αὐτονόμους τὰς πόλεις εἶναι γέγραπται;
I beg you, in Heaven’s name, to consider this point: why is there no man in Byzantium to dissuade his country-men from seizing Chalcedon, which belongs to the King and was once held by you, while the Byzantines have no shadow of a claim to it? Or from taking Selymbria, once an ally of yours, and making it tributary to themselves, and including it in the territory of Byzantium, contrary to all oaths and agreements which guarantee the autonomy of those cities?
§ 27
οὐδὲ Μαύσωλον ζῶντα, οὐδὲ τελευτήσαντος ἐκείνου τὴν Ἀρτεμισίαν οὐδείς ἐσθʼ ὁ διδάξων μὴ καταλαμβάνειν Κῶν καὶ Ῥόδον καὶ ἄλλας ἑτέρας πόλεις Ἑλληνίδας, ὧν βασιλεὺς ὁ ʼκείνων δεσπότης ἐν ταῖς συνθήκαις ἀπέστη τοῖς Ἕλλησι, καὶ περὶ ὧν πολλοὺς κινδύνους καὶ καλοὺς ἀγῶνας οἱ κατʼ ἐκείνους τοὺς χρόνους Ἕλληνες ἐποιήσαντο. εἰ δʼ ἄρα καὶ λέγει τις ἀμφοτέροις αὐτοῖς, ἀλλʼ οἵ γε πεισόμενοι τούτοις, ὡς ἔοικεν, οὐκ εἰσίν.
No one has come forward to dissuade Mausolus when he was alive, or Artemisia since his death, from seizing Cos and Rhodes and various other Greek states, which the King, their overlord, ceded by treaty to the Greeks, and for which the Greeks of those days faced many dangers and won much honor in the field. At any rate, if there is anyone to give advice to either of these powers, there are none, it seems, to profit by his advice.
§ 28
ἐγὼ δὲ δίκαιον μὲν εἶναι νομίζω κατάγειν τὸν Ῥοδίων δῆμον· οὐ μὴν ἀλλὰ καὶ εἰ μὴ δίκαιον ἦν, ὅταν εἰς ἃ ποιοῦσιν οὗτοι βλέψω, προσήκειν οἶμαι παραινεῖν κατάγειν. διὰ τί; ὅτι πάντων μέν, ὦ ἄνδρες Ἀθηναῖοι, τὰ δίκαια ποιεῖν ὡρμηκότων, αἰσχρὸν ἡμᾶς μόνους μὴ ʼθέλειν, ἁπάντων δὲ τῶν ἄλλων ὅπως ἀδικεῖν δυνήσονται παρασκευαζομένων μόνους ἡμᾶς τὰ δίκαια προτείνεσθαι, μηδενὸς ἀντιλαμβανομένους, οὐ δικαιοσύνην ἀλλʼ ἀνανδρίαν ἡγοῦμαι· ὁρῶ γὰρ ἅπαντας πρὸς τὴν παροῦσαν δύναμιν τῶν δικαίων ἀξιουμένους.
In my opinion it is right to restore the Rhodian democracy; yet even if it were not right, I should feel justified in urging you to restore it, when I observe what these people are doing. Why so? Because, men of Athens, if every state were bent on doing right, it would be disgraceful if we alone refused; but when the others, without exception, are preparing the means to do wrong, for us alone to make profession of right, without engaging in any enterprise, seems to me not love of right but want of courage. For I notice that all men have their rights conceded to them in proportion to the power at their disposal.
§ 29
καὶ παράδειγμα λέγειν ἔχω τούτου πᾶσιν ὑμῖν γνώριμον. εἰσὶ συνθῆκαι τοῖς Ἕλλησι διτταὶ πρὸς βασιλέα, ἃς ἐποιήσαθʼ ἡ πόλις ἡ ἡμετέρα, ἃς ἅπαντες ἐγκωμιάζουσι, καὶ μετὰ ταῦθʼ ὕστερον Λακεδαιμόνιοι ταύτας ὧν δὴ κατηγοροῦσι· κἀν ταύταις οὐχὶ ταὐτὰ δίκαιʼ ἀμφοτέραις ὥρισται. τῶν μὲν γὰρ ἰδίων δικαίων τῶν ἐν ταῖς πολιτείαις οἱ νόμοι κοινὴν τὴν μετουσίαν ἔδοσαν καὶ ἴσην καὶ τοῖς ἀσθενέσιν καὶ τοῖς ἰσχυροῖς· τῶν δʼ Ἑλληνικῶν δικαίων οἱ κρατοῦντες ὁρισταὶ τοῖς ἥττοσι γίγνονται.
I can cite an instance that is familiar to you all. The Greeks have two treaties with the King, one made by our city and commended by all; and the later one made by the Lacedaemonians, which is of course condemned by all; and in these two treaties rights are diversely defined. Of private rights within a state, the laws of that state grant an equal and impartial share to all, weak and strong alike; but the international rights of Greek states are defined by the strong for the weak.
§ 30
ἐπειδὴ τοίνυν ὑμῖν ἐγνωκέναι τὰ δίκαια ποιεῖν ὑπάρχει, ὅπως καὶ πρᾶξαι ταῦτʼ ἐφʼ ὑμῖν ἔσται δεῖ σκοπεῖν. ἔστι δὲ ταῦτʼ, ἐὰν ὑποληφθῆτε κοινοὶ προστάται τῆς πάντων ἐλευθερίας εἶναι. εἰκότως δέ μοι δοκεῖ χαλεπώτατον ὑμῖν εἶναι πρᾶξαι τὰ δέοντα. τοῖς μὲν γὰρ ἄλλοις ἅπασιν ἀνθρώποις εἷς ἀγών ἐστιν ὁ πρὸς τοὺς προδήλους ἐχθρούς, ὧν ἂν κρατήσωσιν, οὐδὲν ἐμποδὼν αὐτοῖς κυρίοις τῶν ἀγαθῶν εἶναι·
Now, as you have already made up your minds to do right, you must take care that it is in your power to carry out your purpose; and it will be in your power, if you are accepted as the common champions of Greek liberty. But, inevitably, I think, it is very difficult for you to do all that is required. All other states have only their open enemies to contend with, and if they can beat them, there is nothing to hinder them from enjoying their advantage;
§ 31
ὑμῖν δʼ, ὦ ἄνδρες Ἀθηναῖοι, δύο, οὗτός θʼ ὁ καὶ τοῖς ἄλλοις καὶ πρόσεσθʼ ἕτερος τούτου πρότερος καὶ μείζων· δεῖ γὰρ ὑμᾶς βουλευομένους κρατῆσαι τῶν τἀναντία τῇ πόλει παρʼ ὑμῖν πράττειν προῃρημένων. ὅταν οὖν μηδὲν ᾖ διὰ τούτους ἀκονιτεὶ τῶν δεόντων γενέσθαι, πολλῶν διαμαρτάνειν ὑμᾶς εἰκότως συμβαίνει.
but you, Athenians, have two struggles before you; one is the same that awaits the rest, but there is another and more serious struggle that comes before it, for you have got to defeat in your debates the faction that deliberately opposes the interests of your city. When, therefore, owing to this opposition, you can get nothing done without a struggle, the natural consequence is that you miss many advantages.
§ 32
τοῦ μέντοι πολλοὺς ἀδεῶς ταύτην τὴν τάξιν αἱρεῖσθαι τῆς πολιτείας, ἴσως μὲν αἱ παρὰ τῶν μισθοδοτούντων αὐτοὺς ὠφέλειαι μάλιστʼ αἴτιαι, οὐ μὴν ἀλλὰ καὶ ὑμᾶς ἄν τις ἔχοι δικαίως αἰτιᾶσθαι. ἐχρῆν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὴν αὐτὴν ἔχειν διάνοιαν ὑμᾶς περὶ τῆς ἐν τῇ πολιτείᾳ τάξεως ἥνπερ περὶ τῆς ἐν ταῖς στρατείαις ἔχετε. τίς οὖν ἐστιν αὕτη; ὑμεῖς τὸν λιπόντα τὴν ὑπὸ τοῦ στρατηγοῦ τάξιν ταχθεῖσαν, ἄτιμον οἴεσθε προσήκειν εἶναι καὶ μηδενὸς τῶν κοινῶν μετέχειν.
If, however, there are many politicians who recklessly take up this position, perhaps the pay they receive from their employers is chiefly responsible, but nevertheless you too must bear some of the blame. For you ought to have the same feeling about the post a man occupies in politics as about the post he occupies in war. What feeling do I refer to? You consider that the man who deserts the post where his general has stationed him deserves to be disfranchised and deprived of his share in our common privileges.
§ 33
χρῆν τοίνυν καὶ τοὺς τὴν ὑπὸ τῶν προγόνων τάξιν ἐν τῇ πολιτείᾳ παραδεδομένην λιπόντας καὶ πολιτευομένους ὀλιγαρχικῶς ἀτίμους τοῦ συμβουλεύειν ὑμῖν αὐτοῖς ποιεῖσθαι· νῦν δὲ τῶν μὲν συμμάχων τοὺς τὸν αὐτὸν ἐχθρὸν καὶ φίλον κρινεῖν ὀμωμοκότας νομίζετʼ εὐνουστάτους, τῶν δὲ πολιτευομένων οὓς ἴστε σαφῶς τοὺς τῆς πόλεως ἐχθροὺς ᾑρημένους, τούτους πιστοτάτους ἡγεῖσθε.
Then those who, by adopting oligarchical principles, abandon the post taken over by us from our ancestors, ought to be disqualified from ever giving you advice. As it is, you consider that those allies are most devoted to you who have sworn to regard your friends and your enemies as their own, but where politicians are concerned, you take as your most trusted advisers the men who, to your certain knowledge, have thrown in their lot with the enemies of the State.
§ 34
ἀλλὰ γὰρ οὐχ ὅ τι τις κατηγορήσει τούτων ἢ τοῖς ἄλλοις ὑμῖν ἐπιπλήξει χαλεπὸν εὑρεῖν, ἀλλʼ ἀφʼ ὁποίων λόγων ἢ πράξεως ποίας ἐπανορθώσεταί τις ἃ νῦν οὐκ ὀρθῶς ἔχει, τοῦτʼ ἔργον εὑρεῖν. ἴσως μὲν οὖν οὐδὲ τοῦ παρόντος καιροῦ περὶ πάντων λέγειν· ἀλλʼ ἐὰν ἃ προῄρησθε δυνηθῆτʼ ἐπικυρῶσαι συμφερούσῃ τινὶ πράξει, καὶ τἄλλʼ ἂν ἴσως καθʼ ἓν ἀεὶ βέλτιον σχοίη.
But indeed it is not difficult to find matter of accusation against these politicians or of reproach against the rest of you, but our real task is to find by what arguments and by what course of action our present faults may be amended. Perhaps it does not suit the present occasion to deal with every side of the question, but if you can by some fitting action give effect to the policy you have adopted, then there might possibly be, step by step, a general improvement.
§ 35
ἐγὼ μὲν οὖν οἶμαι δεῖν ὑμᾶς ἀντιλαμβάνεσθαι τῶν πραγμάτων τούτων ἐρρωμένως, καὶ πράττειν ἄξια τῆς πόλεως, ἐνθυμουμένους ὅτι χαίρετʼ ἀκούοντες, ὅταν τις ἐπαινῇ τοὺς προγόνους ὑμῶν καὶ τὰ πεπραγμένʼ ἐκείνοις διεξίῃ καὶ τὰ τρόπαια λέγῃ. νομίζετε τοίνυν ταῦτʼ ἀναθεῖναι τοὺς προγόνους ὑμῶν οὐχ ἵνα θαυμάζητʼ αὐτὰ θεωροῦντες, ἀλλʼ ἵνα καὶ μιμῆσθε τὰς τῶν ἀναθέντων ἀρετάς.
My own view is that you ought to grapple with these problems vigorously and act as becomes Athenians, remembering how gladly you hear a speaker praising your ancestors, describing their exploits and enumerating their trophies. Reflect, then, that your ancestors set up those trophies, not that you may gaze at them in wonder, but that you may also imitate the virtues of the men who set them up.
For the People of Megalopolis · urn:cts:greekLit:tlg0014.tlg016 · Greek: ὑπὲρ Μεγαλοπολιτῶν — tlg0014.tlg016.perseus-grc2 · English: For the People of Megalopolis — trans. James Herbert Vince — tlg0014.tlg016.perseus-eng2
§ 1
ἀμφότεροί μοι δοκοῦσιν ἁμαρτάνειν, ὦ ἄνδρες Ἀθηναῖοι, καὶ οἱ τοῖς Ἀρκάσι καὶ οἱ τοῖς Λακεδαιμονίοις συνειρηκότες· ὥσπερ γὰρ ἀφʼ ἑκατέρων ἥκοντες, οὐχ ὑμῶν ὄντες πολῖται, πρὸς οὓς ἀμφότεροι πρεσβεύουσι, κατηγοροῦσι καὶ διαβάλλουσιν ἀλλήλους. ἦν δὲ τοῦτο μὲν τῶν ἀφιγμένων ἔργον, τὸ δὲ κοινῶς ὑπὲρ τῶν πραγμάτων λέγειν καὶ τὰ βέλτισθʼ ὑπὲρ ὑμῶν σκοπεῖν ἄνευ φιλονικίας τῶν ἐνθάδε συμβουλεύειν ἀξιούντων.
Both sides seem to be in error, men of Athens, both those who have spoken in favor of the Arcadians and those who have done the same for the Lacedaemonians; for, just as though they had come from one or other of those states and were not citizens of Athens, to which both embassies are addressed, they are indulging in mutual abuse and recrimination. That, indeed, might be a task for our visitors; but to take a broad view of the question and to explore the best policy, with a regard for your interests and yet without party-spirit, that is the task of men who claim to offer advice in this Assembly.
§ 2
νῦν δʼ ἔγωγε, εἴ τις αὐτῶν ἀφέλοι τὸ γιγνώσκεσθαι καὶ τὸ τῇ φωνῇ λέγειν Ἀττικιστί, πολλοὺς ἂν οἶμαι τοὺς μὲν Ἀρκάδας, τοὺς δὲ Λάκωνας αὐτῶν εἶναι νομίσαι. ἐγὼ δʼ ὁρῶ μὲν ὡς χαλεπὸν τὰ βέλτιστα λέγειν ἐστί· συνεξηπατημένων γὰρ ὑμῶν, καὶ τῶν μὲν ταυτί, τῶν δὲ ταυτὶ βουλομένων, ἂν τὰ μεταξύ τις ἐγχειρῇ λέγειν κᾆθʼ ὑμεῖς μὴ περιμένητε μαθεῖν, χαριεῖται μὲν οὐδετέροις, διαβεβλήσεται δὲ πρὸς ἀμφοτέρους·
As it is, apart from the fact that they were known persons and spoke Attic, I think myself that many would have taken them for Arcadians or Laconians. But I see how difficult it is to recommend the wisest course, because, when you share the delusions of your advisers, some wanting this and others that, anyone who attempts to suggest a middle course and finds you too impatient to be instructed, will please neither party and will be discredited with both.
§ 3
οὐ μὴν ἀλλʼ αἱρήσομαι μᾶλλον αὐτός, ἂν ἄρα τοῦτο πάθω, δοκεῖν φλυαρεῖν, ἢ παρʼ ἃ βέλτιστα νομίζω τῇ πόλει, προέσθαι τισὶν ὑμᾶς ἐξαπατῆσαι. τὰ μὲν οὖν ἄλλʼ ὕστερον, ἂν ὑμῖν βουλομένοις ᾖ, λέξω· ἀπὸ δὲ τῶν ὁμολογουμένων ὑφʼ ἁπάντων ἄρξομαι, ἃ κράτιστα νομίζω διδάσκειν.
All the same, if that is to be my fate, I will choose rather to be charged with talking nonsense than allow you to be misled by certain speakers, contrary to what I judge to be best for the city. Other points I will, with your permission, discuss later, but now, starting from principles admitted by all, I will try to explain what I consider the best policy.
§ 4
οὐκοῦν οὐδʼ ἂν εἷς ἀντείποι ὡς οὐ συμφέρει τῇ πόλει καὶ Λακεδαιμονίους ἀσθενεῖς εἶναι καὶ Θηβαίους τουτουσί. ἔστι τοίνυν ἔν τινι τοιούτῳ καιρῷ τὰ πράγματα νῦν, εἴ τι δεῖ τοῖς εἰρημένοις πολλάκις παρʼ ὑμῖν λόγοις τεκμήρασθαι, ὥστε Θηβαίους μὲν Ὀρχομενοῦ καὶ Θεσπιῶν καὶ Πλαταιῶν οἰκισθεισῶν ἀσθενεῖς γενέσθαι, Λακεδαιμονίους δʼ, εἰ ποιήσονται τὴν Ἀρκαδίαν ὑφʼ ἑαυτοῖς καὶ Μεγάλην πόλιν ἀναιρήσουσι, πάλιν ἰσχυροὺς γενήσεσθαι.
Now no one would deny that our city is benefited by the weakness of the Lacedaemonians and of the Thebans yonder. The position of affairs, then, if one may judge from statements repeatedly made in your Assembly, is such that the Thebans will be weakened by the refounding of Orchomenus, Thespiae and Plataea, but the Lacedaemonians will regain their power, if they get Arcadia into their hands and destroy Megalopolis.
§ 5
σκεπτέον τοίνυν μὴ πρότερον τούσδε γενέσθαι φοβεροὺς καὶ μεγάλους ἐάσωμεν ἢ ʼκεῖνοι μικροὶ γεγενήσονται, καὶ λάθωσιν ἡμᾶς πλείονι μείζους οἱ Λακεδαιμόνιοι γενόμενοι ἢ ὅσῳ τοὺς Θηβαίους ἐλάττους συμφέρει γενέσθαι. οὐ γὰρ ἐκεῖνό γʼ ἂν εἴποιμεν, ὡς ἀνταλλάξασθαι βουλοίμεθʼ ἂν ἀντιπάλους Λακεδαιμονίους ἀντὶ Θηβαίων, οὐδὲ τοῦτʼ ἔσθʼ ὃ σπουδάζομεν, ἀλλʼ ὅπως μηδέτεροι δυνήσονται μηδὲν ἡμᾶς ἀδικεῖν· οὕτω γὰρ ἂν ἡμεῖς μετὰ πλείστης ἀδείας εἴημεν.
Our duty, then, is to take care lest the Lacedaemonians grow strong and formidable before the Thebans are weaker, and lest their increase of power should, unperceived by us, out-balance the diminution of the power of Thebes, which our interests demand. For this at least we should never admit, that we would sooner have the Lacedaemonians for our rivals than the Thebans, nor is that our serious aim, but rather to put it out of the power of either to do us harm, for in that way we shall enjoy the most complete security.
§ 6
ἀλλὰ νὴ Δία ταῦτα μὲν οὕτως δεῖν ἔχειν φήσομεν, δεινὸν δʼ εἰ, πρὸς οὓς παρεταττόμεθʼ ἐν Μαντινείᾳ, τούτους συμμάχους αἱρησόμεθα, εἶτα βοηθήσομεν τούτοις ἐναντίʼ ἐκείνοις μεθʼ ὧν τότʼ ἐκινδυνεύομεν. κἀμοὶ ταῦτα δοκεῖ, προσδεῖσθαι δʼ ἔτι τοῦ τὰ δίκαια ποιεῖν ἐθελόντων τῶν ἑτέρων.
But perhaps we shall admit that that is how matters ought to stand, but feel that it is monstrous to choose as our allies the men whose ranks we faced at Mantinea, and even to help them against those with whom we shared the dangers of that battle. And I too am of that opinion, but I think we must add the saving clause, if the others consent to do what is just.
§ 7
εἰ μὲν τοίνυν ἐθελήσουσιν εἰρήνην ἅπαντες ἄγειν, οὐ βοηθήσομεν τοῖς Μεγαλοπολίταις· οὐδὲν γὰρ δεήσει· ὥστʼ οὐδʼ ὁτιοῦν ὑπεναντίον ἡμῖν ἔσται πρὸς τοὺς συμπαραταξαμένους, σύμμαχοι δʼ ἡμῖν οἱ μὲν ὑπάρχουσιν, ὥς φασιν, οἱ δὲ προσγενήσονται νυνί.
If, then, all the powers consent to keep peace, we will not help the Megalopolitans, for it will be unnecessary, so that there will be no question of our opposing our comrades in arms; some of them, indeed, already profess to be our allies, and the others will now come into line. And what more could we desire.
§ 8
καὶ τί ἂν ἄλλο βουλοίμεθα; ἐὰν δʼ ἀδικῶσι καὶ πολεμεῖν οἴωνται δεῖν, εἰ μὲν ὑπὲρ τούτου μόνον βουλευτέον, εἰ χρὴ Μεγάλην πόλιν ἡμᾶς προέσθαι Λακεδαιμονίοις ἢ μή, δίκαιον μὲν οὔ, συγχωρῶ δʼ ἔγωγʼ ἐᾶσαι καὶ μηδὲν ἐναντιωθῆναι τοῖς γε τῶν αὐτῶν μετασχοῦσι κινδύνων· εἰ δʼ ἅπαντες ἐπίστασθʼ ὅτι, ταύτην ἂν ἕλωσιν, ἴασʼ ἐπὶ Μεσσήνην, φρασάτω τις ἐμοὶ τῶν νῦν χαλεπῶν τοῖς Μεγαλοπολίταις, τί τόθʼ ἡμῖν συμβουλεύσει ποιεῖν.
But if the Lacedaemonians act unjustly and insist on fighting, then, on the one hand, if the only question to be decided is whether we shall abandon Megalopolis to them or not, just indeed it is not, but I for my part agree to allow it and to offer no opposition to the people who shared the same dangers with us; but, on the other hand, if you are all aware that the capture of Megalopolis will be followed by an attack on Messene, I ask any of those who are now so hard on the Megalopolitans to tell me what he will advise us to do then.
§ 9
ἀλλʼ οὐδεὶς ἐρεῖ. καὶ μὴν πάντες ἐπίστασθʼ ὡς, καὶ παραινούντων τούτων καὶ μή, βοηθητέον, καὶ διὰ τοὺς ὅρκους οὓς ὀμωμόκαμεν Μεσσηνίοις, καὶ διὰ τὸ συμφέρον εἶναι κατοικεῖσθαι ταύτην τὴν πόλιν. σκοπεῖσθε δὴ πρὸς ὑμᾶς αὐτοὺς ποτέραν τὴν ἀρχὴν καλλίονα καὶ φιλανθρωποτέραν ποιήσεσθε τοῦ μὴ ʼπιτρέπειν ἀδικεῖν Λακεδαιμονίοις, τὴν ὑπὲρ Μεγάλης πόλεως ἢ τὴν ὑπὲρ Μεσσήνης.
But I shall get no answer. Yet you all know that, whether these speakers advise it or not, you are bound to help the Messenians, both for the sake of your sworn agreement with them and for the advantage that you derive from the preservation of their city. Just ask yourselves at what point you would begin to make your stand against Lacedaemonian injustice with more honor and generosity—with the defence of Megalopolis or with the defence of Messene.
§ 10
νῦν μέν γε βοηθεῖν δόξετʼ Ἀρκάσι, καὶ τὴν εἰρήνην σπουδάζειν εἶναι βεβαίαν, ὑπὲρ ἧς ἐκινδυνεύσατε καὶ παρετάξασθε· τότε δʼ εὔδηλοι πᾶσιν ἔσεσθε οὐ τοῦ δικαίου μᾶλλον εἵνεκα Μεσσήνην εἶναι βουλόμενοι ἢ τοῦ πρὸς Λακεδαιμονίους φόβου. δεῖ δὲ σκοπεῖν μὲν καὶ πράττειν ἀεὶ τὰ δίκαια, συμπαρατηρεῖν δʼ ὅπως ἅμα καὶ συμφέροντʼ ἔσται ταῦτα.
In the one case, you will show yourselves ready to help the Arcadians and eager to confirm the peace for which you faced danger on the field of battle. In the other case, everyone will see clearly that you wish to preserve Messene less for the sake of justice than for fear of the Lacedaemonians. But the proper course is in all things to find out what is right and then do it, though at the same time we must take care that what we do is expedient as well.
§ 11
ἔστι τοίνυν τοιοῦτός τις λόγος παρὰ τῶν ἀντιλεγόντων, ὡς κομίσασθαι τὸν Ὠρωπὸν ἡμᾶς ἐγχειρεῖν δεῖ, εἰ δὲ τοὺς βοηθήσαντας ἂν ἡμῖν νῦν ἐπʼ αὐτὸν ἐχθροὺς κτησόμεθα, οὐχ ἕξομεν συμμάχους. ἐγὼ δὲ τὸ μὲν κομίσασθαι Ὠρωπὸν πειρᾶσθαι δεῖν φημι καὶ αὐτός· τὸ δʼ ἐχθροὺς ἡμῖν Λακεδαιμονίους ἔσεσθαι νῦν, ἐὰν ποιώμεθα συμμάχους Ἀρκάδων τοὺς βουλομένους ἡμῖν εἶναι φίλους, μόνοις οὐδʼ εἰπεῖν ἐξεῖναι νομίζω τοῖς πείσασιν ὑμᾶς, ὅτʼ ἐκινδύνευον Λακεδαιμόνιοι, βοηθεῖν.
Now my opponents argue that the recovery of Oropus is something that we ought to attempt, but that if we make enemies of those who would have helped us to recover it, we shall have no allies. I too think that we ought to recover Oropus, but to say that the Lacedaemonians will be our enemies as soon as we make allies of those Arcadians who are willing to be our friends—I think the only men who have no right even to suggest that are the men who persuaded you to help the Lacedaemonians in their hour of danger.
§ 12
οὐ γὰρ ταῦτα λέγοντες ἔπεισαν ὑμᾶς, πάντων Πελοποννησίων ἐλθόντων ὡς ὑμᾶς καὶ μεθʼ ὑμῶν ἀξιούντων ἐπὶ τοὺς Λακεδαιμονίους ἰέναι, τοὺς μὲν μὴ προσδέξασθαι (καὶ διὰ τοῦθʼ, ὅπερ ἦν ὑπόλοιπον αὐτοῖς, ἐπὶ Θηβαίους ἦλθον), ὑπὲρ δὲ τῆς Λακεδαιμονίων σωτηρίας καὶ χρήματʼ εἰσφέρειν καὶ τοῖς σώμασι κινδυνεύειν· οὐδʼ ἂν ὑμεῖς ἠθελήσατε δήπου σῴζειν αὐτούς, εἰ τοῦτο προὔλεγον ὑμῖν, ὅτι σωθέντες, ἐὰν μὴ ποιεῖν ὅ τι βούλονται πάλιν αὐτοὺς ἐᾶτε καὶ ἀδικεῖν, οὐδεμίαν ὑμῖν χάριν ἕξουσι τῆς σωτηρίας.
For when all the Peloponnesians came to you and called on you to lead them against the Lacedaemonians, it was not by such arguments that these men persuaded you not to receive them—(and that was why they took the only remaining course of applying to the Thebans)—but to contribute funds and risk your lives for the safety of the Lacedaemonians. Yet you would surely never have consented to save them, if they had announced to you that when saved they would owe you no thanks for your help, unless you allowed them as before to commit whatever act of injustice they chose.
§ 13
καὶ μὴν εἰ σφόδρʼ ἐναντίον ἐστὶ τοῖς Λακεδαιμονίων ἐπιχειρήμασιν τὸ τοὺς Ἀρκάδας ἡμᾶς συμμάχους ποιήσασθαι, προσήκει δήπου πλείω χάριν αὐτοὺς ἔχειν ὧν ἐσώθησαν ὑφʼ ἡμῶν εἰς τοὺς ἐσχάτους ἐλθόντες κινδύνους ἢ ὧν ἀδικεῖν κωλύονται νῦν ὀργίζεσθαι. ὥστε πῶς οὐ βοηθήσουσιν ἡμῖν ἐπʼ Ὠρωπόν, ἢ κάκιστοι πάντων ἀνθρώπων δόξουσιν εἶναι; μὰ τοὺς θεοὺς ἔγωγʼ οὐχ ὁρῶ.
Moreover, even if our alliance with the Arcadians is a serious impediment to the designs of the Lacedaemonians, yet surely they ought to be more grateful for the safety that we won for them, when they were in the gravest peril, than angry because of the wrongs that they are now prevented from committing. How, then, can they refuse to help us at Oropus without proving themselves the basest of mankind? By heavens! I see no escape for them.
§ 14
θαυμάζω τοίνυν καὶ τῶν λεγόντων τοῦτον τὸν λόγον, ὡς εἰ συμμάχους ποιησόμεθʼ Ἀρκάδας καὶ ταῦτα πράξομεν, μεταβάλλεσθαι δόξει καὶ οὐδὲν ἔχειν πιστὸν ἡ πόλις. ἐμοὶ μὲν γὰρ δοκεῖ τοὐναντίον, ὦ ἄνδρες Ἀθηναῖοι. διὰ τί; ὅτι τῶν πάντων οὐδένʼ ἂν ἀντειπεῖν οἴομαι ὡς οὐ καὶ Λακεδαιμονίους καὶ πρότερον Θηβαίους καὶ τὸ τελευταῖον Εὐβοέας ἔσωσεν ἡ πόλις, καὶ μετὰ ταῦτα συμμάχους ἐποιήσατο, ἕν τι καὶ ταὔτʼ ἀεὶ βουλομένη πράττειν.
Then there is another argument that astonishes me; that if we make an alliance with the Arcadians and act upon it, our city will seem to be changing its policy and breaking faith. For to me, men of Athens, the exact opposite seems to be the case. How so? Because I do not think any one man would deny that Athens has saved the Lacedaemonians, and the Thebans before them, and the Euboeans recently, and has afterwards made alliance with them, having always one and the same object in view.
§ 15
ἔστι δὲ τοῦτο τί; τοὺς ἀδικουμένους σῴζειν. εἰ τοίνυν ταῦθʼ οὕτως ἔχει, οὐκέτʼ ἂν ἡμεῖς εἴημεν οἱ μεταβαλλόμενοι, ἀλλʼ οἱ μὴ ʼθέλοντες τοῖς δικαίοις ἐμμένειν, καὶ φανήσεται τὰ πράγματʼ ἀεὶ διὰ τοὺς πλεονεκτεῖν βουλομένους μεταβαλλόμενα, οὐχ ἡ πόλις ἡμῶν.
And what is that? To save the victims of injustice. If, then, this is so, it is not we who are inconsistent, but those who refuse to abide by the principles of justice; and it will be manifest that the circumstances are always changing, through the policy of ambitious men, but our city changes not.
§ 16
δοκοῦσι δέ μοι Λακεδαιμόνιοι μάλα δεινῶν ἔργον ἀνθρώπων ποιεῖν. νῦν γάρ φασιν ἐκεῖνοι δεῖν Ἠλείους μὲν τῆς Τριφυλίας τινὰ κομίσασθαι, Φλειασίους δὲ τὸ Τρικάρανον, ἄλλους δέ τινας τῶν Ἀρκάδων τὴν αὑτῶν, καὶ τὸν Ὠρωπὸν ἡμᾶς, οὐχ ἵνʼ ἑκάστους ἡμῶν ἴδωσιν ἔχοντας τὰ αὑτῶν, οὐδʼ ὀλίγου δεῖ·
The policy of the Lacedaemonians seems to me to be very sharp practice. For they now say that Elis ought to receive parts of Triphylia, and Phlius the district of Tricaranum, and certain Arcadian tribes the land belonging to them, and that we ought to have Oropus, not because they want to see each of us enjoying our own, far from it—(that would be a tardy exhibition of philanthropy).
§ 17
ὀψὲ γὰρ ἂν φιλάνθρωποι γεγονότες εἶεν· ἀλλʼ ἵνα πᾶσι δοκῶσι συμπράττειν ὅπως ἕκαστοι κομίσωνται ταῦθʼ ἅ φασιν αὑτῶν εἶναι, ἐπειδὰν δʼ ἴωσʼ ἐπὶ Μεσσήνην αὐτοί, συστρατεύωνται πάντες αὐτοῖς οὗτοι καὶ βοηθῶσι προθύμως, ἢ δοκῶσʼ ἀδικεῖν, περὶ ὧν ἔφασαν ἕκαστοι σφῶν αὐτῶν εἶναι συμψήφους λαβόντες ἐκείνους, μὴ τὴν ὁμοίαν αὐτοῖς χάριν ἀποδιδόντες.
but they want it to be generally supposed that they are co-operating with each state to recover the territory that it claims, so that when they march against Messene on their own account, all the others will join heartily in the expedition, or else will put themselves in the wrong by making no adequate return for the support they have enjoyed in regaining what each state claimed as its own.
§ 18
ἐγὼ δὲ νομίζω τὴν πόλιν, πρῶτον μὲν καὶ χωρὶς τοῦ καθυφεῖναι Λακεδαιμονίοις τινὰς Ἀρκάδων, Ὠρωπὸν ἂν κομίσασθαι, καὶ μετʼ ἐκείνων, ἂν τὰ δίκαια ποιεῖν ἐθέλωσι, καὶ μετὰ τῶν ἄλλων τῶν οὐκ οἰομένων δεῖν Θηβαίους ἐᾶν ἔχειν τἀλλότρια. εἰ δʼ ἄρα τοῦτʼ εὔδηλον ἡμῖν γένοιτο, ὅτι μὴ Λακεδαιμονίους ἐῶντες τὴν Πελοπόννησον καταστρέψασθαι οὐχ οἷοί τʼ ἐσόμεθʼ Ὠρωπὸν λαβεῖν, αἱρετώτερον, εἰ οἷόν τʼ εἰπεῖν, ἡγοῦμαι τὸν Ὠρωπὸν ἐᾶν ἢ Λακεδαιμονίοις Μεσσήνην προέσθαι καὶ Πελοπόννησον. οὐ γὰρ ἂν ἡγοῦμαι περὶ τούτου μόνον ἡμῖν εἶναι τὸν λόγον πρὸς ἐκείνους, ἀλλʼ—ἐάσω τό γʼ ἐπελθὸν εἰπεῖν μοι· περὶ πολλῶν δʼ ἂν οἶμαι κίνδυνον ἡμῖν γενέσθαι.
But my own impression is that, in the first place, without subjecting any of the Arcadians to Sparta, our city may recover Oropus with the help both of the Lacedaemonians, if they choose to act justly, and of all who think they ought not to let the Thebans keep other people’s property. But supposing, on the other hand, it should become clear to us that unless we let the Lacedaemonians subdue the whole of the Peloponnese, we shall not be able to take Oropus, then I think it the better policy, if I may say so, to let Oropus go, rather than sacrifice Messene and the rest of the Peloponnese to the power of Sparta. For I do not think that Oropus would be the only subject of dispute between us, but also—. However, I will pass over what I intended to say; only I fancy there are many dangers ahead of us.
§ 19
ἀλλὰ μὴν ἅ γέ φασιν πεπρᾶχθαι διὰ Θηβαίους τοῖς Μεγαλοπολίταις ὑπεναντία πρὸς ἡμᾶς, ἄτοπον νῦν μὲν ἐν κατηγορίας μέρει ποιεῖσθαι, βουλομένων δὲ γενέσθαι φίλων αὐτῶν, ἵνα τοὐναντίον εὖ ποιῶσιν ἡμᾶς, βασκαίνειν καὶ σκοπεῖν ἐξ ὅτου τρόπου μὴ γενήσονται, καὶ μὴ γιγνώσκειν ὅτι, ὅσῳ ἂν σπουδαιοτέρους τούτους περὶ Θηβαίους γεγενημένους ἀποδείξωσι, τοσούτῳ πλείονος ὀργῆς αὐτοὶ δικαίως ἂν τυγχάνοιεν, εἰ τοιούτων συμμάχων τὴν πόλιν, ὅτʼ ἐφʼ ὑμᾶς προτέρους ἦλθον ἢ Θηβαίους, ἀπεστέρησαν.
But further, with regard to any acts which they say the Megalopolitans have committed for the sake of the Thebans somewhat against your interests, it is ridiculous to make these now the count of an indictment, but when they want to become friends and make you some reparation, to look askance at them and devise means of preventing this, and not to realize that the more zealous they show themselves to have been in the cause of the Thebans, the more justly would these very speakers incur your anger, if they deprived the city of such useful allies, when they came to you before applying to Thebes.
§ 20
ἀλλʼ, οἶμαι, ταῦτα μέν ἐστι δεύτερον ἀνθρώπων βουλομένων ἑτέρων ποιῆσαι τούτους συμμάχους. ἐγὼ δʼ οἶδα, ὅσʼ ἂν ἐκ λογισμοῦ σκοπῶν τις εἰκάσαι, καὶ τοὺς πολλοὺς οἶμαι ὑμῶν ἐμοὶ ταὐτὰ φήσειν, ὅτι εἰ λήψονται Μεγάλην πόλιν Λακεδαιμόνιοι, κινδυνεύσει Μεσσήνη· εἰ δὲ καὶ ταύτην λήψονται, φήμʼ ἡμᾶς ἔσεσθαι συμμάχους Θηβαίων.
But these, I take it, are the allegations of men who want once again to drive the Megalopolitans elsewhere for an alliance. Now I know, as far as reasoning and conjecture can teach me, and I think that most of you will agree with me, that if the Lacedaemonians take Megalopolis, Messene will be in danger; and if they take Messene also, I say that we shall find ourselves in alliance with Thebes.
§ 21
πολὺ δὴ κάλλιον καὶ ἄμεινον τὴν μὲν Θηβαίων συμμαχίαν αὐτοὺς παραλαβεῖν, τῇ δὲ Λακεδαιμονίων πλεονεξίᾳ μὴ ʼπιτρέψαι, ἢ νῦν ὀκνοῦντας μὴ τοὺς Θηβαίων σώσωμεν συμμάχους, τούτους μὲν προέσθαι, πάλιν δὲ σῴζειν αὐτοὺς τοὺς Θηβαίους, καὶ προσέτʼ ἐν φόβῳ καθεστάναι περὶ ἡμῶν αὐτῶν.
Surely it is more honorable and satisfactory that we should win the alliance of the Thebans on our own account and resist Spartan ambition, than that we should shrink from rescuing the allies of Thebes and abandon them now, only to rescue the Thebans in the end, and to be kept moreover in perpetual alarm for ourselves.
§ 22
οὐ γὰρ ἔγωγʼ ἀδεὲς τοῦθʼ ὑπολαμβάνω τῇ πόλει, τὸ λαβεῖν Μεγάλην πόλιν Λακεδαιμονίους καὶ πάλιν γενέσθαι μεγάλους. ὁρῶ γὰρ αὐτοὺς καὶ νῦν οὐχ ὑπὲρ τοῦ μὴ παθεῖν τι κακὸν πολεμεῖν αἱρουμένους, ἀλλʼ ὑπὲρ τοῦ κομίσασθαι τὴν πρότερον οὖσαν αὑτοῖς δύναμιν· ὧν δʼ, ὅτʼ ἐκείνην εἶχον, ὠρέγοντο, ταῦθʼ ὑμεῖς μᾶλλον ἴσως εἰδότες ἢ ʼγὼ φοβοῖσθʼ ἂν εἰκότως.
For I cannot regard it as a pledge of our security, that the Lacedaemonians should seize Megalopolis and grow great once more, seeing as I do that even now they have not taken up arms to avenge an injury, but to recover the power that once was theirs; and what their ambition was in the day of their power, you know perhaps better than I, and will distrust them accordingly.
§ 23
ἡδέως δʼ ἂν πυθοίμην τῶν λεγόντων καὶ τοὺς Θηβαίους μισεῖν φασκόντων καὶ τοὺς Λακεδαιμονίους, πότερʼ ἑκάτεροι μισοῦσιν, οὓς δὴ μισοῦσιν, ὑπὲρ ὑμῶν καὶ τοῦ συμφέροντος ὑμῖν, ἢ ὑπὲρ Λακεδαιμονίων μὲν Θηβαίους, ὑπὲρ δὲ Θηβαίων Λακεδαιμονίους ἑκάτεροι. εἰ μὲν γὰρ ὑπὲρ ἐκείνων, οὐδετέροις ὡς μαινομένοις πείθεσθαι προσήκει· εἰ δʼ ὑπὲρ ὑμῶν φήσουσι, τί πέρα τοῦ καιροῦ τοὺς ἑτέρους ἐπαίρουσιν;
I should like to ask those speakers who profess hatred of the Thebans and of the Lacedaemonians, whether they hate them in either case for your sake and in your interests, or whether they hate the Thebans for the sake of the Lacedaemonians and the Lacedaemonians for the sake of the Thebans respectively. If the latter, you must not take the advice of either party, because they are both mad; but if they allege your interests, why do they unduly forward the interests of those other states.
§ 24
ἔστι γάρ, ἔστι Θηβαίους ταπεινοὺς ποιεῖν ἄνευ τοῦ Λακεδαιμονίους ἰσχυροὺς καθιστάναι, καὶ πολύ γε ῥᾷον· ὡς δʼ, ἐγὼ πειράσομαι πρὸς ὑμᾶς εἰπεῖν. ἴσμεν ἅπαντες τοῦθʼ ὅτι τὰ μὲν δίκαια πάντες, ἐὰν καὶ μὴ βούλωνται, μέχρι τού γʼ αἰσχύνονται μὴ πράττειν, τοῖς δʼ ἀδίκοις ἐναντιοῦνται φανερῶς, ἄλλως τε κἄν τινες βλάπτωνται· καὶ τοῦτο λυμαινόμενον πάνθʼ εὑρήσομεν, καὶ ταύτην ἀρχὴν οὖσαν πάντων τῶν κακῶν, τὸ μὴ ʼθέλειν τὰ δίκαια πράττειν ἁπλῶς.
For it is surely possible to humble the Thebans without strengthening the Lacedaemonians; nay, it is much easier. How it can be done, I will try to explain. Everyone knows this much, that all men, even against their wishes, are, up to a certain point, ashamed not to do what is just, but make a display of opposition to injustice, especially in cases where there are definite victims; and we shall find that what ruins everything—the root in fact of all evil—is unwillingness to act justly under all circumstances.
§ 25
ἵνα τοίνυν μὴ τοῦτʼ ἐμποδὼν γένηται τῷ Θηβαίους γενέσθαι μικρούς, τὰς μὲν Θεσπιὰς καὶ τὸν Ὀρχομενὸν καὶ τὰς Πλαταιὰς κατοικίζεσθαι φῶμεν δεῖν καὶ συμπράττωμεν αὐτοῖς καὶ τοὺς ἄλλους ἀξιῶμεν (ταῦτα γὰρ καὶ καλὰ καὶ δίκαια, μὴ περιορᾶν πόλεις ἀρχαίας ἐξανεστώσας), τὴν δὲ Μεγάλην πόλιν καὶ τὴν Μεσσήνην μὴ προώμεθα τοῖς ἀδικοῦσι, μηδʼ ἐπὶ τῇ προφάσει τῇ Πλαταιῶν καὶ Θεσπιῶν τὰς οὔσας καὶ κατοικουμένας πόλεις ἀναιρεθείσας περιίδωμεν.
In order, then, that this unwillingness may not stand in the way of the weakening of Thebes, let us admit that Thespiae, Orchomenus and Plataea ought to be restored, and let us co-operate with their inhabitants and appeal to the other states, for it is a just and honorable policy not to allow ancient cities to be uprooted; but at the same time let us not abandon Megalopolis and Messene to their oppressors, nor allow the restoration of Plataea and Thespiae to blind us to the destruction of existing and established states.
§ 26
κἂν ᾖ ταῦτα πρόδηλα, οὐδεὶς ὅστις οὐ βουλήσεται παύσασθαι Θηβαίους ἔχοντας τὴν ἀλλοτρίαν· εἰ δὲ μή, πρῶτον μὲν ἐναντίους ἕξομεν πρὸς ἐκεῖνα τούτους εἰκότως, ὅταν ἡγῶνται τὴν ἐκείνων κατοίκισιν αὑτοῖς ὄλεθρον φέρειν, εἶτʼ ἀνήνυτα πράγμαθʼ ἕξομεν αὐτοί· τί γὰρ ὡς ἀληθῶς ἔσται πέρας, ὅταν ἀεὶ τὰς μὲν οὔσας πόλεις ἐῶμεν ἀναιρεῖν, τὰς δʼ ἀνῃρημένας ἀξιῶμεν οἰκίζειν;
Moreover, if we proclaim this policy, there is none but will be glad that the Thebans should cease to hold other people’s territory; if we do not, we shall not only find the Thebans, naturally enough, hostile to the other proposal, as soon as they reflect that the restoration of those cities means ruin to themselves, but we shall also involve ourselves in endless trouble; for what limit indeed can there be, if we are always sanctioning the destruction of existing cities, and demanding the restoration of those that are destroyed.
§ 27
λέγουσι τοίνυν οἱ μάλιστα δοκοῦντες δίκαια λέγειν ὡς δεῖ τὰς στήλας καθελεῖν αὐτοὺς τὰς πρὸς Θηβαίους, εἴπερ ἡμέτεροι βεβαίως ἔσονται σύμμαχοι. οἱ δέ φασι μὲν αὑτοῖς οὐκ εἶναι στήλας, ἀλλὰ τὸ συμφέρον εἶναι τὸ ποιοῦν τὴν φιλίαν, τοὺς δὲ βοηθοῦντας ἑαυτοῖς, τούτους νομίζειν εἶναι συμμάχους. ἐγὼ δʼ, εἰ τὰ μάλιστʼ εἰσὶ τοιοῦτοι, ὡδί πως ἔχω. φημὶ δεῖν ἅμα τούτους ἀξιοῦν καθαιρεῖν τὰς στήλας καὶ Λακεδαιμονίους ἄγειν εἰρήνην, ἐὰν δὲ μὴ ʼθέλωσι ποιεῖν ὁπότεροι ταῦτα, τότʼ ἤδη μετὰ τῶν ἐθελόντων ἡμᾶς γίγνεσθαι.
Now those who seem to argue most fairly demand of the Megalopolitans that they shall destroy the pillars that record their treaty with the Thebans, if they are to be our trusted allies. But they reply that with them friendship is based, not on inscribed pillars, but on mutual advantage, and they count as their allies those who are their helpers. But, granting the fairness of these speakers, my own view is this. I say that we must at the same time call upon them to destroy the pillars and upon the Lacedaemonians to keep the peace. If they refuse—whichever of the two it may be—then at once we side with those who consent.
§ 28
εἴτε γὰρ εἰρήνης γιγνομένης αὐτοῖς οἱ Μεγαλοπολῖται τῆς Θηβαίων συμμαχίας ἕξονται, φανεροὶ πᾶσιν ἔσονται τὴν πλεονεξίαν τὴν Θηβαίων, οὐ τὸ δίκαιον αἱρούμενοι· εἴτε συμμάχους ἡμᾶς ἀδόλως τῶν Μεγαλοπολιτῶν ποιουμένων μὴ ʼθελήσουσιν ἄγειν εἰρήνην οἱ Λακεδαιμόνιοι, δῆλοι δήπου πᾶσιν ἔσονται, οὐχ ἵνα Θεσπιαὶ κατοικισθῶσι ποιούμενοι τὴν σπουδήν, ἀλλʼ ἵνα τοῦ πολέμου περιεστηκότος Θηβαίοις τὴν Πελοπόννησον ὑφʼ αὑτοῖς ποιήσωνται.
If the Megalopolitans, though peace is secured for them, still cling to the Theban alliance, it will of course be obvious to all that they prefer the ambition of Thebes to the claims of justice; or if, while the Megalopolitans join our alliance in all sincerity, the Lacedaemonians refuse to keep the peace, then it will be equally obvious that the object of their activities is not merely to restore Thespiae, but to subjugate the Peloponnese while the Thebans are engrossed in the war.
§ 29
θαυμάζω δʼ ἐνίων, εἰ τὸ μὲν Θηβαίων συμμάχους εἶναι τοὺς Λακεδαιμονίων ἐχθροὺς φοβοῦνται, εἰ δὲ καταστρέψονται Λακεδαιμόνιοι τούτους, μηδὲν ἡγοῦνται φοβερόν, καὶ ταῦτʼ ἔργῳ πεῖραν ἡμῖν δεδωκότος τοῦ χρόνου ὅτι Θηβαῖοι μὲν τούτοις συμμάχοις ἐπὶ Λακεδαιμονίους ἀεὶ χρῶνται, Λακεδαιμόνιοι δʼ ὅτʼ εἶχον αὐτούς, ἐφʼ ἡμᾶς ἐχρῶντο.
I am surprised that some of you are afraid of the enemies of Sparta becoming allies of Thebes, and yet see nothing to fear in their subjugation by the Lacedaemonians, forgetting the practical lesson to be learned from the past, that the Thebans always use these allies against the Lacedaemonians, whereas the Lacedaemonians, when they had them at command, used them against us.
§ 30
οἶμαι τοίνυν ἔγωγε κἀκεῖνʼ ἐνθυμεῖσθαι δεῖν, ὅτι μὴ προσδεξαμένων μὲν ὑμῶν τοὺς Μεγαλοπολίτας, ἐὰν μὲν ἀναιρεθῶσι καὶ διοικισθῶσιν, ἰσχυροῖς Λακεδαιμονίοις ἔστιν εὐθὺς εἶναι, ἐὰν δὲ σωθῶσιν ἄρα, ὡς ἤδη τι καὶ παρʼ ἐλπίδας ἐξέβη, βέβαιοι σύμμαχοι Θηβαίων δικαίως ἔσονται· ἂν δὲ προσδέξησθε, τούτοις μὲν ὑπάρξει ἤδη σωθῆναι διʼ ὑμᾶς, τὸ δὲ συμβησόμενον, τὸν τοῦ κινδύνου λογισμὸν μετενεγκόντες, σκοπῶμεν ἐπὶ Θηβαίων καὶ Λακεδαιμονίων.
Then again I think that you must bear this in mind, that if you reject the Megalopolitans and they are overthrown and decentralized, the Lacedaemonians can at once be a great power, or if they do escape destruction—for such miracles have happened before now—they are bound to be the staunch friends of Thebes; but if you accept them as allies, Megalopolis will indeed owe its immediate deliverance to you, but we must put on one side all calculation of risk, and consider what will be the effect upon our relations with Thebes and Sparta.
§ 31
ἂν μὲν τοίνυν καταπολεμηθῶσιν οἱ Θηβαῖοι, ὥσπερ αὐτοὺς δεῖ, οὐκ ἔσονται μείζους τοῦ δέοντος οἱ Λακεδαιμόνιοι, τούτους ἔχοντες ἀντιπάλους τοὺς Ἀρκάδας ἐγγὺς οἰκοῦντας· ἂν δʼ ἀνενέγκωσιν ἄρʼ οἱ Θηβαῖοι καὶ σωθῶσιν, ἀλλʼ οὖν ἀσθενέστεροί γʼ ἔσονται, ἡμῖν συμμάχων γεγενημένων τῶνδε καὶ διʼ ἡμᾶς σεσωμένων. ὥστε πανταχῇ συμφέρει μήτε προέσθαι τοὺς Ἀρκάδας μήτε διʼ αὑτούς, ἂν ἄρα σωθῶσι, περιγεγονέναι δοκεῖν, μηδὲ διʼ ἄλλους τινάς, ἀλλὰ διʼ ὑμᾶς.
Now if the Thebans are finally beaten, as they deserve to be, there will be no undue increase in the power of the Lacedaemonians, because there are their neighbors, the Arcadians, to balance it; but if the Thebans after all recover and are saved, at any rate they will be the weaker because we shall have gained these allies, saved by our help. Therefore it is in every way expedient that the Arcadians should not be abandoned, and that if they do survive, they should not seem to owe their preservation to themselves or to any other people than you.
§ 32
ἐγὼ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, μὰ τοὺς θεοὺς οὔτε φιλῶν οὐδετέρους οὔτε μισῶν ἰδίᾳ εἴρηκα, ἀλλʼ ἃ νομίζω συμφέρειν ὑμῖν· καὶ παραινῶ μὴ προέσθαι Μεγαλοπολίτας, μηδʼ ἄλλον ἁπλῶς μηδένα τῶν ἐλαττόνων τῷ μείζονι.
Men of Athens, I solemnly assure you that I am not prompted by private friendship or enmity for either party, but have said what I consider expedient for you; and I urge you not to abandon the Megalopolitans, and, as a general principle, never to sacrifice the weak to the strong.
On the Treaty with Alexander · urn:cts:greekLit:tlg0014.tlg017 · Greek: περὶ τῶν πρὸς Ἀλέξανδρον συνθηκῶν — tlg0014.tlg017.perseus-grc2 · English: On the Treaty with Alexander — trans. James Herbert Vince — tlg0014.tlg017.perseus-eng2
§ 1
ἄξιον ἀποδέχεσθαι, ὦ ἄνδρες Ἀθηναῖοι, σφόδρα τῶν τοῖς ὅρκοις καὶ ταῖς συνθήκαις διακελευομένων ἐμμένειν, εἴπερ αὐτὸ πεπεισμένοι ποιοῦσιν· οἶμαι γὰρ οὐδὲν οὕτω τοῖς δημοκρατουμένοις πρέπειν ὡς περὶ τὸ ἴσον καὶ τὸ δίκαιον σπουδάζειν. δεῖ τοίνυν τοὺς λίαν ἐπʼ αὐτὰ παρακαλοῦντας μὴ τῷ μὲν λόγῳ καταχρωμένους ἐνοχλεῖν, πάντα δὲ μᾶλλον πράττειν, ἀλλʼ ὑπομείναντας νυνὶ τὸν ἐξετασμὸν ἢ καὶ τὸ λοιπὸν πειθομένους ὑμᾶς ἔχειν περὶ αὐτῶν, ἢ παραχωρήσαντας ἐᾶν συμβουλεύειν τοὺς ἀληθέστερα περὶ τῶν δικαίων ἀποφαινομένους,
Our hearty assent, men of Athens, is due to those who insist that we should abide by our oaths and covenants, provided that they do so from conviction; for I believe that nothing becomes a democratic people more than zeal for equity and justice. Those, therefore, who are so emphatic in urging you to this course should not keep wearying you with speeches which are belied by their practice, but after submitting now to full inquiry, should either for the future be sure of your assent in these matters, or else make way for the counsels of those who show a truer conception of what is just.
§ 2
ἵνʼ ἢ ἑκόντες ἀδικούμενοι ἀνέχησθε καὶ αὐτὸ τοῦτο χαρίζησθε τῷ ἀδικοῦντι, ἢ προελόμενοι περὶ πλείστου ποιήσασθαι τὸ δίκαιον ἀνεγκλήτως πρὸς ἅπαντας χρῆσθε τῷ συμφέροντι μηκέτι μέλλοντες. ἐξ αὐτῶν δὲ τῶν συνθηκῶν καὶ τῶν ὅρκων σκεψαμένους τῶν περὶ τῆς κοινῆς εἰρήνης ἔξεστιν ἰδεῖν ἤδη, τίνες εἰσὶν οἱ παραβεβηκότες. ὡς δὲ περὶ μεγάλων συντόμως διδάξω.
so that you may either voluntarily submit to wrong, making the wrongdoer a free gift of your submission, or having definitely resolved to put justice before all other claims, may pursue your own interests, clear from all reproach, without further hesitation. But from the very terms of the compact and from the oaths which ratified the general peace, you may at once see who are its transgressors; and that those transgressions are serious, I will prove to you concisely.
§ 3
εἰ δή τις ἐρωτήσειεν, ὦ ἄνδρες Ἀθηναῖοι, ἐπὶ τίνι ἂν μάλιστʼ ἀγανακτήσαιτʼ εἴ τις ἀναγκάζοι, οἶμαι ἄν, εἰ ἦσαν κατὰ τὸν νυνὶ χρόνον οἱ Πεισιστρατίδαι καί τις ἐβιάζετο κατάγειν αὐτοὺς δευρί, ἁρπάσαντας ἂν ὑμᾶς τὰ ὅπλα πάντα κίνδυνον ὑπομεῖναι ἀντὶ τοῦ παραδέξασθαι, ἢ πεισθέντας γε δουλεύειν ἀντὶ τῶν ἀργυρωνήτων, καὶ τοσούτῳ μᾶλλον, ὅσῳ τὸν μὲν οἰκέτην οὐδεὶς ἂν ἑκὼν ἀποκτείνειε, τοὺς δὲ τυραννουμένους ἀκρίτους ἔστιν ὁρᾶν ἀπολλυμένους ἅμα καὶ ὑβριζομένους εἰς παῖδας καὶ γυναῖκας.
Now if you were asked, men of Athens, what form of compulsion would most rouse your indignation, I think that if the sons of Pisistratus had been alive at the present time and someone tried to compel you to restore them, you would snatch up your weapons and brave any danger rather than receive them back, or if you did consent, you would be slaves, as surely as if you had been bought for money; nay, more so, inasmuch as no one would intentionally kill his own servant, but the victims of tyranny may be seen executed without trial, as well as outraged in the persons of their wives and children.
§ 4
παρὰ τοὺς ὅρκους τοίνυν καὶ τὰς συνθήκας τὰς ἐν τῇ κοινῇ εἰρήνῃ γεγραμμένας Ἀλέξανδρος εἰς Μεσσήνην καταγαγὼν τοὺς Φιλιάδου παῖδας, ὄντας τυράννους, ἆρʼ ἐφρόντισε τοῦ δικαίου, ἀλλʼ οὐκ ἐχρήσατο τῷ αὑτοῦ ἤθει τῷ τυραννικῷ, βραχὺ φροντίσας ὑμῶν καὶ τῆς κοινῆς ὁμολογίας;
Therefore when Alexander, contrary to the oaths and the compacts as set forth in the general peace, restored those tyrants, the sons of Philiades, to Messene, had he any regard for justice? Did he not rather give play to his own tyrannical disposition, showing little regard for you and the joint agreement.
§ 5
οὐ δὴ δεῖ, εἰ μέν τις ὑμᾶς ταῦτα βιάζοιτο, μάλιστʼ ἀγανακτῆσαι, εἰ δʼ ἑτέρωθί που γέγονε παρὰ τοὺς πρὸς ὑμᾶς ὅρκους, μὴ φυλάξασθαι, καὶ ἡμῖν μὲν διακελεύεσθαί τινας ἐνταυθὶ ἐμμένειν τοῖς ὅρκοις, τοῖς δʼ αὐτοὺς οὕτω περιβοήτως ἀνῃρηκόσι καταλείπειν ταύτην τὴν ἐξουσίαν.
It is surely wrong that you should be highly indignant when you are the victims of such coercion, but should neglect all safeguards if it is employed somewhere else, contrary to the sworn agreement with you, and that we here at Athens should be urged by certain speakers to abide by the oaths, while they grant this liberty of action to the men who have so notoriously made those oaths of no effect.
§ 6
ἀλλʼ οὐχ οἷόν τε ταῦθʼ οὕτως ἔχειν, ἐὰν βούλησθε τῷ δικαίῳ χρῆσθαι· καὶ γὰρ ἔτι προσγέγραπται ἐν ταῖς συνθήκαις πολέμιον εἶναι τὸν ἐκεῖνʼ ἅπερ Ἀλέξανδρος ποιοῦντα ἅπασι τοῖς τῆς εἰρήνης κοινωνοῦσι, καὶ τὴν χώραν αὐτοῦ, καὶ στρατεύεσθαι ἐπʼ αὐτὸν ἅπαντας. οὐκοῦν ἐὰν ποιῶμεν τὰ συγκείμενα, πολεμίῳ χρησόμεθα τῷ καταγαγόντι.
But this can never happen, if you are willing to see justice done; for it is further stipulated in the compact that anyone who acts as Alexander has acted shall be the enemy of all the other parties to the compact, and his country shall be hostile territory, and all the parties shall unite in a campaign against him. So if we carry out the agreement, we shall treat the restorer of the tyrants as an enemy.
§ 7
ἀλλὰ γὰρ εἴποιεν ἂν οἱ τυραννίζοντες οὗτοι, ὅτι πρὶν τὰς συνθήκας γενέσθαι ἐτυράννουν Μεσσηνίων οἱ Φιλιάδου παῖδες· διὸ καὶ καταγαγεῖν τὸν Ἀλέξανδρον αὐτούς. ἀλλὰ καταγέλαστος ὁ λόγος, τοὺς μὲν ἐκ Λέσβου τυράννους, οἷον ἐξ Ἀντίσσης καὶ Ἐρέσου, ἐκβαλεῖν ὡς ἀδικήματος ὄντος τοῦ πολιτεύματος, τοὺς πρὸ τῶν ὁμολογιῶν τυραννήσαντας, ἐν δὲ Μεσσήνῃ μηδὲν οἴεσθαι διαφέρειν, τῆς αὐτῆς δυσχερείας ὑπαρχούσης.
But these champions of tyranny might urge that the sons of Philiades were tyrants of Messene before the compact was made, and that that was why Alexander restored them. But it is a ridiculous principle to expel the Lesbian tyrants on the ground that their rule is an outrage—I mean the tyrants of Antissa and Eresus, who established themselves before the agreement—and yet to imagine that it is a matter of indifference at Messene, where the same harsh system prevails.
§ 8
ἔπειτα καὶ ἐπιτάττει ἡ συνθήκη εὐθὺς ἐν ἀρχῇ ἐλευθέρους εἶναι καὶ αὐτονόμους τοὺς Ἕλληνας. διὸ καὶ πῶς οὐχ ὑπεράτοπον, ἡγεῖσθαι μὲν τῶν συνθηκῶν τὸ αὐτονόμους εἶναι καὶ ἐλευθέρους, τὸν δʼ εἰς δουλείαν ἀγαγόντα μὴ οἴεσθαι τἀναντία ταῖς κοιναῖς ὁμολογίαις διαπεπρᾶχθαι; οὐκοῦν ἀναγκαῖόν ἐστιν ἡμῖν, ὦ ἄνδρες Ἀθηναῖοι, εἴπερ ταῖς συνθήκαις καὶ τοῖς ὅρκοις ἐμμενοῦμεν καὶ τὰ δίκαια ποιήσομεν, ἐφʼ ἃ ὑμᾶς παρακαλοῦσι, καθάπερ ἄρτι εἶπον, λαβοῦσι τὰ ὅπλα στρατεύεσθαι ἐπὶ τοὺς παραβεβηκότας μετὰ τῶν βουλομένων.
Again, the compact at the very beginning enjoins that the Greeks shall be free and independent. Is it not, then, the height of absurdity that the clause about freedom should stand first in the compact, and that one who has enslaved others should be supposed not to have acted contrary to the joint agreement? Therefore, men of Athens, if we are going to abide by our oaths and covenants and do what is just (for it is to this that these speakers, as I have said, are urging you), it is our bounden duty to seize our arms and take the field against the transgressors with all who will join us.
§ 9
ἢ νομίζετε τὸν μὲν καιρόν ποτʼ ἰσχύειν καὶ ἄνευ τοῦ δικαίου τὸ συμφέρον πράττειν· νυνὶ δʼ, ὅτʼ εἰς ταὐτὸν τὸ δίκαιον ἅμα καὶ ὁ καιρὸς καὶ τὸ συμφέρον συνδεδράμηκεν, ἄλλον ἄρα τινὰ χρόνον ἀναμενεῖτε τῆς ἰδίας ἐλευθερίας ἅμα καὶ τῆς τῶν ἄλλων Ἑλλήνων ἀντιλαβέσθαι;
Or do you think that opportunity sometimes so prevails that men pursue expediency even apart from justice—and yet now, when justice and opportunity and expediency all concur, will you actually wait for some other season to claim your liberties and the liberties of all the Greeks.
§ 10
ἐπʼ ἄλλο δὲ δίκαιον ἔρχομαι τῶν κατὰ τὰς συνθήκας. ἔστι γὰρ γεγραμμένον, ἐάν τινες τὰς πολιτείας τὰς παρʼ ἑκάστοις οὔσας, ὅτε τοὺς ὅρκους τοὺς περὶ τῆς εἰρήνης ὤμνυσαν, καταλύωσι, πολεμίους εἶναι πᾶσι τοῖς τῆς εἰρήνης μετέχουσιν. σκέψασθε δʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι Ἀχαιοὶ μὲν οἱ ἐν Πελοποννήσῳ ἐδημοκρατοῦντο, τούτων δʼ ἐν Πελλήνῃ νῦν καταλέλυκε τὸν δῆμον ὁ Μακεδὼν ἐκβαλὼν τῶν πολιτῶν τοὺς πλείστους, τὰ δʼ ἐκείνων τοῖς οἰκέταις δέδωκε, Χαίρωνα δὲ τὸν παλαιστὴν τύραννον ἐγκατέστησεν.
I come to another claim sanctioned by the compact. For the actual words are, If any of the parties shall overthrow the constitution established in the several states at the date when they took the oaths to observe the peace, they shall be treated as enemies by all the parties to the peace. But just reflect, men of Athens, that the Achaeans in the Peloponnese enjoyed democratic government, and one of their democracies, that of Pellene, has now been overthrown by the Macedonian king, who has expelled the majority of the citizens, given their property to their slaves, and set up Chaeron, the wrestler, as their tyrant.
§ 11
ἡμεῖς δὲ τῆς εἰρήνης μετέχομεν τῆς προσταττούσης πολεμίους ἡγεῖσθαι τοὺς ταῦτα πράττοντας. ἐκ δὴ τούτων πότερα πειθόμεθα τοῖς κοινοῖς προστάγμασι πολεμίοις αὐτοῖς χρώμενοι, ἢ βδελυρεύσεταί τις οὐ φάσκων, τούτων τῶν μισθοφορούντων παρὰ τοῦ Μακεδόνος, τῶν καθʼ ὑμῶν πεπλουτηκότων;
But we ourselves are parties to the peace, which instructs us to treat as enemies those who are guilty of such acts. Now in view of this, are we to obey these joint instructions and treat them as enemies, or will anyone be blackguard enough to say no—one of the hirelings in the pay of the Macedonian king, one of those who have grown rich at your expense.
§ 12
οὐ γὰρ δὴ λέληθέ γʼ αὐτοὺς οὐδὲν τούτων· ἀλλʼ εἰς τοῦθʼ ὕβρεως ἥκουσιν ὥστε δορυφορούμενοι τοῖς τοῦ τυράννου στρατοπέδοις ἐν μὲν τοῖς παραβεβασμένοις ὅρκοις ἐμμένειν ὑμῖν διακελεύονται, ὡς καὶ τῆς ἐπιορκίας αὐτοκράτορος ὄντος ἐκείνου, τοὺς δʼ ἰδίους ὑμᾶς νόμους ἀναγκάζουσι λύειν, τοὺς μὲν κεκριμένους ἐν τοῖς δικαστηρίοις ἀφιέντες, ἕτερα δὲ παμπληθῆ τοιαῦτα βιαζόμενοι παρανομεῖν.
For you may be sure they are not ignorant of these facts; but they have grown so insolent, with the tyrant’s troops for their bodyguard, that they insist on your observing the already violated oaths, as if Alexander’s absolute sovereignty extended over perjury also; and they compel you to rescind your own laws, releasing men who have been condemned in your courts and forcing you to sanction numberless other illegalities.
§ 13
εἰκότως· τοῖς γὰρ πεπρακόσιν ἑαυτοὺς εἰς τἀναντία τοῖς τῇ πατρίδι συμφέρουσιν οὐκ ἔνι μέλειν νόμων οὐδʼ ὅρκων· τοῖς δʼ ὀνόμασι μόνον αὐτῶν ἀποχρώμενοι παρακρούονται τοὺς παρέργως ἐνταυθὶ ἀλλʼ οὐκ ἐξεταστικῶς ἐκκλησιάζοντας, καὶ νομίζοντας τὴν παραυτίχʼ ἡσυχίαν οὐκ ἔσεσθαί ποτʼ αἰτίαν ταραχῆς ἀτόπου μεγάλης.
And their conduct is natural; for men who have sold themselves to a policy antagonistic to the interests of their country cannot trouble themselves about laws and oaths; they are to them mere terms which they employ to lead astray the citizens who come to the Assembly for diversion and not for careful inquiry, and who forget that present inaction will some day result in wild confusion.
§ 14
κελεύω δʼ ἔγωγε, καθάπερ ἐν ἀρχῇ προεῖπον, πείθεσθαι τούτοις τοῖς φάσκουσι δεῖν ἐν ταῖς κοιναῖς ὁμολογίαις ἐμμένειν, εἰ μὴ ἐκεῖνο νομίζουσιν, ὅταν μὲν λέγωσιν ὡς ἐμμενετέον τοῖς ὅρκοις, οὐ λέγειν αὐτοὺς τὸ μηδὲν ἀδικεῖσθαι, οὐδένα δʼ οἴονται αἰσθήσεσθαι, τυραννίδων ἀντὶ δημοκρατιῶν καθισταμένων καὶ τῶν πολιτειῶν καταλυομένων.
My own advice, as I said at the start, is to believe them when they say that we ought to abide by the joint agreement, unless, when they insist on our abiding by the oaths, they interpret them as not forbidding any act of injustice, or imagine that no one will be sensible of the change from democracy to tyranny or of the overthrow of a free constitution.
§ 15
τὸ δʼ ἔτι καταγελαστότερον· ἔστι γὰρ ἐν ταῖς συνθήκαις ἐπιμελεῖσθαι τοὺς συνεδρεύοντας καὶ τοὺς ἐπὶ τῇ κοινῇ φυλακῇ τεταγμένους ὅπως ἐν ταῖς κοινωνούσαις πόλεσι τῆς εἰρήνης μὴ γίγνωνται θάνατοι καὶ φυγαὶ παρὰ τοὺς κειμένους ταῖς πόλεσι νόμους, μηδὲ χρημάτων δημεύσεις, μηδὲ γῆς ἀναδασμοί, μηδὲ χρεῶν ἀποκοπαί, μηδὲ δούλων ἀπελευθερώσεις ἐπὶ νεωτερισμῷ. οἱ δὲ τοσούτου δέουσι τούτων τι κωλύειν ὥστε καὶ συγκατασκευάζουσιν· οὓς πῶς οὐ προσήκει ἀπολωλέναι; οἳ τηλικαύτας συμφορὰς παρασκευάζουσιν ἐν ταῖς πόλεσιν, ἃς διὰ τὸ μέγεθος αὐτοῖς τοσούτοις οὖσι μὴ περιορᾶν ἐπέταξαν.
Now for a still greater absurdity. For it is provided in the compact that it shall be the business of the delegates at the Congress and those responsible for public safety to see that in the states that are parties to the peace there shall be no executions and banishments contrary to the laws established in those states, no confiscation of property, no partition of lands, no cancelling of debts, and no emancipation of slaves for purposes of revolution. But these speakers are so far from seeking to prevent any of these evils, that they join in promoting them. And do they not then deserve death—the men who promote in the various states those terrible calamities which, because they are so serious, this important body has been commissioned to prevent
§ 16
ἔτι δʼ ἕτερον δείξω τὸ λελυκὸς τὰς συνθήκας. ἔστι γὰρ γεγραμμένον, ἐκ τῶν πόλεων τῶν κοινωνουσῶν τῆς εἰρήνης μὴ ἐξεῖναι φυγάδας ὁρμήσαντας ὅπλʼ ἐπιφέρειν ἐπὶ πολέμῳ ἐπὶ μηδεμίαν πόλιν τῶν μετεχουσῶν τῆς εἰρήνης· εἰ δὲ μή, ἔκσπονδον εἶναι τὴν πόλιν ἐξ ἧς ἂν ὁρμήσωσιν. οὕτω τοίνυν ῥᾳδίως ἐπήνεγκε τὰ ὅπλʼ ὁ Μακεδὼν ὥστʼ οὐδὲ κατέθετο πώποτε, ἀλλʼ ἔτι καὶ νῦν ἔχων περιέρχεται καθʼ ὅσον δύναται, καὶ τοσούτῳ νῦν μᾶλλον ἢ πρότερον, ὅσῳ ἐκ προστάγματος ἄλλους θʼ ἑτέρωσε καὶ τὸν παιδοτρίβην εἰς Σικυῶνα κατήγαγεν.
I will point out a further breach of the compact. For it is laid down that it shall not be lawful for exiles to set out, bearing arms, from the states which are parties to the peace, with hostile intent against any of the states included in the peace; but if they do, then that city from which they set out shall be excluded from the terms of the treaty. Now the Macedonian king has been so unscrupulous about bearing arms that he has never yet laid them down, but even now goes about bearing arms, as far as is in his power, and more so indeed now than ever, inasmuch as he has reinstated the professional trainer at Sicyon by an edict, and other exiles elsewhere.
§ 17
οὐκοῦν εἰ δεῖ πείθεσθαι ταῖς κοιναῖς ὁμολογίαις, καθάπερ οὗτοί φασιν, ἔκσπονδοι ἡμῖν εἰσιν αὗται αἱ πόλεις αἱ ταῦτα διαπεπραγμέναι. εἰ μὲν οὖν δεῖ ἐπικρύπτεσθαι τἀληθῆ, οὐδὲν δεῖ λέγειν ὅτι εἰσὶν αἱ Μακεδονικαί· εἰ δʼ οὐκ ἀνιᾶσιν οἱ καθʼ ὑμῶν τῷ Μακεδόνι ὑπηρέται προστάττοντες πράττειν τὰ ἐν ταῖς κοιναῖς ὁμολογίαις, πεισθῶμεν αὐτοῖς, ἐπειδὴ τὰ δίκαια λέγουσι, καί, καθάπερ κελεύει ὁ ὅρκος, ἐκσπόνδους αὐτοὺς ποιήσαντες βουλευσώμεθα πῶς δεῖ χρῆσθαι τοῖς δεσποτικῶς καὶ ἀσελγῶς διακειμένοις καὶ διὰ τέλους τὰ μὲν ἐπιβουλεύουσι, τὰ δʼ ἐπιτάττουσι, καὶ καταγελῶσι τῆς κοινῆς εἰρήνης.
Therefore if we are to keep this joint agreement, as these speakers say, the states that are guilty of these offences are excluded from our treaty. If, indeed, we ought to hush the matter up, we must never say that they are the Macedonian states; but if the men who are subservient to the Macedonian king against your interests never cease urging us to carry out the joint agreement, let us take them at their word, since their contention is just, and let us, as our oath demands, exclude the guilty parties from the treaty, and form a plan for dealing with men whose temper is so brutally dictatorial, and who are constantly either plotting or acting against us and mocking at the general peace.
§ 18
διὰ τί γὰρ οὐ φήσουσιν οὗτοι δεῖν ταῦθʼ οὕτως ἔχειν; ἢ ὁμολογίαν τὴν μὲν κατὰ τῆς πόλεως οὖσαν βεβαίαν ἀξιοῦσιν εἶναι, τὴν δὲ σῴζουσαν οὐ συγχωρήσουσιν; ἆρα δίκαιον ταῦτα γίγνεσθαι; κἂν μέν τι ᾖ πρὸς τῶν ἐχθρῶν κατὰ τῆς πόλεως ἐν τοῖς ὅρκοις, τοῦτο μὲν ἰσχυρὸν ἀεὶ ποιήσουσιν· ἐὰν δέ τι ἡμέτερον ᾖ κατʼ ἐκείνων ἅμα δίκαιον καὶ συμφέρον, πρὸς τοῦτο δὲ μαχομένους οὐδέποτε παύσασθαι οἰήσονται δεῖν ἑαυτούς;
What, I ask you, can they urge against the correctness of this view? Will they claim that the agreement stands good as against our city, but demur to it where it protects our interests? Does it really seem fair that this should be so? And if there is anything in the treaty that favors our enemies against our city, will they always make the most of it, but if there is anything that tells the other way and is at once just and advantageous to us, will they think that unremitting opposition is their peculiar duty.
§ 19
ἵνα δʼ εἰδῆτʼ ἔτι σαφέστερον ὅτι οὐδεὶς ὑμῖν ἐγκαλεῖ ποτε τῶν Ἑλλήνων ὡς ἄρα παρέβητέ τι τῶν κοινῇ ὁμολογηθέντων, ἀλλὰ καὶ χάριν ἕξουσιν ὅτι μόνοι ἐξηλέγξατε τοὺς ταῦτα ποιοῦντας, μικρὰ ἐπιδραμοῦμαι περὶ αὐτῶν πολλῶν ὄντων. ἔστι γὰρ δήπου ἐν ταῖς συνθήκαις τὴν θάλατταν πλεῖν τοὺς μετέχοντας τῆς εἰρήνης, καὶ μηδένα κωλύειν αὐτοὺς μηδὲ κατάγειν πλοῖον μηδενὸς τούτων· ἐὰν δέ τις παρὰ ταῦτα ποιῇ, πολέμιον εἶναι πᾶσι τοῖς τῆς εἰρήνης μετέχουσιν.
But to prove to you still more clearly that no Greeks will accuse you of transgressing any of the terms of the joint agreement, but will even be grateful to you for exposing the real transgressors, I will just touch upon a few of the many points that might be mentioned. For the compact, of course, provides that all the parties to the peace may sail the seas, and that none may hinder them or force a ship of any of them to come to harbor, and that anyone who violates this shall be treated as an enemy by all the parties to the peace.
§ 20
οὐκοῦν, ὦ ἄνδρες Ἀθηναῖοι, ἐναργέστατα ἑοράκατε τοῦθʼ ὑπὸ τῶν Μακεδόνων γεγενημένον· εἰς τοῦτο γὰρ ὑπεροψίας ἦλθον ὥστε εἰς Τένεδον ἅπαντα τὰ ἐκ τοῦ Πόντου πλοῖα κατήγαγον, καὶ σκευωρούμενοι περὶ αὐτὰ οὐ πρότερον ἀνεῖσαν, πρὶν ὑμεῖς ἐψηφίσασθε τριήρεις ἑκατὸν πληροῦν καὶ καθέλκειν εὐθὺς τότε, καὶ στρατηγὸν ἐπʼ αὐταῖς ἐτάξατε Μενεσθέα.
Now, men of Athens, you have most distinctly seen this done by the Macedonians; for they have grown so arrogant that they forced all our ships coming from the Black Sea to put in at Tenedos, and under one pretence or another refused to release them until you passed a decree to man and launch a hundred war-galleys instantly, and you put Menestheus in command.
§ 21
πῶς οὖν οὐκ ἄτοπον τοσαῦτα μὲν εἶναι καὶ τηλικαῦτα τὰ ἡμαρτημένʼ ἑτέροις, τοὺς δʼ ἐνταῦθα φίλους αὐτῶν μὴ ἐκείνους ἀποτρέπειν τοὺς παραβαίνοντας, ἀλλʼ ὑμῖν συμβουλεύειν ἐμμένειν τοῖς οὕτως ὠλιγωρημένοις; ὥσπερ καὶ τούτου προσγεγραμμένου, τοῖς μὲν ἐξεῖναι πλημμελεῖν, τοῖς δὲ μηδʼ ἀμύνεσθαι.
Is it not, then, absurd that others should be guilty of so many serious transgressions, but that their friends in Athens, instead of restraining the transgressors, should urge us to abide by the terms thus lightly regarded? As if there were a clause added, permitting some to violate them, but forbidding others even to defend their rights.
§ 22
πῶς δʼ οὐχ ἅμα τε παρενόμουν ἐκεῖνοι καὶ ἀναίσθητοι ἦσαν, οἵ γε τηλικοῦτον παρέβησαν τῶν ὅρκων, ὃ παρʼ ἐλάχιστον ἐποίησεν αὐτοὺς ἀφαιρεθῆναι δικαίως τὴν κατὰ θάλατταν ἡγεμονίαν; καὶ νῦν ἔτι παραδεδώκασι τοῦτο τὸ δίκαιον ἀνεγκλήτως ἡμῖν, ὅταν βουληθῶμεν πράττειν· οὐ γὰρ ὅτι ἐπαύσαντʼ ἐξαμαρτάνοντες, ἧττόν τι δήπου παραβεβήκασι τὰς κοινὰς ὁμολογίας.
But was not the conduct of the Macedonians as stupid as it was lawless, when they committed such a gross violation of their oaths as deservedly went near to cost them their right to command at sea? Even as it is, they have supplied us with this unquestionable claim against them, whenever we choose to press it. For surely their violation of the joint agreement is not lessened because they have now ceased to offend.
§ 23
ἀλλʼ εὐτυχοῦσιν, ὅτι ἐναποχρῶνται τῇ ὑμετέρᾳ ῥᾳθυμίᾳ τῇ οὐδὲ τῶν δικαίων ἀπολαύειν προαιρουμένῃ. ὃ καὶ ὑβριστικώτατον συμβέβηκεν, εἰ οἱ μὲν ἄλλοι Ἕλληνες καὶ βάρβαροι ἅπαντες τὴν πρὸς ὑμᾶς ἔχθραν φοβοῦνται, οὗτοι δʼ οἱ νεόπλουτοι μόνοι καταφρονεῖν ὑμᾶς ὑμῶν αὐτῶν ἀναγκάζουσι, τὰ μὲν πείθοντες, τὰ δὲ βιαζόμενοι, ὥσπερ ἐν Ἀβδηρίταις ἢ Μαρωνείταις, ἀλλʼ οὐκ ἐν Ἀθηναίοις πολιτευόμενοι.
But they are in luck, because they can make the most of your supineness, which prefers to take no advantage even of your due rights. The greatest humiliation, however, that we have suffered is that all the other Greeks and barbarians dread your enmity, but these upstarts alone can make you despise yourselves, sometimes by persuasion, sometimes by force, as if Abdera or Maronea, and not Athens, were the scene of their political activities.
§ 24
καὶ ἅμα μικρὰ μὲν τὰ ὑμέτερα ποιοῦσι, τὰ δὲ τῶν ἐχθρῶν ἰσχυρά, ἅμα δὲ λανθάνουσιν ἑαυτοὺς ἀνυπόστατον τὴν πόλιν ὁμολογοῦντες εἶναι, διακελευόμενοι τὸ δίκαιον οὐ δικαίως διαφυλάττειν, ὡς τῷ συμφέροντί γε προελομένην χρῆσθαι κρατεῖν ἂν τῶν πολεμίων ῥᾳδίως δυνηθεῖσαν.
Moreover, while they weaken your cause and strengthen that of your enemies, they at the same time admit unconsciously that our city is irresistible, because they bid her uphold justice by injustice, as though she could easily vanquish her enemies, if she preferred to consult her own interests.
§ 25
εἰκότως δʼ αὐτὸ πεπόνθασιν· ἕως γὰρ ἂν ἐξῇ τῶν κατὰ θάλατταν καὶ μόνοις ἀναμφισβητήτως εἶναι κυρίοις, τοῖς γε κατὰ γῆν πρὸς τῇ ὑπαρχούσῃ δυνάμει ἔστι προβολὰς ἑτέρας ἰσχυροτέρας εὑρέσθαι, ἄλλως τε καὶ πεπαυμένων ὑπὸ τῆς τύχης τῶν δορυφορουμένων ὑπὸ τῶν τυραννικῶν στρατοπέδων, καὶ τῶν μὲν ἐφθαρμένων, τῶν δὲ ἐξεληλεγμένων οὐδενὸς ἀξίων ὄντων.
And they have taken up a reasonable attitude; for as long as we, single-handed, can maintain an unchallenged supremacy at sea, we can devise other and stronger defences on land in addition to our existing forces, especially if by good fortune we can get rid of these politicians, who have for their bodyguard the hosts of tyranny, and if some of them are destroyed and others conclusively proved to be worthless.
§ 26
τὸ μὲν οὖν περὶ τὰ πλοῖα πρὸς τοῖς ἄλλοις τοῖς προειρημένοις ὁ Μακεδὼν τηλικοῦτον παρέβη· τὸ δὲ ὑβριστικώτατον καὶ ὑπεροπτικώτατον τῶν Μακεδόνων τὸ πρώην γεγενημένον ἐστί, τὸ τολμῆσαι εἰσπλεῦσαι εἰς τὸν Πειραιᾶ παρὰ τὰς κοινὰς ἡμῖν πρὸς αὐτοὺς ὁμολογίας. καὶ τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, οὐχ ὅτι μία τριήρης ἦν, μικρὸν ὑποληπτέον, ἀλλʼ ὅτι ἀπόπειρα ἐγένετο, εἰ περιοψόμεθα, ἵνα μετὰ πλειόνων αὐτοῖς ἐγγένηται τοῦτο πράττειν, καὶ ὅτι οὐκ ἐφρόντισαν τῶν κοινῶν δογμάτων, καθάπερ οὐδὲ τῶν προειρημένων.
Such then, in the matter of the ships, has been the violation of the compact by the Macedonian king, in addition to the other cases mentioned. But the most insolent and overbearing exploit of the Macedonians was that performed quite recently, when they dared to sail into the Piraeus, contrary to our mutual agreement. Moreover, men of Athens, because it was only a single war-galley, it must not be regarded as a slight matter, but as an experiment made to see whether we should overlook it, so that they could repeat it on a larger scale, and also as a proof that they cared as little for these terms of agreement as for those that have been already mentioned.
§ 27
ἐπεὶ ὅτι γε τοῦτο παράδυσις ἦν κατὰ μικρὸν καὶ ἐθισμὸς τοῦ ἀνέχεσθαι ἡμᾶς τοὺς τοιούτους εἴσπλους, κἀκεῖθεν δῆλον· τῷ γὰρ τὸν τότε ἐπὶ τῆς νεὼς εἰσπλεύσαντα, ὃν ἔδει εὐθὺς μετὰ τῆς τριήρους ὑφʼ ὑμῶν ἀπολωλέναι, αἰτεῖσθαι ναυπηγήσασθαι μικρὰ πλοῖα ἐν τοῖς ἡμετέροις λιμέσι πῶς οὐ καταφανὲς ὅτι ἀντὶ τοῦ εἰσπλεῖν τὸ εὐθὺς ἔνδον εἶναι ἐμηχανῶντο; καὶ εἰ λεπτὰ πλοῖα ὑπομενοῦμεν, ὀλίγον ὕστερον καὶ τριήρεις· καὶ εἰ τὸ πρῶτον ὀλίγας, μικρῷ ὕστερον πολλάς.
For that it was an encroachment little by little and was meant to accustom us to suffering such intrusions into our harbors, is plain from the following consideration. For the mere fact that the man who sailed the ship in, and whom you ought to have put out of existence at once, galley and all, asked permission to build small boats in our harbor—does it not make it perfectly plain that their scheme was not so much to enter the harbor as to be inside it from the first? And if we tolerate small craft, a little later it will be war-galleys as well; and if at first we sanction a few, there will soon be many.
§ 28
οὐ γὰρ δὴ ἔστι γʼ εἰπεῖν ὡς Ἀθήνησι μὲν ἀφθόνων ὄντων τῶν ναυπηγησίμων ξύλων, τῶν μόγις καὶ πόρρωθεν εἰσκομιζομένων, ἐν δὲ τῇ Μακεδονίᾳ ἐπιλελοιπότων, τῇ καὶ τοῖς ἄλλοις τοῖς βουλομένοις εὐτελέστατα καθισταμένῃ, ἀλλʼ ᾤονθʼ ἅμα τε ναυπηγήσεσθαι ἐνταῦθα καὶ πληρώσεσθαι ἐν τῷ λιμένι τῷ προειρημένῳ, ἐν ταῖς κοιναῖς ὁμολογίαις διειρημένον μηδὲν τοιοῦτον εἰσδέχεσθαι, καὶ τοῦτʼ ἐξέσεσθαι ἐπὶ πλέον ἀεὶ ποιεῖν.
For they cannot allege as their excuse that there is plenty of timber for shipbuilding at Athens, where we import it with great trouble from distant parts, but that it is scarce in Macedonia, where there is a cheap supply for all who want it. No, they thought that they would build their ships here and also furnish them with crews in our harbor, though it is expressly stipulated in the joint agreement that nothing of the kind should be permitted; and they thought too that it would always be more and more in their power to do this. Thus on every hand they treat our city with contempt, thanks to their prompters here, who suggest to them everything they should do.
§ 29
οὕτω πανταχόθεν καταπεφρονηκότως ἐκεῖνοι τῇ πόλει χρῶνται διὰ τοὺς ἐντεῦθεν διδασκάλους τοὺς ὑπαγορεύοντας αὐτοῖς ἃ δεῖ ποιεῖν· οὕτω δὲ κατεγνώκασι μετὰ τούτων ἀδιήγητόν τινα τῆς πόλεως ἔκλυσιν καὶ μαλακίαν, καὶ οὔτε πρόνοιαν περὶ τῶν μελλόντων εἶναι, οὔτε λογισμὸν οὐδένα παραγίγνεσθαι τίνα τρόπον χρῆται ὁ τύραννος ταῖς κοιναῖς ὁμολογίαις.
and thus with their help they have discovered that there is an indescribable slackness and feebleness in our city, and that we take no thought for the morrow, and that it never occurs to us to consider how the tyrant is carrying out the joint agreement.
§ 30
/div>αἷς ἐγὼ διακελεύομαι, ὦ ἄνδρες Ἀθηναῖοι, πείθεσθαι, καθάπερ ἐδίδαξα, καὶ διαβεβαιωσαίμην ἄν, ὡς τοῦθʼ ἡλικίας ἔχων, ἅμα καὶ τῷ δικαίῳ ἡμᾶς ἀνεγκλήτως καὶ τοῖς καιροῖς ἀσφαλέστατα χρήσεσθαι τοῖς ἐπὶ τὸ συμφέρον κατεπείγουσιν. καὶ γὰρ ἔτι προσγέγραπται ἐν ταῖς συνθήκαις, ἐὰν βουλώμεθα τῆς κοινῆς εἰρήνης μετέχειν· τὸ δʼ ἐὰν βουλώμεθα ἐστὶν ἅμα καὶ τοὐναντίον, εἰ ἄρα ποτὲ δεῖ παύσασθαι αἰσχρῶς ἑτέροις ἀκολουθοῦντας, ἢ μηδʼ ἀναμνησθῆναι μηδεμιᾶς φιλοτιμίας τῶν ἐξ ἀρχαιοτάτου καὶ πλείστων καὶ μάλιστα πάντων ἀνθρώπων ἡμῖν ὑπαρχουσῶν. ἐὰν οὖν κελεύητʼ, ὦ ἄνδρες Ἀθηναῖοι, γράψω, καθάπερ αἱ συνθῆκαι κελεύουσι, πολεμεῖν τοῖς παραβεβηκόσιν.
That agreement, men of Athens, I urge you to keep in the way that I have explained, and I would confidently assure you, with the authority that my age confers, that we shall at once be exercising our undoubted rights, and also making the safest use of those opportunities which impel us to secure our interests. For, indeed, there is this clause appended to the agreement, if it is our wish to share in the common peace. But the words if it is our wish mean also the opposite—if it is ever our duty to abandon our disgraceful submission to the dictates of others, or even our forgetfulness of those high ideals, which from time immemorial we have cherished in greater measure than any other people. Therefore, if you approve, Athenians, I will now propose that, as the agreement directs, we declare war on the transgressors.
On the Crown · urn:cts:greekLit:tlg0014.tlg018 · Greek: ὑπὲρ Κτησιφῶντος περὶ τοῦ στεφάνου — tlg0014.tlg018.perseus-grc2 · English: On the Crown — trans. Charles Anthony Vince — tlg0014.tlg018.perseus-eng2
§ 1
πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς θεοῖς εὔχομαι πᾶσι καὶ πάσαις, ὅσην εὔνοιαν ἔχων ἐγὼ διατελῶ τῇ τε πόλει καὶ πᾶσιν ὑμῖν, τοσαύτην ὑπάρξαι μοι παρʼ ὑμῶν εἰς τουτονὶ τὸν ἀγῶνα, ἔπειθʼ ὅπερ ἐστὶ μάλισθʼ ὑπὲρ ὑμῶν καὶ τῆς ὑμετέρας εὐσεβείας τε καὶ δόξης, τοῦτο παραστῆσαι τοὺς θεοὺς ὑμῖν, μὴ τὸν ἀντίδικον σύμβουλον ποιήσασθαι περὶ τοῦ πῶς ἀκούειν ὑμᾶς ἐμοῦ δεῖ (σχέτλιον γὰρ ἂν εἴη τοῦτό γε),
Let me begin, men of Athens, by beseeching all the Powers of Heaven that on this trial I may find in Athenian hearts such benevolence towards me as I have ever cherished for the city and the people of Athens. My next prayer is for you, and for your conscience and honor. May the gods so inspire you that the temper with which you listen to my words shall be guided, not by my adversary—
§ 2
ἀλλὰ τοὺς νόμους καὶ τὸν ὅρκον, ἐν ᾧ πρὸς ἅπασι τοῖς ἄλλοις δικαίοις καὶ τοῦτο γέγραπται, τὸ ὁμοίως ἀμφοῖν ἀκροάσασθαι. τοῦτο δʼ ἐστὶν οὐ μόνον τὸ μὴ προκατεγνωκέναι μηδέν, οὐδὲ τὸ τὴν εὔνοιαν ἴσην ἀποδοῦναι, ἀλλὰ τὸ καὶ τῇ τάξει καὶ τῇ ἀπολογίᾳ, ὡς βεβούληται καὶ προῄρηται τῶν ἀγωνιζομένων ἕκαστος, οὕτως ἐᾶσαι χρήσασθαι.
that would be monstrous indeed!— but by the laws and by the judicial oath, by whose terms among other obligations you are sworn to give to both sides an impartial hearing. The purpose of that oath is, not only that you shall discard all prejudice, not only that you shall show equal favor, but also that you shall permit every litigant to dispose and arrange his topics of defence according to his own discretion and judgement.
§ 3
πολλὰ μὲν οὖν ἔγωγʼ ἐλαττοῦμαι κατὰ τουτονὶ τὸν ἀγῶνʼ Αἰσχίνου, δύο δʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ μεγάλα, ἓν μὲν ὅτι οὐ περὶ τῶν ἴσων ἀγωνίζομαι· οὐ γάρ ἐστιν ἴσον νῦν ἐμοὶ τῆς παρʼ ὑμῶν εὐνοίας διαμαρτεῖν καὶ τούτῳ μὴ ἑλεῖν τὴν γραφήν, ἀλλʼ ἐμοὶ μὲν—οὐ βούλομαι δυσχερὲς εἰπεῖν οὐδὲν ἀρχόμενος τοῦ λόγου, οὗτος δʼ ἐκ περιουσίας μου κατηγορεῖ. ἕτερον δʼ, ὃ φύσει πᾶσιν ἀνθρώποις ὑπάρχει, τῶν μὲν λοιδοριῶν καὶ τῶν κατηγοριῶν ἀκούειν ἡδέως, τοῖς ἐπαινοῦσι δʼ αὑτοὺς ἄχθεσθαι·
Among many advantages which Aeschines holds over me in this contention, there are two, men of Athens, of great moment. In the first place, I have a larger stake on the issue; for the loss of your favor is far more serious to me than the loss of your verdict to him. For me, indeed—but let me say nothing inauspicious at the outset of my speech: I will only say that he accuses me at an advantage. Secondly, there is the natural disposition of mankind to listen readily to obloquy and invective, and to resent self-laudation.
§ 4
τούτων τοίνυν ὃ μέν ἐστι πρὸς ἡδονήν, τούτῳ δέδοται, ὃ δὲ πᾶσιν ὡς ἔπος εἰπεῖν ἐνοχλεῖ, λοιπὸν ἐμοί. κἂν μὲν εὐλαβούμενος τοῦτο μὴ λέγω τὰ πεπραγμένʼ ἐμαυτῷ, οὐκ ἔχειν ἀπολύσασθαι τὰ κατηγορημένα δόξω, οὐδʼ ἐφʼ οἷς ἀξιῶ τιμᾶσθαι δεικνύναι· ἐὰν δʼ ἐφʼ ἃ καὶ πεποίηκα καὶ πεπολίτευμαι βαδίζω, πολλάκις λέγειν ἀναγκασθήσομαι περὶ ἐμαυτοῦ. πειράσομαι μὲν οὖν ὡς μετριώτατα τοῦτο ποιεῖν· ὅ τι δʼ ἂν τὸ πρᾶγμα αὔτʼ ἀναγκάζῃ, τούτου τὴν αἰτίαν οὗτός ἐστι δίκαιος ἔχειν ὁ τοιοῦτον ἀγῶνʼ ἐνστησάμενος.
To him the agreeable duty has been assigned; the part that is almost always offensive remains for me. If as a safeguard against such offence, I avoid the relation of my own achievements, I shall seem to be unable to refute the charges alleged against me, or to establish my claim to any public distinction. Yet, if I address myself to what I have done, and to the part I have taken in politics, I shall often be obliged to speak about myself. Well, I will endeavor to do so with all possible modesty; and let the man who has initiated this controversy bear the blame of the egoism which the conditions force upon me.
§ 5
οἶμαι δʼ ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, πάντας ἂν ὁμολογῆσαι κοινὸν εἶναι τουτονὶ τὸν ἀγῶνʼ ἐμοὶ καὶ Κτησιφῶντι καὶ οὐδὲν ἐλάττονος ἄξιον σπουδῆς ἐμοί· πάντων μὲν γὰρ ἀποστερεῖσθαι λυπηρόν ἐστι καὶ χαλεπόν, ἄλλως τε κἂν ὑπʼ ἐχθροῦ τῳ τοῦτο συμβαίνῃ, μάλιστα δὲ τῆς παρʼ ὑμῶν εὐνοίας καὶ φιλανθρωπίας, ὅσῳπερ καὶ τὸ τυχεῖν τούτων μέγιστόν ἐστιν.
You must all be agreed, men of Athens, that in these proceedings I am concerned equally with Ctesiphon, and that they require from me no less serious consideration. Any loss, especially if inflicted by private animosity, is hard to bear; but to lose your goodwill and kindness is the most painful of all losses, as to gain them is the best of all acquisitions.
§ 6
περὶ τούτων δʼ ὄντος τουτουὶ τοῦ ἀγῶνος ἀξιῶ καὶ δέομαι πάντων ὁμοίως ὑμῶν ἀκοῦσαί μου περὶ τῶν κατηγορημένων ἀπολογουμένου δικαίως, ὥσπερ οἱ νόμοι κελεύουσιν, οὓς ὁ τιθεὶς ἐξ ἀρχῆς Σόλων, εὔνους ὢν ὑμῖν καὶ δημοτικός, οὐ μόνον τῷ γράψαι κυρίους ᾤετο δεῖν εἶναι, ἀλλὰ καὶ τῷ τοὺς δικάζοντας ὀμωμοκέναι, οὐκ ἀπιστῶν ὑμῖν,
Such being the issues at stake, I implore you all alike to listen to my defence against the accusations laid, in a spirit of justice. So the laws enjoin—the laws which Solon, who first framed them, a good democrat and friend of the people, thought it right to validate not only by their enactment but by the oath of the jury;
§ 7
ὥς γʼ ἐμοὶ φαίνεται, ἀλλʼ ὁρῶν ὅτι τὰς αἰτίας καὶ τὰς διαβολάς, αἷς ἐκ τοῦ πρότερος λέγειν ὁ διώκων ἰσχύει, οὐκ ἔνι τῷ φεύγοντι παρελθεῖν, εἰ μὴ τῶν δικαζόντων ἕκαστος ὑμῶν τὴν πρὸς τοὺς θεοὺς εὐσέβειαν φυλάττων καὶ τὰ τοῦ λέγοντος ὑστέρου δίκαια εὐνοϊκῶς προσδέξεται, καὶ παρασχὼν αὑτὸν ἴσον καὶ κοινὸν ἀμφοτέροις ἀκροατὴν οὕτω τὴν διάγνωσιν ποιήσεται περὶ ἁπάντων.
not distrusting you, if I understand him aright, but perceiving that no defendant can defeat the charges and calumnies which the prosecutor prefers with the advantage of prior speech, unless every juryman receives with goodwill the pleas of the second speaker, as an obligation of piety to the gods by whom he has sworn, and forms no final conclusion upon the whole case until he has given a fair and impartial hearing to both sides.
§ 8
μέλλων δὲ τοῦ τʼ ἰδίου βίου παντός, ὡς ἔοικε, λόγον διδόναι τήμερον καὶ τῶν κοινῇ πεπολιτευμένων, βούλομαι πάλιν τοὺς θεοὺς παρακαλέσαι, καὶ ἐναντίον ὑμῶν εὔχομαι πρῶτον μέν, ὅσην εὔνοιαν ἔχων ἐγὼ διατελῶ τῇ τε πόλει καὶ πᾶσιν ὑμῖν, τοσαύτην ὑπάρξαι μοι παρʼ ὑμῶν εἰς τουτονὶ τὸν ἀγῶνα, ἔπειθʼ ὅ τι μέλλει συνοίσειν καὶ πρὸς εὐδοξίαν κοινῇ καὶ πρὸς εὐσέβειαν ἑκάστῳ, τοῦτο παραστῆσαι πᾶσιν ὑμῖν περὶ ταυτησὶ τῆς γραφῆς γνῶναι.
It appears that I have today to render account of the whole of my private life as well as of my public transactions. I must therefore renew my appeal to the gods; and in your presence I now beseech them, first that I may find in your hearts such benevolence towards me as I have ever cherished for Athens, and secondly that they will guide you to such a judgement upon this indictment as shall redound to the good repute of the jury, and to the good conscience of every several juryman.
§ 9
εἰ μὲν οὖν περὶ ὧν ἐδίωκε μόνον κατηγόρησεν Αἰσχίνης, κἀγὼ περὶ αὐτοῦ τοῦ προβουλεύματος εὐθὺς ἂν ἀπελογούμην· ἐπειδὴ δʼ οὐκ ἐλάττω λόγον τἄλλα διεξιὼν ἀνήλωκε καὶ τὰ πλεῖστα κατεψεύσατό μου, ἀναγκαῖον εἶναι νομίζω καὶ δίκαιον ἅμα βραχέʼ, ὦ ἄνδρες Ἀθηναῖοι, περὶ τούτων εἰπεῖν πρῶτον, ἵνα μηδεὶς ὑμῶν τοῖς ἔξωθεν λόγοις ἠγμένος ἀλλοτριώτερον τῶν ὑπὲρ τῆς γραφῆς δικαίων ἀκούῃ μου.
If then Aeschines had confined his charges to the matters alleged in the prosecution, I should have immediately addressed my defence to the resolution of the Council; but as he has wastefully devoted the greater part of his speech to irrelevant topics, mostly false accusations, I conceive it to be both fair and necessary, men of Athens, to say a few words first on those matters, lest any of you, misled by extraneous arguments, should listen with estrangement to my justification in respect of the indictment.
§ 10
περὶ μὲν δὴ τῶν ἰδίων ὅσα λοιδορούμενος βεβλασφήμηκεν περὶ ἐμοῦ, θεάσασθʼ ὡς ἁπλᾶ καὶ δίκαια λέγω. εἰ μὲν ἴστε με τοιοῦτον οἷον οὗτος ᾐτιᾶτο (οὐ γὰρ ἄλλοθί που βεβίωκʼ ἢ παρʼ ὑμῖν), μηδὲ φωνὴν ἀνάσχησθε, μηδʼ εἰ πάντα τὰ κοινὰ ὑπέρευ πεπολίτευμαι, ἀλλʼ ἀναστάντες καταψηφίσασθʼ ἤδη· εἰ δὲ πολλῷ βελτίω τούτου καὶ ἐκ βελτιόνων, καὶ μηδενὸς τῶν μετρίων, ἵνα μηδὲν ἐπαχθὲς λέγω, χείρονα καὶ ἐμὲ καὶ τοὺς ἐμοὺς ὑπειλήφατε καὶ γιγνώσκετε, τούτῳ μὲν μηδʼ ὑπὲρ τῶν ἄλλων πιστεύετε (δῆλον γὰρ ὡς ὁμοίως ἅπαντʼ ἐπλάττετο), ἐμοὶ δʼ, ἣν παρὰ πάντα τὸν χρόνον εὔνοιαν ἐνδέδειχθʼ ἐπὶ πολλῶν ἀγώνων τῶν πρότερον, καὶ νυνὶ παράσχεσθε.
To his abusive aspersion of my private life, I have, you will observe, an honest and straightforward reply. I have never lived anywhere but in your midst. If then you know my character to be such as he alleges, do not tolerate my voice, even if all my public conduct has been beyond praise, but rise and condemn me incontinently. But if, in your judgement and to your knowledge, I am a better man and better born than Aeschines, if you know me and my family to be, not to put it offensively, as good as the average of respectable people, then refuse credence to all his assertions, for clearly they are all fictitious, and treat me today with the same goodwill which throughout my life you have shown to me in many earlier contentions.
§ 11
κακοήθης δʼ ὤν, Αἰσχίνη, τοῦτο παντελῶς εὔηθες ᾠήθης, τοὺς περὶ τῶν πεπραγμένων καὶ πεπολιτευμένων λόγους ἀφέντα με πρὸς τὰς λοιδορίας τὰς παρὰ σοῦ τρέψεσθαι. οὐ δὴ ποιήσω τοῦτο· οὐχ οὕτω τετύφωμαι· ἀλλʼ ὑπὲρ μὲν τῶν πεπολιτευμένων ἃ κατεψεύδου καὶ διέβαλλες ἐξετάσω, τῆς δὲ πομπείας ταύτης τῆς ἀνέδην γεγενημένης, ὕστερον, ἂν βουλομένοις ᾖ τουτοισί, μνησθήσομαι.
Malicious as you are, Aeschines, you were strangely innocent when you imagined that I should turn aside from the discussion of public transactions to reply to your calumnies. I shall do nothing of the sort: I am not so infatuated. Your false and invidious charges against my political life I will examine; but later, if the jury wish to hear me, I will return to your outrageous ribaldry.
§ 12
τὰ μὲν οὖν κατηγορημένα πολλά, καὶ περὶ ὧν ἐνίων μεγάλας καὶ τὰς ἐσχάτας οἱ νόμοι διδόασι τιμωρίας, τοῦ δὲ παρόντος ἀγῶνος ἡ προαίρεσις αὕτη· ἐχθροῦ μὲν ἐπήρειαν ἔχει καὶ ὕβριν καὶ λοιδορίαν καὶ προπηλακισμὸν ὁμοῦ καὶ πάντα τὰ τοιαῦτα, τῶν μέντοι κατηγοριῶν καὶ τῶν αἰτιῶν τῶν εἰρημένων, εἴπερ ἦσαν ἀληθεῖς, οὐκ ἔνι τῇ πόλει δίκην ἀξίαν λαβεῖν, οὐδʼ ἐγγύς.
The crimes he has laid to my charge are many, and to some of them the law has assigned severe and even capital punishment. But the purpose of this prosecution goes further: it includes private malice and violence, railing and vituperation, and the like; and yet for none of these accusations, if made good, is there any power at all in the state to inflict an adequate penalty, or anything like it.
§ 13
οὐ γὰρ ἀφαιρεῖσθαι δεῖ τὸ προσελθεῖν τῷ δήμῳ καὶ λόγου τυχεῖν, οὐδʼ ἐν ἐπηρείας τάξει καὶ φθόνου τοῦτο ποιεῖν· οὔτε μὰ τοὺς θεοὺς ὀρθῶς ἔχον οὔτε πολιτικὸν οὔτε δίκαιόν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι· ἀλλʼ ἐφʼ οἷς ἀδικοῦντά μʼ ἑώρα τὴν πόλιν, οὖσί γε τηλικούτοις ἡλίκα νῦν ἐτραγῴδει καὶ διεξῄει, ταῖς ἐκ τῶν νόμων τιμωρίαις παρʼ αὐτὰ τἀδικήματα χρῆσθαι, εἰ μὲν εἰσαγγελίας ἄξια πράττονθʼ ἑώρα, εἰσαγγέλλοντα καὶ τοῦτον τὸν τρόπον εἰς κρίσιν καθιστάντα παρʼ ὑμῖν, εἰ δὲ γράφοντα παράνομα, παρανόμων γραφόμενον· οὐ γὰρ δήπου Κτησιφῶντα μὲν δύναται διώκειν διʼ ἐμέ, ἐμὲ δʼ, εἴπερ ἐξελέγξειν ἐνόμιζεν, αὐτὸν οὐκ ἂν ἐγράψατο.
It is not right to debar a man from access to the Assembly and a fair hearing, still less to do so by way of spite and jealousy. No, by heavens, men of Athens, it is neither just, nor constitutional, nor honest! If he ever saw me committing crimes against the commonwealth, especially such frightful crimes as he described just now so dramatically, his duty was to avail himself of the legal penalties as soon as they were committed, impeaching me, and so putting me on my trial before the people, if my sins deserved impeachment, or indicting me for breach of the constitution, if I had proposed illegal measures. For, of course, if he prosecutes Ctesiphon now on my account, it is impossible that he would not have indicted me, with a certain hope of conviction!
§ 14
καὶ μὴν εἴ τι τῶν ἄλλων ὧν νυνὶ διέβαλλε καὶ διεξῄει ἢ καὶ ἄλλʼ ὁτιοῦν ἀδικοῦντά μʼ ὑμᾶς ἑώρα, εἰσὶ νόμοι περὶ πάντων καὶ τιμωρίαι, καὶ ἀγῶνες καὶ κρίσεις πικρὰ καὶ μεγάλʼ ἔχουσαι τἀπιτίμια, καὶ τούτοις ἐξῆν ἅπασι χρῆσθαι, καὶ ὁπηνίκʼ ἐφαίνετο ταῦτα πεποιηκὼς καὶ τοῦτον τὸν τρόπον κεχρημένος τοῖς πρὸς ἐμέ, ὡμολογεῖτʼ ἂν ἡ κατηγορία τοῖς ἔργοις αὐτοῦ.
Yet if he detected me in any of the acts which he has recounted to my prejudice, or in any other iniquity, there are statutes dealing with those offences, punishments, legal processes, trials involving severe penalties and heavy fines; and any of these proceedings he might have taken. Had he so acted, had he in that way employed the methods applicable to my case, his denunciations would have been consistent with his conduct;
§ 15
νῦν δʼ ἐκστὰς τῆς ὀρθῆς καὶ δικαίας ὁδοῦ καὶ φυγὼν τοὺς παρʼ αὐτὰ τὰ πράγματʼ ἐλέγχους, τοσούτοις ὕστερον χρόνοις αἰτίας καὶ σκώμματα καὶ λοιδορίας συμφορήσας ὑποκρίνεται· εἶτα κατηγορεῖ μὲν ἐμοῦ, κρίνει δὲ τουτονί, καὶ τοῦ μὲν ἀγῶνος ὅλου τὴν πρὸς ἔμʼ ἔχθραν προΐσταται, οὐδαμοῦ δʼ ἐπὶ ταύτην ἀπηντηκὼς ἐμοὶ τὴν ἑτέρου ζητῶν ἐπιτιμίαν ἀφελέσθαι φαίνεται.
but in fact he has deserted the path of right and justice, he has flinched from the proof of recent guilt, and then, after a long interval, he makes a hotchpotch of imputation and banter and scurrility, and stands on a false pretence, denouncing me, but indicting Ctesiphon. He sets in the forefront of the controversy his private quarrel with me, in which he has never confronted me fairly; yet he is avowedly seeking to disfranchise somebody else.
§ 16
καίτοι πρὸς ἅπασιν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς ἄλλοις οἷς ἂν εἰπεῖν τις ὑπὲρ Κτησιφῶντος ἔχοι, καὶ τοῦτʼ ἔμοιγε δοκεῖ καὶ μάλʼ εἰκότως ἂν λέγειν, ὅτι τῆς ἡμετέρας ἔχθρας ἡμᾶς ἐφʼ ἡμῶν αὐτῶν δίκαιον ἦν τὸν ἐξετασμὸν ποιεῖσθαι, οὐ τὸ μὲν πρὸς ἀλλήλους ἀγωνίζεσθαι παραλείπειν, ἑτέρῳ δʼ ὅτῳ κακόν τι δώσομεν ζητεῖν· ὑπερβολὴ γὰρ ἀδικίας τοῦτό γε.
There are many other arguments, men of Athens, to be pleaded on Ctesiphon’s behalf, but this surely is eminently reasonable, that the honest course was to fight out our own quarrels by ourselves, not to turn aside from our antagonism and try to find some one else to injure. That is carrying iniquity too far!
§ 17
πάντα μὲν τοίνυν τὰ κατηγορημένʼ ὁμοίως ἐκ τούτων ἄν τις ἴδοι, οὔτε δικαίως οὔτʼ ἐπʼ ἀληθείας οὐδεμιᾶς εἰρημένα· βούλομαι δὲ καὶ καθʼ ἓν ἕκαστον αὐτῶν ἐξετάσαι, καὶ μάλισθʼ ὅσʼ ὑπὲρ τῆς εἰρήνης καὶ τῆς πρεσβείας κατεψεύσατό μου, τὰ πεπραγμένʼ ἑαυτῷ μετὰ Φιλοκράτους ἀνατιθεὶς ἐμοί. ἔστι δʼ ἀναγκαῖον, ὦ ἄνδρες Ἀθηναῖοι, καὶ προσῆκον ἴσως, ὡς κατʼ ἐκείνους τοὺς χρόνους εἶχε τὰ πράγματʼ ἀναμνῆσαι, ἵνα πρὸς τὸν ὑπάρχοντα καιρὸν ἕκαστα θεωρῆτε.
It is a fair inference that all his accusations are equally dishonest and untruthful. I wish, however, to examine them one by one, and especially the falsehoods he told to my discredit about the peace and the embassy, attributing to me what was really done by himself with the aid of Philocrates. It is necessary, men of Athens, and not improper, to remind you of the position of affairs in those days, so that you may consider each transaction with due regard to its occasion.
§ 18
τοῦ γὰρ Φωκικοῦ συστάντος πολέμου, οὐ διʼ ἐμέ (οὐ γὰρ ἔγωγʼ ἐπολιτευόμην πω τότε), πρῶτον μὲν ὑμεῖς οὕτω διέκεισθε ὥστε Φωκέας μὲν βούλεσθαι σωθῆναι, καίπερ οὐ δίκαια ποιοῦντας ὁρῶντες, Θηβαίοις δʼ ὁτιοῦν ἂν ἐφησθῆναι παθοῦσιν, οὐκ ἀλόγως οὐδʼ ἀδίκως αὐτοῖς ὀργιζόμενοι· οἷς γὰρ ηὐτυχήκεσαν ἐν Λεύκτροις οὐ μετρίως ἐκέχρηντο· ἔπειθʼ ἡ Πελοπόννησος ἅπασα διειστήκει, καὶ οὔθʼ οἱ μισοῦντες Λακεδαιμονίους οὕτως ἴσχυον ὥστʼ ἀνελεῖν αὐτούς, οὔθʼ οἱ πρότερον διʼ ἐκείνων ἄρχοντες κύριοι τῶν πόλεων ἦσαν, ἀλλά τις ἦν ἄκριτος καὶ παρὰ τούτοις καὶ παρὰ τοῖς ἄλλοις ἅπασιν ἔρις καὶ ταραχή.
When the Phocian war began—not by my fault, for I was still outside politics—you were at first disposed to hope that the Phocians would escape ruin, although you knew that they were in the wrong, and to exult over any misfortune that might befall the Thebans, with whom you were justly and reasonably indignant because of the immoderate use they had made of the advantage they gained at Leuctra. The Peloponnesus was divided. The enemies of the Lacedaemonians were not strong enough to destroy them; and the aristocrats whom the Lacedaemonians had put into power had lost control of the several states. In those states and everywhere else there was indiscriminate strife and confusion.
§ 19
ταῦτα δʼ ὁρῶν ὁ Φίλιππος (οὐ γὰρ ἦν ἀφανῆ) τοῖς παρʼ ἑκάστοις προδόταις χρήματʼ ἀναλίσκων πάντας συνέκρουε καὶ πρὸς αὑτοὺς ἐτάραττεν· εἶτʼ ἐν οἷς ἡμάρτανον ἄλλοι καὶ κακῶς ἐφρόνουν, αὐτὸς παρεσκευάζετο καὶ κατὰ πάντων ἐφύετο. ὡς δὲ ταλαιπωρούμενοι τῷ μήκει τοῦ πολέμου οἱ τότε μὲν βαρεῖς, νῦν δʼ ἀτυχεῖς Θηβαῖοι φανεροὶ πᾶσιν ἦσαν ἀναγκασθησόμενοι καταφεύγειν ἐφʼ ὑμᾶς, ὁ Φίλιππος, ἵνα μὴ τοῦτο γένοιτο μηδὲ συνέλθοιεν αἱ πόλεις, ὑμῖν μὲν εἰρήνην, ἐκείνοις δὲ βοήθειαν ἐπηγγείλατο.
Philip, observing these conditions, which were apparent enough, spent money freely in bribing traitorous persons in all the cities, and tried to promote embroilment and disorder. He based his designs on the errors and follies of others, and the growth of his power was perilous to us all. When it was evident that the Thebans, now fallen from arrogance to disaster, and much distressed by the prolongation of the war, would be compelled to seek the protection of Athens, Philip, to forestall such an appeal and coalition, offered peace to you and succor to them.
§ 20
τί οὖν συνηγωνίσατʼ αὐτῷ πρὸς τὸ λαβεῖν ὀλίγου δεῖν ὑμᾶς ἑκόντας ἐξαπατωμένους; ἡ τῶν ἄλλων Ἑλλήνων, εἴτε χρὴ κακίαν εἴτʼ ἄγνοιαν εἴτε καὶ ἀμφότερα ταῦτʼ εἰπεῖν, οἳ πόλεμον συνεχῆ καὶ μακρὸν πολεμούντων ὑμῶν, καὶ τοῦτον ὑπὲρ τῶν πᾶσι συμφερόντων, ὡς ἔργῳ φανερὸν γέγονεν, οὔτε χρήμασιν οὔτε σώμασιν οὔτʼ ἄλλῳ οὐδενὶ τῶν ἁπάντων συνελάμβανον ὑμῖν· οἷς καὶ δικαίως καὶ προσηκόντως ὀργιζόμενοι ἑτοίμως ὑπηκούσατε τῷ Φιλίππῳ. ἡ μὲν οὖν τότε συγχωρηθεῖσʼ εἰρήνη διὰ ταῦτʼ, οὐ διʼ ἐμέ, ὡς οὗτος διέβαλλεν, ἐπράχθη· τὰ δὲ τούτων ἀδικήματα καὶ δωροδοκήματʼ ἐν αὐτῇ τῶν νυνὶ παρόντων πραγμάτων, ἄν τις ἐξετάζῃ δικαίως, αἴτιʼ εὑρήσει.
Now what contributed to his success, when he found you ready to fall into his trap almost eagerly, was the baseness, or, if you prefer the term, the stupidity, or both, of the other Greek states. You were fighting a long and incessant war for purposes in which, as the event has proved, they were all concerned, and yet they helped you neither with money, nor with men, nor with anything else; and so, in your just and natural indignation, you readily accepted Philip’s suggestion. The peace conceded to him at that time was due to the causes I have named, and not, as Aeschines maliciously insists, to me; and the misdeeds and the corruption of Aeschines and his party during that peace will be found, on any honest inquiry, to be the true cause of our present troubles.
§ 21
καὶ ταυτὶ πάνθʼ ὑπὲρ τῆς ἀληθείας ἀκριβολογοῦμαι καὶ διεξέρχομαι. εἰ γὰρ εἶναί τι δοκοίη τὰ μάλιστʼ ἐν τούτοις ἀδίκημα, οὐδέν ἐστι δήπου πρὸς ἐμέ· ἀλλʼ ὁ μὲν πρῶτος εἰπὼν καὶ μνησθεὶς ὑπὲρ τῆς εἰρήνης Ἀριστόδημος ἦν ὁ ὑποκριτής, ὁ δʼ ἐκδεξάμενος καὶ γράψας καὶ ἑαυτὸν μετὰ τούτου μισθώσας ἐπὶ ταῦτα Φιλοκράτης ὁ Ἁγνούσιος, ὁ σός, Αἰσχίνη, κοινωνός, οὐχ ὁ ἐμός, οὐδʼ ἂν σὺ διαρραγῇς ψευδόμενος, οἱ δὲ συνειπόντες ὅτου δήποθʼ εἵνεκα (ἐῶ γὰρ τοῦτό γʼ ἐν τῷ παρόντι) Εὔβουλος καὶ Κηφισοφῶν· ἐγὼ δʼ οὐδὲν οὐδαμοῦ.
These distinctions and explanations I offer merely for the sake of accuracy; for if you should suppose that there was any guilt, or ever so much guilt, in that peace-making business, the suspicion does not concern me. The first man to raise the question of peace in a speech was Aristodemus, the actor, and the man who took up the cue, moved the resolution, and, with Aeschines, became Philip’s hired agent, was Philocrates of Hagnus—your confederate, Aeschines, not mine, though you lie till you are black in the face. Their supporters in the debate were Eubulus and Cephisophon—on whose motives I have at present nothing to say. I never spoke in favor of the peace.
§ 22
ἀλλʼ ὅμως, τούτων τοιούτων ὄντων καὶ ἐπʼ αὐτῆς τῆς ἀληθείας οὕτω δεικνυμένων, εἰς τοῦθʼ ἧκεν ἀναιδείας ὥστʼ ἐτόλμα λέγειν ὡς ἄρʼ ἐγὼ πρὸς τῷ τῆς εἰρήνης αἴτιος γεγενῆσθαι καὶ κεκωλυκὼς εἴην τὴν πόλιν μετὰ κοινοῦ συνεδρίου τῶν Ἑλλήνων ταύτην ποιήσασθαι. εἶτʼ ὦ—τί ἂν εἰπών σέ τις ὀρθῶς προσείποι; ἔστιν ὅπου σὺ παρὼν τηλικαύτην πρᾶξιν καὶ συμμαχίαν, ἡλίκην νυνὶ διεξῄεις, ὁρῶν ἀφαιρούμενόν με τῆς πόλεως, ἠγανάκτησας, ἢ παρελθὼν ταῦθʼ ἃ νῦν κατηγόρεις ἐδίδαξας καὶ διεξῆλθες;
And yet, though the facts are such and demonstrated to be such, he has the amazing impudence to tell you that I am to blame for the terms of peace, and that I stopped the city from arranging the terms in conjunction with a congress of the Greek states. Why, you, you—but I can find no epithet bad enough for you—was there any single occasion when you, having observed me in your presence trying to rob the state of a negotiation and of an alliance which you have just described as of the greatest importance, either made any protest, or rose to give the people any information whatsoever about the proceeding which you now denounce?
§ 23
καὶ μὴν εἰ τὸ κωλῦσαι τὴν τῶν Ἑλλήνων κοινωνίαν ἐπεπράκειν ἐγὼ Φιλίππῳ, σοὶ τὸ μὴ σιγῆσαι λοιπὸν ἦν, ἀλλὰ βοᾶν καὶ διαμαρτύρεσθαι καὶ δηλοῦν τουτοισί. οὐ τοίνυν ἐποίησας οὐδαμοῦ τοῦτο, οὐδʼ ἤκουσέ σου ταύτην τὴν φωνὴν οὐδείς· οὔτε γὰρ ἦν πρεσβεία πρὸς οὐδένʼ ἀπεσταλμένη τότε τῶν Ἑλλήνων, ἀλλὰ πάλαι πάντες ἦσαν ἐξεληλεγμένοι, οὔθʼ οὗτος ὑγιὲς περὶ τούτων εἴρηκεν οὐδέν.
Yet if I had really intrigued with Philip to stop a Panhellenic coalition, it was your business not to hold your peace, but to cry aloud, to protest, to inform the people. You did nothing of the sort. No one ever heard that fine voice of yours. Of course not; for at that time there was no embassy visiting any of the Greek states, but all the states had long ago been sounded, and there is not an honest word in his whole story.
§ 24
χωρὶς δὲ τούτων καὶ διαβάλλει τὴν πόλιν τὰ μέγιστʼ ἐν οἷς ψεύδεται· εἰ γὰρ ὑμεῖς ἅμα τοὺς μὲν Ἕλληνας εἰς πόλεμον παρεκαλεῖτε, αὐτοὶ δὲ πρὸς Φίλιππον περὶ εἰρήνης πρέσβεις ἐπέμπετε, Εὐρυβάτου πρᾶγμα, οὐ πόλεως ἔργον οὐδὲ χρηστῶν ἀνθρώπων διεπράττεσθε. ἀλλʼ οὐκ ἔστι ταῦτα, οὐκ ἔστι· τί γὰρ καὶ βουλόμενοι μετεπέμπεσθʼ ἂν αὐτοὺς ἐν τούτῳ τῷ καιρῷ; ἐπὶ τὴν εἰρήνην; ἀλλʼ ὑπῆρχεν ἅπασιν. ἀλλʼ ἐπὶ τὸν πόλεμον; ἀλλʼ αὐτοὶ περὶ εἰρήνης ἐβουλεύεσθε. οὔκουν οὔτε τῆς ἐξ ἀρχῆς εἰρήνης ἡγεμὼν οὐδʼ αἴτιος ὢν ἐγὼ φαίνομαι, οὔτε τῶν ἄλλων ὧν κατεψεύσατό μου οὐδὲν ἀληθὲς ὂν δείκνυται.
Moreover, his falsehoods are the worst of slanders upon Athens. If at one and the same time you were inviting the Greeks to make war and sending envoys to Philip to negotiate peace, you were playing a part worthy of Eurybatus the impostor, not of a great city or of honest men. But it is false; it is false! For what purpose could you have summoned them at that crisis? For peace? They were all enjoying peace. For war? You were already discussing terms of peace. Therefore it is clear that I did not promote, and was in no way responsible for, the original peace, and that all his other calumnies are equally false.
§ 25
ἐπειδὴ τοίνυν ἐποιήσατο τὴν εἰρήνην ἡ πόλις, ἐνταῦθα πάλιν σκέψασθε τί ἡμῶν ἑκάτερος προείλετο πράττειν· καὶ γὰρ ἐκ τούτων εἴσεσθε τίς ἦν ὁ Φιλίππῳ πάντα συναγωνιζόμενος, καὶ τίς ὁ πράττων ὑπὲρ ὑμῶν καὶ τὸ τῇ πόλει συμφέρον ζητῶν. ἐγὼ μὲν τοίνυν ἔγραψα βουλεύων ἀποπλεῖν τὴν ταχίστην τοὺς πρέσβεις ἐπὶ τοὺς τόπους ἐν οἷς ἂν ὄντα Φίλιππον πυνθάνωνται, καὶ τοὺς ὅρκους ἀπολαμβάνειν· οὗτοι δʼ οὐδὲ γράψαντος ἐμοῦ ταῦτα ποιεῖν ἠθέλησαν.
Now observe what policy we severally adopted after the conclusion of peace. You will thereby ascertain who acted throughout as Philip’s agent, and who served your interests and sought the good of the city. I proposed in the Council that the ambassadors should sail without delay to any place where they might learn that Philip was to be found, and there receive from him the oath of ratification; but in spite of my resolution they refused to go. What was the reason of that refusal?
§ 26
τί δὲ τοῦτʼ ἐδύνατο, ὦ ἄνδρες Ἀθηναῖοι; ἐγὼ διδάξω. Φιλίππῳ μὲν ἦν συμφέρον ὡς πλεῖστον τὸν μεταξὺ χρόνον γενέσθαι τῶν ὅρκων, ὑμῖν δʼ ὡς ἐλάχιστον. διὰ τί; ὅτι ὑμεῖς μὲν οὐκ ἀφʼ ἧς ὠμόσαθʼ ἡμέρας μόνον, ἀλλʼ ἀφʼ ἧς ἠλπίσατε τὴν εἰρήνην ἔσεσθαι, πάσας ἐξελύσατε τὰς παρασκευὰς τὰς τοῦ πολέμου, ὁ δὲ τοῦτʼ ἐκ παντὸς τοῦ χρόνου μάλιστʼ ἐπραγματεύετο, νομίζων, ὅπερ ἦν ἀληθές, ὅσα τῆς πόλεως προλάβοι πρὸ τοῦ τοὺς ὅρκους ἀποδοῦναι, πάντα ταῦτα βεβαίως ἕξειν· οὐδένα γὰρ τὴν εἰρήνην λύσειν τούτων εἵνεκα.
I will tell you. It suited Philip’s purposes that the interval should be as long, and ours that it should be as short as possible; for you had suspended all your preparations for war, not merely from the day of ratification, but from that on which you first began to expect peace. That was just what Philip was contriving all the time, expecting with good reason that he would hold safely any Athenian possessions which he might seize before the ratification, as no one would break the peace to recover them.
§ 27
ἁγὼ προορώμενος, ἄνδρες Ἀθηναῖοι, καὶ λογιζόμενος τὸ ψήφισμα τοῦτο γράφω, πλεῖν ἐπὶ τοὺς τόπους ἐν οἷς ἂν ᾖ Φίλιππος καὶ τοὺς ὅρκους τὴν ταχίστην ἀπολαμβάνειν, ἵνʼ ἐχόντων τῶν Θρᾳκῶν, τῶν ὑμετέρων συμμάχων, ταῦτα τὰ χωρίʼ ἃ νῦν οὗτος διέσυρε, τὸ Σέρριον καὶ τὸ Μυρτηνὸν καὶ τὴν Ἐργίσκην, οὕτω γίγνοινθʼ οἱ ὅρκοι, καὶ μὴ προλαβὼν ἐκεῖνος τοὺς ἐπικαίρους τῶν τόπων κύριος τῆς Θρᾴκης κατασταίη, μηδὲ πολλῶν μὲν χρημάτων πολλῶν δὲ στρατιωτῶν εὐπορήσας ἐκ τούτων ῥᾳδίως τοῖς λοιποῖς ἐπιχειροίη πράγμασιν.
Foreseeing that result, and appreciating its importance, I moved that the embassy should repair to the place where they would find Philip and swear him in without delay, in order that the oath might be taken while your allies the Thracians were still holding the places about which Aeschines was so sarcastic—Serrium, Myrtenum, and Ergisce—and that Philip might not get control of Thrace by seizing the positions of advantage and so providing himself amply with men and money for the furtherance of his ulterior designs.
§ 28
εἶτα τοῦτο μὲν οὐχὶ λέγει τὸ ψήφισμʼ οὐδʼ ἀναγιγνώσκει· εἰ δὲ βουλεύων ἐγὼ προσάγειν τοὺς πρέσβεις ᾤμην δεῖν, τοῦτό μου διαβάλλει. ἀλλὰ τί ἐχρῆν με ποιεῖν; μὴ προσάγειν γράψαι τοὺς ἐπὶ τοῦθʼ ἥκοντας, ἵνʼ ὑμῖν διαλεχθῶσιν; ἢ θέαν μὴ κατανεῖμαι τὸν ἀρχιτέκτονʼ αὐτοῖς κελεῦσαι; ἀλλʼ ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν, εἰ μὴ τοῦτʼ ἐγράφη. τὰ μικρὰ συμφέροντα τῆς πόλεως ἔδει με φυλάττειν, τὰ δʼ ὅλα, ὥσπερ οὗτοι, πεπρακέναι; οὐ δήπου. λέγε τοίνυν μοι τὸ ψήφισμα τουτὶ λαβών, ὃ σαφῶς οὗτος εἰδὼς παρέβη.
That decree Aeschines neither cites nor reads; though he mentions to my discredit that I suggested in Council that the Macedonian ambassadors should be introduced. What ought I to have done? Objected to the introduction of men who had come expressly to confer with you? Ordered the lessee not to give them reserved seats in the theatre? But they could have sat in the threepenny seats, if I had not moved my resolution. Or was it my business to take care of the public pence, and put up the state for sale, like Aeschines and his friends? Surely not. Please take and read this decree, which the prosecutor omitted, though he knows it well.
§ 29
ΨΗΦΙΣΜΑ ΔΗΜΟΣΘΕΝΟΥΣ. ἐπὶ ἄρχοντος Μνησιφίλου, ἑκατομβαιῶνος ἕνῃ καὶ νέᾳ, φυλῆς πρυτανευούσης Πανδιονίδος, Δημοσθένης Δημοσθένους Παιανιεὺς εἶπεν· ἐπειδὴ Φίλιππος ἀποστείλας πρέσβεις περὶ τῆς εἰρήνης ὁμολογουμένας πεποίηται συνθήκας, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ τῷ Ἀθηναίων, ὅπως ἂν ἡ εἰρήνη ἐπιτελεσθῇ ἡ ἐπιχειροτονηθεῖσα ἐν τῇ πρώτῃ ἐκκλησίᾳ, πρέσβεις ἑλέσθαι ἐκ πάντων Ἀθηναίων ἤδη πέντε, τοὺς δὲ χειροτονηθέντας ἀποδημεῖν μηδεμίαν ὑπερβολὴν ποιουμένους, ὅπου ἂν ὄντας πυνθάνωνται τὸν Φίλιππον, καὶ τοὺς ὅρκους λαβεῖν τε παρʼ αὐτοῦ καὶ δοῦναι τὴν ταχίστην ἐπὶ ταῖς ὡμολογημέναις συνθήκαις αὐτῷ πρὸς τὸν Ἀθηναίων δῆμον, συμπεριλαμβάνοντας καὶ τοὺς ἑκατέρων συμμάχους. πρέσβεις ᾑρέθησαν Εὔβουλος Ἀναφλύστιος, Αἰσχίνης Κοθωκίδης, Κηφισοφῶν Ῥαμνούσιος, Δημοκράτης Φλυεύς, Κλέων Κοθωκίδης.
(The Decree of Demosthenes is read) In the archonship of Mnesiphilus, on the thirtieth day of Hecatombaeon, the tribe Pandionis then holding the presidency, Demosthenes, son of Demosthenes, of Paeania, proposed that, whereas Philip has sent ambassadors and has agreed to articles of peace, it be resolved by the Council and People of Athens, with a view to the ratification of the peace as accepted by vote of the first Assembly, to choose at once five ambassadors from all the citizens; and that those so elected repair without delay wheresoever they ascertain Philip to be, and take and administer to him the oaths with all dispatch according to the articles agreed on between him and the People of Athens, including the allies on either side. The ambassadors chosen were Eubulus of Anaphlystus, Aeschines of Cothocidae, Cephisophon of Rhamnus, Democrates of Phlya, Cleon of Cothocidae.
§ 30
ταῦτα γράψαντος ἐμοῦ τότε καὶ τὸ τῇ πόλει συμφέρον οὐ τὸ Φιλίππῳ ζητοῦντος, βραχὺ φροντίσαντες οἱ χρηστοὶ πρέσβεις οὗτοι καθῆντʼ ἐν Μακεδονίᾳ τρεῖς ὅλους μῆνας, ἕως ἦλθε Φίλιππος ἐκ Θρᾴκης πάντα καταστρεψάμενος, ἐξὸν ἡμερῶν δέκα, ὁμοίως δὲ τριῶν ἢ τεττάρων, εἰς τὸν Ἑλλήσποντον ἀφῖχθαι καὶ τὰ χωρία σῶσαι, λαβόντας τοὺς ὅρκους πρὶν ἐκεῖνον ἐξελεῖν αὐτά· οὐ γὰρ ἂν ἥψατʼ αὐτῶν παρόντων ἡμῶν, ἢ οὐκ ἂν ὡρκίζομεν αὐτόν, ὥστε τῆς εἰρήνης ἂν διημαρτήκει καὶ οὐκ ἂν ἀμφότερʼ εἶχε, καὶ τὴν εἰρήνην καὶ τὰ χωρία.
My object in moving this decree was to serve Athens, not Philip. Nevertheless these excellent envoys took so little heed of it that they loitered in Macedonia for three whole months, until Philip returned from Thrace, having subdued the whole country; though they might have reached the Hellespont in ten or perhaps in three or four days, and rescued the outposts by receiving the oaths of ratification before Philip captured them. He dared not have touched them in our presence, or we should not have accepted his oath, and so he would have missed his peace, instead of gaining both his objects—peace and the strongholds as well.
§ 31
τὸ μὲν τοίνυν ἐν τῇ πρεσβείᾳ πρῶτον κλέμμα μὲν Φιλίππου, δωροδόκημα δὲ τῶν ἀδίκων τούτων ἀνθρώπων τοιοῦτον ἐγένετο· ὑπὲρ οὗ καὶ τότε καὶ νῦν καὶ ἀεὶ ὁμολογῶ καὶ πολεμεῖν καὶ διαφέρεσθαι τούτοις. ἕτερον δʼ εὐθὺς ἐφεξῆς ἔτι τούτου μεῖζον κακούργημα θεάσασθε.
Such then is the history of the first act of knavery on Philip’s part, and venality on the part of these dishonest men at the time of the embassy. For that act I avow that I was then, am still, and ever shall be their enemy and their adversary. I will next exhibit an act of still greater turpitude which comes next in order of time.
§ 32
ἐπειδὴ γὰρ ὤμοσε τὴν εἰρήνην ὁ Φίλιππος προλαβὼν τὴν Θρᾴκην διὰ τούτους οὐχὶ πεισθέντας τῷ ἐμῷ ψηφίσματι, πάλιν ὠνεῖται παρʼ αὐτῶν ὅπως μὴ ἄπιμεν ἐκ Μακεδονίας, ἕως τὰ τῆς στρατείας τῆς ἐπὶ τοὺς Φωκέας εὐτρεπῆ ποιήσαιτο, ἵνα μή, δεῦρʼ ἀπαγγειλάντων ἡμῶν ὅτι μέλλει καὶ παρασκευάζεται πορεύεσθαι, ἐξέλθοιθʼ ὑμεῖς καὶ περιπλεύσαντες ταῖς τριήρεσιν εἰς Πύλας ὥσπερ πρότερον κλείσαιτε τὸν τόπον, ἀλλʼ ἅμʼ ἀκούοιτε ταῦτʼ ἀπαγγελλόντων ἡμῶν κἀκεῖνος ἐντὸς εἴη Πυλῶν καὶ μηδὲν ἔχοιθʼ ὑμεῖς ποιῆσαι.
When Philip had sworn to the peace, having first secured Thrace because of their disobedience to my decree, he bribed them to postpone our departure from Macedonia until he had made ready for his expedition against the Phocians. He was afraid that, if we reported that he intended and was already preparing to march, you would turn out and sail round with your fleet to Thermopylae, and block the passage, as you did before; and his object was that you should not receive our report until he had reached this side of Thermopylae and you were powerless.
§ 33
οὕτω δʼ ἦν ὁ Φίλιππος ἐν φόβῳ καὶ πολλῇ ἀγωνίᾳ, μὴ καὶ ταῦτα προειληφότος αὐτοῦ, εἰ πρὸ τοῦ τοὺς Φωκέας ἀπολέσθαι ψηφίσαισθε βοηθεῖν, ἐκφύγοι τὰ πράγματʼ αὐτόν, ὥστε μισθοῦται τὸν κατάπτυστον τουτονί, οὐκέτι κοινῇ μετὰ τῶν ἄλλων πρέσβεων ἀλλʼ ἰδίᾳ καθʼ αὑτόν, τοιαῦτα πρὸς ὑμᾶς εἰπεῖν καὶ ἀπαγγεῖλαι διʼ ὧν ἅπαντʼ ἀπώλετο.
He was so nervous, and so much worried by the fear that, in spite of his Thracian success, his enterprise would slip from his fingers if you should intervene before the Phocians perished, that he made a new bargain with this vile creature—all by himself this time, no t in common with his colleagues— to make that speech and to render that report to you, by which all was lost.
§ 34
ἀξιῶ δʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ δέομαι τοῦτο μεμνῆσθαι παρʼ ὅλον τὸν ἀγῶνα, ὅτι μὴ κατηγορήσαντος Αἰσχίνου μηδὲν ἔξω τῆς γραφῆς οὐδʼ ἂν ἐγὼ λόγον οὐδένʼ ἐποιούμην ἕτερον· πάσαις δʼ αἰτίαις καὶ βλασφημίαις ἅμα τούτου κεχρημένου ἀνάγκη κἀμοὶ πρὸς ἕκαστα τῶν κατηγορημένων μίκρʼ ἀποκρίνασθαι.
I earnestly beg you, men of Athens, to bear in mind throughout this trial that, if Aeschines had not gone outside the articles of indictment in his denunciation of me, I too would not have digressed; but as he has resorted to every sort of imputation and slander, I am compelled to reply briefly to all his charges in turn.
§ 35
τίνες οὖν ἦσαν οἱ παρὰ τούτου λόγοι τότε ῥηθέντες, καὶ διʼ οὓς ἅπαντʼ ἀπώλετο; ὡς οὐ δεῖ θορυβεῖσθαι τῷ παρεληλυθέναι Φίλιππον εἴσω Πυλῶν· ἔσται γὰρ ἅπανθʼ ὅσα βούλεσθʼ ὑμεῖς, ἂν ἔχηθʼ ἡσυχίαν, καὶ ἀκούσεσθε δυοῖν ἢ τριῶν ἡμερῶν, οἷς μὲν ἐχθρὸς ἥκει, φίλον αὐτὸν γεγενημένον, οἷς δὲ φίλος, τοὐναντίον ἐχθρόν. οὐ γὰρ τὰ ῥήματα τὰς οἰκειότητας ἔφη βεβαιοῦν, μάλα σεμνῶς ὀνομάζων, ἀλλὰ τὸ ταὐτὰ συμφέρειν· συμφέρειν δὲ Φιλίππῳ καὶ Φωκεῦσι καὶ ὑμῖν ὁμοίως ἅπασι τῆς ἀναλγησίας καὶ τῆς βαρύτητος ἀπαλλαγῆναι τῆς τῶν Θηβαίων.
What then were the speeches he made at that crisis—the speeches that brought everything to ruin? He told you that you need not be excited because Philip had passed Thermopylae; that, if only you kept quiet, you would get all you wanted, and would within two or three days learn that Philip was now the friend of those to whom he came as enemy, and the enemy of those to whom he came as friend. The bonds of amity, he declared, with his most impressive eloquence, are fortified not by words but by community of interest; and it was an interest common to Philip, to the Phocians, and to all of you alike, to be quit of the unfeeling and offensive behavior of the Thebans.
§ 36
ταῦτα δʼ ἀσμένως τινὲς ἤκουον αὐτοῦ διὰ τὴν τόθʼ ὑποῦσαν ἀπέχθειαν πρὸς τοὺς Θηβαίους. τί οὖν συνέβη μετὰ ταῦτʼ εὐθύς, οὐκ εἰς μακράν; τοὺς μὲν Φωκέας ἀπολέσθαι καὶ κατασκαφῆναι τὰς πόλεις αὐτῶν, ὑμᾶς δʼ ἡσυχίαν ἀγαγόντας καὶ τούτῳ πεισθέντας μικρὸν ὕστερον σκευαγωγεῖν ἐκ τῶν ἀγρῶν, τοῦτον δὲ χρυσίον λαβεῖν, καὶ ἔτι πρὸς τούτοις τὴν μὲν ἀπέχθειαν τὴν πρὸς Θηβαίους καὶ Θετταλοὺς τῇ πόλει γενέσθαι, τὴν δὲ χάριν τὴν ὑπὲρ τῶν πεπραγμένων Φιλίππῳ.
Some of you were delighted to hear these remarks, for at that time we all disliked the Thebans. What was the result—not the distant, but the immediate result? That the Phocians perished and their cities were demolished; that you took his advice and kept quiet—and before long were carrying in your chattels from the country; and that Aeschines pocketed his fee. A further result was that Athens got all the ill will of the Thebans and Thessalians, and Philip all their gratitude for these transactions.
§ 37
ὅτι δʼ οὕτω ταῦτʼ ἔχει, λέγε μοι τό τε τοῦ Καλλισθένους ψήφισμα καὶ τὴν ἐπιστολὴν τὴν τοῦ Φιλίππου, ἐξ ὧν ἀμφοτέρων ταῦθʼ ἅπανθʼ ὑμῖν ἔσται φανερά. λέγε. ΨΗΦΙΣΜΑ. ἐπὶ Μνησιφίλου ἄρχοντος, σύγκλητος ἐκκλησία ὑπὸ στρατηγῶν καὶ πρυτάνεων, καὶ βουλῆς γνώμη, μαιμακτηριῶνος δεκάτῃ ἀπιόντος, Καλλισθένης Ἐτεονίκου Φαληρεὺς εἶπε μηδένα Ἀθηναίων μηδεμιᾷ παρευρέσει ἐν τῇ χώρᾳ κοιταῖον γίγνεσθαι, ἀλλʼ ἐν ἄστει καὶ Πειραιεῖ, ὅσοι μὴ ἐν τοῖς φρουρίοις εἰσὶν ἀποτεταγμένοι· τούτων δʼ ἑκάστους ἣν παρέλαβον τάξιν διατηρεῖν μήτε ἀφημερεύοντας μήτε ἀποκοιτοῦντας.
To prove the truth of these statements, please read the decree of Callisthenes and Philip’s letter, which will make every point clear. (The Decree of Callisthenes is read) In the archonship of Mnesiphilus, at an extraordinary assembly convened by the Generals and the Presidents, with the approval of the Council, on the twenty-first day of Maemacterion, Callisthenes, son of Eteonicus of Phalerum, proposed that no Athenian be allowed upon any pretext whatsoever to pass the night in the country, but only in the City and Peiraeus, except those stationed in the garrison; that the latter keep each the post assigned to him, leaving it neither by day nor by night.
§ 38
ὃς δʼ ἂν ἀπειθήσῃ τῷδε τῷ ψηφίσματι, ἔνοχος ἔστω τοῖς τῆς προδοσίας ἐπιτιμίοις, ἐὰν μή τι ἀδύνατον ἐπιδεικνύῃ περὶ ἑαυτόν· περὶ δὲ τοῦ ἀδυνάτου ἐπικρινέτω ὁ ἐπὶ τῶν ὅπλων στρατηγὸς καὶ ὁ ἐπὶ τῆς διοικήσεως καὶ ὁ γραμματεὺς τῆς βουλῆς. κατακομίζειν δὲ καὶ τὰ ἐκ τῶν ἀγρῶν πάντα τὴν ταχίστην, τὰ μὲν ἐντὸς σταδίων ἑκατὸν εἴκοσι εἰς ἄστυ καὶ Πειραιᾶ, τὰ δὲ ἐκτὸς σταδίων ἑκατὸν εἴκοσι εἰς Ἐλευσῖνα καὶ Φυλὴν καὶ Ἄφιδναν καὶ Ῥαμνοῦντα καὶ Σούνιον. εἶπε Καλλισθένης Φαληρεύς. ἆρʼ ἐπὶ ταύταις ταῖς ἐλπίσι τὴν εἰρήνην ἐποιεῖσθε, ἢ ταῦτʼ ἐπηγγέλλεθʼ ὑμῖν οὗτος ὁ μισθωτός;
Any person disobeying this decree shall be liable to the statutory penalty for treason, unless he can prove inability to obey in his own case, such plea of inability to be judged by the General of the Infantry, the Paymaster-General, and the Secretary of the Council. All property in the country shall be immediately removed, if within a radius of 120 furlongs, to the City and Peiraeus; if outside this radius, to Eleusis, Phyle, Aphidna, Rhamnus, or Sunium. Proposed by Callisthenes of Phalerum. Was it with such expectation that you made the peace? Were these the promises of this hireling?
§ 39
λέγε δὴ τὴν ἐπιστολὴν ἣν ἔπεμψε Φίλιππος μετὰ ταῦτα. ΕΠΙΣΤΟΛΗ. Βασιλεὺς Μακεδόνων Φίλιππος Ἀθηναίων τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. ἴστε ἡμᾶς παρεληλυθότας εἴσω Πυλῶν καὶ τὰ κατὰ τὴν Φωκίδα ὑφʼ ἑαυτοὺς πεποιημένους, καὶ ὅσα μὲν ἑκουσίως προσετίθετο τῶν πολισμάτων, φρουρὰς εἰσαγηοχότας, τὰ δὲ μὴ ὑπακούοντα κατὰ κράτος λαβόντες καὶ ἐξανδραποδισάμενοι κατεσκάψαμεν. ἀκούων δὲ καὶ ὑμᾶς παρασκευάζεσθαι βοηθεῖν αὐτοῖς γέγραφα ὑμῖν, ἵνα μὴ πλεῖον ἐνοχλῆσθε περὶ τούτων· τοῖς μὲν γὰρ ὅλοις οὐδὲν μέτριόν μοι δοκεῖτε ποιεῖν, τὴν εἰρήνην συνθέμενοι καὶ ὁμοίως ἀντιπαρεξάγοντες, καὶ ταῦτα οὐδὲ συμπεριειλημμένων τῶν Φωκέων ἐν ταῖς κοιναῖς ἡμῶν συνθήκαις. ὥστε ἐὰν μὴ ἐμμένητε τοῖς ὡμολογημένοις, οὐδὲν προτερήσετε ἔξω τοῦ ἐφθακέναι ἀδικοῦντες.
Now read the letter sent to Athens afterwards by Philip. (Philip’s Letter is read) Philip, King of Macedonia, to the Council and People of Athens, greeting. Know that we have passed within the Gates, and have subdued the district of Phocis. We have put garrisons in all the fortified places that surrendered voluntarily; those that did not obey we have stormed and razed to the ground, selling the inhabitants into slavery. Hearing that you are actually preparing an expedition to help them, I have written to you to save you further trouble in this matter. Your general policy strikes me as unreasonable, to agree to peace, and yet take the field against me, and that although the Phocians were not included in the ill terms upon which we agreed. Therefore if you decline to abide by your agreements, you will gain no advantage save that of being the aggressors.
§ 40
ἀκούεθʼ ὡς σαφῶς δηλοῖ καὶ διορίζεται ἐν τῇ πρὸς ὑμᾶς ἐπιστολῇ πρὸς τοὺς αὑτοῦ συμμάχους, ὅτι ἐγὼ ταῦτα πεποίηκʼ ἀκόντων Ἀθηναίων καὶ λυπουμένων, ὥστʼ εἴπερ εὖ φρονεῖτʼ, ὦ Θηβαῖοι καὶ Θετταλοί, τούτους μὲν ἐχθροὺς ὑπολήψεσθε, ἐμοὶ δὲ πιστεύσετε οὐ τούτοις τοῖς ῥήμασιν γράψας, ταῦτα δὲ βουλόμενος δεικνύναι. τοιγαροῦν ἐκ τούτων ᾤχετʼ ἐκείνους λαβὼν εἰς τὸ μηδʼ ὁτιοῦν προορᾶν τῶν μετὰ ταῦτα μηδʼ αἰσθάνεσθαι, ἀλλʼ ἐᾶσαι πάντα τὰ πράγματʼ ἐκεῖνον ὑφʼ ἑαυτῷ ποιήσασθαι· ἐξ ὧν ταῖς παρούσαις συμφοραῖς οἱ ταλαίπωροι κέχρηνται.
Though the letter is addressed to you, it contains, as you hear, a distinct intimation intended for his own allies: I have done this against the wishes and the interests of the Athenians. Therefore, if you Thebans and Thessalians are wise, you will treat them as your enemies, and put your confidence in me. That is the meaning conveyed, though not in those words. By such delusions he carried them off their feet so completely that they had no foresight nor any inkling whatever of the sequel, but allowed him to take control of the whole business; and that is the real cause of their present distresses.
§ 41
ὁ δὲ ταύτης τῆς πίστεως αὐτῷ συνεργὸς καὶ συναγωνιστὴς καὶ ὁ δεῦρʼ ἀπαγγείλας τὰ ψευδῆ καὶ φενακίσας ὑμᾶς, οὗτός ἐσθʼ ὁ τὰ Θηβαίων ὀδυρόμενος νῦν πάθη καὶ διεξιὼν ὡς οἰκτρά, καὶ τούτων καὶ τῶν ἐν Φωκεῦσι κακῶν καὶ ὅσʼ ἄλλα πεπόνθασιν οἱ Ἕλληνες ἁπάντων αὐτὸς ὢν αἴτιος. δῆλον γὰρ ὅτι σὺ μὲν ἀλγεῖς ἐπὶ τοῖς συμβεβηκόσιν, Αἰσχίνη, καὶ τοὺς Θηβαίους ἐλεεῖς, κτήματʼ ἔχων ἐν τῇ Βοιωτίᾳ καὶ γεωργῶν τὰ ἐκείνων, ἐγὼ δὲ χαίρω, ὃς εὐθὺς ἐξῃτούμην ὑπὸ τοῦ ταῦτα πράξαντος.
And the man who was hand-in-glove with Philip, and helped him to win that blind confidence, who brought lying reports to Athens and deluded his fellow-citizens, was this same Aeschines who to day bewails the sorrows of the Thebans and recites their pitiful story, being himself guilty of those sorrows, guilty of the distresses of the Phocians, guilty of all the sufferings of every nation in Greece. Yes, Aeschines, beyond a doubt, you are sincerely grieved by that tale of woe, you are wrung with pity for the poor Thebans, you, who hold estates in Boeotia, you, who till the farms that once were theirs; it is I who exult—I, who was at once claimed as a victim by the perpetrator of those wrongs!
§ 42
ἀλλὰ γὰρ ἐμπέπτωκʼ εἰς λόγους, οὓς αὐτίκα μᾶλλον ἴσως ἁρμόσει λέγειν. ἐπάνειμι δὴ πάλιν ἐπὶ τὰς ἀποδείξεις, ὡς τὰ τούτων ἀδικήματα τῶν νυνὶ παρόντων πραγμάτων γέγονʼ αἴτια. ἐπειδὴ γὰρ ἐξηπάτησθε μὲν ὑμεῖς ὑπὸ τοῦ Φιλίππου διὰ τούτων τῶν ἐν ταῖς πρεσβείαις μισθωσάντων ἑαυτοὺς καὶ οὐδὲν ἀληθὲς ὑμῖν ἀπαγγειλάντων, ἐξηπάτηντο δʼ οἱ ταλαίπωροι Φωκεῖς καὶ ἀνῄρηνθʼ αἱ πόλεις αὐτῶν, τί ἐγένετο;
However, I have digressed to topics that will perhaps be more appropriately discussed later on. I return to my proof that the misdeeds of these men are the real cause of the present situation. When you had been deluded by Philip through the agency of the men who took his pay when on embassy and brought back fictitious reports, and when the unhappy Phocians were likewise deluded, and all their cities destroyed, what happened?
§ 43
οἱ μὲν κατάπτυστοι Θετταλοὶ καὶ ἀναίσθητοι Θηβαῖοι φίλον, εὐεργέτην, σωτῆρα τὸν Φίλιππον ἡγοῦντο· πάντʼ ἐκεῖνος ἦν αὐτοῖς· οὐδὲ φωνὴν ἤκουον εἴ τις ἄλλο τι βούλοιτο λέγειν. ὑμεῖς δʼ ὑφορώμενοι τὰ πεπραγμένα καὶ δυσχεραίνοντες ἤγετε τὴν εἰρήνην ὅμως· οὐ γὰρ ἦν ὅ τι ἂν ἐποιεῖτε. καὶ οἱ ἄλλοι δʼ Ἕλληνες, ὁμοίως ὑμῖν πεφενακισμένοι καὶ διημαρτηκότες ὧν ἤλπισαν, ἦγον τὴν εἰρήνην ἄσμενοι, καὶ αὐτοὶ τρόπον τινʼ ἐκ πολλοῦ πολεμούμενοι.
Those vile Thessalians and those ill-conditioned Thebans regarded Philip as their friend, their benefactor, and their deliverer. He was all in all to them; they would not listen to the voice of any one who spoke ill of him. You Athenians, though suspicious and dissatisfied, observed the terms of peace, for you could do nothing. The rest of the Greeks, though similarly overreached and disappointed, observed the peace; and yet in a sense the war against them had already begun;
§ 44
ὅτε γὰρ περιιὼν Φίλιππος Ἰλλυριοὺς καὶ Τριβαλλούς, τινὰς δὲ καὶ τῶν Ἑλλήνων κατεστρέφετο, καὶ δυνάμεις πολλὰς καὶ μεγάλας ἐποιεῖθʼ ὑφʼ ἑαυτῷ, καί τινες τῶν ἐκ τῶν πόλεων ἐπὶ τῇ τῆς εἰρήνης ἐξουσίᾳ βαδίζοντες ἐκεῖσε διεφθείροντο, ὧν εἷς οὗτος ἦν, τότε πάντες ἐφʼ οὓς ταῦτα παρεσκευάζετʼ ἐκεῖνος ἐπολεμοῦντο. εἰ δὲ μὴ ᾐσθάνοντο, ἕτερος λόγος οὗτος, οὐ πρὸς ἐμέ.
for when Philip was moving hither and thither, subduing Illyrians and Triballians, and some Greeks as well, when he was gradually getting control of large military resources, and when certain Greek citizens, including Aeschines, were availing themselves of the liberty of the peace to visit Macedonia and take bribes, all these movements were really acts of war upon the states against which Philip was making his preparations. That they failed to perceive it is another story, and does not concern me.
§ 45
ἐγὼ μὲν γὰρ προὔλεγον καὶ διεμαρτυρόμην καὶ παρʼ ὑμῖν ἀεὶ καὶ ὅποι πεμφθείην· αἱ δὲ πόλεις ἐνόσουν, τῶν μὲν ἐν τῷ πολιτεύεσθαι καὶ πράττειν δωροδοκούντων καὶ διαφθειρομένων ἐπὶ χρήμασι, τῶν δʼ ἰδιωτῶν καὶ πολλῶν τὰ μὲν οὐ προορωμένων, τὰ δὲ τῇ καθʼ ἡμέραν ῥᾳστώνῃ καὶ σχολῇ δελεαζομένων, καὶ τοιουτονί τι πάθος πεπονθότων ἁπάντων, πλὴν οὐκ ἐφʼ ἑαυτοὺς ἑκάστων οἰομένων τὸ δεινὸν ἥξειν καὶ διὰ τῶν ἑτέρων κινδύνων τὰ ἑαυτῶν ἀσφαλῶς σχήσειν ὅταν βούλωνται.
My forebodings and expostulations were unceasing; I uttered them in the Assembly and in every city to which I was sent. But all the cities were demoralized. The active politicians were venal and corrupted by the hope of money: the unofficial classes and the people in general were either blind to the future or ensnared by the listlessness and indolence of their daily life; in all the malady had gone so far that they expected the danger to descend anywhere but upon themselves, and even hoped to derive their security at will from the perils of others.
§ 46
εἶτʼ, οἶμαι, συμβέβηκε τοῖς μὲν πλήθεσιν ἀντὶ τῆς πολλῆς καὶ ἀκαίρου ῥᾳθυμίας τὴν ἐλευθερίαν ἀπολωλεκέναι, τοῖς δὲ προεστηκόσι καὶ τἄλλα πλὴν ἑαυτοὺς οἰομένοις πωλεῖν πρώτους ἑαυτοὺς πεπρακόσιν αἰσθέσθαι· ἀντὶ γὰρ φίλων καὶ ξένων ἃ τότʼ ὠνομάζοντο ἡνίκʼ ἐδωροδόκουν, νῦν κόλακες καὶ θεοῖς ἐχθροὶ καὶ τἄλλʼ ἃ προσήκει πάντʼ ἀκούουσιν.
In the result, of course, the excessive and inopportune apathy of the common people has been punished by the loss of their independence, while their leaders, who fancied they were selling everything except themselves, discover too late that their own liberty was the first thing they sold. Instead of the name of trusty friend, in which they rejoiced when they were taking their bribes, they are dubbed toad-eaters and scoundrels, and other suitable epithets. What did they expect?
§ 47
οὐδεὶς γάρ, ἄνδρες Ἀθηναῖοι, τὸ τοῦ προδιδόντος συμφέρον ζητῶν χρήματʼ ἀναλίσκει, οὐδʼ ἐπειδὰν ὧν ἂν πρίηται κύριος γένηται τῷ προδότῃ συμβούλῳ περὶ τῶν λοιπῶν ἔτι χρῆται· οὐδὲν γὰρ ἂν ἦν εὐδαιμονέστερον προδότου. ἀλλʼ οὐκ ἔστι ταῦτα· πόθεν; πολλοῦ γε καὶ δεῖ. ἀλλʼ ἐπειδὰν τῶν πραγμάτων ἐγκρατὴς ὁ ζητῶν ἄρχειν καταστῇ, καὶ τῶν ταῦτʼ ἀποδομένων δεσπότης ἐστί, τὴν δὲ πονηρίαν εἰδὼς τότε δή, τότε καὶ μισεῖ καὶ ἀπιστεῖ καὶ προπηλακίζει.
Men of Athens, it is not because he wants to do a traitor a good turn that a man spends his money; nor, when he has once got what he paid for, has he any further use for the traitor’s counsels. Otherwise treason would be the most profitable of all trades. But it is not so. How could it be? Far from it! As soon as the man who grasps at power has achieved his purpose, he is the master of those who sold him his mastery; and then—yes, then!—knowing their baseness, he loathes them, mistrusts them, and reviles them.
§ 48
σκοπεῖτε δέ· καὶ γὰρ εἰ παρελήλυθʼ ὁ τῶν πραγμάτων καιρός, ὁ τοῦ γʼ εἰδέναι τὰ τοιαῦτα καιρὸς ἀεὶ πάρεστι τοῖς εὖ φρονοῦσι. μέχρι τούτου Λασθένης φίλος ὠνομάζετο, ἕως προὔδωκεν Ὄλυνθον· μέχρι τούτου Τιμόλαος, ἕως ἀπώλεσε Θήβας· μέχρι τούτου Εὔδικος καὶ Σῖμος ὁ Λαρισαῖος, ἕως Θετταλίαν ὑπὸ Φιλίππῳ ἐποίησαν. εἶτʼ ἐλαυνομένων καὶ ὑβριζομένων καὶ τί κακὸν οὐχὶ πασχόντων πᾶσʼ ἡ οἰκουμένη μεστὴ γέγονεν. τί δʼ Ἀρίστρατος ἐν Σικυῶνι, καὶ τί Πέριλλος ἐν Μεγάροις; οὐκ ἀπερριμμένοι;
Look at these instances, because, though the right time for action is past, for wise men it is always the right time to understand history. Lasthenes was hailed as friend—until he betrayed Olynthus; Timolaus, until he brought Thebes to ruin; Eudicus and Simus of Larissa, until they put Thessaly under Philip’s heel. Since then the whole world has become crowded with men exiled, insulted, punished in every conceivable way. What of Aristratus at Sicyon? or Perilaus at Megara? Are they not outcasts?
§ 49
ἐξ ὧν καὶ σαφέστατʼ ἄν τις ἴδοι ὅτι ὁ μάλιστα φυλάττων τὴν αὑτοῦ πατρίδα καὶ πλεῖστʼ ἀντιλέγων τούτοις, οὗτος ὑμῖν, Αἰσχίνη, τοῖς προδιδοῦσι καὶ μισθαρνοῦσιν τὸ ἔχειν ἐφʼ ὅτῳ δωροδοκήσετε περιποιεῖ, καὶ διὰ τοὺς πολλοὺς τουτωνὶ καὶ τοὺς ἀνθισταμένους τοῖς ὑμετέροις βουλήμασιν ὑμεῖς ἐστὲ σῷοι καὶ ἔμμισθοι, ἐπεὶ διά γʼ ὑμᾶς αὐτοὺς πάλαι ἂν ἀπωλώλειτε.
From these examples it may be clearly discerned that the man who is most vigilant in defence of his country and most vigorous in his opposition to treason—he is the man, Aeschines, who provides you traitors and mercenaries with something that you can betray for a bribe; and, if you are still secure and still drawing your pay, you owe this to the great majority of these citizens, and to those who thwarted your purposes—for your own efforts would long ago have brought you to destruction.
§ 50
καὶ περὶ μὲν τῶν τότε πραχθέντων ἔχων ἔτι πολλὰ λέγειν, καὶ ταῦθʼ ἡγοῦμαι πλείω τῶν ἱκανῶν εἰρῆσθαι. αἴτιος δʼ οὗτος, ὥσπερ ἑωλοκρασίαν τινά μου τῆς πονηρίας τῆς ἑαυτοῦ καὶ τῶν ἀδικημάτων κατασκεδάσας, ἣν ἀναγκαῖον ἦν πρὸς τοὺς νεωτέρους τῶν πεπραγμένων ἀπολύσασθαι. παρηνώχλησθε δʼ ἴσως οἱ καὶ πρὶν ἔμʼ εἰπεῖν ὁτιοῦν εἰδότες τὴν τούτου τότε μισθαρνίαν.
I could say much more about the history of that time, but I suppose that what has been said is more than enough. My antagonist is to blame, for he has so bespattered me with the sour dregs of his own knavery and his own crimes, that I was obliged to clear myself in the eyes of men too young to remember those transactions. But it has perhaps been wearisome to you, who, before I said a word, knew all about his venality.
§ 51
καίτοι φιλίαν γε καὶ ξενίαν αὐτὴν ὀνομάζει, καὶ νῦν εἶπέ που λέγων ὁ τὴν Ἀλεξάνδρου ξενίαν ὀνειδίζων ἐμοί ἐγώ σοι ξενίαν Ἀλεξάνδρου; πόθεν λαβόντι ἢ πῶς ἀξιωθέντι; οὔτε Φιλίππου ξένον οὔτʼ Ἀλεξάνδρου φίλον εἴποιμʼ ἂν ἐγώ σε, οὐχ οὕτω μαίνομαι, εἰ μὴ καὶ τοὺς θεριστὰς καὶ τοὺς ἄλλο τι μισθοῦ πράττοντας φίλους καὶ ξένους δεῖ καλεῖν τῶν μισθωσαμένων.
However, he calls it friendship and amity; and only just now he spoke of the man who taunts me with the friendship of Alexander. I taunt you with the friendship of Alexander! Where did you get it? How did you earn it? I am not out of my mind, and I would never call you the friend either of Philip or Alexander, unless we are to call a harvester or other hired laborer the friend of the man who pays him for his job.
§ 52
ἀλλʼ οὐκ ἔστι ταῦτα· πόθεν; πολλοῦ γε καὶ δεῖ. ἀλλὰ μισθωτὸν ἐγώ σε Φιλίππου πρότερον καὶ νῦν Ἀλεξάνδρου καλῶ, καὶ οὗτοι πάντες. εἰ δʼ ἀπιστεῖς, ἐρώτησον αὐτούς, μᾶλλον δʼ ἐγὼ τοῦθʼ ὑπὲρ σοῦ ποιήσω. πότερον ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, δοκεῖ μισθωτὸς Αἰσχίνης ἢ ξένος εἶναι Ἀλεξάνδρου; ἀκούεις ἃ λέγουσιν.
But it is not so. How could it be? Far from it! I call you Philip’s hireling of yesterday, and Alexander’s hireling of today, and so does every man in this Assembly. If you doubt my word, ask them; or rather I will ask them myself. Come, men of Athens, what do you think? Is Aeschines Alexander’s hireling, or Alexander’s friend? You hear what they say.
§ 53
βούλομαι τοίνυν ἤδη καὶ περὶ τῆς γραφῆς αὐτῆς ἀπολογήσασθαι καὶ διεξελθεῖν τὰ πεπραγμένʼ ἐμαυτῷ, ἵνα καίπερ εἰδὼς Αἰσχίνης ὅμως ἀκούσῃ διʼ ἅ φημι καὶ τούτων τῶν προβεβουλευμένων καὶ πολλῷ μειζόνων ἔτι τούτων δωρειῶν δίκαιος εἶναι τυγχάνειν. καί μοι λέγε τὴν γραφὴν αὐτὴν λαβών. ΓΡΑΦΗ.
I propose then at last to come to my defence against the actual indictment, and to a recital of my public acts, that Aeschines may hear from me what he knows perfectly well, the grounds on which I claim that I deserve even larger rewards than those proposed by the Council. Please take and read the indictment.
§ 54
ἐπὶ Χαιρώνδου ἄρχοντος, ἐλαφηβολιῶνος ἕκτῃ ἱσταμένου, Αἰσχίνης Ἀτρομήτου Κοθωκίδης ἀπήνεγκε πρὸς τὸν ἄρχοντα παρανόμων κατὰ Κτησιφῶντος τοῦ Λεωσθένους Ἀναφλυστίου, ὅτι ἔγραψε παράνομον ψήφισμα, ὡς ἄρα δεῖ στεφανῶσαι Δημοσθένην Δημοσθένους Παιανιέα χρυσῷ στεφάνῳ, καὶ ἀναγορεῦσαι ἐν τῷ θεάτρῳ Διονυσίοις τοῖς μεγάλοις, τραγῳδοῖς καινοῖς, ὅτι στεφανοῖ ὁ δῆμος Δημοσθένην Δημοσθένους Παιανιέα χρυσῷ στεφάνῳ ἀρετῆς ἕνεκα καὶ εὐνοίας ἧς ἔχων διατελεῖ εἴς τε τοὺς Ἕλληνας ἅπαντας καὶ τὸν δῆμον τὸν Ἀθηναίων καὶ ἀνδραγαθίας, καὶ διότι διατελεῖ πράττων καὶ λέγων τὰ βέλτιστα τῷ δήμῳ καὶ πρόθυμός ἐστι ποιεῖν ὅ τι ἂν δύνηται ἀγαθόν,
(The Indictment is read) In the archonship of Chaerondas, on the sixth day of Elaphebolion, Aeschines, son of Atrometus, of Cothocidae, indicted Ctesiphon, son of Leosthenes, of Anaphlystus, before the Archon for a breach of the constitution, in that he proposed an unconstitutional decree, to wit, that Demosthenes, son of Demosthenes, of Paeania should be crowned with a golden crown, and that proclamation should be made in the theatre at the Great Dionysia, when the new tragedies are produced, that the People crown Demosthenes, son of Demosthenes, of Paeania, with a golden crown for his merit and for the goodwill which he has constantly displayed both towards all the Greeks and towards the people of Athens, and also for his steadfastness, and because he has constantly by word and deed promoted the best interests of the people, and is forward to do whatever good he can,
§ 55
πάντα ταῦτα ψευδῆ γράψας καὶ παράνομα, τῶν νόμων οὐκ ἐώντων πρῶτον μὲν ψευδεῖς γραφὰς εἰς τὰ δημόσια γράμματα καταβάλλεσθαι, εἶτα τὸν ὑπεύθυνον στεφανοῦν (ἔστι δὲ Δημοσθένης τειχοποιὸς καὶ ἐπὶ τῷ θεωρικῷ τεταγμένος), ἔτι δὲ μὴ ἀναγορεύειν τὸν στέφανον ἐν τῷ θεάτρῳ Διονυσίοις τραγῳδῶν τῇ καινῇ, ἀλλʼ ἐὰν μὲν ἡ βουλὴ στεφανοῖ, ἐν τῷ βουλευτηρίῳ ἀνειπεῖν, ἐὰν δὲ ἡ πόλις, ἐν πυκνὶ τῇ ἐκκλησίᾳ. τίμημα τάλαντα πεντήκοντα. κλήτορες Κηφισοφῶν Κηφισοφῶντος Ῥαμνούσιος, Κλέων Κλέωνος Κοθωκίδης.
all these proposals being false and unconstitutional, inasmuch as the laws forbid, first, the entry of false statements in the public records; secondly, the crowning of one liable to audit (now Demosthenes is Commissioner of Fortifications and a trustee of the Theatrical Fund); thirdly, the proclamation of the crown in the Theatre at the Dionysia the day of the new tragedies; but if the crowning is by the Council, it shall be proclaimed in the Council-house, if by the State, in the Assembly on the Pnyx. Fine demanded: fifty talents. Witnesses to summons: Cephisophon, son of Cephisophon, of Rhamnus, Cleon, son of Cleon, of Cothocidae.
§ 56
ἃ μὲν διώκει τοῦ ψηφίσματος, ὦ ἄνδρες Ἀθηναῖοι, ταῦτʼ ἐστίν. ἐγὼ δʼ ἀπʼ αὐτῶν τούτων πρῶτον οἶμαι δῆλον ὑμῖν ποιήσειν ὅτι πάντα δικαίως ἀπολογήσομαι· τὴν γὰρ αὐτὴν τούτῳ ποιησάμενος τῶν γεγραμμένων τάξιν περὶ πάντων ἐρῶ καθʼ ἕκαστον ἐφεξῆς καὶ οὐδὲν ἑκὼν παραλείψω.
These are the clauses of the decree against which this prosecution is directed; but from these very clauses I hope to prove to your satisfaction that I have an honest defence to offer. For I will take the charges one by one in the same order as the prosecutor, without any intentional omission.
§ 57
τοῦ μὲν οὖν γράψαι πράττοντα καὶ λέγοντα τὰ βέλτιστά με τῷ δήμῳ διατελεῖν καὶ πρόθυμον εἶναι ποιεῖν ὅ τι ἂν δύνωμαι ἀγαθόν, καὶ ἐπαινεῖν ἐπὶ τούτοις, ἐν τοῖς πεπολιτευμένοις τὴν κρίσιν εἶναι νομίζω· ἀπὸ γὰρ τούτων ἐξεταζομένων εὑρεθήσεται εἴτʼ ἀληθῆ περὶ ἐμοῦ γέγραφε Κτησιφῶν ταῦτα καὶ προσήκοντα εἴτε καὶ ψευδῆ·
Now take first the clause which recites that in word and deed I have constantly done my best for the common weal, and that I am ever zealous to do all the good in my power, and which commends me on those grounds. Your judgement on that clause must, I take it, depend simply on my public acts, by examining which you will discover whether Ctesiphon has given a true and proper, or a false, description of my conduct.
§ 58
τὸ δὲ μὴ προσγράψαντα ἐπειδὰν τὰς εὐθύνας δῶ στεφανοῦν, καὶ ἀνειπεῖν ἐν τῷ θεάτρῳ τὸν στέφανον κελεῦσαι, κοινωνεῖν μὲν ἡγοῦμαι καὶ τοῦτο τοῖς πεπολιτευμένοις, εἴτʼ ἄξιός εἰμι τοῦ στεφάνου καὶ τῆς ἀναρρήσεως τῆς ἐν τούτοις εἴτε καὶ μή· ἔτι μέντοι καὶ τοὺς νόμους δεικτέον εἶναί μοι δοκεῖ, καθʼ οὓς ταῦτα γράφειν ἐξῆν τούτῳ. οὑτωσὶ μέν, ὦ ἄνδρες Ἀθηναῖοι, δικαίως καὶ ἁπλῶς τὴν ἀπολογίαν ἔγνωκα ποιεῖσθαι, βαδιοῦμαι δʼ ἐπʼ αὔθʼ ἃ πέπρακταί μοι.
As for his proposing that a crown should be given to me, and the decoration proclaimed in the Theatre, without adding the words, provided he shall first have rendered his accounts, I conceive that that also is related to my public acts, whether I am, or am not, worthy of the crown and of the proclamation before the people; but I have, however, also to cite the statutes that authorize such a proposal. In this way, men of Athens, I am resolved to offer an honest and straightforward defence. I will proceed at once to the history of my own actions;
§ 59
καί με μηδεὶς ἀπαρτᾶν ὑπολάβῃ τὸν λόγον τῆς γραφῆς, ἐὰν εἰς Ἑλληνικὰς πράξεις καὶ λόγους ἐμπέσω· ὁ γὰρ διώκων τοῦ ψηφίσματος τὸ λέγειν καὶ πράττειν τὰ ἄριστά με καὶ γεγραμμένος ταῦθʼ ὡς οὐκ ἀληθῆ, οὗτός ἐστιν ὁ τοὺς περὶ ἁπάντων τῶν ἐμοὶ πεπολιτευμένων λόγους οἰκείους καὶ ἀναγκαίους τῇ γραφῇ πεποιηκώς. εἶτα καὶ πολλῶν προαιρέσεων οὐσῶν τῆς πολιτείας τὴν περὶ τὰς Ἑλληνικὰς πράξεις εἱλόμην ἐγώ, ὥστε καὶ τὰς ἀποδείξεις ἐκ τούτων δίκαιός εἰμι ποιεῖσθαι.
and let no one imagine that I am straying from the indictment if I touch upon Hellenic policy and Hellenic questions; for by attacking as mendacious that clause of the decree which alleges that in word and deed I have acted for the common good, it is Aeschines who has made a discussion of the whole of my public life necessary and pertinent to the indictment. Further, out of many spheres of public activity I chose Hellenic affairs as my province, and therefore I am justified in taking Hellenic policy as the basis of my demonstration.
§ 60
ἃ μὲν οὖν πρὸ τοῦ πολιτεύεσθαι καὶ δημηγορεῖν ἐμὲ προὔλαβε καὶ κατέσχε Φίλιππος, ἐάσω· οὐδὲν γὰρ ἡγοῦμαι τούτων εἶναι πρὸς ἐμέ· ἃ δʼ ἀφʼ ἧς ἡμέρας ἐπὶ ταῦτʼ ἐπέστην ἐγὼ διεκωλύθη, ταῦτʼ ἀναμνήσω καὶ τούτων ὑφέξω λόγον, τοσοῦτον ὑπειπών. πλεονέκτημʼ, ἄνδρες Ἀθηναῖοι, μέγʼ ὑπῆρξε Φιλίππῳ.
Well, I pass by those successes which Philip achieved and maintained before I became a politician and a public speaker, as I do not think that they concern me. I will, however, remind you of enterprises of his which were thwarted after the day on which I entered public life. Of these I will render an account, premising only that Philip started with this enormous advantage.
§ 61
παρὰ γὰρ τοῖς Ἕλλησιν, οὐ τισίν, ἀλλʼ ἅπασιν ὁμοίως, φορὰν προδοτῶν καὶ δωροδόκων καὶ θεοῖς ἐχθρῶν ἀνθρώπων συνέβη γενέσθαι τοσαύτην ὅσην οὐδείς πω πρότερον μέμνηται γεγονυῖαν· οὓς συναγωνιστὰς καὶ συνεργοὺς λαβὼν καὶ πρότερον κακῶς τοὺς Ἕλληνας ἔχοντας πρὸς ἑαυτοὺς καὶ στασιαστικῶς ἔτι χεῖρον διέθηκε, τοὺς μὲν ἐξαπατῶν, τοῖς δὲ διδούς, τοὺς δὲ πάντα τρόπον διαφθείρων, καὶ διέστησεν εἰς μέρη πολλά, ἑνὸς τοῦ συμφέροντος ἅπασιν ὄντος, κωλύειν ἐκεῖνον μέγαν γίγνεσθαι.
In all the Greek states—not in some but in every one of them—it chanced that there had sprung up the most abundant crop of traitorous, venal, and profligate politicians ever known within the memory of mankind. These persons Philip adopted as his satellites and accomplices. The disposition of Greeks towards one another was already vicious and quarrelsome and he made it worse. Some he cajoled; some he bribed; some he corrupted in every possible way. He split them into many factions, although all had one common interest—to thwart his aggrandizement.
§ 62
ἐν τοιαύτῃ δὲ καταστάσει καὶ ἔτʼ ἀγνοίᾳ τοῦ συνισταμένου καὶ φυομένου κακοῦ τῶν ἁπάντων Ἑλλήνων ὄντων, δεῖ σκοπεῖν ὑμᾶς, ἄνδρες Ἀθηναῖοι, τί προσῆκον ἦν ἑλέσθαι πράττειν καὶ ποιεῖν τὴν πόλιν, καὶ τούτων λόγον παρʼ ἐμοῦ λαβεῖν· ὁ γὰρ ἐνταῦθʼ ἑαυτὸν τάξας τῆς πολιτείας εἴμʼ ἐγώ.
Now seeing that all Greece was in such a plight, and still unconscious of a gathering and ever-growing evil, what was the right policy for Athens to adopt, and the right action for her to take? That is the question, men of Athens, which you ought to consider, and that is the issue on which I ought to be called to account; for I was the man who took up a firm position in that department of your public affairs.
§ 63
πότερον αὐτὴν ἐχρῆν, Αἰσχίνη, τὸ φρόνημʼ ἀφεῖσαν καὶ τὴν ἀξίαν τὴν αὑτῆς ἐν τῇ Θετταλῶν καὶ Δολόπων τάξει συγκατακτᾶσθαι Φιλίππῳ τὴν τῶν Ἑλλήνων ἀρχὴν καὶ τὰ τῶν προγόνων καλὰ καὶ δίκαιʼ ἀναιρεῖν; ἢ τοῦτο μὲν μὴ ποιεῖν, δεινὸν γὰρ ὡς ἀληθῶς, ἃ δʼ ἑώρα συμβησόμενα, εἰ μηδεὶς κωλύσει, καὶ προῃσθάνεθʼ, ὡς ἔοικεν, ἐκ πολλοῦ, ταῦτα περιιδεῖν γιγνόμενα;
Was it the duty of our city, Aeschines, to abase her pride, to lower her dignity, to rank herself with Thessalians and Dolopians, to help Philip to establish his supremacy over Greece, to annihilate the glories and the prerogatives of our forefathers? Or, if she rejected that truly shameful policy, was she to stand by and permit aggressions which she must have long foreseen, and knew would succeed if none should intervene?
§ 64
ἀλλὰ νῦν ἔγωγε τὸν μάλιστʼ ἐπιτιμῶντα τοῖς πεπραγμένοις ἡδέως ἂν ἐροίμην, τῆς ποίας μερίδος γενέσθαι τὴν πόλιν ἐβούλετʼ ἄν, πότερον τῆς συναιτίας τῶν συμβεβηκότων τοῖς Ἕλλησι κακῶν καὶ αἰσχρῶν, ἧς ἂν Θετταλοὺς καὶ τοὺς μετὰ τούτων εἴποι τις, ἢ τῆς περιεορακυίας ταῦτα γιγνόμενα ἐπὶ τῇ τῆς ἰδίας πλεονεξίας ἐλπίδι, ἧς ἂν Ἀρκάδας καὶ Μεσσηνίους καὶ Ἀργείους θείημεν.
I would now like to ask the man who censures our past conduct most severely, what party he would have wished our city to join. The party that shares the guilt of all the disasters and dishonors that have befallen Greece,—the party, as one may say, of the Thessalians and their associates? Or that which permitted those disasters in the hope of selfish gain, the party in which we may include the Arcadians, the Messenians, and the Argives?
§ 65
ἀλλὰ καὶ τούτων πολλοί, μᾶλλον δὲ πάντες, χεῖρον ἡμῶν ἀπηλλάχασιν. καὶ γὰρ εἰ μὲν ὡς ἐκράτησε Φίλιππος ᾤχετʼ εὐθέως ἀπιὼν καὶ μετὰ ταῦτʼ ἦγεν ἡσυχίαν, μήτε τῶν αὑτοῦ συμμάχων μήτε τῶν ἄλλων Ἑλλήνων μηδένα μηδὲν λυπήσας, ἦν ἄν τις κατὰ τῶν ἐναντιωθέντων οἷς ἔπραττεν ἐκεῖνος μέμψις καὶ κατηγορία· εἰ δʼ ὁμοίως ἁπάντων τὸ ἀξίωμα, τὴν ἡγεμονίαν, τὴν ἐλευθερίαν περιείλετο, μᾶλλον δὲ καὶ τὰς πολιτείας, ὅσων ἐδύνατο, πῶς οὐχ ἁπάντων ἐνδοξόταθʼ ὑμεῖς ἐβουλεύσασθʼ ἐμοὶ πεισθέντες;
Why, the fate of many, indeed of all, of those nations is worse than ours. For if, after his victory, Philip had at once taken himself off, and relapsed into inactivity, harassing neither his own allies nor any other Greeks, there might have been some reason for finding fault with the opponents of his enterprises; but seeing that, wherever he could, he destroyed the prestige, the authority, the independence, and even the constitution of every city alike, who can deny that you chose the most honor able of all policies when you followed my advice?
§ 66
ἀλλʼ ἐκεῖσʼ ἐπανέρχομαι. τί τὴν πόλιν, Αἰσχίνη, προσῆκε ποιεῖν ἀρχὴν καὶ τυραννίδα τῶν Ἑλλήνων ὁρῶσαν ἑαυτῷ κατασκευαζόμενον Φίλιππον; ἢ τί τὸν σύμβουλον ἔδει λέγειν ἢ γράφειν τὸν Ἀθήνησιν (καὶ γὰρ τοῦτο πλεῖστον διαφέρει), ὃς συνῄδειν μὲν ἐκ παντὸς τοῦ χρόνου μέχρι τῆς ἡμέρας ἀφʼ ἧς αὐτὸς ἐπὶ τὸ βῆμʼ ἀνέβην, ἀεὶ περὶ πρωτείων καὶ τιμῆς καὶ δόξης ἀγωνιζομένην τὴν πατρίδα, καὶ πλείω καὶ χρήματα καὶ σώματʼ ἀνηλωκυῖαν ὑπὲρ φιλοτιμίας καὶ τῶν πᾶσι συμφερόντων ἢ τῶν ἄλλων Ἑλλήνων ὑπὲρ αὑτῶν ἀνηλώκασιν ἕκαστοι,
To resume my argument: I ask you, Aeschines, what was the duty of Athens when she perceived that Philip’s purpose was to establish a despotic empire over all Greece? What language, what counsels, were incumbent upon an adviser of the people at Athens, of all places in the world, when I was conscious that, from the dawn of her history to the day when I first ascended the tribune, our country had ever striven for primacy, and honor, and renown, and that to serve an honor able ambition and the common welfare of Greece she had expended her treasure and the lives of her sons far more generously than any other Hellenic state fighting only for itself;
§ 67
ἑώρων δʼ αὐτὸν τὸν Φίλιππον, πρὸς ὃν ἦν ἡμῖν ὁ ἀγών, ὑπὲρ ἀρχῆς καὶ δυναστείας τὸν ὀφθαλμὸν ἐκκεκομμένον, τὴν κλεῖν κατεαγότα, τὴν χεῖρα, τὸ σκέλος πεπηρωμένον, πᾶν ὅ τι βουληθείη μέρος ἡ τύχη τοῦ σώματος παρελέσθαι, τοῦτο προϊέμενον, ὥστε τῷ λοιπῷ μετὰ τιμῆς καὶ δόξης ζῆν;
and knowing as I did that our antagonist Philip himself, contending for empire and supremacy, had endured the loss of his eye, the fracture of his collar-bone, the mutilation of his hand and his leg, and was ready to sacrifice to the fortune of war any and every part of his body, if only the life of the shattered remnant should be a life of honor and renown?
§ 68
καὶ μὴν οὐδὲ τοῦτό γʼ οὐδεὶς ἂν εἰπεῖν τολμήσαι, ὡς τῷ μὲν ἐν Πέλλῃ τραφέντι, χωρίῳ ἀδόξῳ τότε γʼ ὄντι καὶ μικρῷ, τοσαύτην μεγαλοψυχίαν προσῆκεν ἐγγενέσθαι ὥστε τῆς τῶν Ἑλλήνων ἀρχῆς ἐπιθυμῆσαι καὶ τοῦτʼ εἰς τὸν νοῦν ἐμβαλέσθαι, ὑμῖν δʼ οὖσιν Ἀθηναίοις καὶ κατὰ τὴν ἡμέραν ἑκάστην ἐν πᾶσι καὶ λόγοις καὶ θεωρήμασι τῆς τῶν προγόνων ἀρετῆς ὑπομνήμαθʼ ὁρῶσι τοσαύτην κακίαν ὑπάρξαι, ὥστε τῆς ἐλευθερίας αὐτεπαγγέλτους ἐθελοντὰς παραχωρῆσαι Φιλίππῳ.
Surely no man will dare to call it becoming that in a man reared at Pella, then a mean and insignificant city, such lofty ambition should be innate as to covet the dominion of all Greece, and admit that aspiration to his soul, while you, natives of Athens, observing day by day, in every speech you hear and ill every spectacle you behold, memorials of the high prowess of your forefathers, should sink to such cowardice as by a spontaneous, voluntary act to surrender your liberty to a Philip.
§ 69
οὐδʼ ἂν εἷς ταῦτα φήσειεν. λοιπὸν τοίνυν ἦν καὶ ἀναγκαῖον ἅμα πᾶσιν οἷς ἐκεῖνος ἔπραττʼ ἀδικῶν ὑμᾶς ἐναντιοῦσθαι δικαίως. τοῦτʼ ἐποιεῖτε μὲν ὑμεῖς ἐξ ἀρχῆς εἰκότως καὶ προσηκόντως, ἔγραφον δὲ καὶ συνεβούλευον καὶ ἐγὼ καθʼ οὓς ἐπολιτευόμην χρόνους. ὁμολογῶ. ἀλλὰ τί ἐχρῆν με ποιεῖν; ἤδη γάρ σʼ ἐρωτῶ πάντα τἄλλʼ ἀφείς, Ἀμφίπολιν, Πύδναν, Ποτείδαιαν, Ἁλόννησον· οὐδενὸς τούτων μέμνημαι·
No one will make that assertion. The only remaining, and the necessary, policy was to resist with justice all his unjust designs. That policy was adopted by you from the start in a spirit that well became you, and forwarded by me in all my proposals, according to the opportunities of my public life. I admit the charge. Tell me; what ought I to have done? I put the question to you, Aeschines, dismissing for the moment everything else—Amphipolis, Pydna, Potidaea, Halonnesus. I have no recollection of those places.
§ 70
Σέρριον δὲ καὶ Δορίσκον καὶ τὴν Πεπαρήθου πόρθησιν καὶ ὅσʼ ἄλλʼ ἡ πόλις ἠδικεῖτο, οὐδʼ εἰ γέγονεν οἶδα. καίτοι σύ γʼ ἔφησθά με ταῦτα λέγοντʼ εἰς ἔχθραν ἐμβαλεῖν τουτουσί, Εὐβούλου καὶ Ἀριστοφῶντος καὶ Διοπείθους τῶν περὶ τούτων ψηφισμάτων ὄντων, οὐκ ἐμῶν, ὦ λέγων εὐχερῶς ὅ τι ἂν βουληθῇς.
Serrium, Doriscus, the sack of Peparethus, and all other injuries of our city—I ignore them utterly. Yet you told us that I entangled the citizens in a quarrel by my talk about those places, though every resolution that concerned them was moved by Eubulus, or Aristophon, or Diopeithes, not by me; only you allege so glibly whatever suits your purpose!
§ 71
οὐδὲ νῦν περὶ τούτων ἐρῶ. ἀλλʼ ὁ τὴν Εὔβοιαν ἐκεῖνος σφετεριζόμενος καὶ κατασκευάζων ἐπιτείχισμʼ ἐπὶ τὴν Ἀττικήν, καὶ Μεγάροις ἐπιχειρῶν, καὶ καταλαμβάνων Ὠρεόν, καὶ κατασκάπτων Πορθμόν, καὶ καθιστὰς ἐν μὲν Ὠρεῷ Φιλιστίδην τύραννον, ἐν δʼ Ἐρετρίᾳ Κλείταρχον, καὶ τὸν Ἑλλήσποντον ὑφʼ αὑτῷ ποιούμενος, καὶ Βυζάντιον πολιορκῶν, καὶ πόλεις Ἑλληνίδας τὰς μὲν ἀναιρῶν, εἰς τὰς δὲ τοὺς φυγάδας κατάγων, πότερον ταῦτα ποιῶν ἠδίκει καὶ παρεσπόνδει καὶ ἔλυε τὴν εἰρήνην ἢ οὔ; καὶ πότερον φανῆναί τινα τῶν Ἑλλήνων τὸν ταῦτα κωλύσοντα ποιεῖν αὐτὸν ἐχρῆν, ἢ μή;
Even now I will not discuss them. But here was a man annexing Euboea and making it a basis of operations against Attica, attacking Megara, occupying Oreus, demolishing Porthmus, establishing the tyranny of Philistides at Oreus and of Cleitarchus at Eretria, subjugating the Hellespont, besieging Byzantium, destroying some of the Greek cities, reinstating exiled traitors in others: by these acts was he, or was he not, committing injustice, breaking treaty, and violating the terms of peace? Was it, or was it not, right that some man of Grecian race should stand forward to stop those aggressions?
§ 72
εἰ μὲν γὰρ μὴ ἐχρῆν, ἀλλὰ τὴν Μυσῶν λείαν καλουμένην τὴν Ἑλλάδʼ οὖσαν ὀφθῆναι ζώντων καὶ ὄντων Ἀθηναίων, περιείργασμαι μὲν ἐγὼ περὶ τούτων εἰπών, περιείργασται δʼ ἡ πόλις ἡ πεισθεῖσʼ ἐμοί, ἔστω δʼ ἀδικήματα πάνθʼ ἃ πέπρακται καὶ ἁμαρτήματʼ ἐμά. εἰ δʼ ἔδει τινὰ τούτων κωλυτὴν φανῆναι, τίνʼ ἄλλον ἢ τὸν Ἀθηναίων δῆμον προσῆκε γενέσθαι; ταῦτα τοίνυν ἐπολιτευόμην ἐγώ, καὶ ὁρῶν καταδουλούμενον πάντας ἀνθρώπους ἐκεῖνον ἠναντιούμην, καὶ προλέγων καὶ διδάσκων μὴ προΐεσθαι διετέλουν. καὶ μὴν τὴν εἰρήνην γʼ ἐκεῖνος ἔλυσε τὰ πλοῖα λαβών, οὐχ ἡ πόλις, Αἰσχίνη.
If it was not right, if Greece was to present the spectacle, as the phrase goes, of the looting of Mysia, while Athenians still lived and breathed, then I am a busybody, because I spoke of those matters, and Athens, too, is a busybody because she listened to me; and let all her misdeeds and blunders be charged to my account! But if it was right that some one should intervene, on whom did the duty fall, if not on the Athenian democracy? That then was my policy. I saw a man enslaving all mankind, and I stood in his way. I never ceased warning you and admonishing you to surrender nothing.
§ 73
φέρε δʼ αὐτὰ τὰ ψηφίσματα καὶ τὴν ἐπιστολὴν τὴν τοῦ Φιλίππου, καὶ λέγʼ ἐφεξῆς· ἀπὸ γὰρ τούτων τίς τίνος αἴτιός ἐστι γενήσεται φανερόν. ΨΗΦΙΣΜΑ. ἐπὶ ἄρχοντος Νεοκλέους, μηνὸς βοηδρομιῶνος, ἐκκλησία σύγκλητος ὑπὸ στρατηγῶν, Εὔβουλος Μνησιθέου Κόπριος εἶπεν· ἐπειδὴ προσήγγειλαν οἱ στρατηγοὶ ἐν τῇ ἐκκλησίᾳ ὡς ἄρα Λεωδάμαντα τὸν ναύαρχον καὶ τὰ μετʼ αὐτοῦ ἀποσταλέντα σκάφη εἴκοσι ἐπὶ τὴν τοῦ σίτου παραπομπὴν εἰς Ἑλλήσποντον ὁ παρὰ Φιλίππου στρατηγὸς Ἀμύντας καταγήοχεν εἰς Μακεδονίαν καὶ ἐν φυλακῇ ἔχει, ἐπιμεληθῆναι τοὺς πρυτάνεις καὶ τοὺς στρατηγοὺς ὅπως ἡ βουλὴ συναχθῇ καὶ αἱρεθῶσι πρέσβεις πρὸς Φίλιππον,
The peace was broken by Philip, when he seized those merchantmen; not by Athens, Aeschines. Produce the decrees, and Philip’s letter, and read them in their proper order. They will show who was responsible for each several proceeding. (A Decree is read) In the archonship of Neocles, in the month Boedromion, at an extraordinary meeting of the Assembly convened by the Generals, Eubulus, son of Mnesitheus, of Coprus, proposed that, whereas the generals have announced in the assembly that the admiral Leodamas and the twenty ships under his command, sent to the Hellespont to convoy corn, have been removed to Macedon by Philip’s officer, Amyntas, and are there kept in custody, it shall be the concern of the presidents and of the generals that the Council be convened and ambassadors chosen to go to Philip;
§ 74
οἳ παραγενόμενοι διαλέξονται πρὸς αὐτὸν περὶ τοῦ ἀφεθῆναι τὸν ναύαρχον καὶ τὰ πλοῖα καὶ τοὺς στρατιώτας, καὶ εἰ μὲν διʼ ἄγνοιαν ταῦτα πεποίηκεν ὁ Ἀμύντας, ὅτι οὐ μεμψιμοιρεῖ ὁ δῆμος οὐδέν· εἰ δέ τι πλημμελοῦντα παρὰ τὰ ἐπεσταλμένα λαβών, ὅτι ἐπισκεψάμενοι Ἀθηναῖοι ἐπιτιμήσουσι κατὰ τὴν τῆς ὀλιγωρίας ἀξίαν· εἰ δὲ μηδέτερον τούτων ἐστίν, ἀλλʼ ἰδίᾳ ἀγνωμονοῦσιν ἢ ὁ ἀποστείλας ἢ ὁ ἀπεσταλμένος, καὶ τοῦτο λέγειν, ἵνα αἰσθανόμενος ὁ δῆμος βουλεύσηται τί δεῖ ποιεῖν.
that on their arrival they shall confer with him about the seizure of the admiral and the ships and the soldiers, and, if Amyntas acted in ignorance, they shall say that the people attach no blame to him; or, if the admiral was caught exceeding his instructions, that the Athenians will investigate the matter, and punish him as his carelessness shall deserve; if, on the other hand, neither of these suppositions is true, but it was a deliberate affront on the part either of the officer or of his superior, they shall state the same, in order that the people, being apprised of it, may decide what course to take.
§ 75
τοῦτο μὲν τοίνυν τὸ ψήφισμʼ Εὔβουλος ἔγραψεν, οὐκ ἐγώ, τὸ δʼ ἐφεξῆς Ἀριστοφῶν, εἶθʼ Ἡγήσιππος, εἶτʼ Ἀριστοφῶν πάλιν, εἶτα Φιλοκράτης, εἶτα Κηφισοφῶν, εἶτα πάντες· ἐγὼ δʼ οὐδὲν περὶ τούτων. λέγε. ΨΗΦΙΣΜΑΤΑ. ἐπὶ Νεοκλέους ἄρχοντος, βοηδρομιῶνος ἕνῃ καὶ νέᾳ, βουλῆς γνώμη, πρυτάνεις καὶ στρατηγοὶ ἐχρημάτισαν τὰ ἐκ τῆς ἐκκλησίας ἀνενεγκόντες, ὅτι ἔδοξε τῷ δήμῳ πρέσβεις ἑλέσθαι πρὸς Φίλιππον περὶ τῆς τῶν πλοίων ἀνακομιδῆς καὶ ἐντολὰς δοῦναι κατὰ τὰ ἐκ τῆς ἐκκλησίας ψηφίσματα. καὶ εἵλοντο τούσδε, Κηφισοφῶντα Κλέωνος Ἀναφλύστιον, Δημόκριτον Δημοφῶντος Ἀναγυράσιον, Πολύκριτον Ἀπημάντου Κοθωκίδην. πρυτανεία φυλῆς Ἱπποθωντίδος, Ἀριστοφῶν Κολλυτεὺς πρόεδρος εἶπεν.
This decree was drawn up by Eubulus, not by me; the next in order by Aristophon; then we have Hegesippus, then Aristophon again, then Philocrates, then Cephisophon, and so on. I proposed no decree dealing with these matters. Go on reading. (Another Decree is read) In the archonship of Neocles, on the thirtieth day of Boedromion, by sanction of the Council, the Presidents and Generals introduced the report of the proceedings in the Assembly, to wit, that the People had resolved that ambassadors be chosen to approach Philip concerning the removal of the vessels, and instructions be given them in accordance with the decrees of the Assembly. The following were chosen: Cephisophon, son of Cleon, of Anaphlystus, Democritus, son of Demophon, of Anagyrus, Polycritus, son of Apemantus, of Cothocidae. In the presidence of the tribe Hippothontis, proposed by Aristophon, of Collytus, a president.
§ 76
ὥσπερ τοίνυν ἐγὼ ταῦτα δεικνύω τὰ ψηφίσματα, οὕτω καὶ σὺ δεῖξον, Αἰσχίνη, ὁποῖον ἐγὼ γράψας ψήφισμα αἴτιός εἰμι τοῦ πολέμου. ἀλλʼ οὐκ ἂν ἔχοις· εἰ γὰρ εἶχες, οὐδὲν ἂν αὐτοῦ πρότερον νυνὶ παρέσχου. καὶ μὴν οὐδʼ ὁ Φίλιππος οὐδὲν αἰτιᾶται ἔμʼ ὑπὲρ τοῦ πολέμου, ἑτέροις ἐγκαλῶν. λέγε δʼ αὐτὴν τὴν ἐπιστολὴν τὴν τοῦΦιλίππου. ΕΠΙΣΤΟΛΗ.
As I cite these decrees, Aeschines, you must cite some decree by proposing which I became responsible for the war. But you cannot cite one; if you could, there is no document which you would have produced more readily just now. Why, even Philip’s letter casts no blame upon me in respect of the war: he imputes it to other men. Read Philip’s actual letter.
§ 77
Βασιλεὺς Μακεδόνων Φίλιππος Ἀθηναίων τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. παραγενόμενοι πρὸς ἐμὲ οἱ παρʼ ὑμῶν πρεσβευταί, Κηφισοφῶν καὶ Δημόκριτος καὶ Πολύκριτος, διελέγοντο περὶ τῆς τῶν πλοίων ἀφέσεως ὧν ἐναυάρχει Λεωδάμας. καθʼ ὅλου μὲν οὖν ἔμοιγε φαίνεσθε ἐν μεγάλῃ εὐηθείᾳ ἔσεσθαι, εἰ οἴεσθʼ ἐμὲ λανθάνειν ὅτι ἐξαπεστάλη ταῦτα τὰ πλοῖα πρόφασιν μὲν ὡς τὸν σῖτον παραπέμψοντα ἐκ τοῦ Ἑλλησπόντου εἰς Λῆμνον, βοηθήσοντα δὲ Σηλυμβριανοῖς τοῖς ὑπʼ ἐμοῦ μὲν πολιορκουμένοις, οὐ συμπεριειλημμένοις δὲ ἐν ταῖς τῆς φιλίας κοινῇ κειμέναις ἡμῖν συνθήκαις.
(Philip’s Letter is read) Philip, King of Macedonia, to the Council and People of Athens, greeting.—Your ambassadors, Cephisophon and Democritus and Polycritus, visited me and discussed the release of the vessels commanded by Leodamas. Now, speaking generally, it seems to me that you will be very simple people if you imagine that I do not know that the vessels were sent ostensibly to convey corn from the Hellespont to Lemnos, but really to help the Selymbrians, who are being besieged by me and are not included in the articles of friendship mutually agreed upon between us.
§ 78
καὶ ταῦτα συνετάχθη τῷ ναυάρχῳ ἄνευ μὲν τοῦ δήμου τοῦ Ἀθηναίων, ὑπὸ δέ τινων ἀρχόντων καὶ ἑτέρων ἰδιωτῶν μὲν νῦν ὄντων, ἐκ παντὸς δὲ τρόπου βουλομένων τὸν δῆμον ἀντὶ τῆς νῦν ὑπαρχούσης πρὸς ἐμὲ φιλίας τὸν πόλεμον ἀναλαβεῖν, πολλῷ μᾶλλον φιλοτιμουμένων τοῦτο συντετελέσθαι ἢ τοῖς Σηλυμβριανοῖς βοηθῆσαι. καὶ ὑπολαμβάνουσιν αὑτοῖς τὸ τοιοῦτο πρόσοδον ἔσεσθαι· οὐ μέντοι μοι δοκεῖ τοῦτο χρήσιμον ὑπάρχειν οὔθʼ ὑμῖν οὔτʼ ἐμοί. διόπερ τά τε νῦν καταχθέντα πλοῖα πρὸς ἡμᾶς ἀφίημι ὑμῖν, καὶ τοῦ λοιποῦ, ἐὰν βούλησθε μὴ ἐπιτρέπειν τοῖς προεστηκόσιν ὑμῶν κακοήθως πολιτεύεσθαι, ἀλλʼ ἐπιτιμᾶτε, πειράσομαι κἀγὼ διαφυλάττειν τὴν εἰρήνην. εὐτυχεῖτε.
These instructions were given to the admiral, without the cognizance of the Athenian People, by certain officials and by others who are now out of office, but who were anxious by every means in their power to change the present friendly attitude of the people towards me to one of open hostility, being indeed much more zealous for this consummation than for the relief of the Selymbrians. They conceive that such a policy will be a source of income to themselves; it does not, however, strike me as profitable either for you or for me. Therefore the vessels now in my harbors I hereby release to you; and for the future, if, instead of permitting your statesmen to pursue this malicious policy, you will be good enough to c ensure them, I too will endeavor to preserve the peace. Farewell.
§ 79
ἐνταῦθʼ οὐδαμοῦ Δημοσθένην γέγραφεν, οὐδʼ αἰτίαν οὐδεμίαν κατʼ ἐμοῦ. τί ποτʼ οὖν τοῖς ἄλλοις ἐγκαλῶν τῶν ἐμοὶ πεπραγμένων οὐχὶ μέμνηται; ὅτι τῶν ἀδικημάτων ἂν ἐμέμνητο τῶν αὑτοῦ, εἴ τι περὶ ἐμοῦ γέγραφεν· τούτων γὰρ εἰχόμην ἐγὼ καὶ τούτοις ἠναντιούμην. καὶ πρῶτον μὲν τὴν εἰς Πελοπόννησον πρεσβείαν ἔγραψα, ὅτε πρῶτον ἐκεῖνος εἰς Πελοπόννησον παρεδύετο, εἶτα τὴν εἰς Εὔβοιαν, ἡνίκʼ Εὐβοίας ἥπτετο, εἶτα τὴν ἐπʼ Ὠρεὸν ἔξοδον, οὐκέτι πρεσβείαν, καὶ τὴν εἰς Ἐρέτριαν, ἐπειδὴ τυράννους ἐκεῖνος ἐν ταύταις ταῖς πόλεσιν κατέστησεν.
In this letter there is no mention of the name of Demosthenes, nor any charge against me. Why does he forget my acts, when he blames others? Because he could not mention me without recalling his own transgressions, on which I fixed my attention, and which I strove to resist. I began by proposing the embassy to Peloponnesus, when first he tried to get a footing there; then the embassy to Euboea, when he was tampering with Euboea; then an expedition— not an embassy—to Oreus, and again to Eretria, when he had set up tyrants in those cities.
§ 80
μετὰ ταῦτα δὲ τοὺς ἀποστόλους ἅπαντας ἀπέστειλα, καθʼ οὓς Χερρόνησος ἐσώθη καὶ Βυζάντιον καὶ πάντες οἱ σύμμαχοι. ἐξ ὧν ὑμῖν μὲν τὰ κάλλιστα, ἔπαινοι, δόξαι, τιμαί, στέφανοι, χάριτες παρὰ τῶν εὖ πεπονθότων ὑπῆρχον· τῶν δʼ ἀδικουμένων τοῖς μὲν ὑμῖν τότε πεισθεῖσιν ἡ σωτηρία περιεγένετο, τοῖς δʼ ὀλιγωρήσασι τὸ πολλάκις ὧν ὑμεῖς προείπατε μεμνῆσθαι, καὶ νομίζειν ὑμᾶς μὴ μόνον εὔνους ἑαυτοῖς, ἀλλὰ καὶ φρονίμους ἀνθρώπους καὶ μάντεις εἶναι· πάντα γὰρ ἐκβέβηχʼ ἃ προείπατε.
Subsequently I dispatched all those squadrons by which the Chersonese was rescued from him, and Byzantium, and all our allies. By this policy you gained much glory, receiving commendations, eulogies, compliments, decorations, and votes of thanks from the recipients of y our favors. Of the nations that suffered aggression, those who followed your advice gained their salvation, while those who scorned it have had many occasions since to remember your warnings, and to acknowledge not only your goodwill but your sagacity and foresight, for everything has turned out as you predicted.
§ 81
καὶ μὴν ὅτι πολλὰ μὲν ἂν χρήματʼ ἔδωκε Φιλιστίδης ὥστʼ ἔχειν Ὠρεόν, πολλὰ δὲ Κλείταρχος ὥστʼ ἔχειν Ἐρέτριαν, πολλὰ δʼ αὐτὸς ὁ Φίλιππος ὥστε ταῦθʼ ὑπάρχειν ἐφʼ ὑμᾶς αὐτῷ, καὶ περὶ τῶν ἄλλων μηδὲν ἐξελέγχεσθαι μηδʼ ἃ ποιῶν ἠδίκει μηδένʼ ἐξετάζειν πανταχοῦ, οὐδεὶς ἀγνοεῖ, καὶ πάντων ἥκιστα σύ·
Now that Philistides would have paid a large sum for possession of Oreus, and Cleitarchus for possession of Eretria, and Philip himself to get those advantages of position against you, or to escape conviction in other matters or any inquiry into his wrongdoing in every quarter, is well known to all—and to no one better than to you, Aeschines.
§ 82
οἱ γὰρ παρὰ τοῦ Κλειτάρχου καὶ τοῦ Φιλιστίδου τότε πρέσβεις δεῦρʼ ἀφικνούμενοι παρὰ σοὶ κατέλυον, Αἰσχίνη, καὶ σὺ προὐξένεις αὐτῶν· οὓς ἡ μὲν πόλις ὡς ἐχθροὺς καὶ οὔτε δίκαιʼ οὔτε συμφέροντα λέγοντας ἀπήλασε, σοὶ δʼ ἦσαν φίλοι. οὐ τοίνυν ἐπράχθη τούτων οὐδέν, ὦ βλασφημῶν περὶ ἐμοῦ καὶ λέγων ὡς σιωπῶ μὲν λαβών, βοῶ δʼ ἀναλώσας. ἀλλʼ οὐ σύ, ἀλλὰ βοᾷς μὲν ἔχων, παύσει δʼ οὐδέποτʼ ἐὰν μή σʼ οὗτοι παύσωσιν ἀτιμώσαντες τήμερον.
For the ambassadors who came here from Cleitarchus and Philistides lodged at your house and you entertained them. The government expelled them as enemies, and as men whose proposals were dishonest and unacceptable; but to you they were friends. Well, no part of their business was successful,—you backbiter, who tell me that I hold my tongue with a fee in my pocket, and cry aloud when I have spent it! That is not your habit; you cry aloud without ceasing, and nothing will ever stop your mouth,—except perhaps a sentence of disfranchisement this very day.
§ 83
στεφανωσάντων τοίνυν ὑμῶν ἔμʼ ἐπὶ τούτοις τότε, καὶ γράψαντος Ἀριστονίκου τὰς αὐτὰς συλλαβὰς ἅσπερ οὑτοσὶ Κτησιφῶν νῦν γέγραφε, καὶ ἀναρρηθέντος ἐν τῷ θεάτρῳ τοῦ στεφάνου, καὶ δευτέρου κηρύγματος ἤδη μοι τούτου γιγνομένου, οὔτʼ ἀντεῖπεν Αἰσχίνης παρὼν οὔτε τὸν εἰπόντʼ ἐγράψατο. καί μοι λέγε καὶ τοῦτο τὸ ψήφισμα λαβών. ΨΗΦΙΣΜΑ.
Although at that time you decorated me for my services, although Aristonicus drafted the decree in the very same terms that Ctesiphon has now used, although the decoration was proclaimed in the theatre, so that this is the second proclamation of my name there, Aeschines, who was present, never opposed the decree, nor did he indict the proposer. Take and read the decree in question.
§ 84
ἐπὶ Χαιρώνδου Ἡγήμονος ἄρχοντος, γαμηλιῶνος ἕκτῃ ἀπιόντος, φυλῆς πρυτανευούσης Λεοντίδος, Ἀριστόνικος Φρεάρριος εἶπεν· ἐπειδὴ Δημοσθένης Δημοσθένους Παιανιεὺς πολλὰς καὶ μεγάλας χρείας παρέσχηται τῷ δήμῳ τῷ Ἀθηναίων, καὶ πολλοῖς τῶν συμμάχων καὶ πρότερον καὶ ἐν τῷ παρόντι καιρῷ βεβοήθηκε διὰ τῶν ψηφισμάτων, καί τινας τῶν ἐν τῇ Εὐβοίᾳ πόλεων ἠλευθέρωκε, καὶ διατελεῖ εὔνους ὢν τῷ δήμῳ τῷ Ἀθηναίων, καὶ λέγει καὶ πράττει ὅ τι ἂν δύνηται ἀγαθὸν ὑπέρ τε αὐτῶν Ἀθηναίων καὶ τῶν ἄλλων Ἑλλήνων, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ τῷ Ἀθηναίων ἐπαινέσαι Δημοσθένην Δημοσθένους Παιανιέα καὶ στεφανῶσαι χρυσῷ στεφάνῳ, καὶ ἀναγορεῦσαι τὸν στέφανον ἐν τῷ θεάτρῳ, Διονυσίοις, τραγῳδοῖς καινοῖς, τῆς δὲ ἀναγορεύσεως τοῦ στεφάνου ἐπιμεληθῆναι τὴν πρυτανεύουσαν φυλὴν καὶ τὸν ἀγωνοθέτην. εἶπεν Ἀριστόνικος Φρεάρριος.
(The Decree is read) In the archonship of Chaerondas, son of Hegemon, on the twenty-fifth day of Gamelion, the tribe Leontis holding the presidency, Aristonicus of Phrearrii proposed that, whereas Demosthenes, son of Demosthenes, of Paeania, has conferred many great obligations on the People of Athens, and has aided many of the Allies by his decrees both heretofore and upon the present occasion, and has liberated some of the cities of Euboea, and is a constant friend of the Athenian People, and by word and deed does his utmost in the interests of the Athenians themselves as well as of the other Greeks, it be resolved by the Council and People of Athens to commend Demosthenes, son of Demosthenes, of Paeania, and to crown him with a golden crown, and to proclaim the crown in the Theatre at the Dionysia at the performance of the new tragedies, the proclamation of the crown being entrusted to the tribe holding the presidency and to the steward of the festival. Proposed by Aristonicus of Phrearrii.
§ 85
ἔστιν οὖν ὅστις ὑμῶν οἶδέ τινʼ αἰσχύνην τῇ πόλει συμβᾶσαν διὰ τοῦτο τὸ ψήφισμα ἢ χλευασμὸν ἢ γέλωτα, ἃ νῦν οὗτος ἔφη συμβήσεσθαι, ἂν ἐγὼ στεφανῶμαι; καὶ μὴν ὅταν ᾖ νέα καὶ γνώριμα πᾶσι τὰ πράγματα, ἐάν τε καλῶς ἔχῃ, χάριτος τυγχάνει, ἐάν θʼ ὡς ἑτέρως, τιμωρίας. φαίνομαι τοίνυν ἐγὼ χάριτος τετυχηκὼς τότε, καὶ οὐ μέμψεως οὐδὲ τιμωρίας.
Is any one of you aware of any dishonor, contempt, or ridicule that has befallen the city in consequence of that decree, such as he now tells you will follow, if I am crowned? While acts are still recent and notorious, they are requited with gratitude, if good, and with punishment, if evil, and from this decree it appears that I received on that occasion gratitude, not censure nor punishment.
§ 86
οὐκοῦν μέχρι μὲν τῶν χρόνων ἐκείνων, ἐν οἷς ταῦτʼ ἐπράχθη, πάντʼ ἀνωμολόγημαι τὰ ἄριστα πράττειν τῇ πόλει, τῷ νικᾶν, ὅτʼ ἐβουλεύεσθε, λέγων καὶ γράφων, τῷ καταπραχθῆναι τὰ γραφέντα, καὶ στεφάνους ἐξ αὐτῶν τῇ πόλει καὶ ἐμοὶ καὶ πᾶσιν γενέσθαι, τῷ θυσίας τοῖς θεοῖς καὶ προσόδους ὡς ἀγαθῶν τούτων ὄντων ὑμᾶς πεποιῆσθαι.
Therefore, up to the date of those transactions it is shown by common consent that my conduct was entirely beneficial to the commonwealth. The proofs are, that my speeches and motions were successful at your deliberations; that my resolutions were carried into effect; that thereby decorations came to the city and to all of you as well as to me; and that for these successes you thanked the gods with sacrifices and processions.
§ 87
ἐπειδὴ τοίνυν ἐκ τῆς Εὐβοίας ὁ Φίλιππος ὑφʼ ὑμῶν ἐξηλάθη τοῖς μὲν ὅπλοις, τῇ δὲ πολιτείᾳ καὶ τοῖς ψηφίσμασι, κἂν διαρραγῶσί τινες τούτων, ὑπʼ ἐμοῦ, ἕτερον κατὰ τῆς πόλεως ἐπιτειχισμὸν ἐζήτει. ὁρῶν δʼ ὅτι σίτῳ πάντων ἀνθρώπων πλείστῳ χρώμεθʼ ἐπεισάκτῳ, βουλόμενος τῆς σιτοπομπίας κύριος γενέσθαι, παρελθὼν ἐπὶ Θρᾴκης Βυζαντίους συμμάχους ὄντας αὑτῷ τὸ μὲν πρῶτον ἠξίου συμπολεμεῖν τὸν πρὸς ὑμᾶς πόλεμον, ὡς δʼ οὐκ ἤθελον οὐδʼ ἐπὶ τούτοις ἔφασαν τὴν συμμαχίαν πεποιῆσθαι, λέγοντες ἀληθῆ, χάρακα βαλόμενος πρὸς τῇ πόλει καὶ μηχανήματʼ ἐπιστήσας ἐπολιόρκει.
When Philip was driven out of Euboea by your arms, and also,—though these men choke themselves with their denials,—by my policy and my decrees, he cast about for a second plan of attack against Athens; and observing that we consume more imported corn than any other nation, he proposed to get control of the carrying trade in corn. He advanced towards Thrace, and the first thing he did was to claim the help of the Byzantines as his allies in the war against you. When they refused, declaring with entire truth that the terms of alliance included no such obligation, he set up a stockade against their city, planted artillery, and began a siege.
§ 88
τούτων δὲ γιγνομένων ὅ τι μὲν προσῆκε ποιεῖν ὑμᾶς, οὐκ ἐπερωτήσω· δῆλον γάρ ἐστιν ἅπασιν. ἀλλὰ τίς ἦν ὁ βοηθήσας τοῖς Βυζαντίοις καὶ σώσας αὐτούς; τίς ὁ κωλύσας τὸν Ἑλλήσποντον ἀλλοτριωθῆναι κατʼ ἐκείνους τοὺς χρόνους; ὑμεῖς, ἄνδρες Ἀθηναῖοι. τὸ δʼ ὑμεῖς ὅταν λέγω, τὴν πόλιν λέγω. τίς δʼ ὁ τῇ πόλει λέγων καὶ γράφων καὶ πράττων καὶ ἁπλῶς ἑαυτὸν εἰς τὰ πράγματʼ ἀφειδῶς δούς; ἐγώ.
I will not further ask what was your proper course in those circumstances,—the answer is too obvious. But who sent reinforcements to the Byzantines and delivered them? Who prevented the estrangement of the Hellespont at that crisis? You, men of Athens; and when I say you, I mean the whole city. Who advised the city, moved the resolutions, took action, devoted himself wholeheartedly and without stint to that business?
§ 89
ἀλλὰ μὴν ἡλίκα ταῦτʼ ὠφέλησεν ἅπαντας, οὐκέτʼ ἐκ τοῦ λόγου δεῖ μαθεῖν, ἀλλʼ ἔργῳ πεπείρασθε· ὁ γὰρ τότʼ ἐνστὰς πόλεμος ἄνευ τοῦ καλὴν δόξαν ἐνεγκεῖν ἐν πᾶσι τοῖς κατὰ τὸν βίον ἀφθονωτέροις καὶ εὐωνοτέροις διῆγεν ὑμᾶς τῆς νῦν εἰρήνης, ἣν οὗτοι κατὰ τῆς πατρίδος τηροῦσιν οἱ χρηστοί, ἐπὶ ταῖς μελλούσαις ἐλπίσιν, ὧν διαμάρτοιεν, καὶ μετάσχοιεν ὧν ὑμεῖς οἱ τὰ βέλτιστα βουλόμενοι τοὺς θεοὺς αἰτεῖτε, μὴ μεταδοῖεν ὑμῖν ὧν αὐτοὶ προῄρηνται. λέγε δʼ αὐτοῖς καὶ τοὺς τῶν Βυζαντίων στεφάνους καὶ τοὺς τῶν Περινθίων, οἷς ἐστεφάνουν ἐκ τούτων τὴν πόλιν. ΨΗΦΙΣΜΑ ΒΥΖΑΝΤΙΩΝ.
I did; and I need not argue how profitable my policy was, for you know it by experience. The war in which we then engaged, apart from the renown it brought to you, made all the necessaries of life more abundant and cheaper than the peace we now enjoy, the peace which these worthies cherish to the disadvantage of the city, in view of future expectations! May those expectations fail! May they share only the blessings for which you men of honest intent supplicate the gods! And may they never bestow upon you any share in the principles they have chosen! Now read of the crowns of the Byzantines and of the Perinthians, conferred by them upon the city for these services.
§ 90
ἐπὶ ἱερομνάμονος Βοσπορίχω Δαμάγητος ἐν τᾷ ἁλίᾳ ἔλεξεν, ἐκ τᾶς βωλᾶς λαβὼν ῥήτραν· ἐπειδὴ ὁ δᾶμος ὁ Ἀθαναίων ἔν τε τοῖς προγενομένοις καιροῖς εὐνοέων διατελεῖ Βυζαντίοις καὶ τοῖς συμμάχοις καὶ συγγενέσι Περινθίοις καὶ πολλὰς καὶ μεγάλας χρείας παρέσχηται, ἔν τε τῷ παρεστακότι καιρῷ Φιλίππω τῶ Μακεδόνος ἐπιστρατεύσαντος ἐπὶ τὰν χώραν καὶ τὰν πόλιν ἐπʼ ἀναστάσει Βυζαντίων καὶ Περινθίων καὶ τὰν χώραν δαίοντος καὶ δενδροκοπέοντος, βοαθήσας πλοίοις ἑκατὸν καὶ εἴκοσι καὶ σίτῳ καὶ βέλεσι καὶ ὁπλίταις ἐξείλετο ἁμὲ ἐκ τῶν μεγάλων κινδύνων καὶ ἀποκατέστασε τὰν πάτριον πολιτείαν καὶ τὼς νόμως καὶ τὼς τάφως,
(The Decree of the Byzantines is read) In the recordership of Bosporichus, Damagetus proposed in the Assembly, with the sanction of the Council, that, whereas the Athenian People in former times have been constant friends of the Byzantines and of their allies and kinsmen the Perinthians, and have conferred many great services upon them, and recently, when Philip of Macedon attacked their land and city to exterminate the Byzantines and Perinthians, burning and devastating the land, they came to our aid with a hundred and twenty ships and provisions and arms and infantry, and extricated us from great dangers, and restored our original constitution and our laws and our sepulchres,
§ 91
δεδόχθαι τῷ δάμῳ τῷ Βυζαντίων καὶ Περινθίων Ἀθαναίοις δόμεν ἐπιγαμίαν, πολιτείαν, ἔγκτασιν γᾶς καὶ οἰκιᾶν, προεδρίαν ἐν τοῖς ἀγῶσι, πόθοδον ποτὶ τὰν βωλὰν καὶ τὸν δᾶμον πράτοις πεδὰ τὰ ἱερά, καὶ τοῖς κατοικεῖν ἐθέλουσι τὰν πόλιν ἀλειτουργήτοις ἦμεν πασᾶν τᾶν λειτουργιᾶν· στᾶσαι δὲ καὶ εἰκόνας τρεῖς ἑκκαιδεκαπάχεις ἐν τῷ Βοσπορείῳ, στεφανούμενον τὸν δᾶμον τὸν Ἀθαναίων ὑπὸ τῶ δάμω τῶ Βυζαντίων καὶ Περινθίων· ἀποστεῖλαι δὲ καὶ θεαρίας ἐς τὰς ἐν τᾷ Ἑλλάδι παναγύριας, Ἴσθμια καὶ Νέμεα καὶ Ὀλύμπια καὶ Πύθια, καὶ ἀνακαρῦξαι τὼς στεφάνως οἷς ἐστεφάνωται ὁ δᾶμος ὁ Ἀθαναίων ὑφʼ ἁμέων, ὅπως ἐπιστέωνται οἱ Ἕλλανες τάν τε Ἀθαναίων ἀρετὰν καὶ τὰν Βυζαντίων καὶ Περινθίων εὐχαριστίαν.
it be resolved by the People of Byzantium and Perinthus to grant to the Athenians rights of intermarriage, citizenship, tenure of land and houses, the seat of honor at the games, access to the Council and the people immediately after the sacrifices, and immunity from all public services for those who wish to settle in our city; also to erect three statues, sixteen cubits in height, in the Bosporeum, representing the People of Athens being crowned by the Peoples of Byzantium and Perinthus; also to send deputations to the Panhellenic gatherings, the Isthmian, Nemean, Olympian, and Pythian games, and there to proclaim the crown wherewith the Athenian People has been crowned by us, that the Greeks may know the merits of the Athenians and the gratitude of the Byzantines and the Perinthians.
§ 92
λέγε καὶ τοὺς παρὰ τῶν ἐν Χερρονήσῳ στεφάνους. ΨΗΦΙΣΜΑ ΧΕΡΡΟΝΗΣΙΤΩΝ. Χερρονησιτῶν οἱ κατοικοῦντες Σηστόν, Ἐλαιοῦντα, Μάδυτον, Ἀλωπεκόννησον, στεφανοῦσιν Ἀθηναίων τὴν βουλὴν καὶ τὸν δῆμον χρυσῷ στεφάνῳ ἀπὸ ταλάντων ἑξήκοντα, καὶ Χάριτος βωμὸν ἱδρύονται καὶ Δήμου Ἀθηναίων, ὅτι πάντων τῶν μεγίστων ἀγαθῶν παραίτιος γέγονε Χερρονησίταις, ἐξελόμενος ἐκ τῆς Φιλίππου καὶ ἀποδοὺς τὰς πατρίδας, τοὺς νόμους, τὴν ἐλευθερίαν, τὰ ἱερά. καὶ ἐν τῷ μετὰ ταῦτα αἰῶνι παντὶ οὐκ ἐλλείψει εὐχαριστῶν καὶ ποιῶν ὅ τι ἂν δύνηται ἀγαθόν. ταῦτα ἐψηφίσαντο ἐν τῷ κοινῷ βουλευτηρίῳ.
Read also of the crowns awarded by the inhabitants of the Chersonese. (The Decree of the Chersonesites is read.) The peoples of the Chersonesus inhabiting Sestus, Elaeus, Madytus, and Alopeconnesus, do crown the Council and People of Athens with a golden crown of sixty talents’ value, and erect an altar to Gratitude and to the People of Athens, because they have been a contributory cause of all the greatest blessings to the peoples of the Chersonesus, having rescued them from Philip and restored their fatherland, their laws, their freedom, and their temples; also in all time to come they will not fail to be grateful and to do them every service in their power. This decree was passed in Confederate Council.
§ 93
οὐκοῦν οὐ μόνον τὸ Χερρόνησον καὶ Βυζάντιον σῶσαι, οὐδὲ τὸ κωλῦσαι τὸν Ἑλλήσποντον ὑπὸ Φιλίππῳ γενέσθαι τότε, οὐδὲ τὸ τιμᾶσθαι τὴν πόλιν ἐκ τούτων ἡ προαίρεσις ἡ ἐμὴ καὶ ἡ πολιτεία διεπράξατο, ἀλλὰ καὶ πᾶσιν ἔδειξεν ἀνθρώποις τήν τε τῆς πόλεως καλοκαγαθίαν καὶ τὴν Φιλίππου κακίαν. ὁ μὲν γὰρ σύμμαχος ὢν τοῖς Βυζαντίοις πολιορκῶν αὐτοὺς ἑωρᾶθʼ ὑπὸ πάντων, οὗ τί γένοιτʼ ἂν αἴσχιον ἢ μιαρώτερον;
Thus my considered policy was not only successful in delivering the Chersonese and Byzantium, in preventing the subjugation of the Hellespont to Philip, and in bringing distinction to the city, but it exhibited to mankind the noble spirit of Athens and the depravity of Philip. For he, the ally of the Byzantines, was besieging them in the sight of all men: could anything be more discreditable and outrageous?
§ 94
ὑμεῖς δʼ, οἱ καὶ μεμψάμενοι πολλὰ καὶ δίκαιʼ ἂν ἐκείνοις εἰκότως περὶ ὧν ἠγνωμονήκεσαν εἰς ὑμᾶς ἐν τοῖς ἔμπροσθεν χρόνοις, οὐ μόνον οὐ μνησικακοῦντες οὐδὲ προϊέμενοι τοὺς ἀδικουμένους ἀλλὰ καὶ σῴζοντες ἐφαίνεσθε, ἐξ ὧν δόξαν, εὔνοιαν παρὰ πάντων ἐκτᾶσθε. καὶ μὴν ὅτι μὲν πολλοὺς ἐστεφανώκατʼ ἤδη τῶν πολιτευομένων ἅπαντες ἴσασι· διʼ ὅντινα δʼ ἄλλον ἡ πόλις ἐστεφάνωται, σύμβουλον λέγω καὶ ῥήτορα, πλὴν διʼ ἐμέ, οὐδʼ ἂν εἷς εἰπεῖν ἔχοι.
But you, who might with justice have found fault with them for earlier acts of trespass, so far from being vindictive and deserting them in their distress, appeared as their deliverers, and by that conduct won renown,—the goodwill of the whole world. Moreover all know that you have awarded crowns to many politicians; but no one can name any man—I mean any statesman or orator—except me, by whose exertions the city itself has been crowned.
§ 95
ἵνα τοίνυν καὶ τὰς βλασφημίας ἃς κατὰ τῶν Εὐβοέων καὶ τῶν Βυζαντίων ἐποιήσατο, εἴ τι δυσχερὲς αὐτοῖς ἐπέπρακτο πρὸς ὑμᾶς ὑπομιμνῄσκων, συκοφαντίας οὔσας ἐπιδείξω μὴ μόνον τῷ ψευδεῖς εἶναι (τοῦτο μὲν γὰρ ὑπάρχειν ὑμᾶς εἰδότας ἡγοῦμαι), ἀλλὰ καὶ τῷ, εἰ τὰ μάλιστʼ ἦσαν ἀληθεῖς, οὕτως ὡς ἐγὼ κέχρημαι τοῖς πράγμασι συμφέρειν χρήσασθαι, ἓν ἢ δύο βούλομαι τῶν καθʼ ὑμᾶς πεπραγμένων καλῶν τῇ πόλει διεξελθεῖν, καὶ ταῦτʼ ἐν βραχέσι· καὶ γὰρ ἄνδρʼ ἰδίᾳ καὶ πόλιν κοινῇ πρὸς τὰ κάλλιστα τῶν ὑπαρχόντων ἀεὶ δεῖ πειρᾶσθαι τὰ λοιπὰ πράττειν.
I wish to show you that the attack Aeschines made on the Euboeans and the Byzantines by raking up old stories of their disobliging conduct towards you, was mere spiteful calumny,—not only because, as I think you all must know, those stories are false, but because, even if they were entirely true, the merits of my policy are not affected,—by relating, with due brevity, two or three of the noble actions of your own commonwealth; for the public conduct of a state, like the private conduct of a man, should always be guided by its most honor able traditions.
§ 96
ὑμεῖς τοίνυν, ἄνδρες Ἀθηναῖοι, Λακεδαιμονίων γῆς καὶ θαλάττης ἀρχόντων καὶ τὰ κύκλῳ τῆς Ἀττικῆς κατεχόντων ἁρμοσταῖς καὶ φρουραῖς, Εὔβοιαν, Τάναγραν, τὴν Βοιωτίαν ἅπασαν, Μέγαρα, Αἴγιναν, Κέω, τὰς ἄλλας νήσους, οὐ ναῦς, οὐ τείχη τῆς πόλεως τότε κεκτημένης, ἐξήλθετʼ εἰς Ἁλίαρτον καὶ πάλιν οὐ πολλαῖς ἡμέραις ὕστερον εἰς Κόρινθον, τῶν τότʼ Ἀθηναίων πόλλʼ ἂν ἐχόντων μνησικακῆσαι καὶ Κορινθίοις καὶ Θηβαίοις τῶν περὶ τὸν Δεκελεικὸν πόλεμον πραχθέντων· ἀλλʼ οὐκ ἐποίουν τοῦτο, οὐδʼ ἐγγύς.
When the Lacedaemonians, men of Athens, had the supremacy of land and sea, and were holding with governors and garrisons all the frontiers of Attica, Euboea, Tanagra, all Boeotia, Megara, Aegina, Ceos, and the other islands, for at that time Athens had no ships and no walls, you marched out to Haliartus, and again a few days later to Corinth. The Athenians of those days had good reason to bear malice against the Corinthians and the Thebans for their conduct during the Decelean War; but they bore no malice whatever.
§ 97
καίτοι τότε ταῦτʼ ἀμφότερʼ, Αἰσχίνη, οὔθʼ ὑπὲρ εὐεργετῶν ἐποίουν οὔτʼ ἀκίνδυνʼ ἑώρων. ἀλλʼ οὐ διὰ ταῦτα προΐεντο τοὺς καταφεύγοντας ἐφʼ ἑαυτούς, ἀλλʼ ὑπὲρ εὐδοξίας καὶ τιμῆς ἤθελον τοῖς δεινοῖς αὑτοὺς διδόναι, ὀρθῶς καὶ καλῶς βουλευόμενοι. πέρας μὲν γὰρ ἅπασιν ἀνθρώποις ἐστὶ τοῦ βίου θάνατος, κἂν ἐν οἰκίσκῳ τις αὑτὸν καθείρξας τηρῇ· δεῖ δὲ τοὺς ἀγαθοὺς ἄνδρας ἐγχειρεῖν μὲν ἅπασιν ἀεὶ τοῖς καλοῖς, τὴν ἀγαθὴν προβαλλομένους ἐλπίδα, φέρειν δʼ ἃν ὁ θεὸς διδῷ γενναίως.
Yet in making both these expeditions, Aeschines, they were not requiting benefits received, and they knew they were taking risks. They did not use those pleas as excuses for deserting men who had sought their protection. For the sake of honor and glory they willingly encountered those perils,—a righteous and a noble resolve! For every man death is the goal of life, though he keep himself cloistered in his chamber; but it behoves the brave to set their hands to every noble enterprise, bearing before them the buckler of hope, and to endure gallantly whatever fate God may allot.
§ 98
ταῦτʼ ἐποίουν οἱ ὑμέτεροι πρόγονοι, ταῦθʼ ὑμεῖς οἱ πρεσβύτεροι, οἳ Λακεδαιμονίους οὐ φίλους ὄντας οὐδʼ εὐεργέτας, ἀλλὰ πολλὰ τὴν πόλιν ἡμῶν ἠδικηκότας καὶ μεγάλα, ἐπειδὴ Θηβαῖοι κρατήσαντες ἐν Λεύκτροις ἀνελεῖν ἐπεχείρουν, διεκωλύσατε, οὐ φοβηθέντες τὴν τότε Θηβαίοις ῥώμην καὶ δόξαν ὑπάρχουσαν, οὐδʼ ὑπὲρ οἷα πεποιηκότων ἀνθρώπων κινδυνεύσετε διαλογισάμενοι.
So your forefathers played their part; so also did the elder among yourselves. The Lacedaemonians were no friends or benefactors of ours; they had done many grievous wrongs to our commonwealth; but when the Thebans, after their victory at Leuctra, threatened to exterminate them, you balked that revenge, without fear of the prowess and high repute of the Thebans, without thought of the past misdeeds of the people for whom you imperilled yourselves.
§ 99
καὶ γάρ τοι πᾶσι τοῖς Ἕλλησιν ἐδείξατʼ ἐκ τούτων ὅτι, κἂν ὁτιοῦν τις εἰς ὑμᾶς ἐξαμάρτῃ, τούτων τὴν ὀργὴν εἰς τἄλλʼ ἔχετε, ἐὰν δʼ ὑπὲρ σωτηρίας ἢ ἐλευθερίας κίνδυνός τις αὐτοὺς καταλαμβάνῃ, οὔτε μνησικακήσετʼ οὔθʼ ὑπολογιεῖσθε. καὶ οὐκ ἐπὶ τούτων μόνον οὕτως ἐσχήκατε, ἀλλὰ πάλιν σφετεριζομένων Θηβαίων τὴν Εὔβοιαν οὐ περιείδετε, οὐδʼ ὧν ὑπὸ Θεμίσωνος καὶ Θεοδώρου περὶ Ὠρωπὸν ἠδίκησθʼ ἀνεμνήσθητε, ἀλλʼ ἐβοηθήσατε καὶ τούτοις, τῶν ἐθελοντῶν τότε τριηράρχων πρῶτον γενομένων τῇ πόλει, ὧν εἷς ἦν ἐγώ.
And so you taught to all Greece the lesson that, however gravely a nation may have offended against you, you keep your resentment for proper occasions, but if ever their life or their liberty is endangered, you will not indulge your rancor or take your wrongs into account. Not only towards the Lacedaemonians have you so demeaned yourselves; but when the Thebans were trying to annex Euboea, you were not indifferent; you did not call to mind the injuries you had suffered from Themiso and Theodorus in the matter of Oropus; you carried aid even to them. That was in the early days of the volunteer trierarchs, of whom I was one; but I say nothing of that now.
§ 100
ἀλλʼ οὔπω περὶ τούτων. καὶ καλὸν μὲν ἐποιήσατε καὶ τὸ σῶσαι τὴν νῆσον, πολλῷ δʼ ἔτι τούτου κάλλιον τὸ καταστάντες κύριοι καὶ τῶν σωμάτων καὶ τῶν πόλεων ἀποδοῦναι ταῦτα δικαίως αὐτοῖς τοῖς ἐξημαρτηκόσιν εἰς ὑμᾶς, μηδὲν ὧν ἠδίκησθε ἐν οἷς ἐπιστεύθητε ὑπολογισάμενοι. μυρία τοίνυν ἕτερʼ εἰπεῖν ἔχων παραλείπω, ναυμαχίας, ἐξόδους πεζάς, στρατείας καὶ πάλαι γεγονυίας καὶ νῦν ἐφʼ ἡμῶν αὐτῶν, ἃς ἁπάσας ἡ πόλις τῆς τῶν ἄλλων Ἑλλήνων ἐλευθερίας καὶ σωτηρίας πεποίηται.
Your deliverance of the island was a generous act, but still more generously, when you had their lives and their cities at your mercy, you restored them honestly to men who had sinned against you, forgetting your wrongs where you found yourselves trusted. I pass over ten thousand instances I could cite,—battles by sea, expeditions by land, campaigns of ancient date and of our own times, in all of which Athens engaged herself for the freedom and salvation of Greece.
§ 101
εἶτʼ ἐγὼ τεθεωρηκὼς ἐν τοσούτοις καὶ τοιούτοις τὴν πόλιν ὑπὲρ τῶν τοῖς ἄλλοις συμφερόντων ἐθέλουσαν ἀγωνίζεσθαι, ὑπὲρ αὐτῆς τρόπον τινὰ τῆς βουλῆς οὔσης τί ἔμελλον κελεύσειν ἢ τί συμβουλεύσειν αὐτῇ ποιεῖν; μνησικακεῖν νὴ Δία πρὸς τοὺς βουλομένους σῴζεσθαι, καὶ προφάσεις ζητεῖν διʼ ἃς ἅπαντα προησόμεθα. καὶ τίς οὐκ ἂν ἀπέκτεινέν με δικαίως, εἴ τι τῶν ὑπαρχόντων τῇ πόλει καλῶν λόγῳ μόνον καταισχύνειν ἐπεχείρησα; ἐπεὶ τό γʼ ἔργον οὐκ ἂν ἐποιήσαθʼ ὑμεῖς, ἀκριβῶς οἶδʼ ἐγώ· εἰ γὰρ ἐβούλεσθε, τί ἦν ἐμποδών; οὐκ ἐξῆν; οὐχ ὑπῆρχον οἱ ταῦτʼ ἐροῦντες οὗτοι;
Having before my eyes the spectacle of a city in all those great enterprises ready to fight the battles of her neighbors, what advice was I to give and what policy to urge, when her deliberations in some measure concerned herself? To bear malice against men who were seeking deliverance? To search for excuses for deserting the common cause? Should I not have deserved death if even in word I had sought to tarnish our honor able traditions? In word, I say; for the deed you would never have done. Of that I am well assured, for if you so wished, what stood in your way? Was it not in your power? Were not Aeschines and his friends there to advise you?
§ 102
βούλομαι τοίνυν ἐπανελθεῖν ἐφʼ ἃ τούτων ἑξῆς ἐπολιτευόμην· καὶ σκοπεῖτʼ ἐν τούτοις πάλιν αὖ, τί τὸ τῇ πόλει βέλτιστον ἦν. ὁρῶν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὸ ναυτικὸν ὑμῶν καταλυόμενον καὶ τοὺς μὲν πλουσίους ἀτελεῖς ἀπὸ μικρῶν ἀναλωμάτων γιγνομένους, τοὺς δὲ μέτριʼ ἢ μικρὰ κεκτημένους τῶν πολιτῶν τὰ ὄντʼ ἀπολλύοντας, ἔτι δʼ ὑστερίζουσαν ἐκ τούτων τὴν πόλιν τῶν καιρῶν, ἔθηκα νόμον καθʼ ὃν τοὺς μὲν τὰ δίκαια ποιεῖν ἠνάγκασα, τοὺς πλουσίους, τοὺς δὲ πένητας ἔπαυσʼ ἀδικουμένους, τῇ πόλει δʼ ὅπερ ἦν χρησιμώτατον, ἐν καιρῷ γίγνεσθαι τὰς παρασκευὰς ἐποίησα.
I will now return to my next ensuing public actions; consider them once again in relation to the best interests of the commonwealth. Observing that the navy was going to pieces, that the wealthy were let off with trifling contributions, while citizens of moderate or small means were losing all they had, and that as a result the government was missing its opportunities, I made a statute under which I compelled the wealthy to take their fair share of expense, stopped the oppression of the poor, and, by a measure of great public benefit, caused your naval preparations to be made in good time.
§ 103
καὶ γραφεὶς τὸν ἀγῶνα τοῦτον εἰς ὑμᾶς εἰσῆλθον καὶ ἀπέφυγον, καὶ τὸ μέρος τῶν ψήφων ὁ διώκων οὐκ ἔλαβεν. καίτοι πόσα χρήματα τοὺς ἡγεμόνας τῶν συμμοριῶν ἢ τοὺς δευτέρους καὶ τρίτους οἴεσθέ μοι διδόναι, ὥστε μάλιστα μὲν μὴ θεῖναι τὸν νόμον τοῦτον, εἰ δὲ μή, καταβάλλοντʼ ἐᾶν ἐν ὑπωμοσίᾳ; τοσαῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅσʼ ὀκνήσαιμʼ ἂν πρὸς ὑμᾶς εἰπεῖν.
Being indicted for this measure, I stood my trial before this court and was acquitted, the prosecutor not getting the fifth part of the votes. Now how much money do you think the first, second, and third classes of contributors on the Naval Boards offered me not to propose the measure, or, failing that, to put it on the list and then drop it on demurrer?\b It was so large a sum, men of Athens, that I hardly like to name it.
§ 104
καὶ ταῦτʼ εἰκότως ἔπραττον ἐκεῖνοι. ἦν γὰρ αὐτοῖς ἐκ μὲν τῶν προτέρων νόμων συνεκκαίδεκα λῃτουργεῖν, αὐτοῖς μὲν μικρὰ καὶ οὐδὲν ἀναλίσκουσι, τοὺς δʼ ἀπόρους τῶν πολιτῶν ἐπιτρίβουσιν, ἐκ δὲ τοῦ ἐμοῦ νόμου τὸ γιγνόμενον κατὰ τὴν οὐσίαν ἕκαστον τιθέναι, καὶ δυοῖν ἐφάνη τριήραρχος ὁ τῆς μιᾶς ἕκτος καὶ δέκατος πρότερον συντελής· οὐδὲ γὰρ τριηράρχους ἔτʼ ὠνόμαζον ἑαυτούς, ἀλλὰ συντελεῖς. ὥστε δὴ ταῦτα λυθῆναι καὶ μὴ τὰ δίκαια ποιεῖν ἀναγκασθῆναι, οὐκ ἔσθʼ ὅ τι οὐκ ἐδίδοσαν.
It was natural that they should make this attempt. Under the former statutes they might discharge their public services in groups of sixteen, spending little or nothing themselves, but grinding down the needy citizens, whereas by my statute they had to return the full assessment according to their means, and a man who was formerly one of sixteen contributors to a single trireme—for they were dropping the term trierarch and calling themselves contributors-might have to furnish two complete vessels. They offered any amount to get the new rules abrogated and escape their just obligation.
§ 105
καί μοι λέγε πρῶτον μὲν τὸ ψήφισμα καθʼ ὃ εἰσῆλθον τὴν γραφήν, εἶτα τοὺς καταλόγους, τόν τʼ ἐκ τοῦ προτέρου νόμου καὶ τὸν κατὰ τὸν ἐμόν. λέγε. ΨΗΦΙΣΜΑ. ἐπὶ ἄρχοντος Πολυκλέους, μηνὸς βοηδρομιῶνος ἕκτῃ ἐπὶ δέκα, φυλῆς πρυτανευούσης Ἱπποθωντίδος, Δημοσθένης Δημοσθένους Παιανιεὺς εἰσήνεγκε νόμον εἰς τὸ τριηραρχικὸν ἀντὶ τοῦ πρότερον, καθʼ ὃν αἱ συντέλειαι ἦσαν τῶν τριηράρχων· καὶ ἐπεχειροτόνησεν ἡ βουλὴ καὶ ὁ δῆμος· καὶ ἀπήνεγκε παρανόμων Δημοσθένει Πατροκλῆς Φλυεύς, καὶ τὸ μέρος τῶν ψήφων οὐ λαβὼν ἀπέτεισε τὰς πεντακοσίας δραχμάς.
Read first the decree, for which I was indicted and tried, and then the schedules as compiled under the old statute under my statute. (The Decree is read) In the archonship of Polycles, on the sixteenth of the month Boëdromion, the tribe Hippothontis holding the presidency, Demosthenes, son of Demosthenes, of Paeania, introduced a bill to amend the former law constituting the syndicates for the equipment of triremes. The bill was passed by the Council and the People, and Patrocles of Phlya indicted Demosthenes for a breach of the constitution, and, not obtaining the required proportion of votes, paid the fee of five hundred drachmas. Now read that fine schedule. (The Old Schedule is read) The trierarchs to be called up, sixteen for each trireme, from the associations of joint contributors, from the age of twenty-five to that of forty, paying equal contributions to the public service.
§ 106
φέρε δὴ καὶ τὸν καλὸν κατάλογον. ΚΑΤΑΛΟΓΟΣ. Τοὺς τριηράρχους καλεῖσθαι ἐπὶ τὴν τριήρη συνεκκαίδεκα ἐκ τῶν ἐν τοῖς λόχοις συντελειῶν, ἀπὸ εἴκοσι καὶ πέντε ἐτῶν εἰς τετταράκοντα, ἐπὶ ἴσον τῇ χορηγίᾳ χρωμένους. Φέρε δὴ παρὰ τοῦτον τὸν ἐκ τοῦ ἐμοῦ νόμου κατάλογον. ΚΑΤΑΛΟΓΟΣ. Τοὺς τριηράρχους αἱρεῖσθαι ἐπὶ τὴν τριήρη ἀπὸ τῆς οὐσίας κατὰ τίμησιν, ἀπὸ ταλάντων δέκα· ἐὰν δὲ πλειόνων ἡ οὐσία ἀποτετιμημένη ᾖ χρημάτων, κατὰ τὸν ἀναλογισμὸν ἕως τριῶν πλοίων καὶ ὑπηρετικοῦ ἡ λειτουργία ἔστω. κατὰ τὴν αὐτὴν δὲ ἀναλογίαν ἔστω καὶ οἷς ἐλάττων οὐσία ἐστὶ τῶν δέκα ταλάντων, εἰς συντέλειαν συναγομένοις εἰς τὰ δέκα τάλαντα.
Now read for comparison the schedule under my statute. (The New Schedule is read) The trierarchs to be chosen according to the assessment of their property at ten talents to a trireme; if the property be assessed above that sum, the public service shall be fixed proportionately up to three triremes and a tender. The same proportion shall be observed where those whose property is under ten talents form a syndicate to make up that sum.
§ 107
ἆρα μικρὰ βοηθῆσαι τοῖς πένησιν ὑμῶν δοκῶ, ἢ μίκρʼ ἀναλῶσαι ἂν τοῦ μὴ τὰ δίκαια ποιεῖν οἱ πλούσιοι; οὐ τοίνυν μόνον τῷ μὴ καθυφεῖναι ταῦτα σεμνύνομαι, οὐδὲ τῷ γραφεὶς ἀποφυγεῖν, ἀλλὰ καὶ τῷ συμφέροντα θεῖναι τὸν νόμον καὶ τῷ πεῖραν ἔργῳ δεδωκέναι. πάντα γὰρ τὸν πόλεμον τῶν ἀποστόλων γιγνομένων κατὰ τὸν νόμον τὸν ἐμόν, οὐχ ἱκετηρίαν ἔθηκε τριήραρχος οὐδεὶς πώποθʼ ὡς ἀδικούμενος παρʼ ὑμῖν, οὐκ ἐν Μουνιχίας ἐκαθέζετο, οὐχ ὑπὸ τῶν ἀποστολέων ἐδέθη, οὐ τριήρης οὔτʼ ἔξω καταλειφθεῖσʼ ἀπώλετο τῇ πόλει, οὔτʼ αὐτοῦ ἀπελείφθη οὐ δυναμένη ἀνάγεσθαι.
Do you think it was a trifling relief I gave to the poor, or a trifling sum that the rich would have spent to escape their obligation? I pride myself not only on my refusal of compromise and on my acquittal, but also on having enacted a beneficial law and proved it such by experience. During the whole war, while the squadrons were organized under my regulations, no trierarch made petition as aggrieved, or appeared as a suppliant in the dockyard temple, or was imprisoned by the Admiralty, and no ship was either abandoned at sea and lost to the state, or left in harbor as unseaworthy.
§ 108
καίτοι κατὰ τοὺς προτέρους νόμους ἅπαντα ταῦτʼ ἐγίγνετο. τὸ δʼ αἴτιον, ἐν τοῖς πένησιν ἦν τὸ λῃτουργεῖν· πολλὰ δὴ τἀδύνατα συνέβαινεν. ἐγὼ δʼ ἐκ τῶν ἀπόρων εἰς τοὺς εὐπόρους μετήνεγκα τὰς τριηραρχίας· πάντʼ οὖν τὰ δέοντʼ ἐγίγνετο. καὶ μὴν καὶ κατʼ αὐτὸ τοῦτʼ ἄξιός εἰμʼ ἐπαίνου τυχεῖν, ὅτι πάντα τὰ τοιαῦτα προῃρούμην πολιτεύματα, ἀφʼ ὧν ἅμα δόξαι καὶ τιμαὶ καὶ δυνάμεις συνέβαινον τῇ πόλει· βάσκανον δὲ καὶ πικρὸν καὶ κακόηθες οὐδέν ἐστι πολίτευμʼ ἐμόν, οὐδὲ ταπεινόν, οὐδὲ τῆς πόλεως ἀνάξιον.
Such incidents were frequent under the old regulations, because the public services fell upon poor men, and impossible demands were often made. I transferred the naval obligations from needy to well-to-do people, and so the duty was always discharged. I also claim credit for the very fact that all the measures I adopted brought renown and distinction and strength to the city, and that no measure of mine was invidious, or vexatious, or spiteful, or shabby and unworthy of Athens.
§ 109
ταὐτὸ τοίνυν ἦθος ἔχων ἔν τε τοῖς κατὰ τὴν πόλιν πολιτεύμασι καὶ ἐν τοῖς Ἑλληνικοῖς φανήσομαι· οὔτε γὰρ ἐν τῇ πόλει τὰς παρὰ τῶν πλουσίων χάριτας μᾶλλον ἢ τὰ τῶν πολλῶν δίκαιʼ εἱλόμην, οὔτʼ ἐν τοῖς Ἑλληνικοῖς τὰ Φιλίππου δῶρα καὶ τὴν ξενίαν ἠγάπησα ἀντὶ τῶν κοινῇ πᾶσι τοῖς Ἕλλησι συμφερόντων.
You will find that I maintained the same character both in domestic and in Hellenic policy. At home I never preferred the gratitude of the rich to the claims of the poor; in foreign affairs I never coveted the gifts and the friendship of Philip rather than the common interests of all Greece.
§ 110
ἡγοῦμαι τοίνυν λοιπὸν εἶναί μοι περὶ τοῦ κηρύγματος εἰπεῖν καὶ τῶν εὐθυνῶν· τὸ γὰρ ὡς τἄριστά τʼ ἔπραττον καὶ διὰ παντὸς εὔνους εἰμὶ καὶ πρόθυμος εὖ ποιεῖν ὑμᾶς, ἱκανῶς ἐκ τῶν εἰρημένων δεδηλῶσθαί μοι νομίζω. καίτοι τὰ μέγιστά γε τῶν πεπολιτευμένων καὶ πεπραγμένων ἐμαυτῷ παραλείπω, ὑπολαμβάνων πρῶτον μὲν ἐφεξῆς τοὺς περὶ αὐτοῦ τοῦ παρανόμου λόγους ἀποδοῦναί με δεῖν, εἶτα, κἂν μηδὲν εἴπω περὶ τῶν λοιπῶν πολιτευμάτων, ὁμοίως παρʼ ὑμῶν ἑκάστῳ τὸ συνειδὸς ὑπάρχειν μοι.
My remaining task, I think, is to speak of the proclamation and of the audit; for I hope that what I have already said has been sufficient to satisfy you that my policy was the best, and that I have been the people’s friend, and zealous in your service. Yet I pass by the most important of my public actions, first, because I conceive that my next duty is to submit my explanations in respect of the actual charge of illegality, secondly, because, though I say nothing further about the rest of my policy, your own knowledge will serve my purpose equally well.
§ 111
τῶν μὲν οὖν λόγων, οὓς οὗτος ἄνω καὶ κάτω διακυκῶν ἔλεγε περὶ τῶν παραγεγραμμένων νόμων, οὔτε μὰ τοὺς θεοὺς ὑμᾶς οἶμαι μανθάνειν οὔτʼ αὐτὸς ἐδυνάμην συνεῖναι τοὺς πολλούς· ἁπλῶς δὲ τὴν ὀρθὴν περὶ τῶν δικαίων διαλέξομαι. τοσούτου γὰρ δέω λέγειν ὡς οὐκ εἴμʼ ὑπεύθυνος, ὃ νῦν οὗτος διέβαλλε καὶ διωρίζετο, ὥσθʼ ἅπαντα τὸν βίον ὑπεύθυνος εἶναι ὁμολογῶ ὧν ἢ διακεχείρικʼ ἢ πεπολίτευμαι παρʼ ὑμῖν.
As for Aeschines’ topsy-turvy miscellany of arguments about the statutes transcribed for comparison, I vow to Heaven that I do not believe that you understand the greater part of them, and I am sure they were quite unintelligible to me. I can only offer a plain, straightforward plea on the rights of the matter. So far from claiming, as he invidiously suggested just now, that I am not to be called to account, I fully admit that all my life long I have been accountable for all my official acts and public counsels;
§ 112
ὧν μέντοι γʼ ἐκ τῆς ἰδίας οὐσίας ἐπαγγειλάμενος δέδωκα τῷ δήμῳ, οὐδεμίαν ἡμέραν ὑπεύθυνος εἶναί φημι (ἀκούεις Αἰσχίνη;) οὐδʼ ἄλλον οὐδένα, οὐδʼ ἂν τῶν ἐννέʼ ἀρχόντων τις ὢν τύχῃ. τίς γάρ ἐστι νόμος τοσαύτης ἀδικίας καὶ μισανθρωπίας μεστὸς ὥστε τὸν δόντα τι τῶν ἰδίων καὶ ποιήσαντα πρᾶγμα φιλάνθρωπον καὶ φιλόδωρον τῆς χάριτος μὲν ἀποστερεῖν, εἰς τοὺς συκοφάντας δʼ ἄγειν, καὶ τούτους ἐπὶ τὰς εὐθύνας ὧν ἔδωκεν ἐφιστάναι; οὐδὲ εἷς. εἰ δέ φησιν οὗτος, δειξάτω, κἀγὼ στέρξω καὶ σιωπήσομαι.
but for the donations that I promised and gave at my own expense I do say that I am not accountable at any time— you hear that, Aeschines—nor is any other man, though he be one of the nine archons. Is there any law so compact of iniquity and illiberality that, when a man out of sheer generosity has given away his own money, it defrauds him of the gratitude he has earned, drags him before a set of prying informers, and gives them authority to hold an audit of his free donations? There is no such law. If he contradicts me, let him produce the law, and I will be satisfied and hold my peace.
§ 113
ἀλλʼ οὐκ ἔστιν, ἄνδρες Ἀθηναῖοι, ἀλλʼ οὗτος συκοφαντῶν, ὅτι ἐπὶ τῷ θεωρικῷ τότʼ ὢν ἐπέδωκα τὰ χρήματα, ἐπῄνεσεν αὐτό φησίν ὑπεύθυνον ὄντα οὐ περὶ τούτων γʼ οὐδενὸς ὧν ὑπεύθυνος ἦν, ἀλλʼ ἐφʼ οἷς ἐπέδωκα, ὦ συκοφάντα. ἀλλὰ καὶ τειχοποιὸς ἦσθα καὶ διά γε τοῦτο ὀρθῶς ἐπῃνούμην, ὅτι τἀνηλωμένʼ ἔδωκα καὶ οὐκ ἐλογιζόμην. ὁ μὲν γὰρ λογισμὸς εὐθυνῶν καὶ τῶν ἐξετασόντων προσδεῖται, ἡ δὲ δωρειὰ χάριτος καὶ ἐπαίνου δικαία ἐστὶ τυγχάνειν· διόπερ ταῦτʼ ἔγραψεν ὁδὶ περὶ ἐμοῦ.
But no, the law does not exist, men of Athens; only this man, with his pettifogging spite, because, when I was in charge of the theatric fund, I added gifts of my own to that fund, says, Ctesiphon gave him a vote of thanks before he had rendered his accounts. Yes, but the vote of thanks did not concern the accounts which I had to render; it was for my own donations, you pettifogger! But you were also a Commissioner of Fortifications. Why, that is how I earned my vote of thanks: I made a present of the money I had spent, and did not charge it to the public account. The account requires an audit and checkers; the benefaction deserves gratitude and formal thanks, and that is the very reason for Ctesiphon’s proposition.
§ 114
ὅτι δʼ οὕτω ταῦτʼ οὐ μόνον ἐν τοῖς νόμοις, ἀλλὰ καὶ ἐν τοῖς ὑμετέροις ἤθεσιν ὥρισται, ἐγὼ ῥᾳδίως πολλαχόθεν δείξω. πρῶτον μὲν γὰρ Ναυσικλῆς στρατηγῶν ἐφʼ οἷς ἀπὸ τῶν ἰδίων προεῖτο πολλάκις ἐστεφάνωται ὑφʼ ὑμῶν· εἶθʼ ὅτε τὰς ἀσπίδας Διότιμος ἔδωκε καὶ πάλιν Χαρίδημος, ἐστεφανοῦντο· εἶθʼ οὑτοσὶ Νεοπτόλεμος πολλῶν ἔργων ἐπιστάτης ὤν, ἐφʼ οἷς ἐπέδωκε τετίμηται. σχέτλιον γὰρ ἂν εἴη τοῦτό γε, εἰ τῷ τινʼ ἀρχὴν ἄρχοντι ἢ διδόναι τῇ πόλει τὰ ἑαυτοῦ διὰ τὴν ἀρχὴν μὴ ἐξέσται, ἢ τῶν δοθέντων ἀντὶ τοῦ κομίσασθαι χάριν εὐθύνας ὑφέξει.
That this distinction is recognized both in the statutes and in your moral feelings I can prove by many instances. Nausicles, for example, has been repeatedly decorated by you for the money he spent out of his own pocket when serving as military commander. When Diotimus, and on another occasion Charidemus, had made a present of shields, they were crowned. Then there is our friend Neoptolemus, who has received distinctions for donations given by him as Commissioner for sundry public works. It would be quite intolerable that it should either be illegal for a man holding any office to make presents to the government, or that, when he has made them, instead of receiving thanks, he should be subjected to an audit.
§ 115
ὅτι τοίνυν ταῦτʼ ἀληθῆ λέγω, λέγε τὰ ψηφίσματά μοι τὰ τούτοις γεγενημένʼ αὐτὰ λαβών. λέγε. ΨΗΦΙΣΜΑ. Ἄρχων Δημόνικος Φλυεύς, βοηδρομιῶνος ἕκτῃ μετʼ εἰκάδα, γνώμη βουλῆς καὶ δήμου, Καλλίας Φρεάρριος εἶπεν, ὅτι δοκεῖ τῇ βουλῇ καὶ τῷ δήμῳ στεφανῶσαι Ναυσικλέα τὸν ἐπὶ τῶν ὅπλων, ὅτι Ἀθηναίων ὁπλιτῶν δισχιλίων ὄντων ἐν Ἴμβρῳ καὶ βοηθούντων τοῖς κατοικοῦσιν Ἀθηναίων τὴν νῆσον, οὐ δυναμένου Φίλωνος τοῦ ἐπὶ τῆς διοικήσεως κεχειροτονημένου διὰ τοὺς χειμῶνας πλεῦσαι καὶ μισθοδοτῆσαι τοὺς ὁπλίτας, ἐκ τῆς ἰδίας οὐσίας ἔδωκε καὶ οὐκ εἰσέπραξε τὸν δῆμον, καὶ ἀναγορεῦσαι τὸν στέφανον Διονυσίοις τραγῳδοῖς καινοῖς. ΕΤΕΡΟΝ ΨΗΦΙΣΜΑ.
To prove the truth of my statement, please take and read the actual words of the decrees made in the cases I have cited. Read. (Sundry Decrees are read) Archonship of Demonicus of Phlya, on the twenty-sixth day of Boedromion, with sanction of Council and People: Callias of Phrearrii proposed that the Council and People resolve to crown Nausicles, the commander of the infantry, because, when Philo, the official paymaster, was prevented by storms from sailing with pay for the two thousand Athenian infantry serving in Imbros to assist the Athenian residents in that island, he paid them from his private means, and did not send in a claim to the people; and that the crown be proclaimed at the Dionysia at the performance of the new tragedies.
§ 116
Εἶπε Καλλίας Φρεάρριος, πρυτάνεων λεγόντων, βουλῆς γνώμη· ἐπειδὴ Χαρίδημος ὁ ἐπὶ τῶν ὁπλιτῶν, ἀποσταλεὶς εἰς Σαλαμῖνα, καὶ Διότιμος ὁ ἐπὶ τῶν ἱππέων, ἐν τῇ ἐπὶ τοῦ ποταμοῦ μάχῃ τῶν στρατιωτῶν τινῶν ὑπὸ τῶν πολεμίων σκυλευθέντων, ἐκ τῶν ἰδίων ἀναλωμάτων καθώπλισαν τοὺς νεανίσκους ἀσπίσιν ὀκτακοσίαις, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ στεφανῶσαι Χαρίδημον καὶ Διότιμον χρυσῷ στεφάνῳ, καὶ ἀναγορεῦσαι Παναθηναίοις τοῖς μεγάλοις ἐν τῷ γυμνικῷ ἀγῶνι καὶ Διονυσίοις τραγῳδοῖς καινοῖς· τῆς δὲ ἀναγορεύσεως ἐπιμεληθῆναι θεσμοθέτας, πρυτάνεις, ἀγωνοθέτας.
Proposed by Callias of Phrearrii, and put to vote by the presidents, with sanction of Council: that, whereas Charidemus, dispatched to Salamis in command of the infantry, and Diotimus, commanding the cavalry, when in the battle at the river some of the soldiers had been disarmed by the enemy, did at their own expense arm the younger men with eight hundred shields, it be resolved by the Council and People to crown Charidemus and Diotimus with a golden crown, and to proclaim it at the great Panathenaea during the gymnastic contest, and at the Dionysia at the performance of the new tragedies; and that the proclamation be entrusted to the judicial archons, the presidents, and the stewards of the festival.
§ 117
τούτων ἕκαστος, Αἰσχίνη, τῆς μὲν ἀρχῆς ἧς ἦρχεν ὑπεύθυνος ἦν, ἐφʼ οἷς δʼ ἐστεφανοῦτο οὐχ ὑπεύθυνος. οὐκοῦν οὐδʼ ἐγώ· ταὐτὰ γὰρ δίκαιʼ ἐστί μοι περὶ τῶν αὐτῶν τοῖς ἄλλοις δήπου. ἐπέδωκα· ἐπαινοῦμαι διὰ ταῦτα, οὐκ ὢν ὧν ἔδωχʼ ὑπεύθυνος. ἦρχον· καὶ δέδωκά γʼ εὐθύνας ἐκείνων, οὐχ ὧν ἐπέδωκα. νὴ Δίʼ, ἀλλʼ ἀδίκως ἦρξα. εἶτα παρών, ὅτε μʼ εἰσῆγον οἱ λογισταί, οὐ κατηγόρεις;
Every one of the persons mentioned, Aeschines, was liable to audit in respect of the office he held, but not of the services for which he was decorated. It follows that I am not liable; for, surely, I have the same rights under the same conditions as anybody else! I made donations. For those donations I am thanked, not being subject to audit for what I gave. I held office. Yes, and I have submitted to audit for my offices, though not for my gifts. Ah, but perhaps I was guilty of official misconduct? Well, the auditors brought me into court—and no complaint from you!
§ 118
ἵνα τοίνυν ἴδηθʼ ὅτι αὐτὸς οὗτός μοι μαρτυρεῖ ἐφʼ οἷς οὐχ ὑπεύθυνος ἦν ἐστεφανῶσθαι, λαβὼν ἀνάγνωθι τὸ ψήφισμʼ ὅλον τὸ γραφέν μοι. οἷς γὰρ οὐκ ἐγράψατο τοῦ προβουλεύματος, τούτοις ἃ διώκει συκοφαντῶν φανήσεται. λέγε. ΨΗΦΙΣΜΑ. ἐπὶ ἄρχοντος Εὐθυκλέους, πυανεψιῶνος ἐνάτῃ ἀπιόντος, φυλῆς πρυτανευούσης Οἰνῇδος, Κτησιφῶν Λεωσθένους Ἀναφλύστιος εἶπεν· ἐπειδὴ Δημοσθένης Δημοσθένους Παιανιεὺς γενόμενος ἐπιμελητὴς τῆς τῶν τειχῶν ἐπισκευῆς καὶ προσαναλώσας εἰς τὰ ἔργα ἀπὸ τῆς ἰδίας οὐσίας τρία τάλαντα ἐπέδωκε ταῦτα τῷ δήμῳ, καὶ ἐπὶ τοῦ θεωρικοῦ κατασταθεὶς ἐπέδωκε τοῖς ἐκ πασῶν τῶν φυλῶν θεωροῖς ἑκατὸν μνᾶς εἰς θυσίας, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ τῷ Ἀθηναίων ἐπαινέσαι Δημοσθένην Δημοσθένους Παιανιέα ἀρετῆς ἕνεκα καὶ καλοκαγαθίας ἧς ἔχων διατελεῖ ἐν παντὶ καιρῷ εἰς τὸν δῆμον τὸν Ἀθηναίων, καὶ στεφανῶσαι χρυσῷ στεφάνῳ, καὶ ἀναγορεῦσαι τὸν στέφανον ἐν τῷ θεάτρῳ Διονυσίοις τραγῳδοῖς καινοῖς· τῆς δὲ ἀναγορεύσεως ἐπιμεληθῆναι τὸν ἀγωνοθέτην.
To prove that Aeschines himself testifies that I have been crowned for matters in which I was audit-free, take and read the whole of the decree that was drawn in my favor. The proof that his prosecution is vindictive will appear from those sentences in the provisional decree which he has not indicted. Read. (The Decree is read) In the archonship of Euthycles, on the twenty-third day of Pyanepsion, the tribe Oeneis then holding the presidency, Ctesiphon, son of Leosthenes, of Anaphlystus, proposed that, whereas Demosthenes, son of Demosthenes, of Paeania, having been appointed superintendent of the repair of the fortifications, and having spent upon the works three talents from his private means, has made the same a benevolence to the people; and whereas, having been appointed treasurer of the Theatrical Fund, he gave to the representatives of all the tribes one hundred minas for sacrifices, it be resolved by the Council and People of Athens to commend the said Demosthenes, son of Demosthenes, of Paeania, for his merits and for the generosity which he has constantly displayed on every occasion towards the People of Athens, and to crown him with a golden crown, and to proclaim the crown in the theatre at the Dionysia at the performance of the new tragedies and that the proclamation be entrusted to the steward of the festival.
§ 119
οὐκοῦν ἃ μὲν ἐπέδωκα, ταῦτʼ ἐστὶν ὧν οὐδὲν σὺ γέγραψαι· ἃ δέ φησιν ἡ βουλὴ δεῖν ἀντὶ τούτων γενέσθαι μοι, ταῦτʼ ἔσθʼ ἃ διώκεις. τὸ λαβεῖν οὖν τὰ διδόμενʼ ὁμολογῶν ἔννομον εἶναι, τὸ χάριν τούτων ἀποδοῦναι παρανόμων γράφει. ὁ δὲ παμπόνηρος ἄνθρωπος καὶ θεοῖς ἐχθρὸς καὶ βάσκανος ὄντως ποῖός τις ἂν εἴη πρὸς θεῶν; οὐχ ὁ τοιοῦτος;
Here, then, are my donations, in the decree—but not in your indictment. Your prosecution is directed to the rewards which the Council says that I ought to receive for them. Acceptance of gifts you admit to be legal; gratitude for gifts you indict for illegality. In Heaven’s name, what do we mean by dishonesty and malignity, if you are not dishonest and malignant?
§ 120
καὶ μὴν περὶ τοῦ γʼ ἐν τῷ θεάτρῳ κηρύττεσθαι, τὸ μὲν μυριάκις μυρίους κεκηρῦχθαι παραλείπω καὶ τὸ πολλάκις αὐτὸς ἐστεφανῶσθαι πρότερον. ἀλλὰ πρὸς θεῶν οὕτω σκαιὸς εἶ καὶ ἀναίσθητος, Αἰσχίνη, ὥστʼ οὐ δύνασαι λογίσασθαι ὅτι τῷ μὲν στεφανουμένῳ τὸν αὐτὸν ἔχει ζῆλον ὁ στέφανος, ὅπου ἂν ἀναρρηθῇ, τοῦ δὲ τῶν στεφανούντων εἵνεκα συμφέροντος ἐν τῷ θεάτρῳ γίγνεται τὸ κήρυγμα; οἱ γὰρ ἀκούσαντες ἅπαντες εἰς τὸ ποιεῖν εὖ τὴν πόλιν προτρέπονται, καὶ τοὺς ἀποδιδόντας τὴν χάριν μᾶλλον ἐπαινοῦσι τοῦ στεφανουμένου· διόπερ τὸν νόμον τοῦτον ἡ πόλις γέγραφεν. λέγε δʼ αὐτόν μοι τὸν νόμον λαβών. ΝΟΜΟΣ. Ὅσους στεφανοῦσί τινες τῶν δήμων, τὰς ἀναγορεύσεις τῶν στεφάνων ποιεῖσθαι ἐν αὐτοῖς ἑκάστους τοῖς ἰδίοις δήμοις, ἐὰν μή τινας ὁ δῆμος ὁ τῶν Ἀθηναίων ἢ ἡ βουλὴ στεφανοῖ· τούτους δʼ ἐξεῖναι ἐν τῷ θεάτρῳ Διονυσίοις
As for the proclamation in the Theatre, I will not insist that thousands of names have been a thousand times so proclaimed, nor that I myself have been crowned again and again before now. But, really now, are you so unintelligent and blind, Aeschines, that you are incapable of reflecting that a crown is equally gratifying to the person crowned wheresoever it is proclaimed, but that the proclamation is made in the Theatre merely for the sake of those by whom it is conferred? For the whole vast audience is stimulated to do service to the commonwealth, and applauds the exhibition of gratitude rather than the recipient; and that is the reason why the state has enacted this statute. Please take and read it. (The Statute is read In cases where crowns are bestowed by any of the townships, the proclamation of the crown shall be made within the respective townships, unless the crown is bestowed by the People of Athens or by the Council, in which case it shall be lawful to proclaim it in the Theatre at the Dionysia.
§ 121
ἀκούεις, Αἰσχίνη, τοῦ νόμου λέγοντος σαφῶς, πλὴν ἐάν τινας ὁ δῆμος ἢ ἡ βουλὴ ψηφίσηται· τούτους δʼ ἀναγορευέτω τί οὖν, ὦ ταλαίπωρε, συκοφαντεῖς; τί λόγους πλάττεις; τί σαυτὸν οὐκ ἐλλεβορίζεις ἐπὶ τούτοις; ἀλλʼ οὐδʼ αἰσχύνει φθόνου δίκην εἰσάγων, οὐκ ἀδικήματος οὐδενός, καὶ νόμους μεταποιῶν, τῶν δʼ ἀφαιρῶν μέρη, οὓς ὅλους δίκαιον ἦν ἀναγιγνώσκεσθαι τοῖς γʼ ὀμωμοκόσιν κατὰ τοὺς νόμους ψηφιεῖσθαι;
You hear, Aeschines, how the statute expressly makes an exception: persons named in any decree of the Council or the Assembly always excepted. They are to be proclaimed. Then why this miserable pettifogging? Why these insincere arguments? Why do you not try hellebore for your complaint? Are you not ashamed to prosecute for spite, not for crime; misquoting this statute, curtailing that statute, when they ought to be read in their entirety to a jury sworn to vote according to their direction?
§ 122
ἔπειτα τοιαῦτα ποιῶν λέγεις πόσα δεῖ προσεῖναι τῷ δημοτικῷ, ὥσπερ ἀνδριάντʼ ἐκδεδωκὼς κατὰ συγγραφήν, εἶτʼ οὐκ ἔχονθʼ ἃ προσῆκεν ἐκ τῆς συγγραφῆς κομιζόμενος, ἢ λόγῳ τοὺς δημοτικούς, ἀλλʼ οὐ τοῖς πράγμασι καὶ τοῖς πολιτεύμασιν γιγνωσκομένους. καὶ βοᾷς ῥητὰ καὶ ἄρρητʼ ὀνομάζων, ὥσπερ ἐξ ἁμάξης, ἃ σοὶ καὶ τῷ σῷ γένει πρόσεστιν, οὐκ ἐμοί. καίτοι καὶ τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι·
And, while behaving like that, you treat us to your definition of all the qualities proper to a patriotic politician—as though you had bespoken a statue according to specification, and it had been delivered without the qualities specified ! As though talk, not deeds and policy, were the criterion of patriotism ! And then you raise your voice, like a clown at a carnival, and pelt me with epithets both decent and obscene, suitable for yourself and your kindred, but not for me.
§ 123
ἐγὼ λοιδορίαν κατηγορίας τούτῳ διαφέρειν ἡγοῦμαι, τῷ τὴν μὲν κατηγορίαν ἀδικήματʼ ἔχειν, ὧν ἐν τοῖς νόμοις εἰσὶν αἱ τιμωρίαι, τὴν δὲ λοιδορίαν βλασφημίας, ἃς κατὰ τὴν αὑτῶν φύσιν τοῖς ἐχθροῖς περὶ ἀλλήλων συμβαίνει λέγειν. οἰκοδομῆσαι δὲ τοὺς προγόνους ταυτὶ τὰ δικαστήριʼ ὑπείληφα, οὐχ ἵνα συλλέξαντες ὑμᾶς εἰς ταῦτα ἀπὸ τῶν ἰδίων κακῶς τἀπόρρητα λέγωμεν ἀλλήλους, ἀλλʼ ἵνʼ ἐξελέγχωμεν ἐάν τις ἠδικηκώς τι τυγχάνῃ τὴν πόλιν.
Here is another point, men of Athens. The difference between railing and accusation I take to be this: accusation implies crimes punishable by law; railing, such abuse as quarrelsome people vent upon one another according to their disposition. These law courts, if I am not mistaken, were built by our ancestors, not that we should convene you here to listen to us taunting one another with the secret scandal of private life, but that we should here bring home to the guilty offences against the public weal.
§ 124
ταῦτα τοίνυν εἰδὼς Αἰσχίνης οὐδὲν ἧττον ἐμοῦ πομπεύειν ἀντὶ τοῦ κατηγορεῖν εἵλετο. οὐ μὴν οὐδʼ ἐνταῦθʼ ἔλαττον ἔχων δίκαιός ἐστιν ἀπελθεῖν. ἤδη δʼ ἐπὶ ταῦτα πορεύσομαι, τοσοῦτον αὐτὸν ἐρωτήσας. πότερόν σέ τις, Αἰσχίνη, τῆς πόλεως ἐχθρὸν ἢ ἐμὸν εἶναι φῇ; ἐμὸν δῆλον ὅτι. εἶθʼ οὗ μὲν ἦν παρʼ ἐμοῦ δίκην κατὰ τοὺς νόμους ὑπὲρ τούτων λαβεῖν, εἴπερ ἠδίκουν, ἐξέλειπες, ἐν ταῖς εὐθύναις, ἐν ταῖς γραφαῖς, ἐν ταῖς ἄλλαις κρίσεσιν·
Aeschines knows that as well as I do; but he has a keener taste for scurrility than for accusation. However, even in that respect he deserves to get as good as he gives. I will come to that presently; meantime I will ask him just one question. Are we to call you the enemy of Athens, Aeschines, or my enemy? Mine, of course. Yet you let slip your proper opportunities of bringing me to justice on behalf of the citizens, if I had done wrong, by audit, by indictment, by any sort of legal procedure;
§ 125
οὗ δʼ ἐγὼ μὲν ἀθῷος ἅπασι, τοῖς νόμοις, τῷ χρόνῳ, τῇ προθεσμίᾳ, τῷ κεκρίσθαι περὶ πάντων πολλάκις πρότερον, τῷ μηδεπώποτʼ ἐξελεγχθῆναι μηδὲν ὑμᾶς ἀδικῶν, τῇ πόλει δʼ ἢ πλέον ἢ ἔλαττον ἀνάγκη τῶν γε δημοσίᾳ πεπραγμένων μετεῖναι τῆς δόξης, ἐνταῦθʼ ἀπήντηκας; ὅρα μὴ τούτων μὲν ἐχθρὸς ᾖς, ἐμοὶ δὲ προσποιῇ.
but here, where I am invulnerable on every ground, by law, by lapse of time, by limitation, by many earlier judgements covering every point, by default of any previous conviction for any public offence, here, where the country must take her share in the repute or disrepute of measures that were approved by the people, here you have met me face to face. You pose as my enemy; are you sure you are not the enemy of the people?
§ 126
ἐπειδὴ τοίνυν ἡ μὲν εὐσεβὴς καὶ δικαία ψῆφος ἅπασι δέδεικται, δεῖ δέ μʼ, ὡς ἔοικε, καίπερ οὐ φιλολοίδορον ὄντα, διὰ τὰς ὑπὸ τούτου βλασφημίας εἰρημένας ἀντὶ πολλῶν καὶ ψευδῶν αὐτὰ τἀναγκαιότατʼ εἰπεῖν περὶ αὐτοῦ, καὶ δεῖξαι τίς ὢν κἀκ τίνων ῥᾳδίως οὕτως ἄρχει τοῦ κακῶς λέγειν, καὶ λόγους τινὰς διασύρει, αὐτὸς εἰρηκὼς ἃ τίς οὐκ ἂν ὤκνησεν τῶν μετρίων ἀνθρώπων φθέγξασθαι;
A righteous and conscientious verdict is now sufficiently indicated; but I have still, as it seems—not because I have any taste for railing, but because of his calumnies—to state the bare necessary facts about Aeschines, in return for a great many lies. I must let you know who this man, who starts on vituperation so glibly—who ridicules certain words of mine though he has himself said things that every decent man would shrink from uttering—really is, and what is his parentage.
§ 127
—εἰ γὰρ Αἰακὸς ἢ Ῥαδάμανθυς ἢ Μίνως ἦν ὁ κατηγορῶν, ἀλλὰ μὴ σπερμολόγος, περίτριμμʼ ἀγορᾶς, ὄλεθρος γραμματεύς, οὐκ ἂν αὐτὸν οἶμαι ταῦτʼ εἰπεῖν οὐδʼ ἂν οὕτως ἐπαχθεῖς λόγους πορίσασθαι, ὥσπερ ἐν τραγῳδίᾳ βοῶντα ὦ γῆ καὶ ἥλιε καὶ ἀρετὴ καὶ τὰ τοιαῦτα, καὶ πάλιν σύνεσιν καὶ παιδεία ἐπικαλούμενον, ᾗ τὰ καλὰ καὶ τὰ αἰσχρὰ διαγιγνώσκεται. ταῦτα γὰρ δήπουθεν ἠκούετʼ αὐτοῦ λέγοντος.
Why, if my calumniator had been Aeacus, or Rhadamanthus, or Minos, instead of a mere scandalmonger, a market-place loafer, a poor devil of a clerk, he could hardly have used such language, or equipped himself with such offensive expressions. Hark to his melodramatic bombast: Oh, Earth! Oh, Sun! Oh, Virtue, and all that vaporing; his appeals to intelligence and education, whereby we discriminate between things of good and evil report—for that was the sort of rubbish you heard him spouting.
§ 128
σοὶ δʼ ἀρετῆς, ὦ κάθαρμα, ἢ τοῖς σοῖς τίς μετουσία; ἢ καλῶν ἢ μὴ τοιούτων τίς διάγνωσις; πόθεν ἢ πῶς ἀξιωθέντι; ποῦ δὲ παιδείας σοὶ θέμις μνησθῆναι; ἧς τῶν μὲν ὡς ἀληθῶς τετυχηκότων οὐδʼ ἂν εἷς εἴποι περὶ αὑτοῦ τοιοῦτον οὐδέν, ἀλλὰ κἂν ἑτέρου λέγοντος ἐρυθριάσειε, τοῖς δʼ ἀπολειφθεῖσι μέν, ὥσπερ σύ, προσποιουμένοις δʼ ὑπʼ ἀναισθησίας τὸ τοὺς ἀκούοντας ἀλγεῖν ποιεῖν ὅταν λέγωσιν, οὐ τὸ δοκεῖν τοιούτοις εἶναι περίεστιν.
Virtue! you runagate; what have you or your family to do with virtue? How do you distinguish between good and evil report? Where and how did you qualify as a moralist? Where did you get your right to talk about education? No really educated man would use such language about himself, but would rather blush to hear it from others; but people like you, who make stupid pretensions to the culture of which they are utterly destitute, succeed in disgusting everybody whenever they open their lips, but never in making the impression they desire.
§ 129
οὐκ ἀπορῶν δʼ ὅ τι χρὴ περὶ σοῦ καὶ τῶν σῶν εἰπεῖν, ἀπορῶ τοῦ πρώτου μνησθῶ· πότερʼ ὡς ὁ πατήρ σου Τρόμης ἐδούλευε παρʼ Ἐλπίᾳ τῷ πρὸς τῷ Θησείῳ διδάσκοντι γράμματα, χοίνικας παχείας ἔχων καὶ ξύλον; ἢ ὡς ἡ μήτηρ τοῖς μεθημερινοῖς γάμοις ἐν τῷ κλεισίῳ τῷ πρὸς τῷ καλαμίτῃ ἥρῳ χρωμένη τὸν καλὸν ἀνδριάντα καὶ τριταγωνιστὴν ἄκρον ἐξέθρεψέ σε; ἀλλὰ πάντες ἴσασι ταῦτα, κἂν ἐγὼ μὴ λέγω. ἀλλʼ ὡς ὁ τριηραύλης Φορμίων, ὁ Δίωνος τοῦ Φρεαρρίου δοῦλος, ἀνέστησεν αὐτὴν ἀπὸ ταύτης τῆς καλῆς ἐργασίας; ἀλλὰ νὴ τὸν Δία καὶ θεοὺς ὀκνῶ μὴ περὶ σοῦ τὰ προσήκοντα λέγων αὐτὸς οὐ προσήκοντας ἐμαυτῷ δόξω προῃρῆσθαι λόγους.
I am at no loss for information about you and your family; but I am at a loss where to begin. Shall I relate how your father Tromes was a slave in the house of Elpias, who kept an elementary school near the Temple of Theseus, and how he wore shackles on his legs and a timber collar round his neck? or how your mother practised daylight nuptials in an outhouse next door to Heros the bone-setter, and so brought you up to act in tableaux vivants and to excel in minor parts on the stage? However, everybody knows that without being told by me. Shall I tell you how Phormio the boatswain, a slave of Dio of Phrearrii, uplifted her from that chaste profession? But I protest that, however well the story becomes you, I am afraid I may be thought to have chosen topics unbecoming to myself.
§ 130
ταῦτα μὲν οὖν ἐάσω, ἀπʼ αὐτῶν δʼ ὧν αὐτὸς βεβίωκεν ἄρξομαι· οὐδὲ γὰρ ὧν ἔτυχεν ἦν, ἀλλʼ οἷς ὁ δῆμος καταρᾶται. ὀψὲ γάρ ποτε—ὀψὲ λέγω; χθὲς μὲν οὖν καὶ πρώην ἅμʼ Ἀθηναῖος καὶ ῥήτωρ γέγονεν, καὶ δύο συλλαβὰς προσθεὶς τὸν μὲν πατέρʼ ἀντὶ Τρόμητος ἐποίησεν Ἀτρόμητον, τὴν δὲ μητέρα σεμνῶς πάνυ Γλαυκοθέαν, ἣν Ἔμπουσαν ἅπαντες ἴσασι καλουμένην, ἐκ τοῦ πάντα ποιεῖν καὶ πάσχειν δηλονότι ταύτης τῆς ἐπωνυμίας τυχοῦσαν· πόθεν γὰρ ἄλλοθεν;
I will pass by those early days, and begin with his conduct of his own life; for indeed it has been no ordinary life, but such as is an abomination to a free people. Only recently— recently, do I say? Why it was only the day before yesterday when he became simultaneously an Athenian and an orator, and, by the addition of two syllables, transformed his father from Tromes to Atrometus, and bestowed upon his mother the high sounding name of Glaucothea, although she was universally known as the Banshee, a nickname she owed to the pleasing diversity of her acts and experiences—it can have no other origin.
§ 131
ἀλλʼ ὅμως οὕτως ἀχάριστος εἶ καὶ πονηρὸς φύσει ὥστʼ ἐλεύθερος ἐκ δούλου καὶ πλούσιος ἐκ πτωχοῦ διὰ τουτουσὶ γεγονὼς οὐχ ὅπως χάριν αὐτοῖς ἔχεις, ἀλλὰ μισθώσας σαυτὸν κατὰ τουτωνὶ πολιτεύει. καὶ περὶ ὧν μὲν ἔστι τις ἀμφισβήτησις, ὡς ἄρʼ ὑπὲρ τῆς πόλεως εἴρηκεν, ἐάσω· ἃ δʼ ὑπὲρ τῶν ἐχθρῶν φανερῶς ἀπεδείχθη πράττων, ταῦτʼ ἀναμνήσω.
You were raised from servitude to freedom, and from beggary to opulence, by the favor of your fellow-citizens, and yet you are so thankless and ill-conditioned that, instead of showing them your gratitude, you take the pay of their enemies and conduct political intrigues to their detriment. I will not deal with speeches which, on a disputable construction, may be called patriotic, but I will recall to memory acts by which he was proved beyond doubt to have served your enemies.
§ 132
τίς γὰρ ὑμῶν οὐκ οἶδεν τὸν ἀποψηφισθέντʼ Ἀντιφῶντα, ὃς ἐπαγγειλάμενος Φιλίππῳ τὰ νεώριʼ ἐμπρήσειν εἰς τὴν πόλιν ἦλθεν; ὃν λαβόντος ἐμοῦ κεκρυμμένον ἐν Πειραιεῖ καὶ καταστήσαντος εἰς τὴν ἐκκλησίαν βοῶν ὁ βάσκανος οὗτος καὶ κεκραγώς, ὡς ἐν δημοκρατίᾳ δεινὰ ποιῶ τοὺς ἠτυχηκότας τῶν πολιτῶν ὑβρίζων καὶ ἐπʼ οἰκίας βαδίζων ἄνευ ψηφίσματος, ἀφεθῆναι ἐποίησεν.
You all remember Antiphon, the man who was struck off the register, and came back to Athens after promising Philip that he would set fire to the dockyard. When I had caught him in hiding at Peiraeus, and brought him before the Assembly, this malignant fellow raised a huge outcry about my scandalous and undemocratic conduct in assaulting citizens in distress and breaking into houses without a warrant, and so procured his acquittal.
§ 133
καὶ εἰ μὴ ἡ βουλὴ ἡ ἐξ Ἀρείου πάγου τὸ πρᾶγμʼ αἰσθομένη καὶ τὴν ὑμετέραν ἄγνοιαν ἐν οὐ δέοντι συμβεβηκυῖαν ἰδοῦσα ἐπεζήτησε τὸν ἄνθρωπον καὶ συλλαβοῦσʼ ἐπανήγαγεν ὡς ὑμᾶς, ἐξήρπαστʼ ἂν ὁ τοιοῦτος καὶ τὸ δίκην δοῦναι διαδὺς ἐξεπέπεμπτʼ ἂν ὑπὸ τοῦ σεμνολόγου τουτουί· νῦν δʼ ὑμεῖς στρεβλώσαντες αὐτὸν ἀπεκτείνατε, ὡς ἔδει γε καὶ τοῦτον.
Had not the Council of the Areopagus, becoming aware of the facts, and seeing that you had made a most inopportune blunder, started further inquiries, arrested the man, and brought him into court a second time, the vile traitor would have slipped out of your hands and eluded justice, being smuggled out of the city by our bombastic phrase-monger. As it was, you put him on the rack and then executed him, and you ought to have done the same to Aeschines.
§ 134
τοιγαροῦν εἰδυῖα ταῦθʼ ἡ βουλὴ ἡ ἐξ Ἀρείου πάγου τότε τούτῳ πεπραγμένα, χειροτονησάντων αὐτὸν ὑμῶν σύνδικον ὑπὲρ τοῦ ἱεροῦ τοῦ ἐν Δήλῳ ἀπὸ τῆς αὐτῆς ἀγνοίας ἧσπερ πολλὰ προΐεσθε τῶν κοινῶν, ὡς προσείλεσθε κἀκείνην καὶ τοῦ πράγματος κυρίαν ἐποιήσατε, τοῦτον μὲν εὐθὺς ἀπήλασεν ὡς προδότην, Ὑπερείδῃ δὲ λέγειν προσέταξε· καὶ ταῦτʼ ἀπὸ τοῦ βωμοῦ φέρουσα τὴν ψῆφον ἔπραξε, καὶ οὐδεμία ψῆφος ἠνέχθη τῷ μιαρῷ τούτῳ.
In fact, the Council of the Areopagus knew well that Aeschines had been to blame throughout this affair, and therefore when, after choosing him by vote to speak in support of your claims to the Temple at Delos, by a misapprehension such as has often been fatal to your public interests, you invited the cooperation of that Council and gave them full authority, they promptly rejected him as a traitor, and gave the brief to Hypereides. On this occasion the ballot was taken at the altar, and not a single vote was cast for this wretch.
§ 135
καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ. Μαρτυροῦσι Δημοσθένει ὑπὲρ ἁπάντων οἵδε, Καλλίας Σουνιεύς, Ζήνων Φλυεύς, Κλέων Φαληρεύς, Δημόνικος Μαραθώνιος, ὅτι τοῦ δήμου ποτὲ χειροτονήσαντος Αἰσχίνην σύνδικον ὑπὲρ τοῦ ἱεροῦ τοῦ ἐν Δήλῳ εἰς τοὺς Ἀμφικτύονας συνεδρεύσαντες ἡμεῖς ἐκρίναμεν Ὑπερείδην ἄξιον εἶναι μᾶλλον ὑπὲρ τῆς πόλεως λέγειν, καὶ ἀπεστάλη Ὑπερείδης.
To prove the truth of my statement, please call the witnesses. (The Depositions are read) We, Callias of Sunium, Zeno of Phlya, Cleon of Phalerum, Demonicus of Marathon, on behalf of all the councillors, bear witness for Demosthenes that, when the people elected Aeschines state-advocate before the Amphictyons in the matter of the temple at Delos, we in Council judged Hypereides more worthy to speak on behalf of the state, and Hypereides was accordingly commissioned.
§ 136
οὐκοῦν ὅτε τοῦτον τοῦ λέγειν ἀπήλασεν ἡ βουλὴ καὶ προσέταξʼ ἑτέρῳ, τότε καὶ προδότην εἶναι καὶ κακόνουν ὑμῖν ἀπέφηνεν. ἓν μὲν τοίνυν τοῦτο τοιοῦτο πολίτευμα τοῦ νεανίου τούτου, ὅμοιόν γε, οὐ γάρ; οἷς ἐμοῦ κατηγορεῖ· ἕτερον δʼ ἀναμιμνῄσκεσθε. ὅτε γὰρ Πύθωνα Φίλιππος ἔπεμψε τὸν Βυζάντιον καὶ παρὰ τῶν αὑτοῦ συμμάχων πάντων συνέπεμψε πρέσβεις, ὡς ἐν αἰσχύνῃ ποιήσων τὴν πόλιν καὶ δείξων ἀδικοῦσαν, τότʼ ἐγὼ μὲν τῷ Πύθωνι θρασυνομένῳ καὶ πολλῷ ῥέοντι καθʼ ὑμῶν οὐχ ὑπεχώρησα, ἀλλʼ ἀναστὰς ἀντεῖπον καὶ τὰ τῆς πόλεως δίκαιʼ οὐχὶ προὔδωκα, ἀλλʼ ἀδικοῦντα Φίλιππον ἐξήλεγξα φανερῶς οὕτως ὥστε τοὺς ἐκείνου συμμάχους αὐτοὺς ἀνισταμένους ὁμολογεῖν· οὗτος δὲ συνηγωνίζετο καὶ τἀναντίʼ ἐμαρτύρει τῇ πατρίδι, καὶ ταῦτα ψευδῆ.
Thus by rejecting this man from his spokesmanship, and giving the appointment to another, the Council branded him as a traitor and an enemy to the people. So much for one of his spirited performances. Is it not just like the charges he brings against me? Now let me remind you of another. Philip had sent to us Pytho of Byzantium in company with an embassy representing all his allies, hoping to bring dishonor upon Athens and convict her of injustice. Pytho was mightily confident, denouncing you with a full spate of eloquence, but I did not shrink from the encounter. I stood up and contradicted him, refusing to surrender the just claims of the commonwealth, and proving that Philip was in the wrong so conclusively that his own allies rose and admitted I was right; but Aeschines took Philip’s side throughout, and bore witness, even false witness, against his own country.
§ 137
καὶ οὐκ ἀπέχρη ταῦτα, ἀλλὰ πάλιν μετὰ ταῦθʼ ὕστερον Ἀναξίνῳ τῷ κατασκόπῳ συνιὼν εἰς τὴν Θράσωνος οἰκίαν ἐλήφθη. καίτοι ὅστις τῷ ὑπὸ τῶν πολεμίων πεμφθέντι μόνος μόνῳ συνῄει καὶ ἐκοινολογεῖτο, οὗτος αὐτὸς ὑπῆρχε τῇ φύσει κατάσκοπος καὶ πολέμιος τῇ πατρίδι. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ. Τελέδημος Κλέωνος, Ὑπερείδης Καλλαίσχρου, Νικόμαχος Διοφάντου μαρτυροῦσι Δημοσθένει καὶ ἐπωμόσαντο ἐπὶ τῶν στρατηγῶν εἰδέναι Αἰσχίνην Ἀτρομήτου Κοθωκίδην συνερχόμενον νυκτὸς εἰς τὴν Θράσωνος οἰκίαν καὶ κοινολογούμενον Ἀναξίνῳ, ὃς ἐκρίθη εἶναι κατάσκοπος παρὰ Φιλίππου. αὗται ἀπεδόθησαν αἱ μαρτυρίαι ἐπὶ Νικίου, ἑκατομβαιῶνος τρίτῃ ἱσταμένου.
Nor did that satisfy him. At a later date he was caught again in the company of the spy Anaxinus at the house of Thraso. Yet a man who secretly met and conversed with a spy sent by the enemy must have been himself a spy by disposition and an enemy of his country. To prove the truth of my statement, please call the witnesses. (The Depositions are read) Teledemus, son of Cleon, Hypereides, son of Callaeschrus, Nicomachus, son of Diophantus, bear witness for Demosthenes, and have taken oath before the Generals that to their knowledge Aeschines, son of Atrometus, of Cothocidae, comes by night to the house of Thraso and holds communication with Anaxinus, who has been proved to be a spy from Philip. These depositions were lodged with Nicias on the third day of Hecatombaeon.
§ 138
μυρία τοίνυν ἕτερʼ εἰπεῖν ἔχων περὶ αὐτοῦ παραλείπω. καὶ γὰρ οὕτω πως ἔχει. πόλλʼ ἂν ἐγὼ ἔτι τούτων ἔχοιμι δεῖξαι, ὧν οὗτος κατʼ ἐκείνους τοὺς χρόνους τοῖς μὲν ἐχθροῖς ὑπηρετῶν, ἐμοὶ δʼ ἐπηρεάζων εὑρέθη. ἀλλʼ οὐ τίθεται ταῦτα παρʼ ὑμῖν εἰς ἀκριβῆ μνήμην οὐδʼ ἣν προσῆκεν ὀργήν, ἀλλὰ δεδώκατʼ ἔθει τινὶ φαύλῳ πολλὴν ἐξουσίαν τῷ βουλομένῳ τὸν λέγοντά τι τῶν ὑμῖν συμφερόντων ὑποσκελίζειν καὶ συκοφαντεῖν, τῆς ἐπὶ ταῖς λοιδορίαις ἡδονῆς καὶ χάριτος τὸ τῆς πόλεως συμφέρον ἀνταλλαττόμενοι· διόπερ ῥᾷόν ἐστι καὶ ἀσφαλέστερον ἀεὶ τοῖς ἐχθροῖς ὑπηρετοῦντα μισθαρνεῖν ἢ τὴν ὑπὲρ ὑμῶν ἑλόμενον τάξιν πολιτεύεσθαι.
I omit thousands of stories that I could tell you about him. The fact is, I could cite many clear instances of his conduct at that time, helping the enemy and maligning me; only it is not your way to score up such offences for accurate remembrance and due resentment. You have a vicious habit of allowing too much indulgence to anyone who chooses by spiteful calumnies to trip up the heels of a man who gives you good advice. You give away a sound policy in exchange for the entertainment you derive from invective; and so it is easier and safer for a public man to serve your enemies and pocket their pay than to choose and maintain a patriotic attitude.
§ 139
καὶ τὸ μὲν δὴ πρὸ τοῦ πολεμεῖν φανερῶς συναγωνίζεσθαι Φιλίππῳ δεινὸν μέν, ὦ γῆ καὶ θεοί, πῶς γὰρ οὔ; κατὰ τῆς πατρίδος· δότε δʼ, εἰ βούλεσθε, δότʼ αὐτῷ τοῦτο. ἀλλʼ ἐπειδὴ φανερῶς ἤδη τὰ πλοῖʼ ἐσεσύλητο, Χερρόνησος ἐπορθεῖτο, ἐπὶ τὴν Ἀττικὴν ἐπορεύεθʼ ἅνθρωπος, οὐκέτʼ ἐν ἀμφισβητησίμῳ τὰ πράγματʼ ἦν, ἀλλʼ ἐνειστήκει πόλεμος, ὅ τι μὲν πώποτʼ ἔπραξʼ ὑπὲρ ὑμῶν ὁ βάσκανος οὗτος ἰαμβειοφάγος, οὐκ ἂν ἔχοι δεῖξαι, οὐδʼ ἔστιν οὔτε μεῖζον οὔτʼ ἔλαττον ψήφισμʼ οὐδὲν Αἰσχίνῃ περὶ τῶν συμφερόντων τῇ πόλει. εἰ δέ φησι, νῦν δειξάτω ἐν τῷ ἐμῷ ὕδατι. ἀλλʼ οὐκ ἔστιν οὐδέν. καίτοι δυοῖν αὐτὸν ἀνάγκη θάτερον, ἢ μηδὲν τοῖς πραττομένοις ὑπʼ ἐμοῦ τότʼ ἔχοντʼ ἐγκαλεῖν μὴ γράφειν παρὰ ταῦθʼ ἕτερα, ἢ τὸ τῶν ἐχθρῶν συμφέρον ζητοῦντα μὴ φέρειν εἰς μέσον τὰ τούτων ἀμείνω.
Though it was a scandalous shame enough, God knows, openly to take Philip’s side against his own country even before the war, make him a present, if you choose, make him a present of that. But when our merchantmen had been openly plundered, when the Chersonese was being ravaged, when the man was advancing upon Attica, when there could no longer be any doubt about the position, but war had already begun—even after that this malignant mumbler of blank verse can point to no patriotic act. No profitable proposition, great or small, stands to the credit of Aeschines. If he claims any, let him cite it now, while my hour-glass runs. But there is none. Now one of two things: either he made no alternative proposal because he could find no fault with my policy, or he did not disclose his amendments because his object was the advantage of the enemy.
§ 140
ἆρʼ οὖν οὐδʼ ἔλεγεν, ὥσπερ οὐδʼ ἔγραφεν, ἡνίκʼ ἐργάσασθαί τι δέοι κακόν; οὐ μὲν οὖν ἦν εἰπεῖν ἑτέρῳ. καὶ τὰ μὲν ἄλλα καὶ φέρειν ἐδύναθʼ, ὡς ἔοικεν, ἡ πόλις καὶ ποιῶν οὗτος λανθάνειν· ἓν δʼ ἐπεξειργάσατʼ, ἄνδρες Ἀθηναῖοι, τοιοῦτον ὃ πᾶσι τοῖς προτέροις ἐπέθηκε τέλος· περὶ οὗ τοὺς πολλοὺς ἀνήλωσε λόγους, τὰ τῶν Ἀμφισσέων τῶν Λοκρῶν διεξιὼν δόγματα, ὡς διαστρέψων τἀληθές. τὸ δʼ οὐ τοιοῦτόν ἐστι· πόθεν; οὐδέποτʼ ἐκνίψει σὺ τἀκεῖ πεπραγμένα σαυτῷ· οὐχ οὕτω πόλλʼ ἐρεῖς.
Did he then refrain from speech as well as from moving resolutions, when there was any mischief to be done? Why, no one else could get in a word! Apparently the city could stand, and he could do without detection, almost anything; but there was one performance of his that really gave the finishing touch to his earlier efforts. On that he has lavished all his wealth of words, citing in full the decrees against the Amphissians of Locri, in the hope of distorting the truth. But he can never disguise it. No, Aeschines, you will never wash out that stain; you cannot talk long enough for that!
§ 141
καλῶ δʼ ἐναντίον ὑμῶν, ἄνδρες Ἀθηναῖοι, τοὺς θεοὺς πάντας καὶ πάσας ὅσοι τὴν χώραν ἔχουσι τὴν Ἀττικήν, καὶ τὸν Ἀπόλλω τὸν Πύθιον, ὃς πατρῷός ἐστι τῇ πόλει, καὶ ἐπεύχομαι πᾶσι τούτοις, εἰ μὲν ἀληθῆ πρὸς ὑμᾶς εἴποιμι καὶ εἶπον καὶ τότʼ εὐθὺς ἐν τῷ δήμῳ, ὅτε πρῶτον εἶδον τουτονὶ τὸν μιαρὸν τούτου τοῦ πράγματος ἁπτόμενον (ἔγνων γάρ, εὐθέως ἔγνων), εὐτυχίαν μοι δοῦναι καὶ σωτηρίαν, εἰ δὲ πρὸς ἔχθραν ἢ φιλονικίας ἰδίας ἕνεκʼ αἰτίαν ἐπάγω τούτῳ ψευδῆ, πάντων τῶν ἀγαθῶν ἀνόνητόν με ποιῆσαι.
In your presence, men of Athens, I now invoke all the gods and goddesses whose domain is the land of Attica. I invoke also Pythian Apollo, the ancestral divinity of this city, and I solemnly beseech them all that, if I shall speak the truth now, and if I spoke truth to my countrymen when first I saw this miscreant putting his hand to that transaction—for I knew it, I knew it instantly—they may grant to me prosperity and salvation. But if with malice or in the spirit of personal rivalry I lay against him any false charge, I pray that they may dispossess me of everything that is good.
§ 142
τί οὖν ταῦτʼ ἐπήραμαι καὶ διετεινάμην οὑτωσὶ σφοδρῶς; ὅτι καὶ γράμματʼ ἔχων ἐν τῷ δημοσίῳ κείμενα, ἐξ ὧν ταῦτʼ ἐπιδείξω σαφῶς, καὶ ὑμᾶς εἰδὼς τὰ πεπραγμένα μνημονεύοντας, ἐκεῖνο φοβοῦμαι, μὴ τῶν εἰργασμένων αὐτῷ κακῶν οὗτος ἐλάττων ὑποληφθῇ· ὅπερ πρότερον συνέβη, ὅτε τοὺς ταλαιπώρους Φωκέας ἐποίησʼ ἀπολέσθαι τὰ ψευδῆ δεῦρʼ ἀπαγγείλας.
This imprecation I address to Heaven, and this solemn averment I now make, because, though I have letters, deposited in the Record Office, enabling me to offer absolute proof, and though I am sure that you have not forgotten the transaction, I am afraid that his ability may be deemed inadequate for such enormous mischief. That mistake was made before, when by his false reports he contrived the destruction of the unhappy Phocians.
§ 143
τὸν γὰρ ἐν Ἀμφίσσῃ πόλεμον, διʼ ὃν εἰς Ἐλάτειαν ἦλθε Φίλιππος καὶ διʼ ὃν ᾑρέθη τῶν Ἀμφικτυόνων ἡγεμών, ὃς ἅπαντʼ ἀνέτρεψε τὰ τῶν Ἑλλήνων, οὗτός ἐστιν ὁ συγκατασκευάσας καὶ πάντων εἷς ἀνὴρ μεγίστων αἴτιος κακῶν. καὶ τότʼ εὐθὺς ἐμοῦ διαμαρτυρομένου καὶ βοῶντος ἐν τῇ ἐκκλησίᾳ πόλεμον εἰς τὴν Ἀττικὴν εἰσάγεις, Αἰσχίνη, πόλεμον Ἀμφικτυονικόν οἱ μὲν ἐκ παρακλήσεως συγκαθήμενοι οὐκ εἴων με λέγειν, οἱ δʼ ἐθαύμαζον καὶ κενὴν αἰτίαν διὰ τὴν ἰδίαν ἔχθραν ἐπάγειν μʼ ὑπελάμβανον αὐτῷ.
The war at Amphissa, that is, the war that brought Philip to Elatea, and caused the election, as general of the Amphictyons, of a man who turned all Greece upside down, was due to the machinations of this man. In his own single person he was the author of all our worst evils. I protested instantly; I raised my voice in Assembly; I cried aloud, You are bringing war into Attica, Aeschines, an Amphictyonic war; but a compact body of men, sitting there under his direction, would not let me speak, and the rest were merely astonished and imagined that I was laying an idle charge in private spite.
§ 144
ἥτις δʼ ἡ φύσις, ἄνδρες Ἀθηναῖοι, γέγονεν τούτων τῶν πραγμάτων, καὶ τίνος εἵνεκα ταῦτα συνεσκευάσθη καὶ πῶς ἐπράχθη, νῦν ἀκούσατε, ἐπειδὴ τότʼ ἐκωλύθητε· καὶ γὰρ εὖ πρᾶγμα συντεθὲν ὄψεσθε, καὶ μεγάλʼ ὠφελήσεσθε πρὸς ἱστορίαν τῶν κοινῶν, καὶ ὅση δεινότης ἦν ἐν τῷ Φιλίππῳ θεάσεσθε.
Men of Athens, you were not allowed to hear me then; but now you must and shall hear what was the real nature of that business, what was the purpose of the conspiracy, and how it was accomplished. You will see how skilfully it was contrived; you will get the benefit of new insight into your own politics and you will form an idea of the supreme craftiness of Philip.
§ 145
οὐκ ἦν τοῦ πρὸς ὑμᾶς πολέμου πέρας οὐδʼ ἀπαλλαγὴ Φιλίππῳ, εἰ μὴ Θηβαίους καὶ Θετταλοὺς ἐχθροὺς ποιήσειε τῇ πόλει· ἀλλὰ καίπερ ἀθλίως καὶ κακῶς τῶν στρατηγῶν τῶν ὑμετέρων πολεμούντων αὐτῷ, ὅμως ὑπʼ αὐτοῦ τοῦ πολέμου καὶ τῶν λῃστῶν μυρίʼ ἔπασχε κακά. οὔτε γὰρ ἐξήγετο τῶν ἐκ τῆς χώρας γιγνομένων οὐδὲν οὔτʼ εἰσήγεθʼ ὧν ἐδεῖτʼ αὐτῷ·
For Philip there could be no end or quittance of hostilities with Athens unless he should make the Thebans and Thessalians her enemies. Now, aIthough your commanders were conducting the war against him without ability and without success, he was vastly distressed both by the campaign and by the privateers; for he could neither export the products of his own country, nor import what he needed for himself.
§ 146
ἦν δʼ οὔτʼ ἐν τῇ θαλάττῃ τότε κρείττων ὑμῶν οὔτʼ εἰς τὴν Ἀττικὴν ἐλθεῖν δυνατὸς μήτε Θετταλῶν ἀκολουθούντων μήτε Θηβαίων διιέντων· συνέβαινε δʼ αὐτῷ τῷ πολέμῳ κρατοῦντι τοὺς ὁποιουσδήποθʼ ὑμεῖς ἐξεπέμπετε στρατηγούς (ἐῶ γὰρ τοῦτό γε) αὐτῇ τῇ φύσει τοῦ τόπου καὶ τῶν ὑπαρχόντων ἑκατέροις κακοπαθεῖν.
At that time he had no supremacy at sea, nor could he reach Attica by land unless the Thessalians followed his banner and the Thebans gave him free passage. In spite of his successes against the commanders you sent out, such as they were—I have nothing to say of their failure—he found himself in trouble by reason of conditions of locality and of the comparative resources of the two combatants.
§ 147
εἰ μὲν οὖν τῆς ἰδίας ἕνεκʼ ἔχθρας ἢ τοὺς Θετταλοὺς ἢ τοὺς Θηβαίους συμπείθοι βαδίζειν ἐφʼ ὑμᾶς, οὐδένʼ ἡγεῖτο προσέξειν αὐτῷ τὸν νοῦν· ἐὰν δὲ τὰς ἐκείνων κοινὰς προφάσεις λαβὼν ἡγεμὼν αἱρεθῇ, ῥᾷον ἤλπιζε τὰ μὲν παρακρούσεσθαι, τὰ δὲ πείσειν. τί οὖν; ἐπιχειρεῖ, θεάσασθʼ ὡς εὖ, πόλεμον ποιῆσαι τοῖς Ἀμφικτύοσι καὶ περὶ τὴν Πυλαίαν ταραχήν· εἰς γὰρ ταῦτʼ εὐθὺς αὐτοὺς ὑπελάμβανεν αὑτοῦ δεήσεσθαι.
Now, if he should invite the Thebans or the Thessalians to take up his private quarrel and march against you, he could expect no attention; but if he should espouse their joint grievances and be chosen as their leader, he might hope to succeed by a mixture of deception and persuasion. Very well; he sets to work—and observe how cleverly he managed it—to throw the Pylaean Congress into confusion and to implicate the Amphictyonic Council in warfare, feeling certain that they would immediately beg him to deal with the situation.
§ 148
εἰ μὲν τοίνυν τοῦτʼ ἢ τῶν παρʼ ἑαυτοῦ πεμπομένων ἱερομνημόνων ἢ τῶν ἐκείνου συμμάχων εἰσηγοῖτό τις, ὑπόψεσθαι τὸ πρᾶγμʼ ἐνόμιζε καὶ τοὺς Θηβαίους καὶ τοὺς Θετταλοὺς καὶ πάντας φυλάξεσθαι, ἂν δʼ Ἀθηναῖος ᾖ καὶ παρʼ ὑμῶν τῶν ὑπεναντίων ὁ τοῦτο ποιῶν, εὐπόρως λήσειν· ὅπερ συνέβη. πῶς οὖν ταῦτʼ ἐποίησεν; μισθοῦται τουτονί.
If, however, the question should be introduced by any of the commissioners of religion sent by him or by any allies of his, the Thebans and Thessalians, as he expected, would be suspicious and all on their guard; but, if the operator should be an Athenian, representing his opponents, he conceived that he would easily escape detection. And such was the actual result.
§ 149
οὐδενὸς δὲ προειδότος, οἶμαι, τὸ πρᾶγμʼ οὐδὲ φυλάττοντος, ὥσπερ εἴωθε τὰ τοιαῦτα παρʼ ὑμῖν γίγνεσθαι, προβληθεὶς πυλάγορος οὗτος καὶ τριῶν ἢ τεττάρων χειροτονησάντων αὐτὸν ἀνερρήθη. ὡς δὲ τὸ τῆς πόλεως ἀξίωμα λαβὼν ἀφίκετʼ εἰς τοὺς Ἀμφικτύονας, πάντα τἄλλʼ ἀφεὶς καὶ παριδὼν ἐπέραινεν ἐφʼ οἷς ἐμισθώθη,καὶ λόγους εὐπροσώπους καὶ μύθους, ὅθεν ἡ Κιρραία χώρα καθιερώθη, συνθεὶς καὶ διεξελθὼν ἀνθρώπους ἀπείρους λόγων καὶ τὸ μέλλον οὐ προορωμένους, τοὺς ἱερομνήμονας,
How did he manage it? By hiring Aeschines. Nobody, of course, had any inkling; nobody was watching— according to your usual custom! Aeschines was nominated for the deputation to Thermopylae; three or four hands were held up, and he was declared elected. He repaired to the Council, invested with all the prestige of Athens, and at once, putting aside and disregarding everything else, addressed himself to the business for which he had taken pay. He concocted a plausible speech about the legendary origin of the consecration of the Cirrhaean territory, and by this narration induced the commissioners, men unversed in oratory and unsuspicious of consequences,
§ 150
πείθει ψηφίσασθαι περιελθεῖν τὴν χώραν, ἣν οἱ μὲν Ἀμφισσεῖς σφῶν αὐτῶν οὖσαν γεωργεῖν ἔφασαν, οὗτος δὲ τῆς ἱερᾶς χώρας ᾐτιᾶτʼ εἶναι, οὐδεμίαν δίκην τῶν Λοκρῶν ἐπαγόντων ἡμῖν, οὐδʼ ἃ νῦν προφασίζεται λέγων οὐκ ἀληθῆ. γνώσεσθε δʼ ἐκεῖθεν. οὐκ ἐνῆν ἄνευ τοῦ προσκαλέσασθαι δήπου τοῖς Λοκροῖς δίκην κατὰ τῆς πόλεως τελέσασθαι. τίς οὖν ἐκλήτευσεν ἡμᾶς; ἐπὶ ποίας ἀρχῆς; εἰπὲ τὸν εἰδότα, δεῖξον. ἀλλʼ οὐκ ἂν ἔχοις, ἀλλὰ κενῇ προφάσει ταύτῃ κατεχρῶ καὶ ψευδεῖ.
to vote for a tour of survey of the land which the Amphissians said they were cultivating because it belonged to them, while Aeschines accused them of intruding on consecrated ground. It is not true that these Locrians w ere meditating any suit against Athens, or any other action such as he now falsely alleges in excuse. You will find a proof of his falsehood in this argument:—Of course it was not competent for the Locrians to take proceedings against Athens without serving a summons. Well, who served it? From what office was it issued? Name anyone who knows; point him out. You cannot; it was a false and idle pretext of yours.
§ 151
περιιόντων τοίνυν τὴν χώραν τῶν Ἀμφικτυόνων κατὰ τὴν ὑφήγησιν τὴν τούτου, προσπεσόντες οἱ Λοκροὶ μικροῦ κατηκόντισαν ἅπαντας, τινὰς δὲ καὶ συνήρπασαν τῶν ἱερομνημόνων. ὡς δʼ ἅπαξ ἐκ τούτων ἐγκλήματα καὶ πόλεμος πρὸς τοὺς Ἀμφισσεῖς ἐταράχθη, τὸ μὲν πρῶτον ὁ Κόττυφος αὐτῶν τῶν Ἀμφικτυόνων ἤγαγε στρατιάν, ὡς δʼ οἱ μὲν οὐκ ἦλθον, οἱ δʼ ἐλθόντες οὐδὲν ἐποίουν, εἰς τὴν ἐπιοῦσαν πυλαίαν ἐπὶ τὸν Φίλιππον εὐθὺς ἡγεμόνʼ ἦγον οἱ κατεσκευασμένοι καὶ πάλαι πονηροὶ τῶν Θετταλῶν καὶ τῶν ἐν ταῖς ἄλλαις πόλεσι.
With Aeschines as their trusty guide, the Amphictyons began their tour of the territory; but the Locrians fell upon them, were within an ace of spearing the whole crowd, and did actually seize and carry off the sacred persons of several commissioners. Complaints were promptly laid, and so war against the Amphissians was provoked. At the outset Cottyphus was commander of an army composed of Amphictyons; but some divisions never joined, and those who joined did nothing at all. The persons engaged in the plot, mostly scoundrels of old standing from Thessaly and other states, prepared to put the war into Philip’s hands at the next congress.
§ 152
καὶ προφάσεις εὐλόγους εἰλήφεσαν· ἢ γὰρ αὐτοὺς εἰσφέρειν καὶ ξένους τρέφειν ἔφασαν δεῖν καὶ ζημιοῦν τοὺς μὴ ταῦτα ποιοῦντας, ἢ ʼκεῖνον αἱρεῖσθαι. τί δεῖ τὰ πολλὰ λέγειν; ᾑρέθη γὰρ ἐκ τούτων ἡγεμών. καὶ μετὰ ταῦτʼ εὐθέως δύναμιν συλλέξας καὶ παρελθὼν ὡς ἐπὶ τὴν Κιρραίαν, ἐρρῶσθαι φράσας πολλὰ Κιρραίοις καὶ Λοκροῖς, τὴν Ἐλάτειαν καταλαμβάνει.
They found a plausible pretext: you must either, they said, pay contributions to a war-chest, maintain mercenary forces, and levy a fine on all recusants, or else elect Philip as commander-in-chief: and so, to cut a long story short, elected he was on this plea. He lost no time, collected his army, pretended to march to Cirrha, and then bade the Cirrhaeans and the Locrians alike good-bye and good luck, and seized Elatea.
§ 153
εἰ μὲν οὖν μὴ μετέγνωσαν εὐθέως, ὡς τοῦτʼ εἶδον, οἱ Θηβαῖοι καὶ μεθʼ ἡμῶν ἐγένοντο, ὥσπερ χειμάρρους ἂν ἅπαν τοῦτο τὸ πρᾶγμʼ εἰς τὴν πόλιν εἰσέπεσε· νῦν δὲ τό γʼ ἐξαίφνης ἐπέσχον ἐκεῖνοι, μάλιστα μέν, ὦ ἄνδρες Ἀθηναῖοι, θεῶν τινὸς εὐνοίᾳ πρὸς ὑμᾶς, εἶτα μέντοι καὶ ὅσον καθʼ ἕνʼ ἄνδρα, καὶ διʼ ἐμέ. δὸς δέ μοι τὰ δόγματα ταῦτα καὶ τοὺς χρόνους ἐν οἷς ἕκαστα πέπρακται, ἵνʼ εἰδῆθʼ ἡλίκα πράγμαθʼ ἡ μιαρὰ κεφαλὴ ταράξασʼ αὕτη δίκην οὐκ ἔδωκε.
When the Thebans saw the trick, they promptly changed their minds and joined our side; otherwise the whole business would have descended upon Athens like a torrent from the hills. In fact, the Thebans checked him for the moment; and for that relief, men of Athens, you have first and chiefly to thank the kindness of some friendly god, but in a secondary degree, and so far as one man could help, you have to thank me. Hand me those decrees, with the dates of the several transactions. They will show you what a mass of trouble this consummate villain provoked; and yet he was never punished.
§ 154
λέγε μοι τὰ δόγματα. ΔΟΓΜΑ ΑΜΦΙΚΤΥΟΝΩΝ. ἐπὶ ἱερέως Κλειναγόρου, ἐαρινῆς πυλαίας, ἔδοξε τοῖς πυλαγόροις καὶ τοῖς συνέδροις τῶν Ἀμφικτυόνων καὶ τῷ κοινῷ τῶν Ἀμφικτυόνων, ἐπειδὴ Ἀμφισσεῖς ἐπιβαίνουσιν ἐπὶ τὴν ἱερὰν χώραν καὶ σπείρουσι καὶ βοσκήμασι κατανέμουσιν, ἐπελθεῖν τοὺς πυλαγόρους καὶ τοὺς συνέδρους καὶ στήλαις διαλαβεῖν τοὺς ὅρους, καὶ ἀπειπεῖν τοῖς Ἀμφισσεῦσι τοῦ λοιποῦ μὴ ἐπιβαίνειν. ΕΤΕΡΟΝ ΔΟΓΜΑ.
Please read the decrees. (Sundry Resolutions of the Amphictyons are read) In the priesthood of Cleinagoras, at the spring session, it was resolved by the Wardens and the Assessors of the Amphictyons, and by the General Synod of the Amphictyons, that, whereas Amphissians are encroaching upon the sacred territory and are sowing and grazing the same, the Wardens and Assessors shall attend and mark out the boundaries with pillars, and shall forbid the Amphissians hereafter to encroach.
§ 155
ἐπὶ ἱερέως Κλειναγόρου, ἐαρινῆς πυλαίας, ἔδοξε τοῖς πυλαγόροις καὶ τοῖς συνέδροις τῶν Ἀμφικτυόνων καὶ τῷ κοινῷ τῶν Ἀμφικτυόνων, ἐπειδὴ οἱ ἐξ Ἀμφίσσης τὴν ἱερὰν χώραν κατανειμάμενοι γεωργοῦσι καὶ βοσκήματα νέμουσι, καὶ κωλυόμενοι τοῦτο ποιεῖν ἐν τοῖς ὅπλοις παραγενόμενοι τὸ κοινὸν τῶν Ἑλλήνων συνέδριον κεκωλύκασι μετὰ βίας, τινὰς δὲ καὶ τετραυματίκασι, καὶ τὸν στρατηγὸν τὸν ᾑρημένον τῶν Ἀμφικτυόνων Κόττυφον τὸν Ἀρκάδα πρεσβεῦσαι πρὸς Φίλιππον τὸν Μακεδόνα, καὶ ἀξιοῦν ἵνα βοηθήσῃ τῷ τε Ἀπόλλωνι καὶ τοῖς Ἀμφικτύοσιν, ὅπως μὴ περιίδῃ ὑπὸ τῶν ἀσεβῶν Ἀμφισσέων τὸν θεὸν πλημμελούμενον· καὶ διότι αὐτὸν στρατηγὸν αὐτοκράτορα αἱροῦνται οἱ Ἕλληνες οἱ μετέχοντες τοῦ συνεδρίου τῶν Ἀμφικτυόνων. λέγε δὴ καὶ τοὺς χρόνους ἐν οἷς ταῦτʼ ἐγίγνετο· εἰσὶ γὰρ καθʼ οὓς ἐπυλαγόρησεν οὗτος. λέγε. ΧΡΟΝΟΙ. Ἄρχων Μνησιθείδης, μηνὸς ἀνθεστηριῶνος ἕκτῃ ἐπὶ δέκα.
In the priesthood of Cleinagoras, at the spring session, it was resolved by the Wardens, Assessors, and General Synod that whereas the Amphissians who have occupied the sacred territory are tilling and grazing the same, and, when forbidden to do so, have appeared in arms and resisted the common assembly of the Greeks by force, and have actually wounded some of them, the general appointed by some of the Amphictyons, Cottyphus the Arcadian, shall go as an ambassador to Philip of Macedon and request him to come to the help of Apollo and the Amphictyons, that he may not suffer the god to be outraged by the impious Amphissians; he shall also announce that Philip is appointed General with full powers by the Greeks who are members of the Assembly of the Amphictyons. Now read the dates of these transactions. They are all dates at which he was or spokesman at the Congress of Thermopylae. (The Record of Dates is read) Archonship of Mnesitheides, on the sixteenth of the month Anthesterion.
§ 156
δὸς δὴ τὴν ἐπιστολὴν ἥν, ὡς οὐχ ὑπήκουον οἱ Θηβαῖοι, πέμπει πρὸς τοὺς ἐν Πελοποννήσῳ συμμάχους ὁ Φίλιππος, ἵνʼ εἰδῆτε καὶ ἐκ ταύτης σαφῶς ὅτι τὴν μὲν ἀληθῆ πρόφασιν τῶν πραγμάτων, τὸ ταῦτʼ ἐπὶ τὴν Ἑλλάδα καὶ τοὺς Θηβαίους καὶ ὑμᾶς πράττειν, ἀπεκρύπτετο, κοινὰ δὲ καὶ τοῖς Ἀμφικτύοσιν δόξαντα ποιεῖν προσεποιεῖτο· ὁ δὲ τὰς ἀφορμὰς ταύτας καὶ τὰς προφάσεις αὐτῷ παρασχὼν οὗτος ἦν. λέγε. ΕΠΙΣΤΟΛΗ.
Now hand me the letter which Philip dispatched to his Peloponnesian allies, when the Thebans disobeyed him. Even that letter will give you a clear proof that he was concealing the true reasons of his enterprise, namely his designs against Greece, and especially against Thebes and Athens, and was only pretending zeal for the national interests as defined by the Amphictyonic Council. But the man who provided him with that basis of action and those pretexts was Aeschines. Read.
§ 157
Βασιλεὺς Μακεδόνων Φίλιππος Πελοποννησίων τῶν ἐν τῇ συμμαχίᾳ τοῖς δημιουργοῖς καὶ τοῖς συνέδροις καὶ τοῖς ἄλλοις συμμάχοις πᾶσι χαίρειν. ἐπειδὴ Λοκροὶ οἱ καλούμενοι Ὀζόλαι, κατοικοῦντες ἐν Ἀμφίσσῃ, πλημμελοῦσιν εἰς τὸ ἱερὸν τοῦ Ἀπόλλωνος τοῦ ἐν Δελφοῖς καὶ τὴν ἱερὰν χώραν ἐρχόμενοι μεθʼ ὅπλων λεηλατοῦσι, βούλομαι τῷ θεῷ μεθʼ ὑμῶν βοηθεῖν καὶ ἀμύνασθαι τοὺς παραβαίνοντάς τι τῶν ἐν ἀνθρώποις εὐσεβῶν· ὥστε συναντᾶτε μετὰ τῶν ὅπλων εἰς τὴν Φωκίδα, ἔχοντες ἐπισιτισμὸν ἡμερῶν τετταράκοντα, τοῦ ἐνεστῶτος μηνὸς λῴου, ὡς ἡμεῖς ἄγομεν, ὡς δὲ Ἀθηναῖοι, βοηδρομιῶνος, ὡς δὲ Κορίνθιοι, πανήμου. τοῖς δὲ μὴ συναντήσασι πανδημεὶ χρησόμεθα τοῖς δὲ συμβούλοις ἡμῖν κειμένοις ἐπιζημίοις. εὐτυχεῖτε.
(Philip’s Letter is read) Philip, king of Macedonia, to the public officers and councillors of the allied Peloponnesians and to all his other Allies, greeting. Since the Ozolian Locrians, settled at Amphissa, are outraging the temple of Apollo at Delphi and come in arms to plunder the sacred territory, I consent to join you in helping the god and in punishing those who transgress in any way the principles of religion. Therefore meet under arms at Phocis with forty days’ provisions in the next month, styled Lous by us, Boedromion by the Athenians, and Panemus by the Corinthians. Those who, being pledged to us, do not join us in full force, we shall treat as punishable. Farewell.
§ 158
ὁρᾶθʼ ὅτι φεύγει μὲν τὰς ἰδίας προφάσεις, εἰς δὲ τὰς Ἀμφικτυονικὰς καταφεύγει. τίς οὖν ὁ ταῦτα συμπαρασκευάσας αὐτῷ; τίς ὁ τὰς προφάσες ταύτας ἐνδούς; τίς ὁ τῶν κακῶν τῶν γεγενημένων μάλιστʼ αἴτιος; οὐχ οὗτος; μὴ τοίνυν λέγετʼ, ὦ ἄνδρες Ἀθηναῖοι, περιιόντες ὡς ὑφʼ ἑνὸς τοιαῦτα πέπονθεν ἡ Ἑλλὰς ἀνθρώπου. οὐχ ὑφʼ ἑνός, ἀλλʼ ὑπὸ πολλῶν καὶ πονηρῶν τῶν παρʼ ἑκάστοις, ὦ γῆ καὶ θεοί·
You see how he avoids personal excuses, and takes shelter in Amphictyonic reasons. Who gave him his equipment of deceit? Who supplied him with these pretexts ? Who above all others is to blame for all the ensuing mischief? Who but Aeschines? Then do not go about saying, men of Athens, that these disasters were brought upon Greece by Philip alone. I solemnly aver that it was not one man, but a gang of traitors in every state.
§ 159
ὧν εἷς οὑτοσί, ὅν, εἰ μηδὲν εὐλαβηθέντα τἀληθὲς εἰπεῖν δέοι, οὐκ ἂν ὀκνήσαιμʼ ἔγωγε κοινὸν ἀλειτήριον τῶν μετὰ ταῦτʼ ἀπολωλότων ἁπάντων εἰπεῖν, ἀνθρώπων, τόπων, πόλεων· ὁ γὰρ τὸ σπέρμα παρασχών, οὗτος τῶν φύντων αἴτιος. ὃν ὅπως ποτʼ οὐκ εὐθὺς ἰδόντες ἀπεστράφητε θαυμάζω. πλὴν πολύ τι σκότος, ὡς ἔοικεν, ἐστὶν παρʼ ὑμῖν πρὸ τῆς ἀληθείας.
One of them was Aeschines; and, if I am to tell the whole truth without concealment, I will not flinch from declaring him the evil genius of all the men, all the districts, and all the cities that have perished. Let the man who sowed the seed bear the guilt of the harvest. I marvel that you did not avert your faces the moment you set eyes on him; only, as it seems, there is a cloud of darkness between you and the truth.
§ 160
συμβέβηκε τοίνυν μοι τῶν κατὰ τῆς πατρίδος τούτῳ πεπραγμένων ἁψαμένῳ εἰς ἃ τούτοις ἐναντιούμενος αὐτὸς πεπολίτευμαι ἀφῖχθαι· ἃ πολλῶν μὲν εἵνεκʼ ἂν εἰκότως ἀκούσαιτέ μου, μάλιστα δʼ ὅτι αἰσχρόν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, εἰ ἐγὼ μὲν τὰ ἔργα τῶν ὑπὲρ ὑμῶν πόνων ὑπέμεινα, ὑμεῖς δὲ μηδὲ τοὺς λόγους αὐτῶν ἀνέξεσθε.
In dealing with his unpatriotic conduct I have approached the question of the very different policy pursued by myself. For many reasons you may fairly be asked to listen to my account of that policy, but chiefly because it would be discreditable, men of Athens, that you should be impatient of the mer e recital of those arduous labors on your behalf which I had patience to endure.
§ 161
ὁρῶν γὰρ ἐγὼ Θηβαίους, σχεδὸν δὲ καὶ ὑμᾶς ὑπὸ τῶν τὰ Φιλίππου φρονούντων καὶ διεφθαρμένων παρʼ ἑκατέροις, ὃ μὲν ἦν ἀμφοτέροις φοβερὸν καὶ φυλακῆς πολλῆς δεόμενον, τὸ τὸν Φίλιππον ἐᾶν αὐξάνεσθαι, παρορῶντας καὶ οὐδὲ καθʼ ἓν φυλαττομένους, εἰς ἔχθραν δὲ καὶ τὸ προσκρούειν ἀλλήλοις ἑτοίμως ἔχοντας, ὅπως τοῦτο μὴ γένοιτο παρατηρῶν διετέλουν, οὐκ ἀπὸ τῆς ἐμαυτοῦ γνώμης μόνον ταῦτα συμφέρειν ὑπολαμβάνων,
When I saw that the Thebans, and perhaps even the Athenians, under the influence of the adherents of Philip and the corrupt faction in the two states, were disregarding a real danger that called for earnest vigilance, the danger of permitting Philip’s aggrandizement, and were taking no single measure of precaution, but were ready to quarrel and attack each other, I persistently watched for opportunities of averting that danger, not merely because my own judgement warned me that such solicitude was necessary,
§ 162
ἀλλʼ εἰδὼς Ἀριστοφῶντα καὶ πάλιν Εὔβουλον πάντα τὸν χρόνον βουλομένους πρᾶξαι ταύτην τὴν φιλίαν, καὶ περὶ τῶν ἄλλων πολλάκις ἀντιλέγοντας ἑαυτοῖς τοῦθʼ ὁμογνωμονοῦντας ἀεί. οὓς σὺ ζῶντας μέν, ὦ κίναδος, κολακεύων παρηκολούθεις, τεθνεώτων δʼ οὐκ αἰσθάνει κατηγορῶν· ἃ γὰρ περὶ Θηβαίων ἐπιτιμᾷς ἐμοί, ἐκείνων πολὺ μᾶλλον ἢ ἐμοῦ κατηγορεῖς, τῶν πρότερον ἢ ἐγὼ ταύτην τὴν συμμαχίαν δοκιμασάντων.
but because I knew that Aristophon, and after him Eubulus, had always wished to promote a good understanding between Athens and Thebes. In that regard they were always of one mind, despite their constant disagreement on other points of policy. While those statesmen were alive, Aeschines, you pestered them with your flattery, like the sly fox you are; now they are dead, you denounce them, unaware that, when you reproach me with a Theban policy, your censure does not affect me so much as the men who approved of a Theban alliance before I did. But that is a digression.
§ 163
ἀλλʼ ἐκεῖσʼ ἐπάνειμι, ὅτι τὸν ἐν Ἀμφίσσῃ πόλεμον τούτου μὲν ποιήσαντος, συμπεραναμένων δὲ τῶν ἄλλων τῶν συνεργῶν αὐτῷ τὴν πρὸς Θηβαίους ἔχθραν, συνέβη τὸν Φίλιππον ἐλθεῖν ἐφʼ ἡμᾶς, οὗπερ εἵνεκα τὰς πόλεις οὗτοι συνέκρουον, καὶ εἰ μὴ προεξανέστημεν μικρόν, οὐδʼ ἀναλαβεῖν ἂν ἠδυνήθημεν· οὕτω μέχρι πόρρω προήγαγον οὗτοι. ἐν οἷς δʼ ἦτʼ ἤδη τὰ πρὸς ἀλλήλους, τουτωνὶ τῶν ψηφισμάτων ἀκούσαντες καὶ τῶν ἀποκρίσεων εἴσεσθε. καί μοι λέγε ταῦτα λαβών.
I say that, when Aeschines had provoked the war in Amphissa, and when his associates had helped him to aggravate our enmity towards Thebes, the result was that Philip marched against us, in pursuance of the purpose for which they had embroiled the states, and that, if we had not roused ourselves a little just in time, we could never have retrieved our position; so far had these men carried the quarrel. You will better understand the state of feeling between the two cities, when you have heard the decrees and the answers sent thereto. Please take and read these papers.
§ 164
ΨΗΦΙΣΜΑ. Ἐπʼ ἄρχοντος Ἡροπύθου, μηνὸς ἐλαφηβολιῶνος ἕκτῃ φθίνοντος, φυλῆς πρυτανευούσης Ἐρεχθῇδος, βουλῆς καὶ στρατηγῶν γνώμη· ἐπειδὴ Φίλιππος ἃς μὲν κατείληφε πόλεις τῶν ἀστυγειτόνων, τινὰς δὲ πορθεῖ, κεφαλαίῳ δʼ ἐπὶ τὴν Ἀττικὴν παρασκευάζεται παραγίγνεσθαι, παρʼ οὐδὲν ἡγούμενος τὰς ἡμετέρας συνθήκας, καὶ τοὺς ὅρκους λύειν ἐπιβάλλεται καὶ τὴν εἰρήνην, παραβαίνων τὰς κοινὰς πίστεις, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ πέμπειν πρὸς αὐτὸν πρέσβεις, οἵτινες αὐτῷ διαλέξονται καὶ παρακαλέσουσιν αὐτὸν μάλιστα μὲν τὴν πρὸς ἡμᾶς ὁμόνοιαν διατηρεῖν καὶ τὰς συνθήκας, εἰ δὲ μή, πρὸς τὸ βουλεύσασθαι δοῦναι χρόνον τῇ πόλει καὶ τὰς ἀνοχὰς ποιήσασθαι μέχρι τοῦ θαργηλιῶνος μηνός. ᾑρέθησαν ἐκ βουλῆς Σῖμος Ἀναγυράσιος, Εὐθύδημος Φυλάσιος, Βουλαγόρας Ἀλωπεκῆθεν.
(The Decrees are read) In the archonship of Heropythus, on the twenty-fifth day of the month Elaphebolion, the tribe Erechtheis then holding the presidency, on the advice of the Council and the Generals: whereas Philip has captured so me of the cities of our neighbors and is besieging others, and finally is preparing to advance against Attica, ignoring our agreement with him, and is meditating a breach of his oaths and of the peace, violating all mutual pledges, be it resolved by the Council and People to send ambassadors to confer with him and to summon him to preserve in particular his agreement and compact with us, and, failing that, to give the City time for decision and to conclude an armistice until the month of Thargelion. The following members of Council were chosen: Simus of Anagyrus, Euthydemos of Phylae, Bulagoras of Alopece.
§ 165
ΕΤΕΡΟΝ ΨΗΦΙΣΜΑ. Ἐπʼ ἄρχοντος Ἡροπύθου, μηνὸς μουνυχιῶνος ἕνῃ καὶ νέᾳ, πολεμάρχου γνώμη· ἐπειδὴ Φίλιππος εἰς ἀλλοτριότητα Θηβαίους πρὸς ἡμᾶς ἐπιβάλλεται καταστῆσαι, παρεσκεύασται δὲ καὶ παντὶ τῷ στρατεύματι πρὸς τοὺς ἔγγιστα τῆς Ἀττικῆς παραγίγνεσθαι τόπους, παραβαίνων τὰς πρὸς ἡμᾶς ὑπαρχούσας αὐτῷ συνθήκας, δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ πέμψαι πρὸς αὐτὸν κήρυκα καὶ πρέσβεις, οἵτινες ἀξιώσουσι καὶ παρακαλέσουσιν αὐτὸν ποιήσασθαι τὰς ἀνοχάς, ὅπως ἐνδεχομένως ὁ δῆμος βουλεύσηται· καὶ γὰρ νῦν οὐ κέκρικε βοηθεῖν ἐν οὐδενὶ τῶν μετρίων. ᾑρέθησαν ἐκ βουλῆς Νέαρχος Σωσινόμου, Πολυκράτης Ἐπίφρονος, καὶ κῆρυξ Εὔνομος Ἀναφλύστιος ἐκ τοῦ δήμου.
In the archonship of Heropythus, on the thirtieth of the month Munychion, on the advice of the Commander-in-chief: whereas Philip aims at setting the Thebans at variance with us, and has prepared to march with all his forces to the parts nearest to Attica, violating his existing arrangements with us, be it resolved by the Council and People to send a herald and ambassadors to request and exhort him to conclude an armistice, in order that the People may decide according to circumstances; for even now the People have not decided to send a force if they can obtain reasonable terms. The following were chosen from the Council: Nearchus, son of Sosinomus, Polycrates, son of Epiphron; and as herald from the People, Eunomus of Anaphlystus.
§ 166
λέγε δὴ καὶ τὰς ἀποκρίσεις. ΑΠΟΚΡΙΣΙΣ ΑΘΗΝΑΙΟΙΣ. Βασιλεὺς Μακεδόνων Φίλιππος Ἀθηναίων τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. ἣν μὲν ἀπʼ ἀρχῆς εἴχετε πρὸς ἡμᾶς αἵρεσιν, οὐκ ἀγνοῶ, καὶ τίνα σπουδὴν ἐποιεῖσθε προσκαλέσασθαι βουλόμενοι Θετταλοὺς καὶ Θηβαίους, ἔτι δὲ καὶ Βοιωτούς· βέλτιον δʼ αὐτῶν φρονούντων καὶ μὴ βουλομένων ἐφʼ ὑμῖν ποιήσασθαι τὴν ἑαυτῶν αἵρεσιν, ἀλλὰ κατὰ τὸ συμφέρον ἱσταμένων, νῦν ἐξ ὑποστροφῆς ἀποστείλαντες ὑμεῖς πρός με πρέσβεις καὶ κήρυκα συνθηκῶν μνημονεύετε καὶ τὰς ἀνοχὰς αἰτεῖσθε, κατʼ οὐδὲν ὑφʼ ἡμῶν πεπλημμελημένοι. ἐγὼ μέντοι ἀκούσας τῶν πρεσβευτῶν συγκατατίθεμαι τοῖς παρακαλουμένοις καὶ ἕτοιμός εἰμι ποιεῖσθαι τὰς ἀνοχάς, ἄν περ τοὺς οὐκ ὀρθῶς συμβουλεύοντας ὑμῖν παραπέμψαντες τῆς προσηκούσης ἀτιμίας ἀξιώσητε. ἔρρωσθε.
Now read the replies. (The Reply to the Athenians is read) Philip, King of Macedonia, to the Council and People of Athens, greeting.—I am not ignorant of the policy which you have adopted towards us from the first, nor of your efforts to win over the Thessalians and Thebans, and the Boeotians as well. They, however, are wiser, and will not submit their policy to your dictation, but take their stand upon self-interest. And now you change your tactics, and send ambassadors with a herald to me, reminding me of our compact and asking for an armistice, though we have done you no wrong. However, after hearing your ambassadors, I accede to your request, and am ready to conclude an armistice, if you will dismiss your evil counsellors, and punish them with suitable degradation. Farewell.
§ 167
ΑΠΟΚΡΙΣΙΣ ΘΗΒΑΙΟΙΣ. Βασιλεὺς Μακεδόνων Φίλιππος Θηβαίων τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. ἐκομισάμην τὴν παρʼ ὑμῶν ἐπιστολήν, διʼ ἧς μοι τὴν ὁμόνοιαν καὶ τὴν εἰρήνην ἀνανεοῦσθε. πυνθάνομαι μέντοι διότι πᾶσαν ὑμῖν Ἀθηναῖοι προσφέρονται φιλοτιμίαν βουλόμενοι ὑμᾶς συγκαταίνους γενέσθαι τοῖς ὑπʼ αὐτῶν παρακαλουμένοις. πρότερον μὲν οὖν ὑμῶν κατεγίγνωσκον ἐπὶ τῷ μέλλειν πείθεσθαι ταῖς ἐκείνων ἐλπίσι καὶ ἐπακολουθεῖν αὐτῶν τῇ προαιρέσει. νῦν δʼ ἐπιγνοὺς ὑμᾶς τὰ πρὸς ἡμᾶς ἐζητηκότας ἔχειν εἰρήνην μᾶλλον ἢ ταῖς ἑτέρων ἐπακολουθεῖν γνώμαις, ἥσθην καὶ μᾶλλον ὑμᾶς ἐπαινῶ κατὰ πολλά, μάλιστα δʼ ἐπὶ τῷ βουλεύσασθαι περὶ τούτων ἀσφαλέστερον καὶ τὰ πρὸς ἡμᾶς ἔχειν ἐν εὐνοίᾳ· ὅπερ οὐ μικρὰν ὑμῖν οἴσειν ἐλπίζω ῥοπήν, ἐάν περ ἐπὶ ταύτης μένητε τῆς προθέσεως. ἔρρωσθε.
(The Reply to the Thebans is read) Philip, King of Macedonia, to the Council and People of Thebes, greeting.—I have received your letter, in which you renew goodwill and peace with me. I understand, however, that the Athenians are displaying the utmost eagerness in their desire to win your acceptance of their overtures. Now formerly I used to blame you for a tendency to put faith in their hopes and to adopt their policy; but now I am glad to learn that you have preferred to be at peace with me rather than to adopt the opinions of others. Especially do I commend you for forming a safer judgement on these matters and for retaining your goodwill toward us, which I expect will be of no small advantage to you, if you adhere to this purpose. Farewell.
§ 168
οὕτω διαθεὶς ὁ Φίλιππος τὰς πόλεις πρὸς ἀλλήλας διὰ τούτων καὶ τούτοις ἐπαρθεὶς τοῖς ψηφίσμασιν καὶ ταῖς ἀποκρίσεσιν, ἧκεν ἔχων τὴν δύναμιν καὶ τὴν Ἐλάτειαν κατέλαβεν, ὡς οὐδʼ ἂν εἴ τι γένοιτʼ ἔτι συμπνευσάντων ἂν ἡμῶν καὶ τῶν Θηβαίων. ἀλλὰ μὴν τὸν τότε συμβάντʼ ἐν τῇ πόλει θόρυβον ἴστε μὲν ἅπαντες· μικρὰ δʼ ἀκούσαθʼ ὅμως αὐτὰ τἀναγκαιότατα.
Having, through the agency of these men, promoted such relations between the two cities, and being encouraged by these decrees and these replies, Philip came with his forces and occupied Elatea, imagining that, whatever might happen, you and the Thebans would never come to agreement. You all remember the commotion that ensued at Athens; nevertheless let me recount some small but essential details.
§ 169
ἑσπέρα μὲν γὰρ ἦν, ἧκε δʼ ἀγγέλλων τις ὡς τοὺς πρυτάνεις ὡς Ἐλάτεια κατείληπται. καὶ μετὰ ταῦθʼ οἱ μὲν εὐθὺς ἐξαναστάντες μεταξὺ δειπνοῦντες τούς τʼ ἐκ τῶν σκηνῶν τῶν κατὰ τὴν ἀγορὰν ἐξεῖργον καὶ τὰ γέρρʼ ἐνεπίμπρασαν, οἱ δὲ τοὺς στρατηγοὺς μετεπέμποντο καὶ τὸν σαλπικτὴν ἐκάλουν· καὶ θορύβου πλήρης ἦν ἡ πόλις. τῇ δʼ ὑστεραίᾳ, ἅμα τῇ ἡμέρᾳ, οἱ μὲν πρυτάνεις τὴν βουλὴν ἐκάλουν εἰς τὸ βουλευτήριον, ὑμεῖς δʼ εἰς τὴν ἐκκλησίαν ἐπορεύεσθε, καὶ πρὶν ἐκείνην χρηματίσαι καὶ προβουλεῦσαι πᾶς ὁ δῆμος ἄνω καθῆτο.
Evening had already fallen when a messenger arrived bringing to the presiding councillors the news that Elatea had been taken. They were sitting at supper, but they instantly rose from table, cleared the booths in the marketplace of their occupants, and unfolded the hurdles, while others summoned the commanders and ordered the attendance of the trumpeter. The commotion spread through the whole city. At daybreak on the morrow the presidents summoned the Council to the Council House, and the citizens flocked to the place of assembly. Before the Council could introduce the business and prepare the agenda, the whole body of citizens had taken their places on the hill.
§ 170
καὶ μετὰ ταῦτα ὡς ἦλθεν ἡ βουλὴ καὶ ἀπήγγειλαν οἱ πρυτάνεις τὰ προσηγγελμένʼ ἑαυτοῖς καὶ τὸν ἥκοντα παρήγαγον κἀκεῖνος εἶπεν, ἠρώτα μὲν ὁ κῆρυξ τίς ἀγορεύειν βούλεται παρῄει δʼ οὐδείς. πολλάκις δὲ τοῦ κήρυκος ἐρωτῶντος οὐδὲν μᾶλλον ἀνίστατʼ οὐδείς, ἁπάντων μὲν τῶν στρατηγῶν παρόντων, ἁπάντων δὲ τῶν ῥητόρων, καλούσης δὲ τῆς κοινῆς τῆς πατρίδος φωνῆς τὸν ἐροῦνθʼ ὑπὲρ σωτηρίας· ἣν γὰρ ὁ κῆρυξ κατὰ τοὺς νόμους φωνὴν ἀφίησι, ταύτην κοινὴν τῆς πατρίδος δίκαιον ἡγεῖσθαι.
The Council arrived, the presiding Councillors formally reported the intelligence they had received, and the courier was introduced. As soon as he had told his tale, the marshal put the question, Who wishes to speak? No one came forward. The marshal repeated his question again and again, but still no one rose to speak, although all the commanders were there, and all the orators, and although the country with her civic voice was calling for the man who should speak for her salvation; for we may justly regard the voice, which the crier raises as the laws direct, as the civic voice of our country.
§ 171
καίτοι εἰ μὲν τοὺς σωθῆναι τὴν πόλιν βουλομένους παρελθεῖν ἔδει, πάντες ἂν ὑμεῖς καὶ οἱ ἄλλοι Ἀθηναῖοι ἀναστάντες ἐπὶ τὸ βῆμʼ ἐβαδίζετε· πάντες γὰρ οἶδʼ ὅτι σωθῆναι αὐτὴν ἐβούλεσθε· εἰ δὲ τοὺς πλουσιωτάτους, οἱ τριακόσιοι· εἰ δὲ τοὺς ἀμφότερα ταῦτα, καὶ εὔνους τῇ πόλει καὶ πλουσίους, οἱ μετὰ ταῦτα τὰς μεγάλας ἐπιδόσεις ἐπιδόντες· καὶ γὰρ εὐνοίᾳ καὶ πλούτῳ τοῦτʼ ἐποίησαν.
Now had it been the duty of every man who desired the salvation of Athens to come forward, all of you, aye, every Athenian citizen, would have risen in your places and made your way to the tribune, for that salvation, I am well assured, was the desire of every heart. If that duty had fallen upon the wealthy, the Three Hundred would have risen; if upon those who were alike wealthy and patriotic, the men who thereafter gave those generous donations which signalized at once their wealth and their patriotism.
§ 172
ἀλλʼ, ὡς ἔοικεν, ἐκεῖνος ὁ καιρὸς καὶ ἡ ἡμέρα ʼκείνη οὐ μόνον εὔνουν καὶ πλούσιον ἄνδρʼ ἐκάλει, ἀλλὰ καὶ παρηκολουθηκότα τοῖς πράγμασιν ἐξ ἀρχῆς, καὶ συλλελογισμένον ὀρθῶς τίνος εἵνεκα ταῦτʼ ἔπραττεν ὁ Φίλιππος καὶ τί βουλόμενος· ὁ γὰρ μὴ ταῦτʼ εἰδὼς μηδʼ ἐξητακὼς πόρρωθεν, οὔτʼ εἰ εὔνους ἦν οὔτʼ εἰ πλούσιος, οὐδὲν μᾶλλον ἔμελλʼ ὅ τι χρὴ ποιεῖν εἴσεσθαι οὐδʼ ὑμῖν ἕξειν συμβουλεύειν.
But, it seems, the call of the crisis on that momentous day was not only for the wealthy patriot but for the man who from first to last had closely watched the sequence of events, and had rightly fathomed the purposes and the desires of Philip; for anyone who had not grasped those purposes, or had not studied them long beforehand, however patriotic and however wealthy he might be, was not the man to appreciate the needs of the hour, or to find any counsel to offer to the people.
§ 173
ἐφάνην τοίνυν οὗτος ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐγὼ καὶ παρελθὼν εἶπον εἰς ὑμᾶς, ἅ μου δυοῖν εἵνεκʼ ἀκούσατε προσσχόντες τὸν νοῦν, ἑνὸς μέν, ἵνʼ εἰδῆθʼ ὅτι μόνος τῶν λεγόντων καὶ πολιτευομένων ἐγὼ τὴν τῆς εὐνοίας τάξιν ἐν τοῖς δεινοῖς οὐκ ἔλιπον, ἀλλὰ καὶ λέγων καὶ γράφων ἐξηταζόμην τὰ δέονθʼ ὑπὲρ ὑμῶν ἐν αὐτοῖς τοῖς φοβεροῖς, ἑτέρου δέ, ὅτι μικρὸν ἀναλώσαντες χρόνον πολλῷ πρὸς τὰ λοιπὰ τῆς πάσης πολιτείας ἔσεσθʼ ἐμπειρότεροι.
On that day, then, the call was manifestly for me. I came forward and addressed you; and I will now ask your careful attention to the speech I then made, for two reasons: first, that you may understand that I, alone among your orators and politicians, did not desert the post of patriotism in the hour of peril, but approved myself as one who in the midst of panic could, both in speech and in suggestion, do what duty bade on your behalf; and secondly, because at the cost of a few minutes of study you may gain experience which will stand you in good stead for your policy in times to come.
§ 174
εἶπον τοίνυν ὅτι τοὺς μὲν ὡς ὑπαρχόντων Θηβαίων Φιλίππῳ λίαν θορυβουμένους ἀγνοεῖν τὰ παρόντα πράγμαθʼ ἡγοῦμαι· εὖ γὰρ οἶδʼ ὅτι, εἰ τοῦθʼ οὕτως ἐτύγχανεν ἔχον, οὐκ ἂν αὐτὸν ἠκούομεν ἐν Ἐλατείᾳ ὄντα, ἀλλʼ ἐπὶ τοῖς ἡμετέροις ὁρίοις. ὅτι μέντοι ἵνʼ ἕτοιμα ποιήσηται τἀν Θήβαις ἥκει, σαφῶς ἐπίσταμαι. ὡς δʼ ἔχε ἔφην ταῦτα, ἀκούσατέ μου.
What I said was this. In my judgement the present position of affairs is misunderstood by those who are so much alarmed by the apprehension that all Thebes is at the disposal of Philip. If that were true, I am quite certain that we should have heard of him not at Elatea but on our own frontiers. But I know with certainty that he has come to complete his preparations at Thebes. Let me tell you how he is situated.
§ 175
ἐκεῖνος ὅσους ἢ πεῖσαι χρήμασιν Θηβαίων ἢ ἐξαπατῆσαι ἐνῆν ἅπαντας ηὐτρέπισται· τοὺς δʼ ἀπʼ ἀρχῆς ἀνθεστηκότας αὐτῷ καὶ νῦν ἐναντιουμένους οὐδαμῶς πεῖσαι δύναται. τί οὖν βούλεται, καὶ τίνος εἵνεκα τὴν Ἐλάτειαν κατείληφεν; πλησίον δύναμιν δείξας καὶ παραστήσας τὰ ὅπλα τοὺς μὲν ἑαυτοῦ φίλους ἐπᾶραι καὶ θρασεῖς ποιῆσαι, τοὺς δʼ ἐναντιουμένους καταπλῆξαι, ἵνʼ ἢ συγχωρήσωσι φοβηθέντες ἃ νῦν οὐκ ἐθέλουσιν, ἢ βιασθῶσιν.
He has at his command all those Thebans whom he was able to win by fraud or corruption; but he cannot by any means prevail upon those who have resisted him from the first and who are still his opponents. His present object, and the purpose for which he has occupied Elatea, is that, by an exhibit ion of his power in the neighborhood of Thebes, and by bringing up armed forces, he may encourage and embolden his friends, and overawe his adversaries, hoping that the latter will yield to intimidation or to compulsion and will so concede what at present they refuse.
§ 176
εἰ μὲν τοίνυν προαιρησόμεθʼ ἡμεῖς ἔφην ἐν τῷ παρόντι, εἴ τι δύσκολον πέπρακται Θηβαίοις πρὸς ἡμᾶς, τούτου μεμνῆσθαι καὶ ἀπιστεῖν αὐτοῖς ὡς ἐν τῇ τῶν ἐχθρῶν οὖσιν μερίδι, πρῶτον μὲν ἃν εὔξαιτο Φίλιππος ποιήσομεν, εἶτα φοβοῦμαι μὴ προσδεξαμένων τῶν νῦν ἀνθεστηκότων αὐτῷ καὶ μιᾷ γνώμῃ πάντων φιλιππισάντων, εἰς τὴν Ἀττικὴν ἔλθωσιν ἀμφότεροι. ἂν μέντοι πεισθῆτʼ ἐμοὶ καὶ πρὸς τῷ σκοπεῖν, ἀλλὰ μὴ φιλονικεῖν περὶ ὧν ἂν λέγω γένησθε, οἶμαι καὶ τὰ δέοντα λέγειν δόξειν καὶ τὸν ἐφεστηκότα κίνδυνον τῇ πόλει διαλύσειν.
If, I added, at this crisis we are determined to remember all the provocative dealings of the Thebans with us in past time, and to distrust them still on the score of enmity, in the first place, we shall be acting exactly as Philip would beg us to act; and secondly, I am afraid that, if his present opponents give him a favorable reception, and unanimously become Philip’s men, both parties will join in an invasion of Attica. If, however, you will listen to my advice, and apply your minds to consideration, but not to captious criticism, of what I lay before you, I believe that you will find my proposals acceptable, and that I shall disperse the perils that overhang our city.
§ 177
τί οὖν φημὶ δεῖν; πρῶτον μὲν τὸν παρόντʼ ἐπανεῖναι φόβον, εἶτα μεταθέσθαι καὶ φοβεῖσθαι πάντας ὑπὲρ Θηβαίων· πολὺ γὰρ τῶν δεινῶν εἰσιν ἡμῶν ἐγγυτέρω, καὶ προτέροις αὐτοῖς ἐστιν ὁ κίνδυνος· ἔπειτʼ ἐξελθόντας Ἐλευσῖνάδε τοὺς ἐν ἡλικίᾳ καὶ τοὺς ἱππέας δεῖξαι πᾶσιν ὑμᾶς αὐτοὺς ἐν τοῖς ὅπλοις ὄντας, ἵνα τοῖς ἐν Θήβαις φρονοῦσι τὰ ὑμέτερα ἐξ ἴσου γένηται τὸ παρρησιάζεσθαι περὶ τῶν δικαίων, ἰδοῦσιν ὅτι, ὥσπερ τοῖς πωλοῦσι Φιλίππῳ τὴν πατρίδα πάρεσθʼ ἡ βοηθήσουσα δύναμις ἐν Ἐλατείᾳ, οὕτω τοῖς ὑπὲρ τῆς ἐλευθερίας ἀγωνίζεσθαι βουλομένοις ὑπάρχεθʼ ὑμεῖς ἕτοιμοι καὶ βοηθήσετε, ἐάν τις ἐπʼ αὐτοὺς ἴῃ.
Let me then tell you what to do. In the first place, get rid of your present terror; or rather direct it elsewhere, and be as frightened as you will for the Thebans. They lie nearer to peril; the danger threatens them first. Next, let all men of military age, and all the cavalry, march out to Eleusis, and show the world that you are under arms. Then your partisans at Thebes will have equal freedom to speak their minds for righteousness’ sake, knowing that, just as the men who have sold their country to Philip are supported by a force at Elatea ready to come to their aid, so also you are in readiness to help men who are willing to fight for independence, and will come to their aid, if they are attacked.
§ 178
μετὰ ταῦτα χειροτονῆσαι κελεύω δέκα πρέσβεις, καὶ ποιῆσαι τούτους κυρίους μετὰ τῶν στρατηγῶν καὶ τοῦ πότε δεῖ βαδίζειν ἐκεῖσε καὶ τῆς ἐξόδου. ἐπειδὰν δʼ ἔλθωσιν οἱ πρέσβεις εἰς Θήβας, πῶς χρήσασθαι τῷ πράγματι παραινῶ; τούτῳ πάνυ μοι προσέχετε τὸν νοῦν. μὴ δεῖσθαι Θηβαίων μηδέν (αἰσχρὸς γὰρ ὁ καιρός), ἀλλʼ ἐπαγγέλλεσθαι βοηθήσειν, ἂν κελεύωσιν, ὡς ἐκείνων ὄντων ἐν τοῖς ἐσχάτοις, ἡμῶν δʼ ἄμεινον ἢ ʼκεῖνοι προορωμένων· ἵνʼ ἐὰν μὲν δέξωνται ταῦτα καὶ πεισθῶσιν ἡμῖν, καὶ ἃ βουλόμεθʼ ὦμεν διῳκημένοι καὶ μετὰ προσχήματος ἀξίου τῆς πόλεως ταῦτα πράξωμεν, ἂν δʼ ἄρα μὴ συμβῇ κατατυχεῖν, ἐκεῖνοι μὲν αὑτοῖς ἐγκαλῶσιν ἄν τι νῦν ἐξαμαρτάνωσιν, ἡμῖν δὲ μηδὲν αἰσχρὸν μηδὲ ταπεινὸν ᾖ πεπραγμένον.
In the next place, I would have you appoint ten ambassadors, and give them authority, in consultation with the military commanders, to determine the time of the march to Thebes and the conduct of the campaign. Now for my advice on the treatment of the difficulty after the arrival of the ambassadors at Thebes. I beg your careful attention to this. Do not ask any favor of the Thebans: for that the occasion is not creditable. Pledge yourselves to come to their aid at their call, on the ground that they are in extremities, and that we have a clearer foresight of the future than they. And so, if they accept our overtures and take our advice, we shall have accomplished our desires and have acted on a principle worthy of our traditions; while, if success does not fall to our lot, they will have themselves to blame for their immediate blunder, and we shall have done nothing mean or discreditable.
§ 179
ταῦτα καὶ παραπλήσια τούτοις εἰπὼν κατέβην. συνεπαινεσάντων δὲ πάντων καὶ οὐδενὸς εἰπόντος ἐναντίον οὐδέν, οὐκ εἶπον μὲν ταῦτα, οὐκ ἔγραψα δέ, οὐδʼ ἔγραψα μέν, οὐκ ἐπρέσβευσα δέ, οὐδʼ ἐπρέσβευσα μέν, οὐκ ἔπεισα δὲ Θηβαίους, ἀλλʼ ἀπὸ τῆς ἀρχῆς ἄχρι τῆς τελευτῆς διεξῆλθον, καὶ ἔδωκʼ ἐμαυτὸν ὑμῖν ἁπλῶς εἰς τοὺς περιεστηκότας τῇ πόλει κινδύνους. καί μοι φέρε τὸ ψήφισμα τὸ τότε γενόμενον.
In those words, or to that effect, I spoke, and left the tribune. My speech was universally applauded, and there was no opposition. I did not speak without moving, nor move without serving as ambassador, nor serve without convincing the Thebans. I went through the whole business from beginning to end, devoting myself ungrudgingly to your service in face of the perils that encompassed our city. Please produce the decree made at that time.
§ 180
καίτοι τίνα βούλει σέ, Αἰσχίνη, καὶ τίνʼ ἐμαυτὸν ἐκείνην τὴν ἡμέραν εἶναι θῶ; βούλει ἐμαυτὸν μέν, ὃν ἂν σὺ λοιδορούμενος καὶ διασύρων καλέσαις, Βάτταλον, σὲ δὲ μηδʼ ἥρω τὸν τυχόντα, ἀλλὰ τούτων τινὰ τῶν ἀπὸ τῆς σκηνῆς, Κρεσφόντην ἢ Κρέοντα ἢ ὃν ἐν Κολλυτῷ ποτʼ Οἰνόμαον κακῶς ἐπέτριψας; τότε τοίνυν κατʼ ἐκεῖνον τὸν καιρὸν ὁ Παιανιεὺς ἐγὼ Βάτταλος Οἰνομάου τοῦ Κοθωκίδου σοῦ πλείονος ἄξιος ὢν ἐφάνην τῇ πατρίδι. σὺ μέν γʼ οὐδὲν οὐδαμοῦ χρήσιμος ἦσθα· ἐγὼ δὲ πάνθʼ ὅσα προσῆκε τὸν ἀγαθὸν πολίτην ἔπραττον. λέγε τὸ ψήφισμά μοι. ΨΗΦΙΣΜΑ ΔΗΜΟΣΘΕΝΟΥΣ.
What part do you wish me to assign to you, Aeschines, and what to myself, in the drama of that great day? Am I to be cast for the part of Battalus, as you dub me when you scold me so scornfully, and you for no vulgar role but to play some hero of legendary tragedy, Cresphontes, or Creon, or, shall we say, Oenomaus, whom you once murdered by your bad acting at Collytus? Anyhow, on that occasion Battalus of Paeania deserved better of his country than Oenomaus of Cothocidae. You were utterly useless; I did everything that became a good citizen. Please read the decree.
§ 181
ἐπὶ ἄρχοντος Ναυσικλέους, φυλῆς πρυτανευούσης Αἰαντίδος, σκιροφοριῶνος ἕκτῃ ἐπὶ δέκα, Δημοσθένης Δημοσθένους Παιανιεὺς εἶπεν· ἐπειδὴ Φίλιππος ὁ Μακεδὼν ἔν τε τῷ παρεληλυθότι χρόνῳ παραβαίνων φαίνεται τὰς γεγενημένας αὐτῷ συνθήκας πρὸς τὸν Ἀθηναίων δῆμον περὶ τῆς εἰρήνης, ὑπεριδὼν τοὺς ὅρκους καὶ τὰ παρὰ πᾶσι τοῖς Ἕλλησι νομιζόμενα εἶναι δίκαια, καὶ πόλεις παραιρεῖται οὐδὲν αὐτῷ προσηκούσας, τινὰς δὲ καὶ Ἀθηναίων οὔσας δοριαλώτους πεποίηκεν οὐδὲν προαδικηθεὶς ὑπὸ τοῦ δήμου τοῦ Ἀθηναίων, ἔν τε τῷ παρόντι ἐπὶ πολὺ προάγει τῇ τε βίᾳ καὶ τῇ ὠμότητι·
(The Decree of Demosthenes is read In the archonship of Nausicles, the tribe Aeantis then holding the presidency, on the sixteenth day of Scirophorion, Demosthenes, son of Demosthenes, of Paeania, proposed that, whereas Philip of Macedon is proved in the past to have violated the terms of peace agreed to between him and the People of Athens, disregarding his oaths and the principles of equity as recognized among all the Greeks: and whereas he appropriates cities not belonging to him, and has captured in war some that actually belonged to the Athenians without provocation from the Athenian people, and is today making great advances in violence and cruelty,
§ 182
καὶ γὰρ Ἑλληνίδας πόλεις ἃς μὲν ἐμφρούρους ποιεῖ καὶ τὰς πολιτείας καταλύει, τινὰς δὲ καὶ ἐξανδραποδιζόμενος κατασκάπτει, εἰς ἐνίας δὲ καὶ ἀντὶ Ἑλλήνων βαρβάρους κατοικίζει ἐπὶ τὰ ἱερὰ καὶ τοὺς τάφους ἐπάγων, οὐδὲν ἀλλότριον ποιῶν οὔτε τῆς ἑαυτοῦ πατρίδος οὔτε τοῦ τρόπου, καὶ τῇ νῦν αὐτῷ παρούσῃ τύχῃ κατακόρως χρώμενος, ἐπιλελησμένος ἑαυτοῦ ὅτι ἐκ μικροῦ καὶ τοῦ τυχόντος γέγονεν ἀνελπίστως μέγας·
for of some Greek cities he overthrows the constitution, putting a garrison in them, others he razes to the ground, selling the inhabitants into slavery, others he colonizes with barbarians instead of Greeks, handing over to them the temples and the sepulchres, acting as might be expected from his nationality and his character and making insolent use of his present fortune, forgetful of how he rose to greatness unexpectedly from a small and ordinary beginning;
§ 183
καὶ ἕως μὲν πόλεις ἑώρα παραιρούμενον αὐτὸν βαρβάρους καὶ ἰδίας, ὑπελάμβανεν ἔλαττον εἶναι ὁ δῆμος ὁ Ἀθηναίων τὸ εἰς αὑτὸν πλημμελεῖσθαι· νῦν δὲ ὁρῶν Ἑλληνίδας πόλεις τὰς μὲν ὑβριζομένας, τὰς δὲ ἀναστάτους γιγνομένας, δεινὸν ἡγεῖται εἶναι καὶ ἀνάξιον τῆς τῶν προγόνων δόξης τὸ περιορᾶν τοὺς Ἕλληνας καταδουλουμένους·
and whereas, so long as the People of Athens saw him seizing barbarian states, belonging to themselves alone, they conceived that their own wrongs were of less account, but now, seeing Greek states outraged or wiped out, they consider it a scandal and unworthy of the reputation of their ancestors to suffer the Greeks to he enslaved;
§ 184
διὸ δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ τῷ Ἀθηναίων, εὐξαμένους καὶ θύσαντας τοῖς θεοῖς καὶ ἥρωσι τοῖς κατέχουσι τὴν πόλιν καὶ τὴν χώραν τὴν Ἀθηναίων, καὶ ἐνθυμηθέντας τῆς τῶν προγόνων ἀρετῆς, διότι περὶ πλείονος ἐποιοῦντο τὴν τῶν Ἑλλήνων ἐλευθερίαν διατηρεῖν ἢ τὴν ἰδίαν πατρίδα, διακοσίας ναῦς καθέλκειν εἰς τὴν θάλατταν καὶ τὸν ναύαρχον ἀναπλεῖν ἐντὸς Πυλῶν, καὶ τὸν στρατηγὸν καὶ τὸν ἵππαρχον τὰς πεζὰς καὶ τὰς ἱππικὰς δυνάμεις Ἐλευσῖνάδε ἐξάγειν, πέμψαι δὲ καὶ πρέσβεις πρὸς τοὺς ἄλλους Ἕλληνας, πρῶτον δὲ πάντων πρὸς Θηβαίους διὰ τὸ ἐγγυτάτω εἶναι τὸν Φίλιππον τῆς ἐκείνων χώρας,
therefore be it resolved by the Council and People of Athens, after offering prayers and sacrifices to the gods and heroes who guard the city and country of the Athenians, and after taking into consideration their ancestors’ merits, in that they ranked the preservation of the liberties of Greece above the claims of their own state, that two hundred ships be launched, and that the Admiral sail into the Straits of Thermopylae, and that the General and commander of the cavalry march out with the infantry and cavalry to Eleusis; also that ambassadors be sent to the other Greeks, but first of all to the Thebans, because Philip is nearest to their territory,
§ 185
παρακαλεῖν δὲ αὐτοὺς μηδὲν καταπλαγέντας τὸν Φίλιππον ἀντέχεσθαι τῆς ἑαυτῶν καὶ τῆς τῶν ἄλλων Ἑλλήνων ἐλευθερίας, καὶ ὅτι ὁ Ἀθηναίων δῆμος, οὐδὲν μνησικακῶν εἴ τι πρότερον γέγονεν ἀλλότριον ταῖς πόλεσι πρὸς ἀλλήλας, βοηθήσει καὶ δυνάμεσι καὶ χρήμασι καὶ βέλεσι καὶ ὅπλοις, εἰδὼς ὅτι αὐτοῖς μὲν πρὸς ἀλλήλους διαμφισβητεῖν περὶ τῆς ἡγεμονίας οὖσιν Ἕλλησι καλόν, ὑπὸ δὲ ἀλλοφύλου ἀνθρώπου ἄρχεσθαι καὶ τῆς ἡγεμονίας ἀποστερεῖσθαι ἀνάξιον εἶναι καὶ τῆς τῶν Ἑλλήνων δόξης καὶ τῆς τῶν προγόνων ἀρετῆς.
and exhort them not to be dismayed at Philip, but to hold fast to their own liberty and the liberty of the other Greeks, assuring them t hat the people of Athens, harboring no ill will for previous mutual differences between the states, will help them with troops, money, ammunition, and arms, knowing that, while it is an honor able ambition for Greeks to dispute with each other for the hegemony, yet to be ruled by a man of alien race and to be robbed by him of that hegemony is unworthy both of the reputation of the Greeks and of the merits of their ancestors.
§ 186
ἔτι δὲ οὐδὲ ἀλλότριον ἡγεῖται εἶναι ὁ Ἀθηναίων δῆμος τὸν Θηβαίων δῆμον οὔτε τῇ συγγενείᾳ οὔτε τῷ ὁμοφύλῳ. ἀναμιμνῄσκεται δὲ καὶ τὰς τῶν προγόνων τῶν ἑαυτοῦ εἰς τοὺς Θηβαίων προγόνους εὐεργεσίας· καὶ γὰρ τοὺς Ἡρακλέους παῖδας ἀποστερουμένους ὑπὸ Πελοποννησίων τῆς πατρῴας ἀρχῆς κατήγαγον, τοῖς ὅπλοις κρατήσαντες τοὺς ἀντιβαίνειν πειρωμένους τοῖς Ἡρακλέους ἐγγόνοις, καὶ τὸν Οἰδίπουν καὶ τοὺς μετʼ ἐκείνου ἐκπεσόντας ὑπεδεξάμεθα, καὶ ἕτερα πολλὰ ἡμῖν ὑπάρχει φιλάνθρωπα καὶ ἔνδοξα πρὸς Θηβαίους·
Furthermore, the People of Athens regard the people of Thebes as in no way alien either in race or in nationality. They remember the services rendered by their own ancestors to the ancestors of the Thebans, for, when the sons of Heracles were dispossessed by the Peloponnesians of their paternal dominion, they restored them, overcoming in battle those who were trying to oppose the descendants of Heracles; and we harbored Oedipus and his family when they were banished; and many other notable acts of kindness have we done to the Thebans.
§ 187
διόπερ οὐδὲ νῦν ἀποστήσεται ὁ Ἀθηναίων δῆμος τῶν Θηβαίοις τε καὶ τοῖς ἄλλοις Ἕλλησι συμφερόντων. συνθέσθαι δὲ πρὸς αὐτοὺς καὶ συμμαχίαν καὶ ἐπιγαμίαν ποιήσασθαι καὶ ὅρκους δοῦναι καὶ λαβεῖν. πρέσβεις Δημοσθένης Δημοσθένους Παιανιεύς, Ὑπερείδης Κλεάνδρου Σφήττιος, Μνησιθείδης Ἀντιφάνους Φρεάρριος, Δημοκράτης Σωφίλου Φλυεύς, Κάλλαισχρος Διοτίμου Κοθωκίδης.
Therefore now also the people of Athens will not desert the cause of Thebes and the other Greeks. An alliance shall be arranged with them, and rights of intermarriage established, and oaths exchanged. —Ambassadors appointed: Demosthenes, son of Demosthenes, of Paeania, Hypereides, son of Cleander, of Sphettus, Mnesitheides, son of Antiphanes, of Phrearrii, Democrates, son of Sophilus, of Phlya, Callaeschrus, son of Diotimus, of Cothocidae.
§ 188
αὕτη τῶν περὶ Θήβας ἐγίγνετο πραγμάτων ἀρχὴ καὶ κατάστασις πρώτη, τὰ πρὸ τούτων εἰς ἔχθραν καὶ μῖσος καὶ ἀπιστίαν τῶν πόλεων ὑπηγμένων ὑπὸ τούτων. τοῦτο τὸ ψήφισμα τὸν τότε τῇ πόλει περιστάντα κίνδυνον παρελθεῖν ἐποίησεν ὥσπερ νέφος. ἦν μὲν τοίνυν τοῦ δικαίου πολίτου τότε δεῖξαι πᾶσιν, εἴ τι τούτων εἶχεν ἄμεινον, μὴ νῦν ἐπιτιμᾶν.
Such was the first beginning and such the basis of our negotiations with Thebes; the first, I say, for hitherto the two cities had been dragged by these men into mutual enmity, hatred, and distrust. The decree was made, and the danger that environed the city passed away like a summer cloud. Then was the time therefore for an honest man to point, if he could, to a better way; now cavilling comes too late.
§ 189
ὁ γὰρ σύμβουλος καὶ ὁ συκοφάντης, οὐδὲ τῶν ἄλλων οὐδὲν ἐοικότες, ἐν τούτῳ πλεῖστον ἀλλήλων διαφέρουσιν· ὁ μέν γε πρὸ τῶν πραγμάτων γνώμην ἀποφαίνεται, καὶ δίδωσιν ἑαυτὸν ὑπεύθυνον τοῖς πεισθεῖσι, τῇ τύχῃ, τῷ καιρῷ, τῷ βουλομένῳ· ὁ δὲ σιγήσας ἡνίκʼ ἔδει λέγειν, ἄν τι δύσκολον συμβῇ, τοῦτο βασκαίνει.
That is the salient difference between the statesman and the charlatan, who are indeed in all respects unlike one another. The statesman declares his judgement before the event, and accepts responsibility to his followers, to fortune, to the chances of the hour, to every critic of his policy. The charlatan holds his peace when he ought to speak, and then croaks over any untoward result.
§ 190
ἦν μὲν οὖν, ὅπερ εἶπον, ἐκεῖνος ὁ καιρὸς τοῦ γε φροντίζοντος ἀνδρὸς τῆς πόλεως καὶ τῶν δικαίων λόγων· ἐγὼ δὲ τοσαύτην ὑπερβολὴν ποιοῦμαι ὥστε, ἂν νῦν ἔχῃ τις δεῖξαί τι βέλτιον, ἢ ὅλως εἴ τι ἄλλʼ ἐνῆν πλὴν ὧν ἐγὼ προειλόμην, ἀδικεῖν ὁμολογῶ. εἰ γὰρ ἔσθʼ ὅ τι τις νῦν ἑόρακεν, ὃ συνήνεγκεν ἂν τότε πραχθέν, τοῦτʼ ἐγώ φημι δεῖν ἐμὲ μὴ λαθεῖν. εἰ δὲ μήτʼ ἔστι μήτʼ ἦν μήτʼ ἂν εἰπεῖν ἔχοι μηδεὶς μηδέπω καὶ τήμερον, τί τὸν σύμβουλον ἐχρῆν ποιεῖν; οὐ τῶν φαινομένων καὶ ἐνόντων τὰ κράτισθʼ ἑλέσθαι;
That then, as I said, was the opportunity for any man who cared for Athens or for honest discussion. But I will make a large concession. If even now any man can point to a better way, nay, if any policy whatever, save mine, was even praticable, I plead guilty. If anyone has now discerned any course which might have been taken profitably then, I admit that I ought not to have missed it. But if there is none, if there never was any, if to this very day no one is able to name any, what was a statesman to do? Surely to choose the best policy among those that were visible and feasible.
§ 191
τοῦτο τοίνυν ἐποίησα, τοῦ κήρυκος ἐρωτῶντος, Αἰσχίνη, τίς ἀγορεύειν βούλεται, οὐ τίς αἰτιᾶσθαι περὶ τῶν παρεληλυθότων, οὐδὲ τίς ἐγγυᾶσθαι τὰ μέλλοντʼ ἔσεσθαι; σοῦ δʼ ἀφώνου κατʼ ἐκείνους τοὺς χρόνους ἐν ταῖς ἐκκλησίαις καθημένου, ἐγὼ παριὼν ἔλεγον. ἐπειδὴ δʼ οὐ τότε, ἀλλὰ νῦν δεῖξον. εἰπὲ τίς ἢ λόγος, ὅντινʼ ἐχρῆν εὐπορεῖν, ἢ καιρὸς συμφέρων ὑπʼ ἐμοῦ παρελείφθη τῇ πόλει; τίς δὲ συμμαχία, τίς πρᾶξις, ἐφʼ ἣν μᾶλλον ἔδει μʼ ἀγαγεῖν τουτουσί;
That is what I did, Aeschines, when the marshal put the question, Who wishes to speak? He did not ask, Who wishes to rake up old grievances? or, Who wishes to be answerable for the future? In those days you sat speechless at every assembly; I came forward and spoke. You had nothing to say then; very well,—show us our duty now. Tell me what plan I ought to have discovered. Tell me what favorable opportunity was lost to the state by my default. Tell me of any alliance, or any negotiation, to which I ought by preference to have introduced the people.
§ 192
rend="indent"ἀλλὰ μὴν τὸ μὲν παρεληλυθὸς ἀεὶ παρὰ πᾶσιν ἀφεῖται, καὶ οὐδεὶς περὶ τούτου προτίθησιν οὐδαμοῦ βουλήν· τὸ δὲ μέλλον ἢ τὸ παρὸν τὴν τοῦ συμβούλου τάξιν ἀπαιτεῖ. τότε τοίνυν τὰ μὲν ἔμελλεν, ὡς ἐδόκει, τῶν δεινῶν, τὰ δʼ ἤδη παρῆν, ἐν οἷς τὴν προαίρεσίν μου σκόπει τῆς πολιτείας, μὴ τὰ συμβάντα συκοφάντει. τὸ μὲν γὰρ πέρας ὡς ἂν ὁ δαίμων βουληθῇ πάντων γίγνεται· ἡ δὲ προαίρεσις αὐτὴ τὴν τοῦ συμβούλου διάνοιαν δηλοῖ.
Bygones are bygones, all the world over. No one proposes deliberation about the past; it is the present and the future that call the statesman to his post. And at that time, as we all thought, there were future perils and there were present perils. Look at the policy I chose in the light of those perils; do not carp at results. The issue depends on the will of a higher Power; the mind of the statesman is manifested in his policy.
§ 193
μὴ δὴ τοῦθʼ ὡς ἀδίκημʼ ἐμὸν θῇς, εἰ κρατῆσαι συνέβη Φιλίππῳ τῇ μάχῃ· ἐν γὰρ τῷ θεῷ τὸ τούτου τέλος ἦν, οὐκ ἐμοί. ἀλλʼ ὡς οὐχ ἅπανθʼ ὅσʼ ἐνῆν κατʼ ἀνθρώπινον λογισμὸν εἱλόμην, καὶ δικαίως ταῦτα καὶ ἐπιμελῶς ἔπραξα καὶ φιλοπόνως ὑπὲρ δύναμιν, ἢ ὡς οὐ καλὰ καὶ τῆς πόλεως ἄξια πράγματʼ ἐνεστησάμην καὶ ἀναγκαῖα, ταῦτά μοι δεῖξον, καὶ τότʼ ἤδη κατηγόρει μου.
You must not accuse me of crime, because Philip happened to win the battle; for the event was in God’s hands, not mine. Show me that I did not adopt, as far as human calculation could go, all the measures that were practicable, or that I did not carry them out with honesty and diligence, and with an industry that overtaxed my strength; or else show me that the enterprises I initiated were not honor able, worthy of Athens, and inevitable. Prove that, and then denounce me; but not till then.
§ 194
εἰ δʼ ὁ συμβὰς σκηπτὸς ἢ χειμὼν μὴ μόνον ἡμῶν ἀλλὰ καὶ πάντων τῶν ἄλλων Ἑλλήνων μείζων γέγονε, τί χρὴ ποιεῖν; ὥσπερ ἂν εἴ τις ναύκληρον πάντʼ ἐπὶ σωτηρίᾳ πράξαντα καὶ κατασκευάσαντα τὸ πλοῖον ἀφʼ ὧν ὑπελάμβανε σωθήσεσθαι, εἶτα χειμῶνι χρησάμενον καὶ πονησάντων αὐτῷ τῶν σκευῶν ἢ καὶ συντριβέντων ὅλως, τῆς ναυαγίας αἰτιῷτο. ἀλλʼ οὔτʼ ἐκυβέρνων τὴν ναῦν, φήσειεν ἄν (ὥσπερ οὐδʼ ἐστρατήγουν ἐγώ), οὔτε τῆς τύχης κύριος ἦν, ἀλλʼ ἐκείνη τῶν πάντων.
If the hurricane that burst upon us has been too strong, not for us alone, but for every Hellenic state,—what then? As if a shipowner, who had done everything in his power for a prosperous voyage, who had equipped his craft with every appliance he could think of to ensure her safety, should encounter a great storm, and then, because his tackle was overstrained or even shattered, should be accused of the crime of shipwreck! But, he might say, I was not at the helm—nor was I in command of the army—and I could not control fortune, but fortune controls all.
§ 195
ἀλλʼ ἐκεῖνο λογίζου καὶ ὅρα· εἰ μετὰ Θηβαίων ἡμῖν ἀγωνιζομένοις οὕτως εἵμαρτο πρᾶξαι, τί χρῆν προσδοκᾶν εἰ μηδὲ τούτους ἔσχομεν συμμάχους ἀλλὰ Φιλίππῳ προσέθεντο, ὑπὲρ οὗ τότʼ ἐκεῖνος πάσας ἀφῆκε φωνάς; καὶ εἰ νῦν τριῶν ἡμερῶν ἀπὸ τῆς Ἀττικῆς ὁδὸν τῆς μάχης γενομένης τοσοῦτος κίνδυνος καὶ φόβος περιέστη τὴν πόλιν, τί ἄν, εἴ που τῆς χώρας ταὐτὸ τοῦτο πάθος συνέβη, προσδοκῆσαι χρῆν; ἆρʼ οἶσθʼ ὅτι νῦν μὲν στῆναι, συνελθεῖν, ἀναπνεῦσαι, πολλὰ μίʼ ἡμέρα καὶ δύο καὶ τρεῖς ἔδοσαν τῶν εἰς σωτηρίαν τῇ πόλει, τότε δʼ—οὐκ ἄξιον εἰπεῖν, ἅ γε μηδὲ πεῖραν ἔδωκε θεῶν τινὸς εὐνοίᾳ καὶ τῷ προβαλέσθαι τὴν πόλιν ταύτην τὴν συμμαχίαν, ἧς σὺ κατηγορεῖς.
Here is another point for your consideration. If we were destined to disaster when we fought with the Thebans at our side, what were we to expect if we had lacked even that alliance, and if they had joined Philip, a union for which he exerted all his powers of appeal? And if, after a battle fought three days’ march from the frontier, such danger and such alarm beset the city, what must we have expected after suffering the same defeat within our own borders? Do you not see that, as it was, one, or two, or three days gave the city time for resistance, concentration, recovery, for much that made for deliverance; as it might have been—but I will not mention an experience that we were spared by divine favor, and by the protection of that very alliance which you denounce.
§ 196
ἔστι δὲ ταυτὶ πάντα μοι, τὰ πολλά, πρὸς ὑμᾶς, ἄνδρες δικασταί, καὶ τοὺς περιεστηκότας ἔξωθεν καὶ ἀκροωμένους, ἐπεὶ πρός γε τοῦτον τὸν κατάπτυστον βραχὺς καὶ σαφὴς ἐξήρκει λόγος. εἰ μὲν γὰρ ἦν σοὶ πρόδηλα τὰ μέλλοντʼ, Αἰσχίνη, μόνῳ τῶν ἄλλων, ὅτʼ ἐβουλεύεθʼ ἡ πόλις περὶ τούτων, τότʼ ἔδει προλέγειν· εἰ δὲ μὴ προῄδεις, τῆς αὐτῆς ἀγνοίας ὑπεύθυνος εἶ τοῖς ἄλλοις, ὥστε τί μᾶλλον ἐμοῦ σὺ ταῦτα κατηγορεῖς ἢ ἐγὼ σοῦ;
Gentlemen of the jury, all this long story is intended for you, and for that circle of hearers outside the barrier. For this contemptible fellow, I have a short, plain, and sufficient answer. Aeschines, if the future was revealed to you and to nobody else, you should have given us the benefit of your predictions when we were deliberating; if you had no foreknowledge, you are open to the charge of ignorance just like the rest of us. Then what better right have you to denounce me than I to denounce you?
§ 197
τοσοῦτον γὰρ ἀμείνων ἐγὼ σοῦ πολίτης γέγονʼ εἰς αὐτὰ ταῦθʼ ἃ λέγω (καὶ οὔπω περὶ τῶν ἄλλων διαλέγομαι), ὅσον ἐγὼ μὲν ἔδωκʼ ἐμαυτὸν εἰς τὰ πᾶσι δοκοῦντα συμφέρειν, οὐδένα κίνδυνον ὀκνήσας ἴδιον οὐδʼ ὑπολογισάμενος, σὺ δʼ οὔθʼ ἕτερʼ εἶπες βελτίω τούτων (οὐ γὰρ ἂν τούτοις ἐχρῶντο), οὔτʼ εἰς ταῦτα χρήσιμον οὐδὲν σαυτὸν παρέσχες, ὅπερ δʼ ἂν ὁ φαυλότατος καὶ δυσμενέστατος ἄνθρωπος τῇ πόλει, τοῦτο πεποιηκὼς ἐπὶ τοῖς συμβᾶσιν ἐξήτασαι, καὶ ἅμʼ Ἀρίστρατος ἐν Νάξῳ καὶ Ἀριστόλεως ἐν Θάσῳ, οἱ καθάπαξ ἐχθροὶ τῆς πόλεως, τοὺς Ἀθηναίων κρίνουσι φίλους καὶ Ἀθήνησιν Αἰσχίνης Δημοσθένους κατηγορεῖ.
In respect of the business of which I am speaking— and at present I discuss nothing else—I am a better citizen than you, in so far as I devoted myself to a course of action that was unanimously approved, neither shirking nor even counting any personal danger. You made no more acceptable suggestion, otherwise mine would not have been adopted; and in carrying out mine you were not of the slightest use. You are proved after the event to have behaved throughout like a worthless and most unpatriotic citizen; and now, by a strange coincidence, those thorough-going enemies of Athens, Aristratus at Naxos and Aristolaus at Thasos, are bringing the friends of Athens to trial, while at Athens itself Aeschines is accusing Demosthenes.
§ 198
καίτοι ὅτῳ τὰ τῶν Ἑλλήνων ἀτυχήματʼ ἐνευδοκιμεῖν ἀπέκειτο, ἀπολωλέναι μᾶλλον οὗτός ἐστι δίκαιος ἢ κατηγορεῖν ἑτέρου· καὶ ὅτῳ συνενηνόχασιν οἱ αὐτοὶ καιροὶ καὶ τοῖς τῆς πόλεως ἐχθροῖς, οὐκ ἔνι τοῦτον εὔνουν εἶναι τῇ πατρίδι. δηλοῖς δὲ καὶ ἐξ ὧν ζῇς καὶ ποιεῖς καὶ πολιτεύει καὶ πάλιν οὐ πολιτεύει. πράττεταί τι τῶν ὑμῖν δοκούντων συμφέρειν· ἄφωνος Αἰσχίνης. ἀντέκρουσέ τι καὶ γέγονʼ οἷον οὐκ ἔδει· πάρεστιν Αἰσχίνης. ὥσπερ τὰ ῥήγματα καὶ τὰ σπάσματα, ὅταν τι κακὸν τὸ σῶμα λάβῃ, τότε κινεῖται.
And yet he who built his reputation on the accumulated misfortunes of Greece deserves rather to perish himself than to prosecute his neighbor; and the man who has found his profit in the same emergencies as his country’s foes can make no claim to patriotism. You stand revealed in your life and conduct, in your public performances and also in your public abstinences. A project approved by the people is going forward. Aeschines is speechless. A regrettable incident is reported. Aeschines is in evidence. He reminds one of an old sprain or fracture: the moment you are out of health it begins to be active.
§ 199
ἐπειδὴ δὲ πολὺς τοῖς συμβεβηκόσιν ἔγκειται, βούλομαί τι καὶ παράδοξον εἰπεῖν. καί μου πρὸς Διὸς καὶ θεῶν μηδεὶς τὴν ὑπερβολὴν θαυμάσῃ, ἀλλὰ μετʼ εὐνοίας ὃ λέγω θεωρησάτω. εἰ γὰρ ἦν ἅπασι πρόδηλα τὰ μέλλοντα γενήσεσθαι καὶ προῄδεσαν πάντες καὶ σὺ προὔλεγες, Αἰσχίνη, καὶ διεμαρτύρου βοῶν καὶ κεκραγώς, ὃς οὐδʼ ἐφθέγξω, οὐδʼ οὕτως ἀποστατέον τῇ πόλει τούτων ἦν, εἴπερ ἢ δόξης ἢ προγόνων ἢ τοῦ μέλλοντος αἰῶνος εἶχε λόγον.
As he lays so much stress on results, let me venture on a paradox. If it seems extravagant, I beg that you will not be surprised, but that you will still give friendly consideration to what I am saying. Suppose that the future had been revealed to all of us, that every one had known what would happen, and that you, Aeschines, had predicted and protested, and shouted and stormed—though in fact you never opened your mouth—even then the city could not have departed from that policy, if she had any regard for honor, or for our ancestors, or for the days that are to come.
§ 200
νῦν μέν γʼ ἀποτυχεῖν δοκεῖ τῶν πραγμάτων, ὃ πᾶσι κοινόν ἐστιν ἀνθρώποις ὅταν τῷ θεῷ ταῦτα δοκῇ· τότε δʼ ἀξιοῦσα προεστάναι τῶν ἄλλων, εἶτʼ ἀποστᾶσα τούτου Φιλίππῳ, προδεδωκέναι πάντας ἂν ἔσχεν αἰτίαν. εἰ γὰρ ταῦτα προεῖτʼ ἀκονιτεί, περὶ ὧν οὐδένα κίνδυνον ὅντινʼ οὐχ ὑπέμειναν οἱ πρόγονοι, τίς οὐχὶ κατέπτυσεν ἂν σοῦ; μὴ γὰρ τῆς πόλεώς γε, μηδʼ ἐμοῦ.
All that can be said now is, that we have failed and that is the common lot of humanity, if God so wills. But then, if Athens, after claiming the primacy of the nations, had run away from her claims, she would have been held guilty of betraying Greece to Philip. If, without striking a blow, she had abandoned the cause for which our forefathers flinched from no peril, is there a man who would not have spat in your face? In your face, Aeschines: not at Athens, not at me!
§ 201
τίσι δʼ ὀφθαλμοῖς πρὸς Διὸς ἑωρῶμεν ἂν τοὺς εἰς τὴν πόλιν ἀνθρώπους ἀφικνουμένους, εἰ τὰ μὲν πράγματʼ εἰς ὅπερ νυνὶ περιέστη, ἡγεμὼν δὲ καὶ κύριος ᾑρέθη Φίλιππος ἁπάντων, τὸν δʼ ὑπὲρ τοῦ μὴ γενέσθαι ταῦτʼ ἀγῶνα ἕτεροι χωρὶς ἡμῶν ἦσαν πεποιημένοι, καὶ ταῦτα μηδεπώποτε τῆς πόλεως ἐν τοῖς ἔμπροσθεν χρόνοις ἀσφάλειαν ἄδοξον μᾶλλον ἢ τὸν ὑπὲρ τῶν καλῶν κίνδυνον ᾑρημένης.
How could we have returned the gaze of visitors to our city, if the result had been what it is—Philip the chosen lord paramount of all Greece—and if other nations had fought gallantly to avert that calamity without our aid, although never before in the whole course of history had our city preferred inglorious security to the perils of a noble cause?
§ 202
τίς γὰρ οὐκ οἶδεν Ἑλλήνων, τίς δὲ βαρβάρων, ὅτι καὶ παρὰ Θηβαίων καὶ παρὰ τῶν ἔτι τούτων πρότερον ἰσχυρῶν γενομένων Λακεδαιμονίων καὶ παρὰ τοῦ Περσῶν βασιλέως μετὰ πολλῆς χάριτος τοῦτʼ ἂν ἀσμένως ἐδόθη τῇ πόλει, ὅ τι βούλεται λαβούσῃ καὶ τὰ ἑαυτῆς ἐχούσῃ τὸ κελευόμενον ποιεῖν καὶ ἐᾶν ἕτερον τῶν Ἑλλήνων προεστάναι;
There is no man living, whether Greek or barbarian, who does not know that the Thebans, or the Lacedaemonians, who held supremacy before them, or the king of Persia himself, would cheerfully and gratefully have given Athens liberty to keep what she had and to take what she chose, if only she would do their behest and surrender the primacy of Greece.
§ 203
ἀλλʼ οὐκ ἦν ταῦθʼ, ὡς ἔοικε, τοῖς Ἀθηναίοις πάτρια οὐδʼ ἀνεκτὰ οὐδʼ ἔμφυτα, οὐδʼ ἐδυνήθη πώποτε τὴν πόλιν οὐδεὶς ἐκ παντὸς τοῦ χρόνου πεῖσαι τοῖς ἰσχύουσι μέν, μὴ δίκαια δὲ πράττουσι προσθεμένην ἀσφαλῶς δουλεύειν, ἀλλʼ ἀγωνιζομένη περὶ πρωτείων καὶ τιμῆς καὶ δόξης κινδυνεύουσα πάντα τὸν αἰῶνα διατετέλεκε.
But to the Athenians of old, I suppose, such temporizing was forbidden by their heredity, by their pride, by their very nature. Since the world began, no man has ever prevailed upon Athens to attach herself in the security of servitude to the oppressors of mankind however formidable: in every generation she has striven without a pause in the perilous contention for primacy, and honor, and renown.
§ 204
καὶ ταῦθʼ οὕτω σεμνὰ καὶ προσήκοντα τοῖς ὑμετέροις ἤθεσιν ὑμεῖς ὑπολαμβάνετʼ εἶναι ὥστε καὶ τῶν προγόνων τοὺς ταῦτα πράξαντας μάλιστʼ ἐπαινεῖτε. εἰκότως· τίς γὰρ οὐκ ἂν ἀγάσαιτο τῶν ἀνδρῶν ἐκείνων τῆς ἀρετῆς, οἳ καὶ τὴν χώραν καὶ τὴν πόλιν ἐκλιπεῖν ὑπέμειναν εἰς τὰς τριήρεις ἐμβάντες ὑπὲρ τοῦ μὴ τὸ κελευόμενον ποιῆσαι, τὸν μὲν ταῦτα συμβουλεύσαντα Θεμιστοκλέα στρατηγὸν ἑλόμενοι, τὸν δʼ ὑπακούειν ἀποφηνάμενον τοῖς ἐπιταττομένοις Κυρσίλον καταλιθώσαντες, οὐ μόνον αὐτόν, ἀλλὰ καὶ αἱ γυναῖκες αἱ ὑμέτεραι τὴν γυναῖκʼ αὐτοῦ.
Such constancy you deem so exemplary, and so congenial to your character, that you still sing the praises of those of your forefathers by whom it was most signally displayed. And you are right. Who would not exult in the valor of those famous men who, rather than yield to a conqueror’s behests, left city and country and made the war-galleys their home; who chose Themistocles, the man who gave them that counsel, as their commander, and stoned Cyrsilus to death for advising obedient submission? Aye, and his wife also was stoned by your wives.
§ 205
οὐ γὰρ ἐζήτουν οἱ τότʼ Ἀθηναῖοι οὔτε ῥήτορʼ οὔτε στρατηγὸν διʼ ὅτου δουλεύσουσιν εὐτυχῶς, ἀλλʼ οὐδὲ ζῆν ἠξίουν, εἰ μὴ μετʼ ἐλευθερίας ἐξέσται τοῦτο ποιεῖν. ἡγεῖτο γὰρ αὐτῶν ἕκαστος οὐχὶ τῷ πατρὶ καὶ τῇ μητρὶ μόνον γεγενῆσθαι, ἀλλὰ καὶ τῇ πατρίδι. διαφέρει δὲ τί; ὅτι ὁ μὲν τοῖς γονεῦσι μόνον γεγενῆσθαι νομίζων τὸν τῆς εἱμαρμένης καὶ τὸν αὐτόματον θάνατον περιμένει, ὁ δὲ καὶ τῇ πατρίδι, ὑπὲρ τοῦ μὴ ταύτην ἐπιδεῖν δουλεύουσαν ἀποθνῄσκειν ἐθελήσει, καὶ φοβερωτέρας ἡγήσεται τὰς ὕβρεις καὶ τὰς ἀτιμίας, ἃς ἐν δουλευούσῃ τῇ πόλει φέρειν ἀνάγκη, τοῦ θανάτου.
The Athenians of that day did not search for a statesman or a commander who should help them to a servile security: they did not ask to live, unless they could live as free men. Every man of them thought of himself as one born, not to his father and his mother alone, but to his country. What is the difference? The man who deems himself born only to his parents will wait for his natural and destined end; the son of his country is willing to die rather than see her enslaved, and will look upon those outrages and indignities, which a commonwealth in subjection is compelled to endure, as more dreadful than death itself.
§ 206
εἰ μὲν τοίνυν τοῦτʼ ἐπεχείρουν λέγειν, ὡς ἐγὼ προήγαγον ὑμᾶς ἄξια τῶν προγόνων φρονεῖν, οὐκ ἔσθʼ ὅστις οὐκ ἂν εἰκότως ἐπιτιμήσειέ μοι. νῦν δʼ ἐγὼ μὲν ὑμετέρας τὰς τοιαύτας προαιρέσεις ἀποφαίνω, καὶ δείκνυμʼ ὅτι καὶ πρὸ ἐμοῦ τοῦτʼ εἶχεν τὸ φρόνημʼ ἡ πόλις, τῆς μέντοι διακονίας τῆς ἐφʼ ἑκάστοις τῶν πεπραγμένων καὶ ἐμαυτῷ μετεῖναί φημι·
If I had attempted to claim that you were first inspired with the spirit of your forefathers by me, every one would justly rebuke me. But I do not: I am asserting these principles as your principles; I am showing you that such was the pride of Athens long before my time,—though for myself I do claim some credit for the administration of particular measures.
§ 207
οὗτος δὲ τῶν ὅλων κατηγορῶν καὶ κελεύων ὑμᾶς ἐμοὶ πικρῶς ἔχειν ὡς φόβων καὶ κινδύνων αἰτίῳ τῇ πόλει, τῆς μὲν εἰς τὸ παρὸν τιμῆς ἔμʼ ἀποστερῆσαι γλίχεται, τὰ δʼ εἰς ἅπαντα τὸν λοιπὸν χρόνον ἐγκώμιʼ ὑμῶν ἀφαιρεῖται. εἰ γὰρ ὡς οὐ τὰ βέλτιστʼ ἐμοῦ πολιτευσαμένου τουδὶ καταψηφιεῖσθε, ἡμαρτηκέναι δόξετε, οὐ τῇ τῆς τύχης ἀγνωμοσύνῃ τὰ συμβάντα παθεῖν.
Aeschines, on the other hand, arraigns the whole policy, stirs up your resentment against me as the author of your terrors and your dangers, and, in his eagerness to strip me of the distinction of a moment, would rob you of the enduring praises of posterity. For if you condemn Ctesiphon on the ground of my political delinquency, you yourselves will be adjudged as wrongdoers, not as men who owed the calamities they have suffered to the unkindness of fortune.
§ 208
ἀλλʼ οὐκ ἔστιν, οὐκ ἔστιν ὅπως ἡμάρτετʼ, ἄνδρες Ἀθηναῖοι, τὸν ὑπὲρ τῆς ἁπάντων ἐλευθερίας καὶ σωτηρίας κίνδυνον ἀράμενοι, μὰ τοὺς Μαραθῶνι προκινδυνεύσαντας τῶν προγόνων, καὶ τοὺς ἐν Πλαταιαῖς παραταξαμένους, καὶ τοὺς ἐν Σαλαμῖνι ναυμαχήσαντας καὶ τοὺς ἐπʼ Ἀρτεμισίῳ, καὶ πολλοὺς ἑτέρους τοὺς ἐν τοῖς δημοσίοις μνήμασιν κειμένους ἀγαθοὺς ἄνδρας, οὓς ἅπαντας ὁμοίως ἡ πόλις τῆς αὐτῆς ἀξιώσασα τιμῆς ἔθαψεν, Αἰσχίνη, οὐχὶ τοὺς κατορθώσαντας αὐτῶν οὐδὲ τοὺς κρατήσαντας μόνους. δικαίως· ὃ μὲν γὰρ ἦν ἀνδρῶν ἀγαθῶν ἔργον ἅπασι πέπρακται· τῇ τύχῃ δʼ, ἣν ὁ δαίμων ἔνειμεν ἑκάστοις, ταύτῃ κέχρηνται.
But no; you cannot, men of Athens, you cannot have done wrongly when you accepted the risks of war for the redemption and the liberties of mankind; I swear it by our forefathers who bore the brunt of warfare at Marathon, who stood in array of battle at Plataea, who fought in the sea-fights of Salamis and Artemisium, and by all the brave men who repose in our public sepulchres, buried there by a country that accounted them all to be alike worthy of the same honor —all, I say, Aeschines, not the successful and the victorious alone. So justice bids: for by all the duty of brave men was accomplished: their fortune was such as Heaven severally allotted to them.
§ 209
ἔπειτʼ, ὦ κατάρατε καὶ γραμματοκύφων, σὺ μὲν τῆς παρὰ τουτωνὶ τιμῆς καὶ φιλανθρωπίας ἔμʼ ἀποστερῆσαι βουλόμενος τρόπαια καὶ μάχας καὶ παλαίʼ ἔργʼ ἔλεγες, ὧν τίνος προσεδεῖθʼ ὁ παρὼν ἀγὼν οὑτοσί; ἐμὲ δʼ, ὦ τριταγωνιστά, τὸν περὶ τῶν πρωτείων σύμβουλον τῇ πόλει παριόντα τὸ τίνος φρόνημα λαβόντʼ ἀναβαίνειν ἐπὶ τὸ βῆμʼ ἔδει; τὸ τοῦ τούτων ἀνάξιʼ ἐροῦντος; δικαίως μέντἂν ἀπέθανον.
And then a disreputable quill-driver like you, wanting to rob me of a distinction given me by the kindness of my fellow citizens, talked about victories and battles and ancient deeds of valor, all irrelevant to the present trial. But I, who came forward to advise my country how to retain her supremacy—tell me, you third-rate tragedian, in what spirit did it beseem me to ascend the tribune? As one who should give to the citizens counsel unworthy of their traditions?
§ 210
ἐπεὶ οὐδʼ ὑμᾶς, ἄνδρες Ἀθηναῖοι, ἀπὸ τῆς αὐτῆς διανοίας δεῖ τάς τʼ ἰδίας δίκας καὶ τὰς δημοσίας κρίνειν, ἀλλὰ τὰ μὲν τοῦ καθʼ ἡμέραν βίου συμβόλαια ἐπὶ τῶν ἰδίων νόμων καὶ ἔργων σκοποῦντας, τὰς δὲ κοινὰς προαιρέσεις εἰς τὰ τῶν προγόνων ἀξιώματʼ ἀποβλέποντας. καὶ παραλαμβάνειν γʼ ἅμα τῇ βακτηρίᾳ καὶ τῷ συμβόλῳ τὸ φρόνημα τὸ τῆς πόλεως νομίζειν ἕκαστον ὑμῶν δεῖ, ὅταν τὰ δημόσιʼ εἰσίητε κρινοῦντες, εἴπερ ἄξιʼ ἐκείνων πράττειν οἴεσθε χρῆναι.
I should have deserved death! Men of Athens, you jurymen are not to judge public and private causes in the same temper. You look at contracts of everyday business in the light of relevant statutes and facts, but at questions of public policy with due regard to the proud traditions of our forefathers. If you feel bound to act in the spirit of that dignity, whenever you come into court to give judgement on public causes, you must bethink yourselves that with his staff and his badge every one of you receives in trust the ancient pride of Athens.
§ 211
ἀλλὰ γὰρ ἐμπεσὼν εἰς τὰ πεπραγμένα τοῖς προγόνοις ὑμῶν ἔστιν ἃ τῶν ψηφισμάτων παρέβην καὶ τῶν πραχθέντων. ἐπανελθεῖν οὖν ὁπόθεν ἐνταῦθʼ ἐξέβην βούλομαι. ὡς γὰρ ἀφικόμεθʼ εἰς τὰς Θήβας, κατελαμβάνομεν Φιλίππου καὶ Θετταλῶν καὶ τῶν ἄλλων συμμάχων παρόντας πρέσβεις, καὶ τοὺς μὲν ἡμετέρους φίλους ἐν φόβῳ, τοὺς δʼ ἐκείνου θρασεῖς. ὅτι δʼ οὐ νῦν ταῦτα λέγω τοῦ συμφέροντος εἵνεκʼ ἐμαυτῷ, λέγε μοι τὴν ἐπιστολὴν ἣν τότʼ ἐπέμψαμεν εὐθὺς οἱ πρέσβεις.
However, in touching upon the achievements of our ancestors, I have passed by some of my decrees and other measures. I will now therefore return to the point at which I digressed. When we reached Thebes we found ambassadors from Philip and from the Thebans and others of his allies already there, our friends panic-stricken, and his friends full of confidence. To prove that this is not a statement made today to serve my own turn, please read the dispatch which the ambassadors sent at the time.
§ 212
καίτοι τοσαύτῃ γʼ ὑπερβολῇ συκοφαντίας οὗτος κέχρηται ὥστε, εἰ μέν τι τῶν δεόντων ἐπράχθη, τὸν καιρόν, οὐκ ἐμέ φησιν αἴτιον γεγενῆσθαι, τῶν δʼ ὡς ἑτέρως συμβάντων ἁπάντων ἐμὲ καὶ τὴν ἐμὴν τύχην αἰτίαν εἶναι· καί, ὡς ἔοικεν, ὁ σύμβουλος καὶ ῥήτωρ ἐγὼ τῶν μὲν ἐκ λόγου καὶ τοῦ βουλεύσασθαι πραχθέντων οὐδὲν αὐτῷ συναίτιος εἶναι δοκῶ, τῶν δʼ ἐν τοῖς ὅπλοις καὶ κατὰ τὴν στρατηγίαν ἀτυχηθέντων μόνος αἴτιος εἶναι. πῶς ἂν ὠμότερος συκοφάντης γένοιτʼ ἢ καταρατότερος; λέγε τὴν ἐπιστολήν. ΕΠΙΣΤΟΛΗ.
The prosecutor is so extraordinarily malicious that he gives the credit of any duty successfully performed not to me but to opportunity, but holds me and my bad luck responsible for everything that miscarried. I am a speaker and a statesman, yet it would seem that, in his view, I am to have no credit for the results of the discussion and deliberation, but am solely responsible for all the misadventures of our arms and of our generalship. Can you imagine a cruder or more abominable calumny? Read the dispatch. (The Ambassadors’ Dispatch is read)
§ 213
ἐπειδὴ τοίνυν ἐποιήσαντο τὴν ἐκκλησίαν, προσῆγον ἐκείνους προτέρους διὰ τὸ τὴν τῶν συμμάχων τάξιν ἐκείνους ἔχειν. καὶ παρελθόντες ἐδημηγόρουν πολλὰ μὲν Φίλιππον ἐγκωμιάζοντες, πολλὰ δʼ ὑμῶν κατηγοροῦντες, πάνθʼ ὅσα πώποτʼ ἐναντίʼ ἐπράξατε Θηβαίοις ἀναμιμνῄσκοντες. τὸ δʼ οὖν κεφάλαιον, ἠξίουν ὧν μὲν εὖ ʼπεπόνθεσαν ὑπὸ Φιλίππου χάριν αὐτοὺς ἀποδοῦναι, ὧν δʼ ὑφʼ ὑμῶν ἠδίκηντο δίκην λαβεῖν, ὁποτέρως βούλονται, ἢ διέντας αὐτοὺς ἐφʼ ὑμᾶς ἢ συνεμβαλόντας εἰς τὴν Ἀττικήν· καὶ ἐδείκνυσαν, ὡς ᾤοντο, ἐκ μὲν ὧν αὐτοὶ συνεβούλευον τἀκ τῆς Ἀττικῆς βοσκήματα καὶ ἀνδράποδα καὶ τἄλλʼ ἀγάθʼ εἰς τὴν Βοιωτίαν ἥξοντα, ἐκ δʼ ὧν ἡμᾶς ἐρεῖν ἔφασαν τἀν τῇ Βοιωτίᾳ διαρπασθησόμενʼ ὑπὸ τοῦ πολέμου. καὶ ἄλλα πολλὰ πρὸς τούτοις, εἰς ταὐτὰ δὲ πάντα συντείνοντʼ ἔλεγον.
When the Thebans held their assembly, they introduced Philip’s ambassadors first, on the ground that they were in the position of allies. They came forward and made their speech, full of eulogy of Philip, and of incrimination of Athens, and recalled everything you had ever done in antagonism to Thebes. The gist of the speech was that they were to show gratitude to Philip for every good turn he had done to them, and to punish you for the injuries they had suffered, in whichever of two ways they chose— either by giving him a free passage, or by joining in the invasion of Attica. They proved, as they thought, that, if their advice were taken, cattle, slaves, and other loot from Attica would come into Boeotia, whereas the result of the proposals they expected from us would be that Boeotia would be ravaged by the war. They added many other arguments, all tending to the same conclusion.
§ 214
ἃ δʼ ἡμεῖς πρὸς ταῦτα, τὰ μὲν καθʼ ἕκαστʼ ἐγὼ μὲν ἀντὶ παντὸς ἂν τιμησαίμην εἰπεῖν τοῦ βίου, ὑμᾶς δὲ δέδοικα, μὴ παρεληλυθότων τῶν καιρῶν, ὥσπερ ἂν εἰ καὶ κατακλυσμὸν γεγενῆσθαι τῶν πραγμάτων ἡγούμενοι, μάταιον ὄχλον τοὺς περὶ τούτων λόγους νομίσητε· ὅ τι δʼ οὖν ἐπείσαμεν ἡμεῖς καὶ ἡμῖν ἀπεκρίναντο, ἀκούσατε. λέγε ταυτὶ λαβών. ΑΠΟΚΡΙΣΙΣ ΘΗΒΑΙΩΝ.
I would give my life to recapitulate the reply that we made: but I am afraid that, as that crisis is long past, and as you may think that all those transactions are now obliterated as by a flood, you would regard any discussion of them as useless and vexatious. I will only ask you to hear how far we prevailed upon them, and what answer they returned. Take and read this document. (The Reply of the Thebans is read)
§ 215
μετὰ ταῦτα τοίνυν ἐκάλουν ὑμᾶς καὶ μετεπέμποντο. ἐξῇτε, ἐβοηθεῖτε, ἵνα τἀν μέσῳ παραλείπω, οὕτως οἰκείως ὑμᾶς ἐδέχοντο ὥστʼ ἔξω τῶν ὁπλιτῶν καὶ τῶν ἱππέων ὄντων εἰς τὰς οἰκίας καὶ τὸ ἄστυ δέχεσθαι τὴν στρατιὰν ἐπὶ παῖδας καὶ γυναῖκας καὶ τὰ τιμιώτατα. καίτοι τρίʼ ἐν ἐκείνῃ τῇ ἡμέρᾳ πᾶσιν ἀνθρώποις ἔδειξαν ἐγκώμια Θηβαῖοι καθʼ ὑμῶν τὰ κάλλιστα, ἓν μὲν ἀνδρείας, ἕτερον δὲ δικαιοσύνης, τρίτον δὲ σωφροσύνης. καὶ γὰρ τὸν ἀγῶνα μεθʼ ὑμῶν μᾶλλον ἢ πρὸς ὑμᾶς ἑλόμενοι ποιήσασθαι καὶ ἀμείνους εἶναι καὶ δικαιότερʼ ἀξιοῦν ὑμᾶς ἔκριναν Φιλίππου· καὶ τὰ παρʼ αὐτοῖς καὶ παρὰ πᾶσι δʼ ἐν πλείστῃ φυλακῇ, παῖδας καὶ γυναῖκας, ἐφʼ ὑμῖν ποιήσαντες σωφροσύνης πίστιν περὶ ὑμῶν ἔχοντες ἔδειξαν.
After that, the Thebans invited you to join them. You marched out: you reinforced them. I pass over the incidents of the march: but their reception of you was so friendly that, while their own infantry and cavalry lay outside the walls, they gave you access to their homes, to their citadel, to their wives and children and most precious possessions. On that day the Thebans publicly paid three fine compliments—to your valor, to your righteousness, and to your sobriety. When they decided to fight on your side rather than against you, they adjudged you to be braver men than Philip, and your claim to be more righteous than his; and when they put into your power what they, like all other men, were most anxious to safeguard, namely their wives and their children, they exhibited their confidence in your sobriety.
§ 216
ἐν οἷς πᾶσιν, ἄνδρες Ἀθηναῖοι, κατά γʼ ὑμᾶς ὀρθῶς ἐφάνησαν ἐγνωκότες. οὔτε γὰρ εἰς τὴν πόλιν εἰσελθόντος τοῦ στρατοπέδου οὐδεὶς οὐδὲν οὐδʼ ἀδίκως ὑμῖν ἐνεκάλεσεν· οὕτω σώφρονας παρέσχεθʼ ὑμᾶς αὐτούς· δίς τε συμπαραταξάμενοι τὰς πρώτας μάχας, τήν τʼ ἐπὶ τοῦ ποταμοῦ καὶ τὴν χειμερινήν, οὐκ ἀμέμπτους μόνον ὑμᾶς αὐτοὺς ἀλλὰ καὶ θαυμαστοὺς ἐδείξατε τῷ κόσμῳ, ταῖς παρασκευαῖς, τῇ προθυμίᾳ. ἐφʼ οἷς παρὰ μὲν τῶν ἄλλων ὑμῖν ἐγίγνοντʼ ἔπαινοι, παρὰ δʼ ὑμῶν θυσίαι καὶ πομπαὶ τοῖς θεοῖς.
And thereby, men of Athens, they showed a just appreciation of your character. After the entry of your soldiers no man ever laid even a groundless complaint against them, so soberly did you conduct yourselves. Fighting shoulder to shoulder with them in the two earliest engagements,—the battle by the river, and the winter battle,—you approved yourselves irreproachable fighters, admirable alike in discipline, in equipment, and in determination. Your conduct elicited the praises of other nations, and was acknowledged by yourselves in services of thanksgiving to the gods.
§ 217
καὶ ἔγωγʼ ἡδέως ἂν ἐροίμην Αἰσχίνην, ὅτε ταῦτʼ ἐπράττετο καὶ ζήλου καὶ χαρᾶς καὶ ἐπαίνων ἡ πόλις ἦν μεστή, πότερον συνέθυε καὶ συνευφραίνετο τοῖς πολλοῖς, ἢ λυπούμενος καὶ στένων καὶ δυσμεναίνων τοῖς κοινοῖς ἀγαθοῖς οἴκοι καθῆτο. εἰ μὲν γὰρ παρῆν καὶ μετὰ τῶν ἄλλων ἐξητάζετο, πῶς οὐ δεινὰ ποιεῖ, μᾶλλον δʼ οὐδʼ ὅσια, εἰ ὧν ὡς ἀρίστων αὐτὸς τοὺς θεοὺς ἐποιήσατο μάρτυρας, ταῦθʼ ὡς οὐκ ἄριστα νῦν ὑμᾶς ἀξιοῖ ψηφίσασθαι τοὺς ὀμωμοκότας τοὺς θεούς; εἰ δὲ μὴ παρῆν, πῶς οὐκ ἀπολωλέναι πολλάκις ἐστὶ δίκαιος, εἰ ἐφʼ οἷς ἔχαιρον οἱ ἄλλοι, ταῦτʼ ἐλυπεῖθʼ ὁρῶν; λέγε δὴ καὶ ταῦτα τὰ ψηφίσματά μοι. ΨΗΦΙΣΜΑΤΑ ΘΥΣΙΩΝ.
I should like to ask Aeschines a question: when all that was going on, when the whole city was a scene of enthusiasm and rejoicing and thanksgiving, did he take part in the worship and festivity of the populace, or did he sit still at home, grieving and groaning and sulking over public successes? If he was present as one of the throng, surely his behavior is scandalous and even sacrilegious, for after calling the gods to witness that certain measures were very good, he now asks a jury to vote that they were very bad—a jury that has sworn by the gods! If he was not present, he deserves many deaths for shrinking from a sight in which every one else rejoiced. Please read these decrees. (The Decrees appointing a Public Thanksgivingare read)
§ 218
οὐκοῦν ἡμεῖς μὲν ἐν θυσίαις ἦμεν τότε, Θηβαῖοι δʼ ἐν τῷ διʼ ἡμᾶς σεσῶσθαι νομίζειν, καὶ περιειστήκει τοῖς βοηθείας δεήσεσθαι δοκοῦσιν ἀφʼ ὧν ἔπραττον οὗτοι, αὐτοὺς βοηθεῖν ἑτέροις ἐξ ὧν ἐπείσθητʼ ἐμοί. ἀλλὰ μὴν οἵας τότʼ ἀφίει φωνὰς ὁ Φίλιππος καὶ ἐν οἵαις ἦν ταραχαῖς ἐπὶ τούτοις, ἐκ τῶν ἐπιστολῶν τῶν ἐκείνου μαθήσεσθε ὧν εἰς Πελοπόννησον ἔπεμπεν. καί μοι λέγε ταύτας λαβών, ἵνʼ εἰδῆτε, ἡ ἐμὴ συνέχεια καὶ πλάνοι καὶ ταλαιπωρίαι καὶ τὰ πολλὰ ψηφίσματα, ἃ νῦν οὗτος διέσυρε, τί ἀπειργάσατο.
So we were engaged in thanksgiving, and the Thebans in the deliverance that they owed to us. The situation was reversed, and a nation that, thanks to the intrigues of Aeschines and his party, seemed on the verge of suing for aid, was now giving aid in pursuance of the advice which you accepted from me. But indeed, what sort of language Philip gave vent to at that time, and how seriously he was discomposed, you shall learn from letters sent by him to Peloponnesus. Please take and read them, that the jury may learn the real effect of my perseverance, of my journeys and hardships, and of that profusion of decrees at which Aeschines was just now scoffing.
§ 219
καίτοι πολλοὶ παρʼ ὑμῖν, ἄνδρες Ἀθηναῖοι, γεγόνασι ῥήτορες ἔνδοξοι καὶ μεγάλοι πρὸ ἐμοῦ, Καλλίστρατος ἐκεῖνος, Ἀριστοφῶν, Κέφαλος, Θρασύβουλος, ἕτεροι μυρίοι· ἀλλʼ ὅμως οὐδεὶς πώποτε τούτων διὰ παντὸς ἔδωκεν ἑαυτὸν εἰς οὐδὲν τῇ πόλει, ἀλλʼ ὁ μὲν γράφων οὐκ ἂν ἐπρέσβευσεν, ὁ δὲ πρεσβεύων οὐκ ἂν ἔγραψεν. ὑπέλειπε γὰρ αὐτῶν ἕκαστος ἑαυτῷ ἅμα μὲν ῥᾳστώνην, ἅμα δʼ εἴ τι γένοιτʼ ἀναφοράν.
Men of Athens, there have been many great and distinguished orators in your city before my time,—the famous Callistratus, Aristophon, Cephalus, Thrasybulus, and thousands more; but no one of them ever devoted himself to any public business without intermission; the man who moved a resolution would not go on embassy, and the man who went on embassy would not move a resolution. Each of them used to leave himself some leisure, and at the same time some loop-hole, in case anything happened.
§ 220
τί οὖν; εἴποι τις ἄν, σὺ τοσοῦθʼ ὑπερῆρας ῥώμῃ καὶ τόλμῃ ὥστε πάντα ποιεῖν αὐτός; οὐ ταῦτα λέγω, ἀλλʼ οὕτως ἐπεπείσμην μέγαν εἶναι τὸν κατειληφότα κίνδυνον τὴν πόλιν ὥστʼ οὐκ ἐδόκει μοι χώραν οὐδὲ πρόνοιαν οὐδεμίαν τῆς ἰδίας ἀσφαλείας διδόναι, ἀλλʼ ἀγαπητὸν εἶναι, εἰ μηδὲν παραλιπών τις ἃ δεῖ πράξειεν.
What! some one may say, were you so much stronger and bolder than others that you could do everything by yourself? That is not what I mean: but I was so firmly persuaded that the danger which overhung the city was very serious, that it did not seem to me to leave me any room for taking my personal safety into account; but a man, I thought, must be content, without neglecting anything, to do his duty.
§ 221
ἐπεπείσμην δʼ ὑπὲρ ἐμαυτοῦ, τυχὸν μὲν ἀναισθητῶν, ὅμως δʼ ἐπεπείσμην, μήτε γράφοντʼ ἂν ἐμοῦ γράψαι βέλτιον μηδένα μήτε πράττοντα πρᾶξαι μήτε πρεσβεύοντα πρεσβεῦσαι προθυμότερον μηδὲ δικαιότερον. διὰ ταῦτʼ ἐν πᾶσιν ἐμαυτὸν ἔταττον. λέγε τὰς ἐπιστολὰς τὰς τοῦ Φιλίππου. ΕΠΙΣΤΟΛΑΙ.
As for myself, I was convinced, presumptuously, perhaps, but convinced I was, that there was no one more competent either to make sound proposals, or to carry them into effect, or to conduct an embassy diligently and honestly: and therefore I took my place in every field of action. Read Philip’s letters. (Philip’s Letters are read)
§ 222
εἰς ταῦτα κατέστησε Φίλιππον ἡ ἐμὴ πολιτεία, Αἰσχίνη· ταύτην τὴν φωνὴν ἐκεῖνος ἀφῆκε, πολλοὺς καὶ θρασεῖς τὰ πρὸ τούτων τῇ πόλει λόγους ἐπαιρόμενος. ἀνθʼ ὧν δικαίως ἐστεφανούμην ὑπὸ τουτωνί, καὶ σὺ παρὼν οὐκ ἀντέλεγες, ὁ δὲ γραψάμενος Διώνδας τὸ μέρος τῶν ψήφων οὐκ ἔλαβεν. καί μοι λέγε ταῦτα τὰ ψηφίσματα τὰ ἀποπεφευγότα, ὑπὸ τούτου δʼ οὐδὲ γραφέντα. ΨΗΦΙΣΜΑΤΑ.
To these straits had my policy, Aeschines, reduced Philip: and such was then the language uttered by a man who had hitherto lifted his voice vauntingly against Athens. And for that reason I was deservedly decorated by the citizens. You were present, but said nothing in opposition; and Diondas, who arraigned the grant, did not get the fifth part of the votes. Please read the decrees which were then by that acquittal validated, and which Aeschines never even arraigned. (The Decrees are read)
§ 223
ταυτὶ τὰ ψηφίσματʼ, ἄνδρες Ἀθηναῖοι, τὰς αὐτὰς συλλαβὰς καὶ ταὐτὰ ῥήματʼ ἔχει ἅπερ πρότερον μὲν Ἀριστόνικος, νῦν δὲ Κτησιφῶν γέγραφεν οὑτοσί. καὶ ταῦτʼ Αἰσχίνης οὔτʼ ἐδίωξεν αὐτὸς οὔτε τῷ γραψαμένῳ συγκατηγόρησεν. καίτοι τότε τὸν Δημομέλη τὸν ταῦτα γράφοντα καὶ τὸν Ὑπερείδην, εἴπερ ἀληθῆ μου νῦν κατηγορεῖ, μᾶλλον ἂν εἰκότως ἢ τόνδʼ ἐδίωκεν.
These decrees, men of Athens, exhibit the same wording and phrasing as those proposed formerly by Aristonicus, and now by Ctesiphon. Aeschines did not prosecute them himself, nor did he support the accusation of the man who did arraign them. And yet if there is any truth in his present denunciation, he might then have prosecuted Demomeles, the proposer, and Hypereides, with more reason than Ctesiphon,
§ 224
διὰ τί; ὅτι τῷδε μὲν ἔστʼ ἀνενεγκεῖν ἐπʼ ἐκείνους καὶ τὰς τῶν δικαστηρίων γνώσεις καὶ τὸ τοῦτον αὐτὸν ἐκείνων μὴ κατηγορηκέναι ταὐτὰ γραψάντων ἅπερ οὗτος νῦν, καὶ τὸ τοὺς νόμους μηκέτʼ ἐᾶν περὶ τῶν οὕτω πραχθέντων κατηγορεῖν, καὶ πόλλʼ ἕτερα· τότε δʼ αὐτὸ τὸ πρᾶγμʼ ἂν ἐκρίνετʼ ἐφʼ αὑτοῦ, πρίν τι τούτων προλαβεῖν.
who can refer to these precedents, to the decision of the courts, to the observation that Aeschines himself did not prosecute persons who made the same proposals, to the statutory prohibition of repeated prosecution in such cases, and so forth; whereas at that time the issue would have been tried on its merits without such presumptions.
§ 225
ἀλλʼ οὐκ ἦν, οἶμαι, τόθʼ ὃ νυνὶ ποιεῖν, ἐκ παλαιῶν χρόνων καὶ ψηφισμάτων πολλῶν ἐκλέξαντα, ἃ μήτε προῄδει μηδεὶς μήτʼ ἂν ᾠήθη τήμερον ῥηθῆναι, διαβάλλειν, καὶ μετενεγκόντα τοὺς χρόνους καὶ προφάσεις ἀντὶ τῶν ἀληθῶν ψευδεῖς μεταθέντα τοῖς πεπραγμένοις δοκεῖν τι λέγειν.
On the other hand, at that time, I imagine, there was no chance of doing what he does now, when out of a lot of old dates and decrees he selects for slanderous purposes any that nobody knew beforehand or would expect to hear cited today, transposes dates, substitutes fictitious reasons for the true reasons of transactions, and so makes a show of speaking to the point.
§ 226
οὐκ ἦν τότε ταῦτα, ἀλλʼ ἐπὶ τῆς ἀληθείας, ἐγγὺς τῶν ἔργων, ἔτι μεμνημένων ὑμῶν καὶ μόνον οὐκ ἐν ταῖς χερσὶν ἕκαστʼ ἐχόντων, πάντες ἐγίγνοντʼ ἂν οἱ λόγοι. διόπερ τοὺς παρʼ αὐτὰ τὰ πράγματʼ ἐλέγχους φυγὼν νῦν ἥκει, ῥητόρων ἀγῶνα νομίζων, ὥς γʼ ἐμοὶ δοκεῖ, καὶ οὐχὶ τῶν πεπολιτευμένων ἐξέτασιν ποιήσειν ὑμᾶς, καὶ λόγου κρίσιν, οὐχὶ τοῦ τῇ πόλει συμφέροντος ἔσεσθαι.
That trick was not possible then. All speeches must have been made on a basis of truth, within a short time of the facts, when the jury still remembered details and almost knew them by heart. That is why, after shirking inquiry at the time when the events were recent, he has returned to the issue today, expecting, I suppose, that you will conduct a forensic competition rather than an inquiry into political conduct, and that the decision will turn upon diction rather than sound policy.
§ 227
εἶτα σοφίζεται καὶ φησὶ προσήκειν ἧς μὲν οἴκοθεν ἥκετʼ ἔχοντες δόξης περὶ ἡμῶν ἀμελῆσαι, ὥσπερ δʼ, ὅταν οἰόμενοι περιεῖναι χρήματά τῳ λογίζησθε, ἂν καθαραὶ ὦσιν αἱ ψῆφοι καὶ μηδὲν περιῇ, συγχωρεῖτε, οὕτω καὶ νῦν τοῖς ἐκ τοῦ λόγου φαινομένοις προσθέσθαι. θεάσασθε τοίνυν ὡς σαθρόν, ὡς ἔοικεν, ἔστι φύσει πᾶν ὅ τι ἂν μὴ δικαίως ᾖ πεπραγμένον.
Then he resorts to sophistry, and tells you that you must ignore any opinion of himself and me which you brought with you from home; and that, as, when you cast up a man’s accounts, though you anticipate a surplus, you acquiesce in the result if the totals balance, so you must now accept the result of the calculation. Every dishonest contrivance, you will observe, is rotten to the core.
§ 228
ἐκ γὰρ αὐτοῦ τοῦ σοφοῦ τούτου παραδείγματος ὡμολόγηκε νῦν γʼ ἡμᾶς ὑπάρχειν ἐγνωσμένους ἐμὲ μὲν λέγειν ὑπὲρ τῆς πατρίδος, αὐτὸν δʼ ὑπὲρ Φιλίππου· οὐ γὰρ ἂν μεταπείθειν ὑμᾶς ἐζήτει μὴ τοιαύτης οὔσης τῆς ὑπαρχούσης ὑπολήψεως περὶ ἑκατέρου.
By his ingenious apologue he has admitted that we are both here as acknowledged advocates—I of our country, he of Philip; for if such had not been the view you take of us, he would not have been at pains to convert you.
§ 229
καὶ μὴν ὅτι γʼ οὐ δίκαια λέγει μεταθέσθαι ταύτην τὴν δόξαν ἀξιῶν, ἐγὼ διδάξω ῥᾳδίως, οὐ τιθεὶς ψήφους (οὐ γάρ ἐστιν ὁ τῶν πραγμάτων οὗτος λογισμός), ἀλλʼ ἀναμιμνῄσκων ἕκαστʼ ἐν βραχέσι, λογισταῖς ἅμα καὶ μάρτυσι τοῖς ἀκούουσιν ὑμῖν χρώμενος. ἡ γὰρ ἐμὴ πολιτεία, ἧς οὗτος κατηγορεῖ, ἀντὶ μὲν τοῦ Θηβαίους μετὰ Φιλίππου συνεμβαλεῖν εἰς τὴν χώραν, ὃ πάντες ᾤοντο, μεθʼ ἡμῶν παραταξαμένους ἐκεῖνον κωλύειν ἐποίησεν·
I shall prove without difficulty that he has no right to ask you to reverse that opinion—not by using counters, for political measures are not to be added up in that fashion, but by reminding you briefly of the several transactions, and appealing to you who hear me as both the witnesses and the auditors of my account. We owe it to that policy of mine which he denounces that, instead of the Thebans joining Philip in an invasion of our country, as everyone expected, they fought by our side and stopped him;
§ 230
ἀντὶ δὲ τοῦ ἐν τῇ Ἀττικῇ τὸν πόλεμον εἶναι, ἑπτακόσια στάδιʼ ἀπὸ τῆς πόλεως ἐπὶ τοῖς Βοιωτῶν ὁρίοις γενέσθαι· ἀντὶ δὲ τοῦ τοὺς λῃστὰς ἡμᾶς φέρειν καὶ ἄγειν ἐκ τῆς Εὐβοίας, ἐν εἰρήνῃ τὴν Ἀττικὴν ἐκ θαλάττης εἶναι πάντα τὸν πόλεμον· ἀντὶ δὲ τοῦ τὸν Ἑλλήσποντον ἔχειν Φίλιππον λαβόντα Βυζάντιον, συμπολεμεῖν τοὺς Βυζαντίους μεθʼ ἡμῶν πρὸς ἐκεῖνον.
that, instead of the seat of war being in Attica, it was seven hundred furlongs away on the far side of Boeotia; that, instead of privateers from Euboea harrying us, Attica was at peace on the sea-frontier throughout the war; and that, instead of Philip taking Byzantium and holding the Hellespont, the Byzantines fought on our side against him.
§ 231
ἆρά σοι ψήφοις ὅμοιος ὁ τῶν ἔργων λογισμὸς φαίνεται; ἢ δεῖν ἀντανελεῖν ταῦτα, ἀλλʼ οὐχ ὅπως τὸν ἅπαντα χρόνον μνημονευθήσεται σκέψασθαι; καὶ οὐκέτι προστίθημι ὅτι τῆς μὲν ὠμότητος, ἣν ἐν οἷς καθάπαξ τινῶν κατέστη κύριος Φίλιππος ἔστιν ἰδεῖν, ἑτέροις πειραθῆναι συνέβη, τῆς δὲ φιλανθρωπίας, ἣν τὰ λοιπὰ τῶν πραγμάτων ἐκεῖνος περιβαλλόμενος ἐπλάττετο, ὑμεῖς καλῶς ποιοῦντες τοὺς καρποὺς κεκόμισθε. ἀλλʼ ἐῶ ταῦτα.
Do you see any resemblance between this computation of results and your casting up of counters? Are we to cancel the gains to balance the losses, instead of providing that they shall never be forgotten? I need not add that other nations have had experience of that cruelty which is always observable whenever Philip has got people under his heel, whereas you have been lucky enough to enjoy the fruits of that factitious humanity in which he clothed himself with an eye to the future. But I pass that by.
§ 232
καὶ μὴν οὐδὲ τοῦτʼ εἰπεῖν ὀκνήσω, ὅτι ὁ τὸν ῥήτορα βουλόμενος δικαίως ἐξετάζειν καὶ μὴ συκοφαντεῖν οὐκ ἂν οἷα σὺ νῦν ἔλεγες, τοιαῦτα κατηγόρει, παραδείγματα πλάττων καὶ ῥήματα καὶ σχήματα μιμούμενος (πάνυ γὰρ παρὰ τοῦτο, οὐχ ὁρᾷς; γέγονεν τὰ τῶν Ἑλλήνων, εἰ τουτὶ τὸ ῥῆμα, ἀλλὰ μὴ τουτὶ διελέχθην ἐγώ, ἢ δευρὶ τὴν χεῖρα,
I will not shrink from observing that any man who wished to bring an orator to the proof honestly, and not merely to slander him, would never have laid such charges as you have alleged, inventing analogies, and mimicking my diction and gestures. The fate of Greece, forsooth, depended on whether I used this word or that, or moved my hand this way or that way!
§ 233
ἀλλὰ μὴ δευρὶ παρήνεγκα), ἀλλʼ ἐπʼ αὐτῶν τῶν ἔργων ἂν ἐσκόπει τίνας εἶχεν ἀφορμὰς ἡ πόλις καὶ τίνας δυνάμεις, ὅτʼ εἰς τὰ πράγματʼ εἰσῄειν, καὶ τίνας συνήγαγον αὐτῇ μετὰ ταῦτʼ ἐπιστὰς ἐγώ, καὶ πῶς εἶχε τὰ τῶν ἐναντίων. εἶτʼ εἰ μὲν ἐλάττους ἐποίησα τὰς δυνάμεις, παρʼ ἐμοὶ τἀδίκημʼ ἂν ἐδείκνυεν ὄν, εἰ δὲ πολλῷ μείζους, οὐκ ἂν ἐσυκοφάντει. ἐπειδὴ δὲ σὺ τοῦτο πέφευγας, ἐγὼ ποιήσω· καὶ σκοπεῖτʼ εἰ δικαίως χρήσομαι τῷ λόγῳ.
No; he would have considered, in the light of actual facts, the means and resources possessed by the city when I entered on administration, and those accumulated by me when at the head of affairs; and also the condition of our adversaries. If I had impaired our resources, he would have proved that the fault lay at my door: if I had greatly increased them, he would have spared his slanders. As you avoided this test, I will apply it; and the jury will see whether I state the case fairly.
§ 234
δύναμιν μὲν τοίνυν εἶχεν ἡ πόλις τοὺς νησιώτας, οὐχ ἅπαντας, ἀλλὰ τοὺς ἀσθενεστάτους· οὔτε γὰρ Χίος οὔτε Ῥόδος οὔτε Κέρκυρα μεθʼ ἡμῶν ἦν· χρημάτων δὲ σύνταξιν εἰς πέντε καὶ τετταράκοντα τάλαντα, καὶ ταῦτʼ ἦν προεξειλεγμένα· ὁπλίτην δʼ ἢ ἱππέα πλὴν τῶν οἰκείων οὐδένα. ὃ δὲ πάντων καὶ φοβερώτατον καὶ μάλισθʼ ὑπὲρ τῶν ἐχθρῶν, οὗτοι παρεσκευάκεσαν τοὺς περιχώρους πάντας ἔχθρας ἢ φιλίας ἐγγυτέρω, Μεγαρέας, Θηβαίους, Εὐβοέας.
For resources, the city possessed the islanders—but not all, only the weakest, for neither Chios, nor Rhodes, nor Corcyra was on our side; a subsidy of forty-five talents, all collected in advance; and not a single private or trooper apart from our own army. But what was most alarming to us, and advantageous to the enemy, Aeschines and his party had made all our neighbors, Megarians, Thebans, and Euboeans, more disposed to enmity than to friendship.
§ 235
τὰ μὲν τῆς πόλεως οὕτως ὑπῆρχεν ἔχοντα, καὶ οὐδεὶς ἂν ἔχοι παρὰ ταῦτʼ εἰπεῖν ἄλλʼ οὐδέν· τὰ δὲ τοῦ Φιλίππου, πρὸς ὃν ἦν ἡμῖν ὁ ἀγών, σκέψασθε πῶς. πρῶτον μὲν ἦρχε τῶν ἀκολουθούντων αὐτὸς αὐτοκράτωρ, ὃ τῶν εἰς τὸν πόλεμον μέγιστόν ἐστιν ἁπάντων· εἶθʼ οὗτοι τὰ ὅπλʼ εἶχον ἐν ταῖς χερσὶν ἀεί· ἔπειτα χρημάτων ηὐπόρει καὶ ἔπραττεν ἃ δόξειεν αὐτῷ, οὐ προλέγων ἐν τοῖς ψηφίσμασιν, οὐδʼ ἐν τῷ φανερῷ βουλευόμενος, οὐδʼ ὑπὸ τῶν συκοφαντούντων κρινόμενος, οὐδὲ γραφὰς φεύγων παρανόμων, οὐδʼ ὑπεύθυνος ὢν οὐδενί, ἀλλʼ ἁπλῶς αὐτὸς δεσπότης, ἡγεμών, κύριος πάντων.
Such were the means of the city: and I defy anyone to name anything else. Now consider those of our antagonist Philip. In the first place, he was the despotic commander of his adherents: and in war that is the most important of all advantages. Secondly, they had their weapons constantly in their hands. Then he was well provided with money: he did whatever he chose, without giving notice by publishing decrees, or deliberating in public, without fear of prosecution by informers or indictment for illegal measures. He was responsible to nobody: he was the absolute autocrat, commander, and master of everybody and everything.
§ 236
ἐγὼ δʼ ὁ πρὸς τοῦτον ἀντιτεταγμένος (καὶ γὰρ τοῦτʼ ἐξετάσαι δίκαιον) τίνος κύριος ἦν; οὐδενός· αὐτὸ γὰρ τὸ δημηγορεῖν πρῶτον, οὗ μόνου μετεῖχον ἐγώ, ἐξ ἴσου προὐτίθεθʼ ὑμεῖς τοῖς παρʼ ἐκείνου μισθαρνοῦσι καὶ ἐμοί, καὶ ὅσʼ οὗτοι περιγένοιντʼ ἐμοῦ (πολλὰ δʼ ἐγίγνετο ταῦτα, διʼ ἣν ἕκαστον τύχοι πρόφασιν), ταῦθʼ ὑπὲρ τῶν ἐχθρῶν ἀπῇτε βεβουλευμένοι.
And I, his chosen adversary—it is a fair inquiry—of what was I master? Of nothing at all! Public speaking was my only privilege: and that you permitted to Philip’s hired servants on the same terms as to me. Whenever they had the advantage of me—and for one reason or another that often happened—you laid your plans for the enemy’s benefit, and went your ways.
§ 237
ἀλλʼ ὅμως ἐκ τοιούτων ἐλαττωμάτων ἐγὼ συμμάχους μὲν ὑμῖν ἐποίησα Εὐβοέας, Ἀχαιούς, Κορινθίους, Θηβαίους, Μεγαρέας, Λευκαδίους, Κερκυραίους, ἀφʼ ὧν μύριοι μὲν καὶ πεντακισχίλιοι ξένοι, δισχίλιοι δʼ ἱππεῖς ἄνευ τῶν πολιτικῶν δυνάμεων συνήχθησαν· χρημάτων δʼ ὅσων ἐδυνήθην ἐγὼ πλείστων συντέλειαν ἐποίησα.
In spite of all these drawbacks, I made alliance for you with Euboeans, Achaeans, Corinthians, Thebans, Megarians, Leucadians, and Corcyraeans: and from those states there was assembled a foreign division of fifteen thousand infantry and two thousand cavalry, not counting their citizen-soldiery. I also obtained from them in money the largest subsidy I could.
§ 238
εἰ δὲ λέγεις ἢ τὰ πρὸς Θηβαίους δίκαιʼ, Αἰσχίνη, ἢ τὰ πρὸς Βυζαντίους ἢ τὰ πρὸς Εὐβοέας, ἢ περὶ τῶν ἴσων νυνὶ διαλέγει, πρῶτον μὲν ἀγνοεῖς ὅτι καὶ πρότερον τῶν ὑπὲρ τῶν Ἑλλήνων ἐκείνων ἀγωνισαμένων τριήρων, τριακοσίων οὐσῶν τῶν πασῶν, τὰς διακοσίας ἡ πόλις παρέσχετο, καὶ οὐκ ἐλαττοῦσθαι νομίζουσα οὐδὲ κρίνουσα τοὺς ταῦτα συμβουλεύσαντας οὐδʼ ἀγανακτοῦσʼ ἐπὶ τούτοις ἑωρᾶτο (αἰσχρὸν γάρ), ἀλλὰ τοῖς θεοῖς ἔχουσα χάριν, εἰ κοινοῦ κινδύνου τοῖς Ἕλλησι περιστάντος αὐτὴ διπλάσια τῶν ἄλλων εἰς τὴν ἁπάντων σωτηρίαν παρέσχετο.
When you talk about fair terms with the Thebans, Aeschines, or with the Byzantines and the Euboeans, and raise at this time of day the question of equal contributions, in the first place, you must be unaware that of that famous fleet of three hundred galleys that fought for Greece in former days, our city supplied two hundred; and that she did not show any sign of complaining that she was unfairly treated, or impeaching the statesmen whose advice she took, or airing her dissatisfaction. That would have been discreditable indeed! No, she gave thanks to the gods that, when all the Greeks alike were encompassed by a great peril, she had contributed twice as much as all the rest to the common deliverance.
§ 239
εἶτα κενὰς χαρίζει χάριτας τουτοισὶ συκοφαντῶν ἐμέ. τί γὰρ νῦν λέγεις οἷʼ ἐχρῆν πράττειν, ἀλλʼ οὐ τότʼ ὢν ἐν τῇ πόλει καὶ παρὼν ταῦτʼ ἔγραφες, εἴπερ ἐνεδέχετο παρὰ τοὺς παρόντας καιρούς, ἐν οἷς οὐχ ὅσʼ ἐβουλόμεθα, ἀλλʼ ὅσα δοίη τὰ πράγματʼ ἔδει δέχεσθαι· ὁ γὰρ ἀντωνούμενος καὶ ταχὺ τοὺς παρʼ ἡμῶν ἀπελαυνομένους προσδεξόμενος καὶ χρήματα προσθήσων ὑπῆρχεν ἕτοιμος.
Secondly, when you grumble at me, you are doing an ill turn to your fellow-citizens. Why do you tell them today what they ought to have done then? You were in Athens and at the Assembly: why did you not offer your suggestions at the time—if indeed they could possibly be offered during an imminent crisis, when we had to accept, not all that we wanted, but all that the conditions allowed? There was a man lying in wait who was bidding against us, and was ready to welcome any allies we drove away, and pay them into the bargain.
§ 240
ἀλλʼ εἰ νῦν ἐπὶ τοῖς πεπραγμένοις κατηγορίας ἔχω, τί ἂν οἴεσθε, εἰ τότʼ ἐμοῦ περὶ τούτων ἀκριβολογουμένου, ἀπῆλθον αἱ πόλεις καὶ προσέθεντο Φιλίππῳ, καὶ ἅμʼ Εὐβοίας καὶ Θηβῶν καὶ Βυζαντίου κύριος κατέστη, τί ποιεῖν ἂν ἢ τί λέγειν τοὺς ἀσεβεῖς ἀνθρώπους τουτουσί;
If I am accused today for what was actually done, suppose that, while I was haggling over nice calculations, these cities had marched off and joined Philip—suppose he had become suzerain o f Euboea, Thebes, and Byzantium— what do you think these unprincipled men would have done or said then?
§ 241
οὐχ ὡς ἐξεδόθησαν; οὐχ ὡς ἀπηλάθησαν βουλόμενοι μεθʼ ὑμῶν εἶναι; εἶτα τοῦ μὲν Ἑλλησπόντου διὰ Βυζαντίων ἐγκρατὴς καθέστηκε, καὶ τῆς σιτοπομπίας τῆς τῶν Ἑλλήνων κύριος, πόλεμος δʼ ὅμορος καὶ βαρὺς εἰς τὴν Ἀττικὴν διὰ Θηβαίων κεκόμισται, ἄπλους δʼ ἡ θάλαττα ὑπὸ τῶν ἐκ τῆς Εὐβοίας ὁρμωμένων λῃστῶν γέγονεν· οὐκ ἂν ταῦτʼ ἔλεγον καὶ πολλά γε πρὸς τούτοις ἕτερα;
Would they not have told you that we had made Philip a present of our allies? That they had been driven away when they wanted to join us? That through the Byzantines he had gained the mastery of the Hellespont, and control of the corn-supply of all Greece? That by means of the Thebans Attica had become the scene of a distressing war with her own neighbors? That the sea had become useless for ships because of privateers with Euboea for their base? Would they not have made all those complaints, and plenty more?
§ 242
πονηρόν, ἄνδρες Ἀθηναῖοι, πονηρὸν ὁ συκοφάντης ἀεὶ καὶ πανταχόθεν βάσκανον καὶ φιλαίτιον· τοῦτο δὲ καὶ φύσει κίναδος τἀνθρώπιόν ἐστιν, οὐδὲν ἐξ ἀρχῆς ὑγιὲς πεποιηκὸς οὐδʼ ἐλεύθερον, αὐτοτραγικὸς πίθηκος, ἀρουραῖος Οἰνόμαος, παράσημος ῥήτωρ. τί γὰρ ἡ σὴ δεινότης εἰς ὄνησιν ἥκει τῇ πατρίδι;
Oh, men of Athens, what a vile monster is the calumniator, gathering malice from everywhere, always backbiting! But this fellow is by very nature a spiteful animal, absolutely incapable of honesty or generosity; this monkey of melodrama, this bumpkin tragedy-king, this pinchbeck orator! What use has all your cleverness ever been to your country?
§ 243
νῦν ἡμῖν λέγεις περὶ τῶν παρεληλυθότων; ὥσπερ ἂν εἴ τις ἰατρὸς ἀσθενοῦσι μὲν τοῖς κάμνουσιν εἰσιὼν μὴ λέγοι μηδὲ δεικνύοι διʼ ὧν ἀποφεύξονται τὴν νόσον, ἐπειδὴ δὲ τελευτήσειέ τις αὐτῶν καὶ τὰ νομιζόμενʼ αὐτῷ φέροιτο, ἀκολουθῶν ἐπὶ τὸ μνῆμα διεξίοι εἰ τὸ καὶ τὸ ἐποίησεν ἅνθρωπος οὑτοσί, οὐκ ἂν ἀπέθανεν. ἐμβρόντητε, εἶτα νῦν λέγεις;
What! talk about bygones today? It is as though a physician visiting his patients should never open his mouth, or tell them how to get rid of their complaint, so long as they are ill; but, as soon as one of them dies, and the obsequies are celebrated, should follow the corpse to the grave, and deliver his prescription at last from the tombstone: If our departed friend had done this or that, he would never have died! You lunatic! what is the use of talking now?
§ 244
οὐ τοίνυν οὐδὲ τὴν ἧτταν, εἰ ταύτῃ γαυριᾷς ἐφʼ ᾗ στένειν σʼ, ὦ κατάρατε, προσῆκεν, ἐν οὐδενὶ τῶν παρʼ ἐμοὶ γεγονυῖαν εὑρήσετε τῇ πόλει. οὑτωσὶ δὲ λογίζεσθε. οὐδαμοῦ πώποθʼ, ὅποι πρεσβευτὴς ἐπέμφθην ὑφʼ ὑμῶν ἐγώ, ἡττηθεὶς ἀπῆλθον τῶν παρὰ Φιλίππου πρέσβεων, οὐκ ἐκ Θετταλίας οὐδʼ ἐξ Ἀμβρακίας, οὐκ ἐξ Ἰλλυριῶν οὐδὲ παρὰ τῶν Θρᾳκῶν βασιλέων, οὐκ ἐκ Βυζαντίου, οὐκ ἄλλοθεν οὐδαμόθεν, οὐ τὰ τελευταῖʼ ἐκ Θηβῶν, ἀλλʼ ἐν οἷς κρατηθεῖεν οἱ πρέσβεις αὐτοῦ τῷ λόγῳ, ταῦτα τοῖς ὅπλοις ἐπιὼν κατεστρέφετο.
You will find that even our defeat, if this reprobate must needs exult over what he ought to have deplored, did not fall upon the city through any fault of mine. Make your reckoning in this way: wherever I was sent as your representative, I came away undefeated by Philip’s ambassador—from Thessaly, from Ambracia, from the Illyrians, from the kings of Thrace, from Byzantium, from every other place, and finally from Thebes; but wherever Philip was beaten in diplomacy, he attacked the place with an army and conquered it.
§ 245
ταῦτʼ οὖν ἀπαιτεῖς παρʼ ἐμοῦ, καὶ οὐκ αἰσχύνει τὸν αὐτὸν εἴς τε μαλακίαν σκώπτων καὶ τῆς Φιλίππου δυνάμεως ἀξιῶν ἕνʼ ὄντα κρείττω γενέσθαι; καὶ ταῦτα τοῖς λόγοις; τίνος γὰρ ἄλλου κύριος ἦν ἐγώ; οὐ γὰρ τῆς γʼ ἑκάστου ψυχῆς, οὐδὲ τῆς τύχης τῶν παραταξαμένων, οὐδὲ τῆς στρατηγίας, ἧς ἔμʼ ἀπαιτεῖς εὐθύνας· οὕτω σκαιὸς εἶ.
And for those defeats, Aeschines, you call me to account! Are you not ashamed to jeer at a man for cowardice, and then to require that same man to overcome the whole power of Philip single-handed, and to do it by mere words? For what else had I at my disposal? Certainly not the personal courage of each man, not the good fortune of the troops engaged, not that generalship for which you are unreasonable enough to hold me responsible. Make as strict an inquiry as you will into everything for which an orator is responsible; I ask no indulgence.
§ 246
ἀλλὰ μὴν ὧν γʼ ἂν ὁ ῥήτωρ ὑπεύθυνος εἴη, πᾶσαν ἐξέτασιν λαμβάνετε· οὐ παραιτοῦμαι. τίνʼ οὖν ἐστι ταῦτα; ἰδεῖν τὰ πράγματʼ ἀρχόμενα καὶ προαισθέσθαι καὶ προειπεῖν τοῖς ἄλλοις. ταῦτα πέπρακταί μοι. καὶ ἔτι τὰς ἑκασταχοῦ βραδυτῆτας, ὄκνους, ἀγνοίας, φιλονικίας, ἃ πολιτικὰ ταῖς πόλεσιν πρόσεστιν ἁπάσαις καὶ ἀναγκαῖʼ ἁμαρτήματα, ταῦθʼ ὡς εἰς ἐλάχιστα συστεῖλαι, καὶ τοὐναντίον εἰς ὁμόνοιαν καὶ φιλίαν καὶ τὴν τοῦ τὰ δέοντα ποιεῖν ὁρμὴν προτρέψαι. καὶ ταῦτά μοι πάντα πεποίηται, καὶ οὐδεὶς μήποθʼ εὕρῃ κατʼ ἔμʼ οὐδὲν ἐλλειφθέν.
But for what is he responsible? For discerning the trend of events at the outset, for forecasting results, for warning others. That I have always done. Further, he ought to reduce to a minimum those delays and hesitations, those fits of ignorance and quarrelsomeness, which are the natural and inevitable failings of all free states, and on the other hand to promote unanimity and friendliness, and whatever impels a man to do his duty. All that also I have made my business: and herein no man can find any delinquency on my part.
§ 247
εἰ τοίνυν τις ἔροιθʼ ὁντινοῦν τίσιν τὰ πλεῖστα Φίλιππος ὧν κατέπραξε διῳκήσατο, πάντες ἂν εἴποιεν τῷ στρατοπέδῳ καὶ τῷ διδόναι καὶ διαφθείρειν τοὺς ἐπὶ τῶν πραγμάτων. οὐκοῦν τῶν μὲν δυνάμεων οὔτε κύριος οὔθʼ ἡγεμὼν ἦν ἐγώ, ὥστʼ οὐδʼ ὁ λόγος τῶν κατὰ ταῦτα πραχθέντων πρὸς ἐμέ. καὶ μὴν τῷ διαφθαρῆναι χρήμασιν ἢ μὴ κεκράτηκα Φίλιππον· ὥσπερ γὰρ ὁ ὠνούμενος νενίκηκε τὸν λαβόντα, ἐὰν πρίηται, οὕτως ὁ μὴ λαβὼν καὶ διαφθαρεὶς νενίκηκε τὸν ὠνούμενον. ὥστʼ ἀήττητος ἡ πόλις τὸ κατʼ ἐμέ.
Let any man you like be asked by what means Philip achieved most of his successes: the universal reply will be, by his army and by bribing and corrupting politicians. Well, I had no control or authority over your forces, and therefore no question of their performances can touch me. Moreover, in the matter of corruption or purity I have beaten Philip. In bribery, just as the purchaser has vanquished the seller, whenever the bargain is struck, so the man who refuses the price and remains incorruptible has vanquished the purchaser. Therefore, in my person, Athens is undefeated.
§ 248
ἃ μὲν τοίνυν ἐγὼ παρεσχόμην εἰς τὸ δικαίως τοιαῦτα γράφειν τοῦτον περὶ ἐμοῦ, πρὸς πολλοῖς ἑτέροις ταῦτα καὶ παραπλήσια τούτοις ἐστίν· ἃ δʼ οἱ πάντες ὑμεῖς, ταῦτʼ ἤδη λέξω. μετὰ γὰρ τὴν μάχην εὐθὺς ὁ δῆμος, εἰδὼς καὶ ἑορακὼς πάνθʼ ὅσʼ ἔπραττον ἐγώ, ἐν αὐτοῖς τοῖς δεινοῖς καὶ φοβεροῖς ἐμβεβηκώς, ἡνίκʼ οὐδʼ ἀγνωμονῆσαί τι θαυμαστὸν ἦν τοὺς πολλοὺς πρὸς ἐμέ, πρῶτον μὲν περὶ σωτηρίας τῆς πόλεως τὰς ἐμὰς γνώμας ἐχειροτόνει, καὶ πάνθʼ ὅσα τῆς φυλακῆς εἵνεκʼ ἐπράττετο, ἡ διάταξις τῶν φυλάκων, αἱ τάφροι, τὰ εἰς τὰ τείχη χρήματα, διὰ τῶν ἐμῶν ψηφισμάτων ἐγίγνετο· ἔπειθʼ αἱρούμενος σιτώνην ἐκ πάντων ἔμʼ ἐχειροτόνησεν ὁ δῆμος.
These, and such as these, with many others are the grounds furnished by my conduct to justify the proposal of the defendant. I will now mention grounds furnished by all of you. Immediately after the battle, in the very midst of danger and alarm, at a time when it would not have been surprising if most of you had treated me unkindly, the people, with a full knowledge of all my doings, in the first place, adopted by vote my proposals for the safety of the city. All those measures of defence—the disposition of outposts, the entrenchments, the expenditure on the fortifications—were taken on resolutions moved by me. In the second place, they appointed me Food Controller, selecting me from the whole body of citizens.
§ 249
καὶ μετὰ ταῦτα συστάντων οἷς ἦν ἐπιμελὲς κακῶς ἐμὲ ποιεῖν, καὶ γραφάς, εὐθύνας, εἰσαγγελίας, πάντα ταῦτʼ ἐπαγόντων μοι, οὐ διʼ ἑαυτῶν τό γε πρῶτον, ἀλλὰ διʼ ὧν μάλισθʼ ὑπελάμβανον ἀγνοήσεσθαι (ἴστε γὰρ δήπου καὶ μέμνησθʼ ὅτι τοὺς πρώτους χρόνους κατὰ τὴν ἡμέραν ἑκάστην ἐκρινόμην ἐγώ, καὶ οὔτʼ ἀπόνοια Σωσικλέους οὔτε συκοφαντία Φιλοκράτους οὔτε Διώνδου καὶ Μελάντου μανία οὔτʼ ἄλλʼ οὐδὲν ἀπείρατον ἦν τούτοις κατʼ ἐμοῦ), ἐν τοίνυν τούτοις πᾶσι μάλιστα μὲν διὰ τοὺς θεούς, δεύτερον δὲ διʼ ὑμᾶς καὶ τοὺς ἄλλους Ἀθηναίους ἐσῳζόμην. δικαίως· τοῦτο γὰρ καὶ ἀληθές ἐστι καὶ ὑπὲρ τῶν ὀμωμοκότων καὶ γνόντων τὰ εὔορκα δικαστῶν.
Then the men who made it their business to injure me formed a cabal, and set in motion all the machinery of indictments, audits, impeachments, and the like—not at first by their own agency, but employing persons by whom they imagined they would be screened. You will remember how, during that early period, I was put on my trial every day; and how the recklessness of Sosicles, and the spite of Philocrates, and the frenzy of Diondas and Melantus, and everything else, were turned to account by them for my detriment. Nevertheless, by the favor, first of the gods, and secondly of you and the rest of the Athenians, I came through unscathed. And so I deserved. Yes; that is true, and to the credit of juries that had taken the oath and gave judgement according to their oath.
§ 250
οὐκοῦν ἐν μὲν οἷς εἰσηγγελλόμην, ὅτʼ ἀπεψηφίζεσθέ μου καὶ τὸ μέρος τῶν ψήφων τοῖς διώκουσιν οὐ μετεδίδοτε, τότʼ ἐψηφίζεσθε τἄριστά με πράττειν· ἐν οἷς δὲ τὰς γραφὰς ἀπέφευγον, ἔννομα καὶ γράφειν καὶ λέγειν ἀπεδεικνύμην· ἐν οἷς δὲ τὰς εὐθύνας ἐπεσημαίνεσθε, δικαίως καὶ ἀδωροδοκήτως πάντα πεπρᾶχθαί μοι προσωμολογεῖτε. τούτων οὖν οὕτως ἐχόντων, τί προσῆκεν ἢ τί δίκαιον ἦν τοῖς ὑπʼ ἐμοῦ πεπραγμένοις θέσθαι τὸν Κτησιφῶντʼ ὄνομα; οὐχ ὃ τὸν δῆμον ἑώρα τιθέμενον, οὐχ ὃ τοὺς ὀμωμοκότας δικαστάς, οὐχ ὃ τὴν ἀλήθειαν παρὰ πᾶσι βεβαιοῦσαν;
When, on my impeachment, you acquitted me, and did not give the prosecutors the fifth part of your votes, your verdict implied approval of my policy. When I was indicted, I satisfied you that my proposals and my speeches had been constitutional. When you put the seal on my accounts, you further admitted that I had done my business honestly and without corruption. That being so, what description could Ctesiphon properly and honestly have applied to my conduct, other than that which he had seen applied by the whole nation and by sworn juries, and confirmed by the truth in the eyes of all men?
§ 251
ναί, φησίν, ἀλλὰ τὸ τοῦ Κεφάλου καλόν, τὸ μηδεμίαν γραφὴν φυγεῖν. καὶ νὴ Δίʼ εὔδαιμόν γε. ἀλλὰ τί μᾶλλον ὁ πολλάκις μὲν φυγών, μηδεπώποτε δʼ ἐξελεγχθεὶς ἀδικῶν ἐν ἐγκλήματι γίγνοιτʼ ἂν διὰ τοῦτο δικαίως; καίτοι πρός γε τοῦτον, ἄνδρες Ἀθηναῖοι, καὶ τὸ τοῦ Κεφάλου καλὸν εἰπεῖν ἔστι μοι. οὐδεμίαν γὰρ πώποτʼ ἐγράψατό μʼ οὐδʼ ἐδίωξε γραφήν, ὥσθʼ ὑπὸ σοῦ γʼ ὡμολόγημαι μηδὲν εἶναι τοῦ Κεφάλου χείρων πολίτης.
Ah, says he, but look at that glorious boast of Cephalus—never once indicted! Yes, glorious, and also lucky. But why should a man who has been often indicted but never convicted be the more justly open to reproach? However, men of Athens, so far as Aeschines is concerned, I can repeat that glorious boast: for he never indicted me or prosecuted me on indictment; and so, by his own admission, I am no worse a citizen than Cephalus.
§ 252
πανταχόθεν μὲν τοίνυν ἄν τις ἴδοι τὴν ἀγνωμοσύνην αὐτοῦ καὶ τὴν βασκανίαν, οὐχ ἥκιστα δʼ ἀφʼ ὧν περὶ τῆς τύχης διελέχθη. ἐγὼ δʼ ὅλως μέν, ὅστις ἄνθρωπος ὢν ἀνθρώπῳ τύχην προφέρει, ἀνόητον ἡγοῦμαι· ἣν γὰρ ὁ βέλτιστα πράττειν νομίζων καὶ ἀρίστην ἔχειν οἰόμενος οὐκ οἶδεν εἰ μενεῖ τοιαύτη μέχρι τῆς ἑσπέρας, πῶς χρὴ περὶ ταύτης λέγειν ἢ πῶς ὀνειδίζειν ἑτέρῳ; ἐπειδὴ δʼ οὗτος πρὸς πολλοῖς ἄλλοις καὶ περὶ τούτων ὑπερηφάνως χρῆται τῷ λόγῳ, σκέψασθʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ θεωρήσατε ὅσῳ καὶ ἀληθέστερον καὶ ἀνθρωπινώτερον ἐγὼ περὶ τῆς τύχης τούτου διαλεχθήσομαι.
At every point his morose and spiteful temper is conspicuous, and especially in what he said about fortune. As a general remark, I must say that it is a stupid thing for any human being to reproach his brother man on the score of fortune. Seeing that a man who thinks he is doing very well and regards himself as highly fortunate, is never certain that his good fortune will last till the evening, how can it be right to boast about it, or use it to insult other people? But, since Aeschines has treated this topic, like many others, so vaingloriously, I beg you to observe, men of Athens, that my discourse on fortune will be more veracious, and more suitable to a mere man, than his.
§ 253
ἐγὼ τὴν τῆς πόλεως τύχην ἀγαθὴν ἡγοῦμαι, καὶ ταῦθʼ ὁρῶ καὶ τὸν Δία τὸν Δωδωναῖον ὑμῖν μαντευόμενον, τὴν μέντοι τῶν πάντων ἀνθρώπων, ἣ νῦν ἐπέχει, χαλεπὴν καὶ δεινήν· τίς γὰρ Ἑλλήνων ἢ τίς βαρβάρων οὐ πολλῶν κακῶν ἐν τῷ παρόντι πεπείραται;
I attribute good fortune to our city, and so, I observe, does the oracle of Zeus at Dodona; but the present fortune of all mankind I account grievous and distressing. Is there a man living, Greek or barbarian, who has not in these days undergone many evils?
§ 254
τὸ μὲν τοίνυν προελέσθαι τὰ κάλλιστα καὶ τὸ τῶν οἰηθέντων Ἑλλήνων, εἰ προοῖνθʼ ἡμᾶς, ἐν εὐδαιμονίᾳ διάξειν αὐτῶν ἄμεινον πράττειν, τῆς ἀγαθῆς τύχης τῆς πόλεως εἶναι τίθημι· τὸ δὲ προσκροῦσαι καὶ μὴ πάνθʼ ὡς ἐβουλόμεθʼ ἡμῖν συμβῆναι, τῆς τῶν ἄλλων ἀνθρώπων τύχης τὸ ἐπιβάλλον ἐφʼ ἡμᾶς μέρος μετειληφέναι νομίζω τὴν πόλιν.
I reckon it as part of the good fortune of Athens that she has chosen the noblest policy, and that she is better off than the Greeks who expected prosperity from their betrayal of us. If she has been unsuccessful, if everything has not fallen out as we desired, I regard that as our appointed share in the general ill-fortune of mankind.
§ 255
τὴν δʼ ἰδίαν τύχην τὴν ἐμὴν καὶ τὴν ἑνὸς ἡμῶν ἑκάστου ἐν τοῖς ἰδίοις ἐξετάζειν δίκαιον εἶναι νομίζω. ἐγὼ μὲν οὑτωσὶ περὶ τῆς τύχης ἀξιῶ, ὀρθῶς καὶ δικαίως, ὡς ἐμαυτῷ δοκῶ, νομίζω δὲ καὶ ὑμῖν· ὁ δὲ τὴν ἰδίαν τύχην τὴν ἐμὴν τῆς κοινῆς τῆς πόλεως κυριωτέραν εἶναί φησι, τὴν μικρὰν καὶ φαύλην τῆς ἀγαθῆς καὶ μεγάλης. καὶ πῶς ἔνι τοῦτο γενέσθαι;
My personal fortune, or that of any man among you, must, I imagine, be estimated in the light of his private circumstances. That is my view of fortune: a just and correct view, as it seems to me, and, I think, also to you. But he declares that a poor, insignificant thing like my individual fortune has been more powerful than the great and good fortune of Athens. Now how is that possible?
§ 256
καὶ μὴν εἴ γε τὴν ἐμὴν τύχην πάντως ἐξετάζειν, Αἰσχίνη, προαιρεῖ, πρὸς τὴν σεαυτοῦ σκόπει, κἂν εὕρῃς τὴν ἐμὴν βελτίω τῆς σῆς, παῦσαι λοιδορούμενος αὐτῇ. σκόπει τοίνυν εὐθὺς ἐξ ἀρχῆς. καί μου πρὸς Διὸς μηδεμίαν ψυχρότητα καταγνῷ μηδείς. ἐγὼ γὰρ οὔτʼ εἴ τις πενίαν προπηλακίζει, νοῦν ἔχειν ἡγοῦμαι, οὔτʼ εἴ τις ἐν ἀφθόνοις τραφεὶς ἐπὶ τούτῳ σεμνύνεται· ἀλλʼ ὑπὸ τῆς τουτουὶ τοῦ χαλεποῦ βλασφημίας καὶ συκοφαντίας εἰς τοιούτους λόγους ἐμπίπτειν ἀναγκάζομαι, οἷς ἐκ τῶν ἐνόντων ὡς ἂν δύνωμαι μετριώτατα χρήσομαι.
If, Aeschines, you are determined at all costs to investigate my fortune, compare it with your own; and, should you find mine to be better than yours, stop your vilification. Begin your inquiry then at the beginning. And I beg earnestly that no one will blame me for want of generosity. No sensible man, in my judgement, ever turns poverty into a reproach, or prides himself on having been nurtured in affluence. But I am compelled by this troublesome man’s scurrility and backbiting to deal with these topics; and I will treat them with as much modesty as the state of the case permits.
§ 257
ἐμοὶ μὲν τοίνυν ὑπῆρξεν, Αἰσχίνη, παιδὶ μὲν ὄντι φοιτᾶν εἰς τὰ προσήκοντα διδασκαλεῖα, καὶ ἔχειν ὅσα χρὴ τὸν μηδὲν αἰσχρὸν ποιήσοντα διʼ ἔνδειαν, ἐξελθόντι δʼ ἐκ παίδων ἀκόλουθα τούτοις πράττειν, χορηγεῖν, τριηραρχεῖν, εἰσφέρειν, μηδεμιᾶς φιλοτιμίας μήτʼ ἰδίας μήτε δημοσίας ἀπολείπεσθαι, ἀλλὰ καὶ τῇ πόλει καὶ τοῖς φίλοις χρήσιμον εἶναι, ἐπειδὴ δὲ πρὸς τὰ κοινὰ προσελθεῖν ἔδοξέ μοι, τοιαῦτα πολιτεύμαθʼ ἑλέσθαι ὥστε καὶ ὑπὸ τῆς πατρίδος καὶ ὑπʼ ἄλλων Ἑλλήνων πολλῶν πολλάκις ἐστεφανῶσθαι, καὶ μηδὲ τοὺς ἐχθροὺς ὑμᾶς, ὡς οὐ καλά γʼ ἦν ἃ προειλόμην, ἐπιχειρεῖν λέγειν.
In my boyhood, Aeschines, I had the advantage of attending respectable schools: and my means were sufficient for one who was not to be driven by poverty into disreputable occupations. When I had come of age, my circumstances were in accordance with my upbringing. I was in a position to provide a chorus, to pay for a war-galley, and to be assessed to property-tax. I renounced no honor able ambition either in public or in private life: and rendered good service both to the commonwealth and to my own friends. When I decided to take part in public affairs, the political services I chose were such that I was repeatedly decorated both by my own country and by many other Grecian cities and even my enemies, such as you, never ventured to say that my choice was other than honor able.
§ 258
ἐγὼ μὲν δὴ τοιαύτῃ συμβεβίωκα τύχῃ, καὶ πόλλʼ ἂν ἔχων ἕτερʼ εἰπεῖν περὶ αὐτῆς παραλείπω, φυλαττόμενος τὸ λυπῆσαί τινʼ ἐν οἷς σεμνύνομαι. σὺ δʼ ὁ σεμνὸς ἀνὴρ καὶ διαπτύων τοὺς ἄλλους σκόπει πρὸς ταύτην ποίᾳ τινὶ κέχρησαι τύχῃ, διʼ ἣν παῖς μὲν ὢν μετὰ πολλῆς τῆς ἐνδείας ἐτράφης, ἅμα τῷ πατρὶ πρὸς τῷ διδασκαλείῳ προσεδρεύων, τὸ μέλαν τρίβων καὶ τὰ βάθρα σπογγίζων καὶ τὸ παιδαγωγεῖον κορῶν,
Such has been my fortune throughout my career. I could tell you more, but I forbear, fearing to weary you with details in which I take some pride. But do you—you who are so proud and so contemptuous of others— compare your fortune with mine. In your childhood you were reared in abject poverty. You helped your father in the drudgery of a grammar-school, grinding the ink, sponging the benches, and sweeping the school-room, holding the position of a menial, not of a free-born boy.
§ 259
οἰκέτου τάξιν, οὐκ ἐλευθέρου παιδὸς ἔχων, ἀνὴρ δὲ γενόμενος τῇ μητρὶ τελούσῃ τὰς βίβλους ἀνεγίγνωσκες καὶ τἄλλα συνεσκευωροῦ, τὴν μὲν νύκτα νεβρίζων καὶ κρατηρίζων καὶ καθαίρων τοὺς τελουμένους καὶ ἀπομάττων τῷ πηλῷ καὶ τοῖς πιτύροις, καὶ ἀνιστὰς ἀπὸ τοῦ καθαρμοῦ κελεύων λέγειν ἔφυγον κακόν, εὗρον ἄμεινον, ἐπὶ τῷ μηδένα πώποτε τηλικοῦτʼ ὀλολύξαι σεμνυνόμενος (καὶ ἔγωγε νομίζω·
Here I leave my sins behind, Here the better way I find;
§ 260
μὴ γὰρ οἴεσθʼ αὐτὸν φθέγγεσθαι μὲν οὕτω μέγα, ὀλολύζειν δʼ οὐχ ὑπέρλαμπρον), ἐν δὲ ταῖς ἡμέραις τοὺς καλοὺς θιάσους ἄγων διὰ τῶν ὁδῶν, τοὺς ἐστεφανωμένους τῷ μαράθῳ καὶ τῇ λεύκῃ, τοὺς ὄφεις τοὺς παρείας θλίβων καὶ ὑπὲρ τῆς κεφαλῆς αἰωρῶν, καὶ βοῶν εὐοῖ σαβοῖ, καὶ ἐπορχούμενος ὑῆς ἄττης ἄττης ὑῆς, ἔξαρχος καὶ προηγεμὼν καὶ κιττοφόρος καὶ λικνοφόρος καὶ τοιαῦθʼ ὑπὸ τῶν γρᾳδίων προσαγορευόμενος, μισθὸν λαμβάνων τούτων ἔνθρυπτα καὶ στρεπτοὺς καὶ νεήλατα, ἐφʼ οἷς τίς οὐκ ἂν ὡς ἀληθῶς αὑτὸν εὐδαιμονίσειε καὶ τὴν αὑτοῦ τύχην;
In day-time you marshalled your gallant throng of bacchanals through the public streets, their heads garlanded with fennel and white poplar; and, as you went, you squeezed the fat-cheeked snakes, or brandished them above your head, now shouting your Euoi Saboi! now footing it to the measure of Hyes Attes! Attes Hyes!—saluted by all the old women with such proud titles as Master of the Ceremonies, Fugleman, Ivy-bearer, Fan-carrier; and at last receiving your recompense of tipsy-cakes, and cracknels, and currant-buns. With such rewards who would not rejoice greatly, and account himself the favorite of fortune?
§ 261
ἐπειδὴ δʼ εἰς τοὺς δημότας ἐνεγράφης ὁπωσδήποτε, (ἐῶ γὰρ τοῦτο,) ἐπειδή γʼ ἐνεγράφης, εὐθέως τὸ κάλλιστον ἐξελέξω τῶν ἔργων, γραμματεύειν καὶ ὑπηρετεῖν τοῖς ἀρχιδίοις. ὡς δʼ ἀπηλλάγης ποτὲ καὶ τούτου, πάνθʼ ἃ τῶν ἄλλων κατηγορεῖς αὐτὸς ποιήσας,
After getting yourself enrolled on the register of your parish—no one knows how you managed it; but let that pass—anyhow, when you were enrolled, you promptly chose a most gentlemanly occupation, that of clerk and errand-boy to minor officials. After committing all the offences with which you now reproach other people, you were relieved of that employment; and I must say that your subsequent conduct did no discredit to your earlier career.
§ 262
οὐ κατῄσχυνας μὰ Δίʼ οὐδὲν τῶν προϋπηργμένων τῷ μετὰ ταῦτα βίῳ, ἀλλὰ μισθώσας σαυτὸν τοῖς βαρυστόνοις ἐπικαλουμένοις ἐκείνοις ὑποκριταῖς Σιμύκᾳ καὶ Σωκράτει, ἐτριταγωνίστεις, σῦκα καὶ βότρυς καὶ ἐλάας συλλέγων ὥσπερ ὀπωρώνης ἐκ τῶν ἀλλοτρίων χωρίων, πλείω λαμβάνων ἀπὸ τούτων ἢ τῶν ἀγώνων, οὓς ὑμεῖς περὶ τῆς ψυχῆς ἠγωνίζεσθε· ἦν γὰρ ἄσπονδος καὶ ἀκήρυκτος ὑμῖν πρὸς τοὺς θεατὰς πόλεμος, ὑφʼ ὧν πολλὰ τραύματʼ εἰληφὼς εἰκότως τοὺς ἀπείρους τῶν τοιούτων κινδύνων ὡς δειλοὺς σκώπτεις.
You entered the service of those famous players Simylus and Socrates, better known as the Growlers. You played small parts to their lead, picking up figs and grapes and olives, like an orchard-robbing costermonger, and making a better living out of those missiles than by all the battles that you fought for dear life. For there was no truce or armistice in the warfare between you and your audiences, and your casualties were so heavy, that no wonder you taunt with cowardice those of us who have no experience of such engagements.
§ 263
ἀλλὰ γὰρ παρεὶς ὧν τὴν πενίαν αἰτιάσαιτʼ ἄν τις, πρὸς αὐτὰ τὰ τοῦ τρόπου σου βαδιοῦμαι κατηγορήματα. τοιαύτην γὰρ εἵλου πολιτείαν, ἐπειδή ποτε καὶ τοῦτʼ ἐπῆλθέ σοι ποιῆσαι, διʼ ἣν εὐτυχούσης μὲν τῆς πατρίδος λαγὼ βίον ἔζης δεδιὼς καὶ τρέμων καὶ ἀεὶ πληγήσεσθαι προσδοκῶν ἐφʼ οἷς σαυτῷ συνῄδεις ἀδικοῦντι, ἐν οἷς δʼ ἠτύχησαν οἱ ἄλλοι, θρασὺς ὢν ὑφʼ ἁπάντων ὦψαι.
However, passing by things for which your poverty may be blamed, I will address myself to actual charges against your way of living. When in course of time it occurred to you to enter public life, you chose such a line of political action that, so long as the city prospered, you lived the life of a hare, in fear and trembling and constant expectation of a sound thrashing for the crimes that burdened your conscience: although, when every one else is in distress, your confidence is manifest to all men.
§ 264
καίτοι ὅστις χιλίων πολιτῶν ἀποθανόντων ἐθάρρησε, τί οὗτος παθεῖν ὑπὸ τῶν ζώντων δίκαιός ἐστιν; πολλὰ τοίνυν ἕτερʼ εἰπεῖν ἔχων περὶ αὐτοῦ παραλείψω· οὐ γὰρ ὅσʼ ἂν δείξαιμι προσόντʼ αἰσχρὰ τούτῳ καὶ ὀνείδη, πάντʼ οἶμαι δεῖν εὐχερῶς λέγειν, ἀλλʼ ὅσα μηδὲν αἰσχρόν ἐστιν εἰπεῖν ἐμοί.
What treatment does a man, who recovered his high spirits on the death of a thousand of his fellow-citizens, deserve at the hands of the survivors? I shall omit a great many other facts that I might relate; for I do not think that I ought to recount glibly all his discreditable and infamous qualities, but only such as I may mention without discredit to myself.
§ 265
ἐξέτασον τοίνυν παρʼ ἄλληλα τὰ σοὶ κἀμοὶ βεβιωμένα, πράως, μὴ πικρῶς, Αἰσχίνη· εἶτʼ ἐρώτησον τουτουσὶ τὴν ποτέρου τύχην ἂν ἕλοιθʼ ἕκαστος αὐτῶν. ἐδίδασκες γράμματα, ἐγὼ δʼ ἐφοίτων. ἐτέλεις, ἐγὼ δʼ ἐτελούμην. ἐγραμμάτευες, ἐγὼ δʼ ἠκκλησίαζον. ἐτριταγωνίστεις, ἐγὼ δʼ ἐθεώρουν. ἐξέπιπτες, ἐγὼ δʼ ἐσύριττον. ὑπὲρ τῶν ἐχθρῶν πεπολίτευσαι πάντα, ἐγὼ δʼ ὑπὲρ τῆς πατρίδος.
And now, Aeschines, I beg you to examine in contrast, quietly and without acrimony, the incidents of our respective careers: and then ask the jury, man by man, whether they would choose for themselves your fortune or mine. You were an usher, I a pupil; you were an acolyte, I a candidate; you were clerk-at-the-table, I addressed the House; you were a player, I a spectator; you were cat-called, I hissed; you have ever served our enemies, I have served my country.
§ 266
ἐῶ τἄλλα, ἀλλὰ νυνὶ τήμερον ἐγὼ μὲν ὑπὲρ τοῦ στεφανωθῆναι δοκιμάζομαι, τὸ δὲ μηδʼ ὁτιοῦν ἀδικεῖν ἀνωμολόγημαι, σοὶ δὲ συκοφάντῃ μὲν εἶναι δοκεῖν ὑπάρχει, κινδυνεύεις δʼ εἴτε δεῖ σʼ ἔτι τοῦτο ποιεῖν, εἴτʼ ἤδη πεπαῦσθαι μὴ μεταλαβόντα τὸ πέμπτον μέρος τῶν ψήφων. ἀγαθῇ γʼ, οὐχ ὁρᾷς; τύχῃ συμβεβιωκὼς τῆς ἐμῆς κατηγορεῖς.
Much I pass by; but on this very day, I am on proof for the honor of a crown, and acknowledged to be guiltless; you have already the reputation of an informer, and the question at hazard for you is, whether you are still to continue in that trade, or be stopped for ever by getting less than your quota of votes. And that is the good fortune enjoyed by you, who denounce the shabbiness of mine!
§ 267
ἥκω νεκρῶν κευθμῶνα καὶ σκότου πύλας κακαγγελεῖν μὲν ἴσθι μὴ θέλοντά με, κακὸν κακῶς σε
From gates of gloom and dwellings of the dead, Tidings of woe with heavy heart I bear, Oh cruel, cruel fate!
§ 268
ἐν μὲν τοίνυν τοῖς πρὸς τὴν πόλιν τοιοῦτος· ἐν δὲ τοῖς ἰδίοις εἰ μὴ πάντες ἴσθʼ ὅτι κοινὸς καὶ φιλάνθρωπος καὶ τοῖς δεομένοις ἐπαρκῶν, σιωπῶ καὶ οὐδὲν ἂν εἴποιμι οὐδὲ παρασχοίμην περὶ τούτων οὐδεμίαν μαρτυρίαν, οὔτʼ εἴ τινας ἐκ τῶν πολεμίων ἐλυσάμην, οὔτʼ εἴ τισιν θυγατέρας συνεξέδωκα, οὔτε τῶν τοιούτων οὐδέν.
Such has been my character in public life. In private life, if any of you are not aware that I have been generous and courteous, and helpful to the distressed, I do not mention it. I will never say a word, or tender any evidence about such matters as the captives I have ransomed, or the dowries I have helped to provide, or any such acts of charity.
§ 269
καὶ γὰρ οὕτω πως ὑπείληφα. ἐγὼ νομίζω τὸν μὲν εὖ παθόντα δεῖν μεμνῆσθαι πάντα τὸν χρόνον, τὸν δὲ ποιήσαντʼ εὐθὺς ἐπιλελῆσθαι, εἰ δεῖ τὸν μὲν χρηστοῦ, τὸν δὲ μὴ μικροψύχου ποιεῖν ἔργον ἀνθρώπου. τὸ δὲ τὰς ἰδίας εὐεργεσίας ὑπομιμνῄσκειν καὶ λέγειν μικροῦ δεῖν ὅμοιόν ἐστι τῷ ὀνειδίζειν. οὐ δὴ ποιήσω τοιοῦτον οὐδέν, οὐδὲ προαχθήσομαι, ἀλλʼ ὅπως ποθʼ ὑπείλημμαι περὶ τούτων, ἀρκεῖ μοι.
It is a matter of principle with me. My view is that the recipient of a benefit ought to remember it all his life, but that the benefactor ought to put it out of his mind at once, if the one is to behave decently, and the other with magnanimity. To remind a man of the good turns you have done to him is very much like a reproach. Nothing shall induce me to do anything of the sort; but whatever be my reputation in that respect, I am content.
§ 270
βούλομαι δὲ τῶν ἰδίων ἀπαλλαγεὶς ἔτι μικρὰ πρὸς ὑμᾶς εἰπεῖν περὶ τῶν κοινῶν. εἰ μὲν γὰρ ἔχεις, Αἰσχίνη, τῶν ὑπὸ τοῦτον τὸν ἥλιον εἰπεῖν ἀνθρώπων ὅστις ἀθῷος τῆς Φιλίππου πρότερον καὶ νῦν τῆς Ἀλεξάνδρου δυναστείας γέγονεν, ἢ τῶν Ἑλλήνων ἢ τῶν βαρβάρων, ἔστω, συγχωρῶ τὴν ἐμὴν εἴτε τύχην εἴτε δυστυχίαν ὀνομάζειν βούλει πάντων αἰτίαν γεγενῆσθαι.
I have finished with private matters, but I have still some trifling remarks to offer on public affairs. If you, Aeschines, can name any human being, Greek or barbarian, on whom yonder sun shines, who has escaped all injury from the domination, first of Philip, and today of Alexander, so be it: I grant you that my fortune— or my misfortune, if you prefer the word—has been the cause of the whole trouble.
§ 271
εἰ δὲ καὶ τῶν μηδεπώποτʼ ἰδόντων ἐμὲ μηδὲ φωνὴν ἀκηκοότων ἐμοῦ πολλοὶ πολλὰ καὶ δεινὰ πεπόνθασι, μὴ μόνον κατʼ ἄνδρα, ἀλλὰ καὶ πόλεις ὅλαι καὶ ἔθνη, πόσῳ δικαιότερον καὶ ἀληθέστερον τὴν ἁπάντων, ὡς ἔοικεν, ἀνθρώπων τύχην κοινὴν καὶ φοράν τινα πραγμάτων χαλεπὴν καὶ οὐχ οἵαν ἔδει τούτων αἰτίαν ἡγεῖσθαι.
But if many people, who have never set eyes on me or heard the sound of my voice, have been grievously afflicted—I do not mean as individuals, but whole cities and nations—I say it is vastly more honest and candid to attribute these calamities to the common fortune of mankind, or to some distressing and untoward current of events.
§ 272
σὺ τοίνυν ταῦτʼ ἀφεὶς ἐμὲ τὸν παρὰ τουτοισὶ πεπολιτευμένον αἰτιᾷ, καὶ ταῦτʼ εἰδὼς ὅτι, καὶ εἰ μὴ τὸ ὅλον, μέρος γʼ ἐπιβάλλει τῆς βλασφημίας ἅπασι, καὶ μάλιστα σοί. εἰ μὲν γὰρ ἐγὼ κατʼ ἐμαυτὸν αὐτοκράτωρ περὶ τῶν πραγμάτων ἐβουλευόμην, ἦν ἂν τοῖς ἄλλοις ῥήτορσιν ὑμῖν ἔμʼ αἰτιᾶσθαι·
Yet you dismiss those causes, and put the blame upon me, who only took part in politics by the side of my fellow-citizens here, although you must be conscious that a part, if not the whole, of your invective is addressed to all of them, and particularly to yourself. If I had held sole and despotic authority when I offered my counsels, it would have been open to you other orators to incriminate me:
§ 273
εἰ δὲ παρῆτε μὲν ἐν ταῖς ἐκκλησίαις ἁπάσαις, ἀεὶ δʼ ἐν κοινῷ τὸ συμφέρον ἡ πόλις προὐτίθει σκοπεῖν, πᾶσι δὲ ταῦτʼ ἐδόκει τότʼ ἄριστʼ εἶναι, καὶ μάλιστα σοί (οὐ γὰρ ἐπὶ εὐνοίᾳ γʼ ἐμοὶ παρεχώρεις ἐλπίδων καὶ ζήλου καὶ τιμῶν, ἃ πάντα προσῆν τοῖς τότε πραττομένοις ὑπʼ ἐμοῦ, ἀλλὰ τῆς ἀληθείας ἡττώμενος δηλονότι καὶ τῷ μηδὲν ἔχειν εἰπεῖν βέλτιον), πῶς οὐκ ἀδικεῖς καὶ δεινὰ ποιεῖς τούτοις νῦν ἐγκαλῶν ὧν τότʼ οὐκ εἶχες λέγειν βελτίω;
but inasmuch as you were present at every assembly, as the state proposed a discussion of policy in which every one might join, and as my measures were approved at the time by every one, and especially by you,—for it was in no friendly spirit that you allowed me to enjoy all the hopes and enthusiasm and credit that were attached to my policy, but obviously because truth was too strong for you, and because you had nothing better to suggest—it is most iniquitous and outrageous to stigmatize today measures which at the time you were unable to amend.
§ 274
παρὰ μὲν τοίνυν τοῖς ἄλλοις ἔγωγʼ ὁρῶ πᾶσιν ἀνθρώποις διωρισμένα καὶ τεταγμένα πως τὰ τοιαῦτα. ἀδικεῖ τις ἑκών· ὀργὴν καὶ τιμωρίαν κατὰ τούτου. ἐξήμαρτέ τις ἄκων· συγγνώμην ἀντὶ τῆς τιμωρίας τούτῳ. οὔτʼ ἀδικῶν τις οὔτʼ ἐξαμαρτάνων εἰς τὰ πᾶσι δοκοῦντα συμφέρειν ἑαυτὸν δοὺς οὐ κατώρθωσεν μεθʼ ἁπάντων· οὐκ ὀνειδίζειν οὐδὲ λοιδορεῖσθαι τῷ τοιούτῳ δίκαιον, ἀλλὰ συνάχθεσθαι.
Among other people I find this sort of distinction universally observed.—A man has sinned willfully: he is visited with resentment and punishment. He has erred unintentionally: pardon takes the place of punishment. Suppose that he has committed no sin or error at all, but, having devoted himself to a project approved by all, has, in common with all, failed of success. In that case he does not deserve reproach or obloquy, but condolence.
§ 275
φανήσεται ταῦτα πάνθʼ οὕτως οὐ μόνον ἐν τοῖς νόμοις, ἀλλὰ καὶ ἡ φύσις αὐτὴ τοῖς ἀγράφοις νομίμοις καὶ τοῖς ἀνθρωπίνοις ἤθεσιν διώρικεν. Αἰσχίνης τοίνυν τοσοῦτον ὑπερβέβληκεν ἅπαντας ἀνθρώπους ὠμότητι καὶ συκοφαντίᾳ, ὥστε καὶ ὧν αὐτὸς ὡς ἀτυχημάτων ἐμέμνητο, καὶ ταῦτʼ ἐμοῦ κατηγορεῖ.
This distinction will be found not only embodied in our statutes, but laid down by nature herself in her unwritten laws and in the moral sense of the human race. Now Aeschines so far surpasses all mankind in savagery and malignity that he turns even misadventures, which he has himself cited as such, into crimes for which I am to be denounced.
§ 276
καὶ πρὸς τοῖς ἄλλοις, ὥσπερ αὐτὸς ἁπλῶς καὶ μετʼ εὐνοίας πάντας εἰρηκὼς τοὺς λόγους, φυλάττειν ἐμὲ καὶ τηρεῖν ἐκέλευεν, ὅπως μὴ παρακρούσομαι μηδʼ ἐξαπατήσω, δεινὸν καὶ γόητα καὶ σοφιστὴν καὶ τὰ τοιαῦτʼ ὀνομάζων, ὡς ἐὰν πρότερός τις εἴπῃ τὰ προσόνθʼ ἑαυτῷ περὶ ἄλλου, καὶ δὴ ταῦθʼ οὕτως ἔχοντα, καὶ οὐκέτι τοὺς ἀκούοντας σκεψομένους τίς ποτʼ αὐτός ἐστιν ὁ ταῦτα λέγων. ἐγὼ δʼ οἶδʼ οἶδʼ ὅτι γιγνώσκετε τοῦτον ἅπαντες, καὶ πολὺ τούτῳ μᾶλλον ἢ ἐμοὶ νομίζετε ταῦτα προσεῖναι.
To crown all—as though all his own speeches had been made in a disinterested and patriotic spirit—he bids you be on your guard against me, for fear I should mislead and deceive you, calling me an artful speaker, a mountebank, an impostor, and so forth. He seems to think that if a man can only get in the first blow with epithets that are really applicable to himself, they must be true, and the audience will make no reflections on the character of the speaker.
§ 277
κἀκεῖνʼ εὖ οἶδʼ ὅτι τὴν ἐμὴν δεινότητα—ἔστω γάρ. καίτοι ἔγωγʼ ὁρῶ τῆς τῶν λεγόντων δυνάμεως τοὺς ἀκούοντας τὸ πλεῖστον κυρίους· ὡς γὰρ ἂν ὑμεῖς ἀποδέξησθε καὶ πρὸς ἕκαστον ἔχητʼ εὐνοίας, οὕτως ὁ λέγων ἔδοξε φρονεῖν. εἰ δʼ οὖν ἐστι καὶ παρʼ ἐμοί τις ἐμπειρία τοιαύτη, ταύτην μὲν εὑρήσετε πάντες ἐν τοῖς κοινοῖς ἐξεταζομένην ὑπὲρ ὑμῶν ἀεὶ καὶ οὐδαμοῦ καθʼ ὑμῶν οὐδʼ ἰδίᾳ, τὴν δὲ τούτου τοὐναντίον οὐ μόνον τῷ λέγειν ὑπὲρ τῶν ἐχθρῶν, ἀλλὰ καὶ εἴ τις ἐλύπησέ τι τοῦτον ἢ προσέκρουσέ που, κατὰ τούτων. οὐ γὰρ αὐτῇ δικαίως, οὐδʼ ἐφʼ ἃ συμφέρει τῇ πόλει, χρῆται.
But I am sure you all know him well, and will regard those epithets as more appropriate to him than to me. I am also sure that my artfulness—well, be it so; although I notice that in general an audience controls the ability of a speaker, and that his reputation for wisdom depends upon your acceptance and your discriminating favor. Be that as it may, if I do possess any skill in speaking, you will all find that that skill has always been exercised on public concerns and for your advantage, never on private occasions and to your detriment. On the other hand the ability of Aeschines is applied not only to speaking on behalf of your enemies, but to the detriment of anyone who has annoyed or quarrelled with him. He never uses it honestly or in the interests of the commonweal.
§ 278
οὔτε γὰρ τὴν ὀργὴν οὔτε τὴν ἔχθραν οὔτʼ ἄλλʼ οὐδὲν τῶν τοιούτων τὸν καλὸν κἀγαθὸν πολίτην δεῖ τοὺς ὑπὲρ τῶν κοινῶν εἰσεληλυθότας δικαστὰς ἀξιοῦν αὑτῷ βεβαιοῦν, οὐδʼ ὑπὲρ τούτων εἰς ὑμᾶς εἰσιέναι, ἀλλὰ μάλιστα μὲν μὴ ἔχειν ταῦτʼ ἐν τῇ φύσει, εἰ δʼ ἄρʼ ἀνάγκη, πράως καὶ μετρίως διακείμενʼ ἔχειν. ἐν τίσιν οὖν σφοδρὸν εἶναι τὸν πολιτευόμενον καὶ τὸν ῥήτορα δεῖ; ἐν οἷς τῶν ὅλων τι κινδυνεύεται τῇ πόλει, καὶ ἐν οἷς πρὸς τοὺς ἐναντίους ἐστὶ τῷ δήμῳ, ἐν τούτοις· ταῦτα γὰρ γενναίου καὶ ἀγαθοῦ πολίτου.
No upright and honor able citizen must ever expect a jury impanelled in the public service to bolster up his own resentment or enmity or other passions, nor will he go to law to gratify them. If possible he will exclude them from his heart: if he cannot escape them, he will at least cherish them calmly and soberly. In what circumstances, then, ought a politician or an orator to be vehement? When all our national interests are imperilled; when the issue lies between the people and their adversaries. Then such is the part of a chivalrous and patriotic citizen.
§ 279
μηδενὸς δʼ ἀδικήματος πώποτε δημοσίου, προσθήσω δὲ μηδʼ ἰδίου, δίκην ἀξιώσαντα λαβεῖν παρʼ ἐμοῦ μήθʼ ὑπὲρ τῆς πόλεως μήθʼ ὑπὲρ αὑτοῦ, στεφάνου καὶ ἐπαίνου κατηγορίαν ἥκειν συνεσκευασμένον καὶ τοσουτουσὶ λόγους ἀνηλωκέναι ἰδίας ἔχθρας καὶ φθόνου καὶ μικροψυχίας ἐστὶ σημεῖον, οὐδενὸς χρηστοῦ. τὸ δὲ δὴ καὶ τοὺς πρὸς ἔμʼ αὐτὸν ἀγῶνας ἐάσαντα νῦν ἐπὶ τόνδʼ ἥκειν, καὶ πᾶσαν ἔχει κακίαν.
But for a man who never once sought to bring me to justice for any public, nor, I will add, for any private offence, whether for the city’s sake or for his own, to come into court armed with a denunciation of a crown and of a vote of thanks, and to lavish such a wealth of eloquence on that plea, is a symptom of a peevish, jealous, small-minded, good-for-nothing disposition. And the exhibition of his turpitude is complete when he relinquishes his controversy with me, and directs the whole of his attack upon the defendant.
§ 280
καί μοι δοκεῖς ἐκ τούτων, Αἰσχίνη, λόγων ἐπίδειξίν τινα καὶ φωνασκίας βουλόμενος ποιήσασθαι τοῦτον προελέσθαι τὸν ἀγῶνα, οὐκ ἀδικήματος οὐδενὸς λαβεῖν τιμωρίαν. ἔστι δʼ οὐχ ὁ λόγος τοῦ ῥήτορος, Αἰσχίνη, τίμιον, οὐδʼ ὁ τόνος τῆς φωνῆς, ἀλλὰ τὸ ταὐτὰ προαιρεῖσθαι τοῖς πολλοῖς καὶ τὸ τοὺς αὐτοὺς μισεῖν καὶ φιλεῖν οὕσπερ ἂν ἡ πατρίς.
It really makes me think, Aeschines, that you deliberately went to law, not to get satisfaction for any transgression, but to make a display of your oratory and your vocal powers. But it is not the diction of an orator, Aeschines, or the vigor of his voice that has any value: it is supporting the policy of the people, and having the same friends and the same enemies as your country.
§ 281
ὁ γὰρ οὕτως ἔχων τὴν ψυχήν, οὗτος ἐπʼ εὐνοίᾳ πάντʼ ἐρεῖ· ὁ δʼ ἀφʼ ὧν ἡ πόλις προορᾶταί τινα κίνδυνον ἑαυτῇ, τούτους θεραπεύων οὐκ ἐπὶ τῆς αὐτῆς ὁρμεῖ τοῖς πολλοῖς, οὔκουν οὐδὲ τῆς ἀσφαλείας τὴν αὐτὴν ἔχει προσδοκίαν. ἀλλʼ, ὁρᾷς; ἐγώ· ταὐτὰ γὰρ συμφέρονθʼ εἱλόμην τουτοισί, καὶ οὐδὲν ἐξαίρετον οὐδʼ ἴδιον πεποίημαι.
With such a disposition, a man’s speeches will always be patriotic: but the man who pays court to those from whom the state apprehends danger to herself, is not riding at the same anchor as the people, and therefore does not look to the same quarter for his security. I do; mark that! My purposes are my countrymen’s purposes; I have no peculiar or personal end to serve.
§ 282
ἆρʼ οὖν οὐδὲ σύ; καὶ πῶς; ὃς εὐθέως μετὰ τὴν μάχην πρεσβευτὴς ἐπορεύου πρὸς Φίλιππον, ὃς ἦν τῶν ἐν ἐκείνοις τοῖς χρόνοις συμφορῶν αἴτιος τῇ πατρίδι, καὶ ταῦτʼ ἀρνούμενος πάντα τὸν ἔμπροσθε χρόνον ταύτην τὴν χρείαν, ὡς πάντες ἴσασιν. καίτοι τίς ὁ τὴν πόλιν ἐξαπατῶν; οὐχ ὁ μὴ λέγων ἃ φρονεῖ; τῷ δʼ ὁ κῆρυξ καταρᾶται δικαίως; οὐ τῷ τοιούτῳ; τί δὲ μεῖζον ἔχοι τις ἂν εἰπεῖν ἀδίκημα κατʼ ἀνδρὸς ῥήτορος ἢ εἰ μὴ ταὐτὰ φρονεῖ καὶ λέγει; σὺ τοίνυν οὗτος εὑρέθης.
Can you say the same? No, indeed! Why, immediately after the battle you went on embassy to visit Philip, the author of all the recent calamities of your country, although hitherto you had notoriously declined that employment. And who is the deceiver of his country? Surely the man who does not say what he thinks. For whom does the marshal read the commination? For him. What graver crime can be charged to an orator than that his thoughts and his words do not tally? In that crime you were detected;
§ 283
εἶτα σὺ φθέγγει καὶ βλέπειν εἰς τὰ τούτων πρόσωπα τολμᾷς; πότερʼ οὐχ ἡγεῖ γιγνώσκειν αὐτοὺς ὅστις εἶ; ἢ τοσοῦτον ὕπνον καὶ λήθην ἅπαντας ἔχειν ὥστʼ οὐ μεμνῆσθαι τοὺς λόγους οὓς ἐδημηγόρεις ἐν τῷ πολέμῳ, καταρώμενος καὶ διομνύμενος μηδὲν εἶναι σοὶ καὶ Φιλίππῳ πρᾶγμα, ἀλλʼ ἐμὲ τὴν αἰτίαν σοι ταύτην ἐπάγειν τῆς ἰδίας ἕνεκʼ ἔχθρας, οὐκ οὖσαν ἀληθῆ.
and yet you still raise your voice, and dare to look your fellow citizens in the face! Do you imagine that they do not know who you are? that they are sunk in such slumber and oblivion that they do not remember the harangues you made while the war was still going on, when you protested with oaths and curses that you had no dealings with Philip— that I had laid that charge against you out of private malice, and that it was not true?
§ 284
ὡς δʼ ἀπηγγέλθη τάχισθʼ ἡ μάχη, οὐδὲν τούτων φροντίσας εὐθέως ὡμολόγεις καὶ προσεποιοῦ φιλίαν καὶ ξενίαν εἶναί σοι πρὸς αὐτόν, τῇ μισθαρνίᾳ ταῦτα μετατιθέμενος τὰ ὀνόματα· ἐκ ποίας γὰρ ἴσης ἢ δικαίας προφάσεως Αἰσχίνῃ τῷ Γλαυκοθέας τῆς τυμπανιστρίας ξένος ἢ φίλος ἢ γνώριμος ἦν Φίλιππος; ἐγὼ μὲν οὐχ ὁρῶ, ἀλλʼ ἐμισθώθης ἐπὶ τῷ τὰ τουτωνὶ συμφέροντα διαφθείρειν. ἀλλʼ ὅμως, οὕτω φανερῶς αὐτὸς εἰλημμένος προδότης καὶ κατὰ σαυτοῦ μηνυτὴς ἐπὶ τοῖς συμβᾶσιν γεγονώς, ἐμοὶ λοιδορεῖ καὶ ὀνειδίζεις ταῦτα, ὧν πάντας μᾶλλον αἰτίους εὑρήσεις.
But no sooner had the news of the battle reached us than you ignored all your protests, and confessed, or rather claimed, that you were Philip’s friend and Philip’s guest—a euphemism for Philip’s hired servant; for with what show of equality or honesty could Philip possibly be the host or the friend or even the acquaintance of Aeschines, son of Glaucothea the tambourinist ? I cannot see: but the truth is, you took his pay to injure the interests of your countrymen. And yet you, a traitor publicly convicted on information laid by yourself after the fact, vilify and reproach me for misfortunes for which you will find I am less responsible than any other man.
§ 285
πολλὰ καὶ καλὰ καὶ μεγάλʼ ἡ πόλις, Αἰσχίνη, καὶ προείλετο καὶ κατώρθωσεν διʼ ἐμοῦ, ὧν οὐκ ἠμνημόνησεν. σημεῖον δέ· χειροτονῶν γὰρ ὁ δῆμος τὸν ἐροῦντʼ ἐπὶ τοῖς τετελευτηκόσιν παρʼ αὐτὰ τὰ συμβάντα, οὐ σὲ ἐχειροτόνησε προβληθέντα, καίπερ εὔφωνον ὄντα, οὐδὲ Δημάδην, ἄρτι πεποιηκότα τὴν εἰρήνην, οὐδʼ Ἡγήμονα, οὐδʼ ἄλλον ὑμῶν οὐδένα, ἀλλʼ ἐμέ. καὶ παρελθόντος σοῦ καὶ Πυθοκλέους ὠμῶς καὶ ἀναιδῶς, ὦ Ζεῦ καὶ θεοί, καὶ κατηγορούντων ἐμοῦ ταὔθʼ ἃ καὶ σὺ νυνί, καὶ λοιδορουμένων, ἔτʼ ἄμεινον ἐχειροτόνησεν ἐμέ.
Our city owes to me, Aeschines, both the inception and the success of many great and noble enterprises; nor was she unmindful. It is a proof of her gratitude that, when the people wanted one who should speak over the bodies of the slain, shortly after the battle, you were nominated but they did not appoint you, in spite of your beautiful voice, nor Demades, although he had recently arranged the peace, nor Hegemon, nor any of your party: they appointed me. Then you came forward, and Pythocles with you—and, gracious Heavens! how coarsely and impudently you spoke!—making the very same charges that you have repeated today; but, for all your scurrility, they appointed me nevertheless.
§ 286
τὸ δʼ αἴτιον οὐκ ἀγνοεῖς μέν, ὅμως δὲ φράσω σοι κἀγώ. ἀμφότερʼ ᾔδεσαν αὐτοί, τήν τʼ ἐμὴν εὔνοιαν καὶ προθυμίαν μεθʼ ἧς τὰ πράγματʼ ἔπραττον, καὶ τὴν ὑμετέραν ἀδικίαν· ἃ γὰρ εὐθενούντων τῶν πραγμάτων ἠρνεῖσθε διομνύμενοι, ταῦτʼ ἐν οἷς ἔπταισεν ἡ πόλις ὡμολογήσατε. τοὺς οὖν ἐπὶ τοῖς κοινοῖς ἀτυχήμασιν ὧν ἐφρόνουν λαβόντας ἄδειαν ἐχθροὺς μὲν πάλαι, φανεροὺς δὲ τόθʼ ἡγήσανθʼ αὑτοῖς γεγενῆσθαι·
You know very well why; but you shall hear the reason again from me. They were conscious both of the patriotism and energy with which I had conducted their business, and also of the dishonesty of you and your friends; for, when the city had made a false step, you had acknowledged relations which you had strenuously denied on oath in the days of prosperity. They conceived that men who found impunity for their ambitions in our national calamities had long been their secret, and were now their declared, enemies.
§ 287
εἶτα καὶ προσήκειν ὑπολαμβάνοντες τὸν ἐροῦντʼ ἐπὶ τοῖς τετελευτηκόσι καὶ τὴν ἐκείνων ἀρετὴν κοσμήσοντα μήθʼ ὁμωρόφιον μήθʼ ὁμόσπονδον γεγενημένον εἶναι τοῖς πρὸς ἐκείνους παραταξαμένοις, μηδʼ ἐκεῖ μὲν κωμάζειν καὶ παιωνίζειν ἐπὶ ταῖς τῶν Ἑλλήνων συμφοραῖς μετὰ τῶν αὐτοχείρων τοῦ φόνου, δεῦρο δʼ ἐλθόντα τιμᾶσθαι, μηδὲ τῇ φωνῇ δακρύειν ὑποκρινόμενον τὴν ἐκείνων τύχην, ἀλλὰ τῇ ψυχῇ συναλγεῖν. τοῦτο δʼ ἑώρων παρʼ ἑαυτοῖς καὶ παρʼ ἐμοί, παρὰ δʼ ὑμῖν οὔ.
They thought it becoming that the orator who should speak over the bodies of the slain, and magnify their prowess, should not be one who had visited the homes and shared the loving cup of their adversaries; that the man who in Macedonia had taken part with their murderers in revels and songs of exultation over the calamities of Greece, should not be chosen for high distinction at Athens; and that the chosen speaker should not lament their fate with the feigning voice of an actor, but express the mourning of his very soul. Such sympathy they discerned in themselves, and in me; but not in your party; and that is why they appointed me, and did not appoint you.
§ 288
διὰ ταῦτʼ ἔμʼ ἐχειροτόνησαν καὶ οὐχ ὑμᾶς. καὶ οὐχ ὁ μὲν δῆμος οὕτως, οἱ δὲ τῶν τετελευτηκότων πατέρες καὶ ἀδελφοὶ οἱ ὑπὸ τοῦ δήμου τόθʼ αἱρεθέντες ἐπὶ τὰς ταφὰς ἄλλως πως, ἀλλὰ δέον ποιεῖν αὐτοὺς τὸ περίδειπνον ὡς παρʼ οἰκειοτάτῳ τῶν τετελευτηκότων, ὥσπερ τἄλλʼ εἴωθε γίγνεσθαι, τοῦτʼ ἐποίησαν παρʼ ἐμοί. εἰκότως· γένει μὲν γὰρ ἕκαστος ἑκάστῳ μᾶλλον οἰκεῖος ἦν ἐμοῦ, κοινῇ δὲ πᾶσιν οὐδεὶς ἐγγυτέρω· ᾧ γὰρ ἐκείνους σωθῆναι καὶ κατορθῶσαι μάλιστα διέφερεν, οὗτος καὶ παθόντων ἃ μήποτʼ ὤφελον τῆς ὑπὲρ ἁπάντων λύπης πλεῖστον μετεῖχεν.
The sentiments of the people were shared by those fathers and brothers of the dead who were chosen by the people to conduct the obsequies. In obedience to the custom that requires the funeral feast to be held in the home of the nearest relative of the dead, they ordered it to be held at my house; and with good reason. Each hero had some kinsman who by the ties of blood stood nearer to himself, but to the whole company of the fallen no man was nearer of kin than I. When they had met with their untimely fate, he who was most deeply concerned in their safety and their success, claimed the chief share in mourning for them all.
§ 289
οἵδε πάτρας ἕνεκα σφετέρας εἰς δῆριν ἔθεντο ὅπλα, καὶ ἀντιπάλων ὕβριν ἀπεσκέδασαν· μαρνάμενοι δʼ ἀρετῆς καὶ δείματος οὐκ ἐσάωσαν ψυχάς, ἀλλʼ Ἀΐδην κοινὸν ἔθεντο βραβῆ, οὕνεκεν Ἑλλήνων, ὡς μὴ ζυγὸν αὐχένι θέντες δουλοσύνης στυγερὰν ἀμφὶς ἔχωσιν ὕβριν. γαῖα δὲ πατρὶς ἔχει κόλποις τῶν πλεῖστα καμόντων σώματʼ, ἐπεὶ θνητοῖς ἐκ Διὸς ἥδε κρίσις· μηδὲν ἁμαρτεῖν ἐστι θεῶν καὶ πάντα κατορθοῦν ἐν βιοτῇ· μοῖραν δʼ οὔ τι φυγεῖν ἔπορεν.
Here lie the brave, who for their country’s right Drew sword, and put th’ insulting foe to flight. Their lives they spared not, bidding Death decide Who flinched and lived, and who with courage died. They fought and fell that Greece might still be free, Nor crouch beneath the yoke of slavery. Zeus spoke the word of doom; and now they rest Forspent with toil upon their country’s breast. God errs not, fails not; God alone is great; But man lies helpless in the hands of fate.
§ 290
ἀκούεις, Αἰσχίνη, καὶ ἐν αὐτῷ τούτῳ μηδὲν ἁμαρτεῖν ἐστι θεῶν καὶ πάντα κατορθοῦν; οὐ τῷ συμβούλῳ τὴν τοῦ κατορθοῦν τοὺς ἀγωνιζομένους ἀνέθηκεν δύναμιν, ἀλλὰ τοῖς θεοῖς. τί οὖν, ὦ κατάρατʼ, ἐμοὶ περὶ τούτων λοιδορεῖ, καὶ λέγεις ἃ σοὶ καὶ τοῖς σοῖς οἱ θεοὶ τρέψειαν εἰς κεφαλήν;
Do you hear this admonition, that it is the gods alone who err not and fail not? It attributes the power of giving success in battle not to the statesman, but to the gods. Accursed slanderer! why do you revile me for their death? Why do you utter words which I pray the gods to divert to the undoing of your children and yourself?
§ 291
πολλὰ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἄλλα κατηγορηκότος αὐτοῦ καὶ κατεψευσμένου, μάλιστʼ ἐθαύμασα πάντων ὅτε τῶν συμβεβηκότων τότε τῇ πόλει μνησθεὶς οὐχ ὡς ἂν εὔνους καὶ δίκαιος πολίτης ἔσχε τὴν γνώμην οὐδʼ ἐδάκρυσεν, οὐδʼ ἔπαθεν τοιοῦτον οὐδὲν τῇ ψυχῇ, ἀλλʼ ἐπάρας τὴν φωνὴν καὶ γεγηθὼς καὶ λαρυγγίζων ᾤετο μὲν ἐμοῦ κατηγορεῖν δηλονότι, δεῖγμα δʼ ἐξέφερεν καθʼ ἑαυτοῦ ὅτι τοῖς γεγενημένοις ἀνιαροῖς οὐδὲν ὁμοίως ἔσχε τοῖς ἄλλοις.
Among all the slanders and lies which he launched against me, men of Athens, what amazed me most was that, when he recounted the disasters that befell our city at that time, his comments were never such as would have been made by an honest and loyal citizen. He shed no tears; he had no emotion of regret in his heart; he vociferated, he exulted, he strained his throat. He evidently supposed himself to be testifying against me, but he was really offering proof against himself that in all those distressing events he had had no feeling in common with other citizens.
§ 292
καίτοι τὸν τῶν νόμων καὶ τῆς πολιτείας φάσκοντα φροντίζειν, ὥσπερ οὗτος νυνί, καὶ εἰ μηδὲν ἄλλο, τοῦτό γʼ ἔχειν δεῖ, ταὐτὰ λυπεῖσθαι καὶ ταὐτὰ χαίρειν τοῖς πολλοῖς, καὶ μὴ τῇ προαιρέσει τῶν κοινῶν ἐν τῷ τῶν ἐναντίων μέρει τετάχθαι· ὃ σὺ νυνὶ πεποιηκὼς εἶ φανερός, ἐμὲ πάντων αἴτιον καὶ διʼ ἔμʼ εἰς πράγματα φάσκων ἐμπεσεῖν τὴν πόλιν, οὐκ ἀπὸ τῆς ἐμῆς πολιτείας οὐδὲ προαιρέσεως ἀρξαμένων ὑμῶν τοῖς Ἕλλησι βοηθεῖν,
Yet a man who professes such solicitude, as he has professed today, for our laws and constitution, whatever else he lacks, ought at least to possess the quality of sympathizing both with the sorrows and the joys of the common people; and, in choosing his political principles, he ought not to range himself with their enemies. But that is clearly what he has done, when he declares that I am responsible for everything, and that the city has fallen into trouble by my fault.
§ 293
ἐπεὶ ἔμοιγʼ εἰ τοῦτο δοθείη παρʼ ὑμῶν, διʼ ἔμʼ ὑμᾶς ἠναντιῶσθαι τῇ κατὰ τῶν Ἑλλήνων ἀρχῇ πραττομένῃ, μείζων ἂν δοθείη δωρειὰ συμπασῶν ὧν τοῖς ἄλλοις δεδώκατε. ἀλλʼ οὔτʼ ἂν ἐγὼ ταῦτα φήσαιμι (ἀδικοίην γὰρ ἂν ὑμᾶς), οὔτʼ ἂν ὑμεῖς εὖ οἶδʼ ὅτι συγχωρήσαιτε· οὗτός τʼ εἰ δίκαιʼ ἐποίει, οὐκ ἂν εἵνεκα τῆς πρὸς ἔμʼ ἔχθρας τὰ μέγιστα τῶν ὑμετέρων καλῶν ἔβλαπτε καὶ διέβαλλεν.
Your policy of bearing succor to the Greeks did not originate in my statesmanship and my principles. If you were to acknowledge that my influence caused you to resist a despotism that threatened the ruin of Greece, you would bestow on me a favor greater than all the gifts you have ever conferred on anyone. I do not claim that favor; I cannot claim it without injustice to you: and I am certain that you will not grant it. If Aeschines had acted an honest part, he would never have indulged his spite against me by impairing and defaming the noblest of your national glories.
§ 294
ἀλλὰ τί ταῦτʼ ἐπιτιμῶ, πολλῷ σχετλιώτερʼ ἄλλα κατηγορηκότος αὐτοῦ καὶ κατεψευσμένου; ὃς γὰρ ἐμοῦ φιλιππισμόν, ὦ γῆ καὶ θεοί, κατηγορεῖ, τί οὗτος οὐκ ἂν εἴποι; καίτοι νὴ τὸν Ἡρακλέα καὶ πάντας θεούς, εἴ γʼ ἐπʼ ἀληθείας δέοι σκοπεῖσθαι, τὸ καταψεύδεσθαι καὶ διʼ ἔχθραν τι λέγειν ἀνελόντας ἐκ μέσου, τίνες ὡς ἀληθῶς εἰσὶν οἷς ἂν εἰκότως καὶ δικαίως τὴν τῶν γεγενημένων αἰτίαν ἐπὶ τὴν κεφαλὴν ἀναθεῖεν ἅπαντες, τοὺς ὁμοίους τούτῳ παρʼ ἑκάστῃ τῶν πόλεων εὕροιτʼ ἄν, οὐ τοὺς ἐμοί·
But why reproach him for that imputation, when he has uttered calumnies of far greater audacity? A m an who accuses me of Philippism— Heaven and Earth, of what lie is he not capable? I solemnly aver that, if we are to cast aside lying imputations and spiteful mendacity, and inquire in all sincerity who really are the men to whom the reproach of all that has befallen might by general consent be fairly and honestly brought home, you will find that they are men in the several cities who resemble Aeschines, and do not resemble me.
§ 295
οἵ, ὅτʼ ἦν ἀσθενῆ τὰ Φιλίππου πράγματα καὶ κομιδῇ μικρά, πολλάκις προλεγόντων ἡμῶν καὶ παρακαλούντων καὶ διδασκόντων τὰ βέλτιστα, τῆς ἰδίας ἕνεκʼ αἰσχροκερδίας τὰ κοινῇ συμφέροντα προΐεντο, τοὺς ὑπάρχοντας ἕκαστοι πολίτας ἐξαπατῶντες καὶ διαφθείροντες, ἕως δούλους ἐποίησαν, Θετταλοὺς Δάοχος, Κινέας, Θρασύδαος· Ἀρκάδας Κερκιδᾶς, Ἱερώνυμος, Εὐκαμπίδας· Ἀργείους Μύρτις, Τελέδαμος, Μνασέας· Ἠλείους Εὐξίθεος, Κλεότιμος, Ἀρίσταιχμος· Μεσσηνίους οἱ Φιλιάδου τοῦ θεοῖς ἐχθροῦ παῖδες Νέων καὶ Θρασύλοχος· Σικυωνίους Ἀρίστρατος, Ἐπιχάρης· Κορινθίους Δείναρχος, Δημάρετος· Μεγαρέας Πτοιόδωρος, Ἕλιξος, Πέριλλος· Θηβαίους Τιμόλαος, Θεογείτων, Ἀνεμοίτας· Εὐβοέας Ἵππαρχος, Κλείταρχος, Σωσίστρατος.
At a time when Philip’s resources were feeble and very small indeed, when we were constantly warning, exhorting, admonishing them for the best, these men flung away their national prosperity for private and selfish gain; they cajoled and corrupted all the citizens within their grasp, until they had reduced them to slavery. So the Thessalians were treated by Daochus, Cineas, Thrasydaus, the Arcadians by Cercidas, Hieronymus, Eucampidas, the Argives by Myrtis, Teledamus, Mnaseas, the Eleians by Euxitheus, Cleotimus, Aristaechmus, the Messenians by the sons of that god-forsaken Philiades, Neon and Thrasylochus, the Sicyonians by Aristratus and Epichares, the Corinthians by Deinarchus and Demaretus, the Megarians by Ptoeodorus, Helixus, Perilaus, the Thebans by Timolaus, Theogeiton, Anemoetas, the Euboeans by Hipparchus, Cleitarchus, and Sosistratus.
§ 296
ἐπιλείψει με λέγονθʼ ἡ ἡμέρα τὰ τῶν προδοτῶν ὀνόματα. οὗτοι πάντες εἰσίν, ἄνδρες Ἀθηναῖοι, τῶν αὐτῶν βουλευμάτων ἐν ταῖς αὑτῶν πατρίσιν ὧνπερ οὗτοι παρʼ ὑμῖν, ἄνθρωποι μιαροὶ καὶ κόλακες καὶ ἀλάστορες, ἠκρωτηριασμένοι τὰς αὑτῶν ἕκαστοι πατρίδας, τὴν ἐλευθερίαν προπεπωκότες πρότερον μὲν Φιλίππῳ, νῦν δʼ Ἀλεξάνδρῳ, τῇ γαστρὶ μετροῦντες καὶ τοῖς αἰσχίστοις τὴν εὐδαιμονίαν, τὴν δʼ ἐλευθερίαν καὶ τὸ μηδένʼ ἔχειν δεσπότην αὑτῶν, ἃ τοῖς προτέροις Ἕλλησιν ὅροι τῶν ἀγαθῶν ἦσαν καὶ κανόνες, ἀνατετροφότες.
I could continue this catalogue of traitors till the sun sets. Every one of them, men of Athens, is a man of the same way of thinking in the politics of his own country as Aeschines and his friends are in ours. They too are profligates, sycophants, fiends incarnate; they have mutilated their own countries; they have pledged away their liberty in their cups, first to Philip, and now to Alexander. They measure their happiness by their belly and their baser parts; they have overthrown for ever that freedom and independence which to the Greeks of an earlier age were the very standard and canon of prosperity.
§ 297
ταύτης τοίνυν τῆς οὕτως αἰσχρᾶς καὶ περιβοήτου συστάσεως καὶ κακίας, μᾶλλον δʼ, ὦ ἄνδρες Ἀθηναῖοι, προδοσίας, εἰ δεῖ μὴ ληρεῖν, τῆς τῶν Ἑλλήνων ἐλευθερίας ἥ τε πόλις παρὰ πᾶσιν ἀνθρώποις ἀναίτιος γέγονʼ ἐκ τῶν ἐμῶν πολιτευμάτων καὶ ἐγὼ παρʼ ὑμῖν. εἶτά μʼ ἐρωτᾷς ἀντὶ ποίας ἀρετῆς ἀξιῶ τιμᾶσθαι; ἐγὼ δέ σοι λέγω, ὅτι τῶν πολιτευομένων παρὰ τοῖς Ἕλλησι διαφθαρέντων ἁπάντων, ἀρξαμένων ἀπὸ σοῦ, πρότερον μὲν ὑπὸ Φιλίππου, νῦν δʼ ὑπʼ Ἀλεξάνδρου,
Of this disgraceful and notorious conspiracy, of this wickedness, or rather, men of Athens, if I am to speak without trifling, this betrayal of the liberties of Greece, you—thanks to my policy—are guiltless in the eyes of the world, as I am guiltless in your eyes. And then, Aeschines, you ask for what merit I claim distinction! I tell you that, when all the politicians in Greece, starting with you, had been corrupted, first by Philip, and now by Alexander,
§ 298
ἔμʼ οὔτε καιρὸς οὔτε φιλανθρωπία λόγων οὔτʼ ἐπαγγελιῶν μέγεθος οὔτʼ ἐλπὶς οὔτε φόβος οὔτʼ ἄλλʼ οὐδὲν ἐπῆρεν οὐδὲ προηγάγετο ὧν ἔκρινα δικαίων καὶ συμφερόντων τῇ πατρίδι οὐδὲν προδοῦναι, οὐδʼ, ὅσα συμβεβούλευκα πώποτε τουτοισί, ὁμοίως ὑμῖν ὥσπερ ἂν τρυτάνη ῥέπων ἐπὶ τὸ λῆμμα συμβεβούλευκα, ἀλλʼ ἀπʼ ὀρθῆς καὶ δικαίας καὶ ἀδιαφθόρου τῆς ψυχῆς· καὶ μεγίστων δὴ πραγμάτων τῶν κατʼ ἐμαυτὸν ἀνθρώπων προστὰς πάνθʼ ὑγιῶς καὶ δικαίως πεπολίτευμαι.
neither opportunity, nor civil speeches, nor large promises, nor hope, nor fear, nor any other inducement, could provoke or suborn me to betray the just claims and the true interests of my country, as I conceived them; and that, whatever counsels I have offered to my fellow-citizens here, I have not offered, like you, as if I were a false balance with a bias in favor of the vendor. With a soul upright, honest and incorruptible, appointed to the control of more momentous transactions than any statesman of my time, I have administered them throughout in all purity and righteousness.
§ 299
διὰ ταῦτʼ ἀξιῶ τιμᾶσθαι. τὸν δὲ τειχισμὸν τοῦτον, ὃν σύ μου διέσυρες, καὶ τὴν ταφρείαν ἄξια μὲν χάριτος καὶ ἐπαίνου κρίνω, πῶς γὰρ οὔ; πόρρω μέντοι που τῶν ἐμαυτῷ πεπολιτευμένων τίθεμαι. οὐ λίθοις ἐτείχισα τὴν πόλιν οὐδὲ πλίνθοις ἐγώ, οὐδʼ ἐπὶ τούτοις μέγιστον τῶν ἐμαυτοῦ φρονῶ· ἀλλʼ ἐὰν τὸν ἐμὸν τειχισμὸν βούλῃ δικαίως σκοπεῖν, εὑρήσεις ὅπλα καὶ πόλεις καὶ τόπους καὶ λιμένας καὶ ναῦς καὶ πολλοὺς ἵππους καὶ τοὺς ὑπὲρ τούτων ἀμυνομένους·
On those grounds I claim this distinction. As for my fortifications, which you treated so satirically, and my entrenchments, I do, and I must, judge these things worthy of gratitude and thanks; but I give them a place far removed from my political achievements. I did not fortify Athens with masonry and brickwork: they are not the works on which I chiefly pride myself. Regard my fortifications as you ought, and you will find armies and cities and outposts, seaports and ships and horses, and a multitude ready to fight for their defence.
§ 300
ταῦτα προὐβαλόμην ἐγὼ πρὸ τῆς Ἀττικῆς, ὅσον ἦν ἀνθρωπίνῳ λογισμῷ δυνατόν, καὶ τούτοις ἐτείχισα τὴν χώραν, οὐχὶ τὸν κύκλον τοῦ Πειραιῶς οὐδὲ τοῦ ἄστεως. οὐδέ γʼ ἡττήθην ἐγὼ τοῖς λογισμοῖς Φιλίππου, πολλοῦ γε καὶ δεῖ, οὐδὲ ταῖς παρασκευαῖς, ἀλλʼ οἱ τῶν συμμάχων στρατηγοὶ καὶ αἱ δυνάμεις τῇ τύχῃ. τίνες αἱ τούτων ἀποδείξεις; ἐναργεῖς καὶ φανεραί. σκοπεῖτε δέ.
These were the bastions I planted for the protection of Attica so far as it was possible to human forethought; and therewith I fortified, not the ring-fence of our port and our citadel, but the whole country. Nor was I beaten by Philip in forethought or in armaments; that is far from the truth. The generals and the forces of the allies were beaten by his good fortune. Have I any proofs of my claim? Yes, proofs definite and manifest. I ask you all to consider them.
§ 301
τί χρῆν τὸν εὔνουν πολίτην ποιεῖν, τί τὸν μετὰ πάσης προνοίας καὶ προθυμίας καὶ δικαιοσύνης ὑπὲρ τῆς πατρίδος πολιτευόμενον; οὐκ ἐκ μὲν θαλάττης τὴν Εὔβοιαν προβαλέσθαι πρὸ τῆς Ἀττικῆς, ἐκ δὲ τῆς μεσογείας τὴν Βοιωτίαν, ἐκ δὲ τῶν πρὸς Πελοπόννησον τόπων τοὺς ὁμόρους ταύτῃ; οὐ τὴν σιτοπομπίαν, ὅπως παρὰ πᾶσαν φιλίαν ἄχρι τοῦ Πειραιῶς κομισθήσεται, προϊδέσθαι;
What course of action was proper for a patriotic citizen who was trying to serve his country with all possible prudence and energy and loyalty? Surely it was to protect Attica on the sea-board by Euboea, on the inland frontier by Boeotia, and on the side towards Peloponnesus by our neighbors in that direction; to make provision for the passage of our corn-supply along friendly coasts all the way to Peiraeus;
§ 302
καὶ τὰ μὲν σῶσαι τῶν ὑπαρχόντων ἐκπέμποντα βοηθείας καὶ λέγοντα καὶ γράφοντα τοιαῦτα, τὴν Προκόννησον, τὴν Χερρόνησον, τὴν Τένεδον, τὰ δʼ ὅπως οἰκεῖα καὶ σύμμαχʼ ὑπάρξει πρᾶξαι, τὸ Βυζάντιον, τὴν Ἄβυδον, τὴν Εὔβοιαν; καὶ τῶν μὲν τοῖς ἐχθροῖς ὑπαρχουσῶν δυνάμεων τὰς μεγίστας ἀφελεῖν, ὧν δʼ ἐνέλειπε τῇ πόλει, ταῦτα προσθεῖναι; ταῦτα τοίνυν ἅπαντα πέπρακται τοῖς ἐμοῖς ψηφίσμασι καὶ τοῖς ἐμοῖς πολιτεύμασιν,
to preserve places already at our disposal, such as Proconnesus, Chersonesus, Tenedos, by sending succor to them and by suitable speeches and resolutions; to secure the friendship and alliance of such places as Byzantium, Abydos, and Euboea; to destroy the most important of the existing resources of the enemy, and to make good the deficiencies of our own city. All these purposes were accomplished by my decrees and my administrative acts.
§ 303
ἃ καὶ βεβουλευμένʼ, ὦ ἄνδρες Ἀθηναῖοι, ἐὰν ἄνευ φθόνου τις βούληται σκοπεῖν, ὀρθῶς εὑρήσει καὶ πεπραγμένα πάσῃ δικαιοσύνῃ, καὶ τὸν ἑκάστου καιρὸν οὐ παρεθέντʼ οὐδʼ ἀγνοηθέντʼ οὐδὲ προεθένθʼ ὑπʼ ἐμοῦ, καὶ ὅσʼ εἰς ἑνὸς ἀνδρὸς δύναμιν καὶ λογισμὸν ἧκεν, οὐδὲν ἐλλειφθέν. εἰ δʼ ἢ δαίμονός τινος ἢ τύχης ἰσχὺς ἢ στρατηγῶν φαυλότης ἢ τῶν προδιδόντων τὰς πόλεις ὑμῶν κακία ἢ πάντα ταῦτʼ ἐλυμαίνετο τοῖς ὅλοις, ἕως ἀνέτρεψεν, τί Δημοσθένης ἀδικεῖ;
Whoever will study them, men of Athens, without jealousy, will find that they were rightly planned and honestly executed; that the proper opportunity for each several measure was never neglected, or ignored, or thrown away by me: and that nothing within the compass of one man’s ability or forethought was left undone. If the superior power of some deity or of fortune, or the incompetence of commanders, or the wickedness of traitors, or all these causes combined, vitiated and at last shattered the whole enterprise,—is Demosthenes guilty?
§ 304
εἰ δʼ οἷος ἐγὼ παρʼ ὑμῖν κατὰ τὴν ἐμαυτοῦ τάξιν, εἷς ἐν ἑκάστῃ τῶν Ἑλληνίδων πόλεων ἀνὴρ ἐγένετο, μᾶλλον δʼ εἰ ἕνʼ ἄνδρα μόνον Θετταλία καὶ ἕνʼ ἄνδρʼ Ἀρκαδία ταὐτὰ φρονοῦντʼ ἔσχεν ἐμοί, οὐδένες οὔτε τῶν ἔξω Πυλῶν Ἑλλήνων οὔτε τῶν εἴσω τοῖς παροῦσι κακοῖς ἐκέχρηντʼ ἄν,
If in each of the cities of Greece there had been some one man such as I was in my appointed station in your midst, nay, if Thessaly had possessed one man and Arcadia one man holding the same sentiments that I held, no Hellenic people beyond or on this side of Thermopylae would have been exposed to their present distresses:
§ 305
ἀλλὰ πάντες ἂν ὄντες ἐλεύθεροι καὶ αὐτόνομοι μετὰ πάσης ἀδείας ἀσφαλῶς ἐν εὐδαιμονίᾳ τὰς ἑαυτῶν ᾤκουν πατρίδας, τῶν τοσούτων καὶ τοιούτων ἀγαθῶν ὑμῖν καὶ τοῖς ἄλλοις Ἀθηναίοις ἔχοντες χάριν διʼ ἐμέ. ἵνα δʼ εἰδῆθʼ ὅτι πολλῷ τοῖς λόγοις ἐλάττοσι χρῶμαι τῶν ἔργων, εὐλαβούμενος τὸν φθόνον, λέγε μοι ταυτὶ καὶ ἀνάγνωθι λαβὼν τὸν ἀριθμὸν τῶν βοηθειῶν κατὰ τὰ ἐμὰ ψηφίσματα. ΑΡΙΘΜΟΣ ΒΟΗΘΕΙΩΝ.
they would still be dwelling prosperously in their own countries, in freedom and independence, securely and without fear, grateful to you and to all the Athenians for the great and manifold blessings they owed to me. To prove that, as a precaution against envy, I am using words that do less than justice to my deeds, please take these papers, and read the list of expeditions sent in pursuance of my decrees. (The List of Expeditions in Aid is read)
§ 306
ταῦτα καὶ τοιαῦτα πράττειν, Αἰσχίνη, τὸν καλὸν κἀγαθὸν πολίτην ἔδει, ὧν κατορθουμένων μὲν μεγίστοις ἀναμφισβητήτως ὑπῆρχεν εἶναι καὶ τὸ δικαίως προσῆν, ὡς ἑτέρως δὲ συμβάντων τὸ γοῦν εὐδοκιμεῖν περίεστι καὶ τὸ μηδένα μέμφεσθαι τὴν πόλιν μηδὲ τὴν προαίρεσιν αὐτῆς, ἀλλὰ τὴν τύχην κακίζειν τὴν οὕτω τὰ πράγματα κρίνασαν·
It was the duty, Aeschines, of an upright and honor able citizen to take these or similar measures. If they had been successful, we should have been, beyond controversy, the greatest of nations and a nation that deserved its greatness: and, though they have failed, there remains the result that our reputation stands high, and that no man can find fault with Athens or her policy, but lays the blame on the fortune that so ordered the issue.
§ 307
οὐ μὰ Δίʼ οὐκ ἀποστάντα τῶν συμφερόντων τῇ πόλει, μισθώσαντα δʼ αὑτὸν τοῖς ἐναντίοις, τοὺς ὑπὲρ τῶν ἐχθρῶν καιροὺς ἀντὶ τῶν τῆς πατρίδος θεραπεύειν, οὐδὲ τὸν μὲν πράγματʼ ἄξια τῆς πόλεως ὑποστάντα λέγειν καὶ γράφειν καὶ μένειν ἐπὶ τούτων βασκαίνειν, ἂν δέ τις ἰδίᾳ τι λυπήσῃ, τοῦτο μεμνῆσθαι καὶ τηρεῖν, οὐδέ γʼ ἡσυχίαν ἄγειν ἄδικον καὶ ὕπουλον, ὃ σὺ ποιεῖς πολλάκις.
Assuredly it was not the duty of such a citizen to abandon the cause of his country, to take the hire of her adversaries, to wait on the occasions, not of Athens, but of her enemies. It was not his duty to look with an evil eye upon a man who had made it his business to support or propose measures worthy of our traditions, and was resolved to stand by such measures; nor to treasure vindictively the memory of private annoyances. Nor was it his duty to hold his peace dishonestly and deceptively, as you so often do.
§ 308
ἔστι γάρ, ἔστιν ἡσυχία δικαία καὶ συμφέρουσα τῇ πόλει, ἣν οἱ πολλοὶ τῶν πολιτῶν ὑμεῖς ἁπλῶς ἄγετε. ἀλλʼ οὐ ταύτην οὗτος ἄγει τὴν ἡσυχίαν, πολλοῦ γε καὶ δεῖ, ἀλλʼ ἀποστὰς ὅταν αὐτῷ δόξῃ τῆς πολιτείας (πολλάκις δὲ δοκεῖ), φυλάττει πηνίκʼ ἔσεσθε μεστοὶ τοῦ συνεχῶς λέγοντος ἢ παρὰ τῆς τύχης τι συμβέβηκεν ἐναντίωμα ἢ ἄλλο τι δύσκολον γέγονεν (πολλὰ δὲ τἀνθρώπινα)· εἶτʼ ἐπὶ τούτῳ τῷ καιρῷ ῥήτωρ ἐξαίφνης ἐκ τῆς ἡσυχίας ὥσπερ πνεῦμʼ ἐφάνη, καὶ πεφωνασκηκὼς καὶ συνειλοχὼς ῥήματα καὶ λόγους συνείρει τούτους σαφῶς καὶ ἀπνευστεί, ὄνησιν μὲν οὐδεμίαν φέροντας οὐδʼ ἀγαθοῦ κτῆσιν οὐδενός, συμφορὰν δὲ τῷ τυχόντι τῶν πολιτῶν καὶ κοινὴν αἰσχύνην.
There is, indeed, a silence that is honest and beneficial to the city, such as is observed in all simplicity by the majority of you citizens. Not such, but far, far different, is the silence of Aeschines. Withdrawing himself from public life whenever he thinks fit—and that is very frequently—he lies in wait for the time when you will be weary of the incessant speaker, or when some unlucky reverse has befallen you, or any of those vexations that are so frequent in the life of mortal men; and then, seizing the occasion, he breaks silence and the orator reappears like a sudden squall, with his voice in fine training; he strings together the words and the phrases that he has accumulated, emphatically and without a pause; but, alas, they are all useless, they serve no good purpose, they are directed to the injury of this or that citizen, and to the discredit of the whole community.
§ 309
καίτοι ταύτης τῆς μελέτης καὶ τῆς ἐπιμελείας, Αἰσχίνη, εἴπερ ἐκ ψυχῆς δικαίας ἐγίγνετο καὶ τὰ τῆς πατρίδος συμφέροντα προῃρημένης, τοὺς καρποὺς ἔδει γενναίους καὶ καλοὺς καὶ πᾶσιν ὠφελίμους εἶναι, συμμαχίας πόλεων, πόρους χρημάτων, ἐμπορίου κατασκευήν, νόμων συμφερόντων θέσεις, τοῖς ἀποδειχθεῖσιν ἐχθροῖς ἐναντιώματα.
Yet if all that assiduous practice, Aeschines, had been conducted in a spirit of honesty and of solicitude for your country’s well-being, it should have yielded a rich and noble harvest for the benefit of us all—alliances of states, new revenues, development of commerce, useful legislation, measures of opposition to our avowed enemies.
§ 310
τούτων γὰρ ἁπάντων ἦν ἐν τοῖς ἄνω χρόνοις ἐξέτασις, καὶ ἔδωκεν ὁ παρελθὼν χρόνος πολλὰς ἀποδείξεις ἀνδρὶ καλῷ τε κἀγαθῷ, ἐν οἷς οὐδαμοῦ σὺ φανήσει γεγονώς, οὐ πρῶτος, οὐ δεύτερος, οὐ τρίτος, οὐ τέταρτος, οὐ πέμπτος, οὐχ ἕκτος, οὐχ ὁποστοσοῦν, οὔκουν ἐπί γʼ οἷς ἡ πατρὶς ηὐξάνετο.
In days of old all those services afforded the recognized test of statesmanship: and the time through which you have passed supplied to an upright politician many opportunities of showing his worth; but among such men you won no position—you were neither first, second, third, fourth, fifth, sixth, nor anywhere in the race—at least when the power of your country was to be enlarged.
§ 311
τίς γὰρ συμμαχία σοῦ πράξαντος γέγονεν τῇ πόλει; τίς δὲ βοήθεια ἢ κτῆσις εὐνοίας ἢ δόξης; τίς δὲ πρεσβεία, τίς διακονία διʼ ἣν ἡ πόλις ἐντιμοτέρα; τί τῶν οἰκείων ἢ τῶν Ἑλληνικῶν καὶ ξενικῶν, οἷς ἐπέστης, ἐπηνώρθωται; ποῖαι τριήρεις; ποῖα βέλη; ποῖοι νεώσοικοι; τίς ἐπισκευὴ τειχῶν; ποῖον ἱππικόν; τί τῶν ἁπάντων σὺ χρήσιμος εἶ; τίς ἢ τοῖς εὐπόροις ἢ τοῖς ἀπόροις πολιτικὴ καὶ κοινὴ βοήθεια χρημάτων; οὐδεμία.
What alliance does Athens owe to your exertions? What auxiliary expedition, what gain of amity or reputation? What embassy or service, by which the credit of the city has been raised? What project in domestic, Hellenic, or foreign policy, of which you took charge, has ever been successful? What war-galleys, or munitions, or docks, or fortifications, or cavalry, do we owe to you? Of what use in the wide world are you? What public-spirited assistance have you ever given to rich or to poor? None whatever.
§ 312
ἀλλʼ, ὦ τᾶν, εἰ μηδὲν τούτων, εὔνοιά γε καὶ προθυμία· ποῦ; πότε; ὅστις, ὦ πάντων ἀδικώτατε, οὐδʼ ὅθʼ ἅπαντες, ὅσοι πώποτʼ ἐφθέγξαντʼ ἐπὶ τοῦ βήματος, εἰς σωτηρίαν ἐπεδίδοσαν, καὶ τὸ τελευταῖον Ἀριστόνικος τὸ συνειλεγμένον εἰς τὴν ἐπιτιμίαν, οὐδὲ τότʼ οὔτε παρῆλθες οὔτʼ ἐπέδωκας οὐδέν, οὐκ ἀπορῶν, πῶς γάρ; ὅς γʼ ἐκεκληρονομήκεις μὲν τῶν Φίλωνος τοῦ κηδεστοῦ χρημάτων πλεῖν ἢ πέντε ταλάντων, διτάλαντον δʼ εἶχες ἔρανον δωρεὰν παρὰ τῶν ἡγεμόνων τῶν συμμοριῶν ἐφʼ οἷς ἐλυμήνω τὸν τριηραρχικὸν νόμον.
But come, sir, without any of these things a man may show patriotism and zeal. Where? When? Why, you incorrigible knave, even at the time when every man who ever spoke from the tribune gave freely to the national defence, when at last even Aristonicus gave the money he had collected to redeem his citizenship, you never came forward and put your name down for a farthing. And yet you were certainly not without means, for you had inherited more than five talents from the estate of your father-in-law Philo, and you had a present of two talents, subscribed by the chairmen of the Navy Boards, as a reward for spoiling the Navy Reform Bill.
§ 313
ἀλλʼ ἵνα μὴ λόγον ἐκ λόγου λέγων τοῦ παρόντος ἐμαυτὸν ἐκκρούσω, παραλείψω ταῦτα. ἀλλʼ ὅτι γʼ οὐχὶ διʼ ἔνδειαν οὐκ ἐπέδωκας, ἐκ τούτων δῆλον, ἀλλὰ φυλάττων τὸ μηδὲν ἐναντίον γενέσθαι παρὰ σοῦ τούτοις οἷς ἅπαντα πολιτεύει. ἐν τίσιν οὖν σὺ νεανίας καὶ πηνίκα λαμπρός; ἡνίκʼ ἂν κατὰ τούτων τι δέῃ, ἐν τούτοις λαμπροφωνότατος, μνημονικώτατος, ὑποκριτὴς ἄριστος, τραγικὸς Θεοκρίνης.
However, I will pass that by, for fear I should stray from my immediate purpose by telling one story after another. It is clear that you refused to contribute, not because you were poor, but because you were careful not to do anything in opposition to the party you serve in politics. Then on what occasions are you a man of spirit? When are you a shining light? Whenever something is to be said in prejudice of your fellow-citizens; then your voice is magnificent, then your memory is wonderful; then we hear the great tragedian, the Theocrines of the legitimate drama.
§ 314
εἶτα τῶν πρότερον γεγενημένων ἀγαθῶν ἀνδρῶν μέμνησαι. καὶ καλῶς ποιεῖς. οὐ μέντοι δίκαιόν ἐστιν, ἄνδρες Ἀθηναῖοι, τὴν πρὸς τοὺς τετελευτηκότας εὔνοιαν ὑπάρχουσαν προλαβόντα παρʼ ὑμῶν πρὸς ἐκείνους ἐξετάζειν καὶ παραβάλλειν ἐμὲ τὸν νῦν ζῶντα μεθʼ ὑμῶν.
Then you remind us of the heroes of past generations. Quite right: but it is not fair, men of Athens, to take advantage of the affection you cherish for the departed, and analyze me, who am still living in your midst, by comparing me with them.
§ 315
τίς γὰρ οὐκ οἶδε τῶν πάντων, ὅτι τοῖς μὲν ζῶσι πᾶσιν ὕπεστί τις ἢ πλείων ἢ ἐλάττων φθόνος, τοὺς τεθνεῶτας δʼ οὐδὲ τῶν ἐχθρῶν οὐδεὶς ἔτι μισεῖ; οὕτως οὖν ἐχόντων τούτων τῇ φύσει, πρὸς τοὺς πρὸ ἐμαυτοῦ νῦν ἐγὼ κρίνωμαι καὶ θεωρῶμαι; μηδαμῶς· οὔτε γὰρ δίκαιον οὔτʼ ἴσον, Αἰσχίνη, ἀλλὰ πρὸς σὲ καὶ ἄλλον εἴ τινα βούλει τῶν ταὐτά σοι προῃρημένων καὶ ζώντων.
Everybody knows that against the living there is always an undercurrent of more or less jealousy, while the dead are no longer disliked even by their enemies. Such is human nature; am I then to be criticized and canvassed by comparison with my predecessors? Heaven forbid! No, Aeschines; that is unfair and unjust: compare me with yourself, or with any living man you choose, whose principles are identical with yours.
§ 316
κἀκεῖνο σκόπει. πότερον κάλλιον καὶ ἄμεινον τῇ πόλει διὰ τὰς τῶν πρότερον εὐεργεσίας, οὔσας ὑπερμεγέθεις, οὐ μὲν οὖν εἴποι τις ἂν ἡλίκας, τὰς ἐπὶ τὸν παρόντα βίον γιγνομένας εἰς ἀχαριστίαν καὶ προπηλακισμὸν ἄγειν, ἢ πᾶσιν, ὅσοι τι μετʼ εὐνοίας πράττουσι, τῆς παρὰ τούτων τιμῆς καὶ φιλανθρωπίας μετεῖναι;
Consider this question: is it more decent and patriotic that for the sake of the services of men of old times, enormous as they were, nay, great beyond expression, the services that are now being rendered to the present age should be treated with ingratitude and vituperation, or that every man who achieves anything in a spirit of loyalty should receive some share of the respect and consideration of his fellow-citizens?
§ 317
καὶ μὴν εἰ καὶ τοῦτʼ ἄρα δεῖ μʼ εἰπεῖν, ἡ μὲν ἐμὴ πολιτεία καὶ προαίρεσις, ἄν τις σκοπῇ, ταῖς τῶν τότʼ ἐπαινουμένων ἀνδρῶν ὁμοία καὶ ταὐτὰ βουλομένη φανήσεται, ἡ δὲ σὴ ταῖς τῶν τοὺς τοιούτους τότε συκοφαντούντων· δῆλον γὰρ ὅτι καὶ κατʼ ἐκείνους ἦσάν τινες, οἳ διασύροντες τοὺς ὄντας τότε τοὺς δὲ πρότερον γεγενημένους ἐπῄνουν, βάσκανον πρᾶγμα καὶ ταὐτὸ ποιοῦντες σοί.
If I must deal with that subject, I say that, if my policy and my principles are considered, they will be found to resemble in spirit and purpose those of the venerated names of antiquity. Yours are like those of the men who maligned them: for it is certain that, even in their days, there were men who were always carping at the living and commending the dead—a spiteful vocation, and just like yours. You tell me I am not at all like those great men.
§ 318
εἶτα λέγεις ὡς οὐδὲν ὅμοιός εἰμʼ ἐκείνοις ἐγώ; σὺ δʼ ὅμοιος, Αἰσχίνη; ὁ δʼ ἀδελφὸς ὁ σός; ἄλλος δέ τις τῶν νῦν ῥητόρων; ἐγὼ μὲν γὰρ οὐδένα φημί. ἀλλὰ πρὸς τοὺς ζῶντας, ὦ χρηστέ, ἵνα μηδὲν ἄλλʼ εἴπω, τὸν ζῶντʼ ἐξέταζε καὶ τοὺς καθʼ αὑτόν, ὥσπερ τἄλλα πάντα, τοὺς ποιητάς, τοὺς χορούς, τοὺς ἀγωνιστάς.
Are you like them, Aeschines? Or your brother? Or any other orator of this generation? In my opinion, none. Then, my honest friend— to call you nothing worse—assay a living man by the standard of living men, men of his own time. That is the test you apply to everything else—to dramatists, to choruses, to athletes.
§ 319
ὁ Φιλάμμων οὐχ ὅτι Γλαύκου τοῦ Καρυστίου καί τινων ἑτέρων πρότερον γεγενημένων ἀθλητῶν ἀσθενέστερος ἦν, ἀστεφάνωτος ἐκ τῆς Ὀλυμπίας ἀπῄει, ἀλλʼ ὅτι τῶν εἰσελθόντων πρὸς αὐτὸν ἄριστʼ ἐμάχετο, ἐστεφανοῦτο καὶ νικῶν ἀνηγορεύετο. καὶ σὺ πρὸς τοὺς νῦν ὅρα με ῥήτορας, πρὸς σαυτόν, πρὸς ὅντινα βούλει τῶν ἁπάντων· οὐδένʼ ἐξίσταμαι.
Philammon did not leave Olympia without a crown, because he was not so strong as Glaucus of Carystus, or other bygone champions: he was crowned and proclaimed victor, because he fought better than the men who entered the ring against him. You must compare me with the orators of today; with yourself, for instance, or anyone you like: I exclude none.
§ 320
ὧν, ὅτε μὲν τῇ πόλει τὰ βέλτισθʼ ἑλέσθαι παρῆν, ἐφαμίλλου τῆς εἰς τὴν πατρίδʼ εὐνοίας ἐν κοινῷ πᾶσι κειμένης, ἐγὼ κράτιστα λέγων ἐφαινόμην, καὶ τοῖς ἐμοῖς καὶ ψηφίσμασι καὶ νόμοις καὶ πρεσβείαις ἅπαντα διῳκεῖτο, ὑμῶν δʼ οὐδεὶς ἦν οὐδαμοῦ, πλὴν εἰ τούτοις ἐπηρεάσαι τι δέοι· ἐπειδὴ δʼ ἃ μήποτʼ ὤφελεν συνέβη, καὶ οὐκέτι συμβούλων ἀλλὰ τῶν τοῖς ἐπιταττομένοις ὑπηρετούντων καὶ τῶν κατὰ τῆς πατρίδος μισθαρνεῖν ἑτοίμων καὶ τῶν κολακεύειν ἕτερον βουλομένων ἐξέτασις ἦν, τηνικαῦτα σὺ καὶ τούτων ἕκαστος ἐν τάξει καὶ μέγας καὶ λαμπρὸς ἱπποτρόφος, ἐγὼ δʼ ἀσθενής, ὁμολογῶ, ἀλλʼ εὔνους μᾶλλον ὑμῶν τουτοισί.
When the commonwealth was at liberty to choose the best policy, when there was a competition of patriotism open to all comers, I made better speeches than any other man, and all business was conducted by my resolutions, my statutes, my diplomacy. Not one o f you ever put in an appearance— except when you must needs fall foul of my measures. But when certain deplorable events had taken place, and there was a call, not for counsellors, but for men who would obey orders, who were ready to injure their country for pay, and willing to truckle to strangers, then you and your party were at your post, great men with gorgeous equipages. I was powerless, I admit; but I was still the better patriot.
§ 321
δύο δʼ, ἄνδρες Ἀθηναῖοι, τὸν φύσει μέτριον πολίτην ἔχειν δεῖ (οὕτω γάρ μοι περὶ ἐμαυτοῦ λέγοντι ἀνεπιφθονώτατον εἰπεῖν), ἐν μὲν ταῖς ἐξουσίαις τὴν τοῦ γενναίου καὶ τοῦ πρωτείου τῇ πόλει προαίρεσιν διαφυλάττειν, ἐν παντὶ δὲ καιρῷ καὶ πράξει τὴν εὔνοιαν· τούτου γὰρ ἡ φύσις κυρία, τοῦ δύνασθαι δὲ καὶ ἰσχύειν ἕτερα. ταύτην τοίνυν παρʼ ἐμοὶ μεμενηκυῖαν εὑρήσεθʼ ἁπλῶς.
There are two traits, men of Athens, that mark the disposition of the well-meaning citizen;—that is a description I may apply to myself without offence. When in power, the constant aim of his policy should be the honor and the ascendancy of his country; and on every occasion and in all business he should preserve his loyalty. That virtue depends on his natural disposition: ability and success depend upon other considerations.
§ 322
ὁρᾶτε δέ. οὐκ ἐξαιτούμενος, οὐκ εἰς Ἀμφικτύονας δίκας ἐπαγόντων, οὐκ ἀπειλούντων, οὐκ ἐπαγγελλομένων, οὐχὶ τοὺς καταράτους τούτους ὥσπερ θηρία μοι προσβαλλόντων, οὐδαμῶς ἐγὼ προδέδωκα τὴν εἰς ὑμᾶς εὔνοιαν. τὸ γὰρ ἐξ ἀρχῆς εὐθὺς ὀρθὴν καὶ δικαίαν τὴν ὁδὸν τῆς πολιτείας εἱλόμην, τὰς τιμάς, τὰς δυναστείας, τὰς εὐδοξίας τὰς τῆς πατρίδος θεραπεύειν, ταύτας αὔξειν, μετὰ τούτων εἶναι.
Such, you will find, has been my disposition, abidingly and without alloy. Look at the facts. They demanded that I should be given up; they arraigned me before the Amphictyonic Council; they tried me with threats, they tried me with promises; they set these miscreants to worry me like a pack of wolves; but through it all I never renounced my loyalty to you. At the very outset of my career I had chosen once for all the path of political uprightness and integrity, and resolved to support, to magnify, and to associate myself with the honor, the power, and the glory of my native land.
§ 323
οὐκ ἐπὶ μὲν τοῖς ἑτέρων εὐτυχήμασι φαιδρὸς ἐγὼ καὶ γεγηθὼς κατὰ τὴν ἀγορὰν περιέρχομαι, τὴν δεξιὰν προτείνων καὶ εὐαγγελιζόμενος τούτοις οὓς ἂν ἐκεῖσʼ ἀπαγγελεῖν οἴωμαι, τῶν δὲ τῆς πόλεως ἀγαθῶν πεφρικὼς ἀκούω καὶ στένων καὶ κύπτων εἰς τὴν γῆν, ὥσπερ οἱ δυσσεβεῖς οὗτοι, οἳ τὴν μὲν πόλιν διασύρουσιν, ὥσπερ οὐχ αὑτοὺς διασύροντες, ὅταν τοῦτο ποιῶσιν, ἔξω δὲ βλέπουσι, καὶ ἐν οἷς ἀτυχησάντων τῶν Ἑλλήνων ηὐτύχησʼ ἕτερος, ταῦτʼ ἐπαινοῦσι καὶ ὅπως τὸν ἅπαντα χρόνον μενεῖ φασὶ δεῖν τηρεῖν.
I do not perambulate the marketplace, gaily exulting in the good fortune of the alien, holding out my right hand, and telling the glad tidings to anyone I think likely to send word over yonder. When I hear of my country’s successes, I do not shudder, and sigh, and hang down my head, like those blasphemers, who traduce Athens, forgetting that thereby they are traducing themselves; who turn their eyes abroad, and, when the alien has prospered by the distresses of Greece, applaud his good fortune, and declare that we must try to preserve it for ever.
§ 324
μὴ δῆτʼ, ὦ πάντες θεοί, μηδεὶς ταῦθʼ ὑμῶν ἐπινεύσειεν, ἀλλὰ μάλιστα μὲν καὶ τούτοις βελτίω τινὰ νοῦν καὶ φρένας ἐνθείητε, εἰ δʼ ἄρʼ ἔχουσιν ἀνιάτως, τούτους μὲν αὐτοὺς καθʼ ἑαυτοὺς ἐξώλεις καὶ προώλεις ἐν γῇ καὶ θαλάττῃ ποιήσατε, ἡμῖν δὲ τοῖς λοιποῖς τὴν ταχίστην ἀπαλλαγὴν τῶν ἐπηρτημένων φόβων δότε καὶ σωτηρίαν ἀσφαλῆ.
Never, O ye Powers of Heaven, never vouchsafe to them the fulfillment of that desire. If it be possible, implant even in them a better purpose and a better spirit; but, if their malady is incurable, consign them, and them alone, to utter and untimely destruction by land and sea, and to us who remain grant speedy deliverance from the terrors that hang over our heads, and a salvation that shall never fail.
On the Embassy · urn:cts:greekLit:tlg0014.tlg019 · Greek: περὶ τῆς παραπρεσβείας — tlg0014.tlg019.perseus-grc2 · English: On the Embassy — trans. Charles Anthony Vince — tlg0014.tlg019.perseus-eng2
§ 1
ὅση μέν, ὦ ἄνδρες Ἀθηναῖοι, σπουδὴ περὶ τουτονὶ τὸν ἀγῶνα καὶ παραγγελία γέγονε, σχεδὸν οἶμαι πάντας ὑμᾶς ᾐσθῆσθαι, ἑορακότας ἄρτι τοὺς ὅτʼ ἐκληροῦσθʼ ἐνοχλοῦντας καὶ προσιόντας ὑμῖν. δεήσομαι δὲ πάντων ὑμῶν, ἃ καὶ τοῖς μὴ δεηθεῖσι δίκαιόν ἐστιν ὑπάρχειν, μηδεμίαν μήτε χάριν μήτʼ ἄνδρα ποιεῖσθαι περὶ πλείονος ἢ τὸ δίκαιον καὶ τὸν ὅρκον ὃν εἰσελήλυθεν ὑμῶν ἕκαστος ὀμωμοκώς, ἐνθυμουμένους ὅτι ταῦτα μέν ἐσθʼ ὑπὲρ ὑμῶν καὶ ὅλης τῆς πόλεως, αἱ δὲ τῶν παρακλήτων αὗται δεήσεις καὶ σπουδαὶ τῶν ἰδίων πλεονεξιῶν εἵνεκα γίγνονται, ἃς ἵνα κωλύηθʼ οἱ νόμοι συνήγαγον ὑμᾶς, οὐχ ἵνα κυρίας τοῖς ἀδικοῦσι ποιῆτε.
Citizens of Athens, I do not doubt that you are all pretty well aware that this trial has been the center of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots. But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of advocates serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.
§ 2
τοὺς μὲν οὖν ἄλλους, ὅσοι πρὸς τὰ κοινὰ δικαίως προσέρχονται, κἂν δεδωκότες ὦσιν εὐθύνας, τὴν ἀειλογίαν ὁρῶ προτεινομένους, τουτονὶ δʼ Αἰσχίνην πολὺ τἀναντία τούτου· πρὶν γὰρ εἰσελθεῖν εἰς ὑμᾶς καὶ λόγον δοῦναι τῶν πεπραγμένων τὸν μὲν ἀνῄρηκε τῶν ἐπὶ τὰς εὐθύνας ἐλθόντων, τοῖς δʼ ἀπειλεῖ περιιών, δεινότατον πάντων ἔθος εἰς τὴν πολιτείαν εἰσάγων καὶ ἀσυμφορώτατον ὑμῖν· εἰ γὰρ ὁ πράξας τι τῶν κοινῶν καὶ διοικήσας τῷ καθʼ ἑαυτὸν φόβῳ καὶ μὴ τῷ δικαίῳ κατασκευάσει μηδένʼ εἶναι κατήγορον αὑτοῦ, παντάπασιν ἄκυροι πάντων ὑμεῖς γενήσεσθε.
Now I observe that men who enter public life with honest intentions, even after they have submitted to scrutiny, do still acknowledge a perpetual responsibility. But Aeschines, the defendant, reverses this practice. Before coming into court to justify his proceedings, he has put out of the way one of the men who called him to account, and the others he is constantly threatening. So he is trying to introduce into politics a most dangerous and deplorable practice; for if a man who has undertaken and administered any public function can get rid of accusers not by his honesty but by the fear he inspires, the people will soon lose all control of public affairs.
§ 3
τὸ μὲν οὖν ἐξελέγξειν πολλὰ καὶ δεινὰ πεποιηκότα τουτονὶ καὶ τῆς ἐσχάτης ὄντα τιμωρίας ἄξιον θαρρῶ καὶ πάνυ πιστεύω· ὃ δὲ καίπερ ὑπειληφὼς ταῦτα φοβοῦμαι, φράσω πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι, ὅτι μοι δοκοῦσιν ἅπαντες οἱ παρʼ ὑμῖν ἀγῶνες οὐχ ἧττον, ὦ ἄνδρες Ἀθηναῖοι, τῶν καιρῶν ἢ τῶν πραγμάτων εἶναι, καὶ τὸ χρόνον γεγενῆσθαι μετὰ τὴν πρεσβείαν πολὺν δέδοικα, μή τινα λήθην ἢ συνήθειαν τῶν ἀδικημάτων ὑμῖν ἐμπεποιήκῃ.
While I have entire confidence that I shall prove that this man is guilty of serious delinquencies, and that he deserves the most severe punishment, yet, in spite of that assurance, I have a misgiving, which I will explain to you quite frankly. It appears to me, men of Athens, that the trials which come before you are affected quite as much by the conditions of the hour as by the facts; and I am afraid that the long lapse of time since the embassy has inclined you to forget or to acquiesce in these iniquities.
§ 4
ὡς δή μοι δοκεῖτʼ ἂν ὅμως ἐκ τούτων καὶ γνῶναι τὰ δίκαια καὶ δικάσαι νυνί, τοῦθʼ ὑμῖν λέξω· εἰ σκέψαισθε παρʼ ὑμῖν αὐτοῖς, ὦ ἄνδρες δικασταί, καὶ λογίσαισθε τίνων προσήκει λόγον παρὰ πρεσβευτοῦ λαβεῖν. πρῶτον μὲν τοίνυν ὧν ἀπήγγειλε, δεύτερον δʼ ὧν ἔπεισε, τρίτον δʼ ὧν προσετάξατʼ αὐτῷ, μετὰ ταῦτα τῶν χρόνων, ἐφʼ ἅπασι δὲ τούτοις, εἰ ἀδωροδοκήτως ἢ μὴ πάντα ταῦτα πέπρακται.
I will, then, suggest a method by which you may nevertheless reach a just conclusion and give a righteous verdict today. By consideration among yourselves, gentlemen, you should form a true conception of what should be included in the vindication which the state requires of any ambassador. He is responsible then, in the first place, for the reports he has made; secondly, for the advice he has offered; thirdly, for his observance of your instructions; then there is the question of times and opportunities; and, to crown all, whether he has done his business corruptly or with integrity.
§ 5
τί δήποτε τούτων; ὅτι ἐκ μὲν τῶν ἀπαγγελιῶν τὸ βουλεύσασθαι περὶ τῶν πραγμάτων ὑμῖν ἐστίν· ἂν μὲν οὖν ὦσιν ἀληθεῖς, τὰ δέοντʼ ἔγνωτε, ἂν δὲ μὴ τοιαῦται, τἀναντία. τὰς δὲ συμβουλίας πιστοτέρας ὑπολαμβάνετʼ εἶναι τὰς τῶν πρέσβεων· ὡς γὰρ εἰδότων περὶ ὧν ἐπέμφθησαν ἀκούετε· οὐδὲν οὖν ἐξελέγχεσθαι δίκαιός ἐστιν ὁ πρεσβευτὴς φαῦλον οὐδʼ ἀσύμφορον ὑμῖν συμβεβουλευκώς.
Why are these the topics of inquiry? Your conclusions are derived from the ambassador’s reports: you reach a right decision if they are true, a wrong decision if they are false. The advice of ambassadors you regard as the more trustworthy because it is given by men who presumably understand their own mission.
§ 6
καὶ μὴν περὶ ὧν γε προσετάξατʼ εἰπεῖν ἢ πρᾶξαι καὶ διαρρήδην ἐψηφίσασθε ποιῆσαι, προσήκει διῳκηκέναι. εἶεν· τῶν δὲ δὴ χρόνων διὰ τί; ὅτι πολλάκις, ὦ ἄνδρες Ἀθηναῖοι, συμβαίνει πολλῶν πραγμάτων καὶ μεγάλων καιρὸν ἐν βραχεῖ χρόνῳ γίγνεσθαι, ὃν ἄν τις ἑκὼν καθυφῇ τοῖς ἐναντίοις καὶ προδῷ, οὐδʼ ἂν ὁτιοῦν ποιῇ πάλιν οἷός τʼ ἔσται σῶσαι.
No ambassador, then, ought ever to be convicted of defective or mischievous counsels. Thirdly, when he has been expressly instructed what to say and what to do by resolution of the Assembly, it is his duty to conduct his business according to such instructions. Very well; but how does the question of time arise? Because, men of Athens, in important transactions opportunities are often short-lived: once willfully surrendered and betrayed to the enemy, they cannot be recovered, do what you will.
§ 7
ἀλλὰ μὴν ὑπέρ γε τοῦ προῖκʼ ἢ μή, τὸ μὲν ἐκ τούτων λαμβάνειν, ἐξ ὧν ἡ πόλις βλάπτεται, πάντες οἶδʼ ὅτι φήσαιτʼ ἂν εἶναι δεινὸν καὶ πολλῆς ὀργῆς ἄξιον· ὁ μέντοι τὸν νόμον τιθεὶς οὐ διώρισεν τοῦτο, ἀλλʼ ἁπλῶς εἶπε μηδαμῶς δῶρα λαμβάνειν, ἡγούμενος, ὡς ἐμοὶ δοκεῖ, τὸν ἅπαξ λαβόντα καὶ διαφθαρένθʼ ὑπὸ χρημάτων οὐδὲ κριτὴν ἔτι τῶν συμφερόντων ἀσφαλῆ μένειν τῇ πόλει.
Next, as for the question of bribery or no bribery, of course you are agreed that it is a scandalous and abominable offence to accept money for acts injurious to the commonwealth. The author of the statute, however, made no such distinction; he forbade the acceptance of rewards absolutely, holding, as I suppose, that the man who takes them and is thereby corrupted can no longer be trusted by the state as a judge of sound policy.
§ 8
ἂν μὲν τοίνυν ἐξελέγξω καὶ δείξω σαφῶς Αἰσχίνην τουτονὶ καὶ μηδὲν ἀληθὲς ἀπηγγελκότα καὶ κεκωλυκότʼ ἐμοῦ τὸν δῆμον ἀκοῦσαι τἀληθῆ, καὶ πάντα τἀναντία τῶν συμφερόντων συμβεβουλευκότα, καὶ μηδὲν ὧν προσετάξατʼ ἐν τῇ πρεσβείᾳ πεποιηκότα, καὶ ἀνηλωκότα τοὺς χρόνους ἐν οἷς πολλῶν καὶ μεγάλων πραγμάτων καιροὶ προεῖνται τῇ πόλει, καὶ πάντων τούτων δῶρα καὶ μισθοὺς εἰληφότα μετὰ Φιλοκράτους, καταψηφίσασθʼ αὐτοῦ καὶ δίκην ἀξίαν τῶν ἀδικημάτων λάβετε· ἂν δὲ μὴ δείξω ταῦτα, ἢ μὴ πάντα, ἐμὲ μὲν φαῦλον ἡγεῖσθε τοῦτον δʼ ἄφετε.
If, then, I can establish by clear proofs that the reports of the defendant, Aeschines, were entirely untruthful, and that he prevented the Assembly from hearing the truth from me; that his counsels were totally opposed to your true interests; that he disobeyed all your instructions when on embassy; that by his waste of time many important opportunities were lost to the city; and finally that for all these delinquencies he, as well as Philocrates, accepted presents and rewards; pronounce him guilty and exact a penalty adequate to his crimes. But if I fail to prove all these five charges, or any one of them, then call me an impostor, and acquit him.
§ 9
πολλὰ δὲ καὶ δεινὰ κατηγορεῖν ἔχων ἔτι πρὸς τούτοις ἕτερʼ, ὦ ἄνδρες Ἀθηναῖοι, ἐξ ὧν οὐκ ἔσθʼ ὅστις ἂν οὐκ εἰκότως μισήσειεν αὐτόν, βούλομαι πρὸ πάντων ὧν μέλλω λέγειν μνημονεύοντας ὑμῶν οἶδʼ ὅτι τοὺς πολλοὺς ὑπομνῆσαι, τίνα τάξιν ἑαυτὸν ἔταξεν Αἰσχίνης ἐν τῇ πολιτείᾳ τὸ πρῶτον, καὶ τίνας λόγους κατὰ τοῦ Φιλίππου δημηγορεῖν ᾤετο δεῖν, ἵνʼ εἰδῆθʼ ὅτι τοῖς ὑφʼ ἑαυτοῦ πεπραγμένοις καὶ δεδημηγορημένοις ἐν ἀρχῇ μάλιστʼ ἐξελεγχθήσεται δῶρʼ ἔχων.
I have many further charges to add, such as must excite universal abhorrence; but, by way of preface, I will first remind you of what doubtless most of you remember,—of the party with which Aeschines at first ranged himself in politics, and of the speeches which he thought fit to make in opposition to Philip. In this way I hope to satisfy you that his early acts and speeches supply abundant proof of his present corruption.
§ 10
ἔστι τοίνυν οὗτος ὁ πρῶτος Ἀθηναίων αἰσθόμενος Φίλιππον, ὡς τότε δημηγορῶν ἔφη, ἐπιβουλεύοντα τοῖς Ἕλλησι καὶ διαφθείροντά τινας τῶν ἐν Ἀρκαδίᾳ προεστηκότων, καὶ ἔχων Ἴσχανδρον τὸν Νεοπτολέμου δευτεραγωνιστήν, προσιὼν μὲν τῇ βουλῇ, προσιὼν δὲ τῷ δήμῳ περὶ τούτων, καὶ πείσας ὑμᾶς πανταχοῖ πρέσβεις πέμψαι τοὺς συνάξοντας δεῦρο τοὺς βουλευσομένους περὶ τοῦ πρὸς Φίλιππον πολέμου,
Aeschines, then, was the first man in Athens, as he claimed at the time in a speech, to perceive that Philip had designs against Greece, and was corrupting some of the magnates of Arcadia. It was he who, with Ischander, son of Neoptolemus, as his understudy, addressed the Council, and addressed the Assembly, on this subject, and persuaded them to send ambassadors to all the Greek states to convene a conference at Athens for the consideration of war with Philip.
§ 11
καὶ ἀπαγγέλλων μετὰ ταῦθʼ ἥκων ἐξ Ἀρκαδίας τοὺς καλοὺς ἐκείνους καὶ μακροὺς λόγους, οὓς ἐν τοῖς μυρίοις ἐν Μεγάλῃ πόλει πρὸς Ἱερώνυμον τὸν ὑπὲρ Φιλίππου λέγοντα ὑπὲρ ὑμῶν ἔφη δεδημηγορηκέναι, καὶ διεξιὼν ἡλίκα τὴν Ἑλλάδα πᾶσαν, οὐχὶ τὰς ἰδίας ἀδικοῦσι μόνον πατρίδας οἱ δωροδοκοῦντες καὶ χρήματα λαμβάνοντες παρὰ Φιλίππου.
It was he who afterwards, on his return from Arcadia, gave a report of the fine long orations which he said he had delivered as your spokesman before the Ten Thousand at Megalopolis in reply to Philip’s champion Hieronymus, and he made a long story of the enormous harm which corrupt statesmen in the pay of Philip were doing not only to their own countries but to the whole of Greece.
§ 12
ἐπειδὴ τοίνυν ταῦτα πολιτευομένου τούτου τότε καὶ τοῦτο τὸ δεῖγμʼ ἐξενηνοχότος περὶ αὑτοῦ, τοὺς περὶ τῆς εἰρήνης πρέσβεις πέμπειν ὡς Φίλιππον ἐπείσθητε ὑπʼ Ἀριστοδήμου καὶ Νεοπτολέμου καὶ Κτησιφῶντος καὶ τῶν ἄλλων τῶν ἐκεῖθεν ἀπαγγελλόντων οὐδʼ ὁτιοῦν ὑγιές, γίγνεται τῶν πρέσβεων τούτων εἷς καὶ οὗτος, οὐχ ὡς τῶν ἀποδωσομένων τὰ ὑμέτερα, οὐδʼ ὡς τῶν πεπιστευκότων τῷ Φιλίππῳ, ἀλλʼ ὡς τῶν φυλαξόντων τοὺς ἄλλους· διὰ γὰρ τοὺς προειρημένους λόγους καὶ τὴν πρὸς τὸν Φίλιππον ἀπέχθειαν ταύτην εἰκότως περὶ αὐτοῦ πάντες εἴχετε τὴν δόξαν.
So on the strength of his policy at that time, and of the sample he had exhibited of his conduct, he was actually appointed as one of the ambassadors when you were induced by Aristodemus, Neoptolemus, Ctesiphon and others, who had brought entirely misleading reports from Macedonia, to send an embassy to negotiate peace with Philip. He was chosen, not as one who would make traffic of your interests, not as one who had any confidence in Philip, but as one of the party that was to keep an eye on the rest, for in view of his early speeches, and of his known hostility to Philip, it was natural that you should all have such an opinion of the man.
§ 13
προσελθὼν τοίνυν ἐμοὶ μετὰ ταῦτα συνετάττετο κοινῇ πρεσβεύειν, καὶ ὅπως τὸν μιαρὸν καὶ ἀναιδῆ φυλάξομεν ἀμφότεροι, τὸν Φιλοκράτην, πολλὰ παρεκελεύσατο. καὶ μέχρι τοῦ δεῦρʼ ἐπανελθεῖν ἀπὸ τῆς πρώτης πρεσβείας ἐμὲ γοῦν, ὦ ἄνδρες Ἀθηναῖοι, διεφθαρμένος καὶ πεπρακὼς ἑαυτὸν ἐλάνθανε. χωρὶς γὰρ τῶν ἄλλων ὧν, ὅπερ εἶπον, εἰρήκει πρότερον, ἀναστὰς τῇ προτέρᾳ τῶν ἐκκλησιῶν ἐν αἷς περὶ τῆς εἰρήνης ἐβουλεύεσθε, ἤρξατʼ ἀρχήν, ἣν ἐγὼ καὶ τοῖς ῥήμασιν οἶμαι τοῖς αὐτοῖς οἷσπερ οὗτος εἶπεν ἐν ὑμῖν ἀπομνημονεύσειν.
Then he came to me and proposed that we should act together on the embassy, being especially urgent that we should jointly keep watch upon that infamous scoundrel Philocrates. And until after our return from the first embassy I at least, men of Athens, had no suspicion that he was corrupt and had already sold himself. For apart from the speeches which, as I said, he had made on former occasions, he rose at the first of the two assemblies at which you discussed terms of peace, and began with an exordium which I believe I can repeat to you in the very words he used:
§ 14
εἰ πάνυ πολὺν ἔφη χρόνον ἐσκόπει Φιλοκράτης, ὦ ἄνδρες Ἀθηναῖοι, πῶς ἂν ἄριστʼ ἐναντιωθείη τῇ εἰρήνῃ, οὐκ ἂν αὐτὸν ἄμεινον εὑρεῖν οἶμαι ἢ τοιαῦτα γράφοντα. ἐγὼ δὲ ταύτην μὲν τὴν εἰρήνην, ἕως ἂν εἷς Ἀθηναίων λείπηται, οὐδέποτʼ ἂν συμβουλεύσαιμι ποιήσασθαι τῇ πόλει, εἰρήνην μέντοι φημὶ δεῖν ποιεῖσθαι. καὶ τοιούτους τινὰς εἶπε βραχεῖς καὶ μετρίους λόγους.
If Philocrates, men of Athens, had given many days to studying how best he could thwart the peace, I do not think he could have found a better way than the present proposal. Such a peace as this I for one will never advise the city to make, so long as a single Athenian remains alive; yet I do say that we ought to make peace. In such terms he spoke, concisely and with moderation.
§ 15
ὁ δὲ ταῦτʼ εἰπὼν τῇ προτεραίᾳ πάντων ἀκουόντων ὑμῶν, εἰς τὴν ὑστεραίαν, ἐν ᾗ τὴν εἰρήνην ἔδει κυροῦσθαι, ἐμοῦ τῷ τῶν συμμάχων συνηγοροῦντος δόγματι καὶ τὴν εἰρήνην ὅπως ἴση καὶ δικαία γενήσεται πράττοντος, καὶ ὑμῶν βουλομένων ταῦτα καὶ οὐδὲ φωνὴν ἐθελόντων ἀκούειν τοῦ καταπτύστου Φιλοκράτους, ἀναστὰς ἐδημηγόρει καὶ συνηγόρει ʼκείνῳ πολλῶν ἀξίους,
And then on the next day, when the peace was to be ratified, when I supported the resolutions of our allies, and did what I could to secure fair and equitable terms, and when the people sympathized with my purpose and refused to hear a word from the contemptible Philocrates, up jumped the very man who had made the speech I have quoted in the head of all of you only the day before, and addressed you in support of Philocrates,
§ 16
ὦ Ζεῦ καὶ πάντες θεοί, θανάτων λόγους, ὡς οὔτε τῶν προγόνων ὑμᾶς μεμνῆσθαι δέοι οὔτε τῶν τὰ τρόπαια καὶ τὰς ναυμαχίας λεγόντων ἀνέχεσθαι, νόμον τε θήσειν καὶ γράψειν μηδενὶ τῶν Ἑλλήνων ὑμᾶς βοηθεῖν, ὃς ἂν μὴ πρότερος βεβοηθηκὼς ὑμῖν ᾖ. καὶ ταῦθʼ ὁ σχέτλιος καὶ ἀναιδὴς οὗτος ἐτόλμα λέγειν ἐφεστηκότων τῶν πρέσβεων καὶ ἀκουόντων, οὓς ἀπὸ τῶν Ἑλλήνων μετεπέμψασθε ὑπὸ τούτου πεισθέντες, ὅτʼ οὔπω πεπρακὼς αὑτὸν ἦν.
using language for which, as Heaven is my witness, he deserves to die many times over. He told you that you ought to forget the achievements of your forefathers; that you should not tolerate all that talk about old trophies and sea-fights; and that he would draft and enact a law forbidding aid to any Greeks who had not previously brought aid to you. This speech the shameless reprobate found courage to make while the ambassadors, whom you summoned from the Greek cities at his own suggestion, before he had sold himself, were standing at his elbow and listening to what he said.
§ 17
ὃν μὲν οὖν τρόπον, ὦ ἄνδρες Ἀθηναῖοι, χειροτονησάντων ὑμῶν ἐπὶ τοὺς ὅρκους αὐτὸν πάλιν τούς τε χρόνους κατέτριψε καὶ τὰ πράγματα πάντʼ ἐλυμήνατο τὰ τῆς πόλεως, καὶ ὅσαι περὶ τούτων ἐμοὶ πρὸς τοῦτον ἀπέχθειαι συνέβησαν βουλομένῳ κωλύειν, αὐτίκʼ ἀκούσεσθε. ἀλλʼ ἐπειδὴ πάλιν ἥκομεν ἐκ τῆς πρεσβείας ταύτης τῆς ἐπὶ τοὺς ὅρκους, ἧσπερ εἰσὶν αἱ νῦν εὔθυναι, οὔτε μικρὸν οὔτε μέγʼ οὐδʼ ὁτιοῦν εὑρημένοι τῶν ὅτε τὴν εἰρήνην ἐποιεῖσθε λεχθέντων καὶ προσδοκηθέντων, ἀλλὰ πάντʼ ἐξηπατημένοι, καὶ τούτων ἕτερʼ αὖθις αὖ πεπραχότων καὶ παρʼ αὐτὸ τὸ ψήφισμα πεπρεσβευκότων, προσῇμεν τῇ βουλῇ. καὶ ταυτὶ πολλοὶ συνίσασιν ἃ μέλλω λέγειν· τὸ γὰρ βουλευτήριον μεστὸν ἦν ἰδιωτῶν.
Well, you appointed him a second time, men of Athens, as an envoy to receive the oath of ratification; and I shall shortly have to tell you how he again wasted time, mishandled all the affairs of the commonwealth, and repeatedly fell out with me in regard to them when I tried to stand in his way. However, by reason of the persistent misconduct of these men, and their disobedience to instructions, we came back from the embassy for the oaths—that is the embassy which is the subject of the present scrutiny—without having realized any single one, great or small, of the advantages which were promised or expected when you approved the peace,—with nothing but deception and disappointment. Then we repaired to the Council. There are many eye-witnesses of what I am about to relate, for the Council-house was thronged with spectators.
§ 18
παρελθὼν δʼ ἐγὼ πάντα τἀληθῆ πρὸς τὴν βουλὴν ἀπήγγειλα, καὶ κατηγόρησα τούτων, καὶ ἀνηριθμησάμην ἀπὸ τῶν πρώτων ἐλπίδων ἐκείνων ὧν ὁ Κτησιφῶν καὶ ὁ Ἀριστόδημος ἀπήγγειλαν πρὸς ὑμᾶς, καὶ μετὰ ταῦτα, ὅτε τὴν εἰρήνην ἐποιεῖσθε, ἃ οὗτος ἐδημηγόρησε καὶ εἰς ἃ προήχασι τὴν πόλιν, καὶ περὶ τῶν ὑπολοίπων (ταῦτα δʼ ἦν Φωκεῖς καὶ Πύλαι) μὴ προέσθαι συνεβούλευον, μηδὲ ταὐτὰ παθεῖν, μηδʼ ἀναρτωμένους ἐλπίσιν ἐξ ἐλπίδων καὶ ὑποσχέσεσιν εἰς τοὔσχατον ἐλθεῖν τὰ πράγματʼ ἐᾶσαι. καὶ ἔπεισα ταῦτα τὴν βουλήν.
I came forward and reported the whole truth to the Council. I denounced these men, and told the whole story, point by point, beginning with those earlier hopes created by the reports of Ctesiphon and Aristodemus, going on to the more recent orations of Aeschines at the approval of the peace, and showing to what straits they had reduced the city. There remained the question of the Phocians and Thermopylae, and we must not—such was my advice—we must not repeat our experience, and throw them overboard, and so, in reliance upon a succession of idle hopes and assurances, allow ourselves to fall into the last extremity of disaster. I convinced the Council;
§ 19
ἐπειδὴ δʼ ἧκεν ἡ ἐκκλησία καὶ πρὸς ὑμᾶς ἔδει λέγειν, παρελθὼν Αἰσχίνης οὑτοσὶ πρῶτος ἡμῶν ἁπάντων (καὶ πρὸς Διὸς καὶ θεῶν πειρᾶσθε συνδιαμνημονεύειν ἂν ἀληθῆ λέγω· τὰ γὰρ πάντα τὰ πράγματα λυμηνάμενʼ ὑμῶν καὶ διαφθείρανθʼ ὅλως ταῦτʼ ἐστὶν ἤδη) τοῦ μὲν ἀπαγγέλλειν τι τῶν πεπρεσβευμένων ἢ περὶ τῶν ἐν τῇ βουλῇ ῥηθέντων, εἰ ἄρʼ ἠμφεσβήτει μὴ ἀληθῆ λέγειν ἐμέ, μνησθῆναι πάμπληθες ἀπέσχεν, εἶπε δὲ τοιούτους λόγους καὶ τηλικαῦτα καὶ τοσαῦτʼ ἔχοντας ἀγαθά, ὥσθʼ ἅπαντας ὑμᾶς λαβὼν ᾤχετο.
but when the Assembly met, and we had to address the whole body of citizens, Aeschines took the first turn of all of us. And here I most earnestly entreat you to verify my account by your own recollections; for I am now relating transactions which ultimately brought your affairs to complete and final ruin. He utterly ignored the duty of giving a report of the doings of the embassy. He never mentioned the speeches made to the Council, or told you whether he disputed the truth of my statement. But he made such a fine speech, so full of big promises, that he carried you all away with him.
§ 20
ἔφη γὰρ ἥκειν πεπεικὼς Φίλιππον ἅπανθʼ ὅσα συμφέρει τῇ πόλει, καὶ περὶ τῶν ἐν Ἀμφικτύοσι καὶ περὶ τῶν ἄλλων ἁπάντων, καὶ διεξῆλθε λόγον μακρὸν ὑμῖν, ὃν κατὰ Θηβαίων εἰπεῖν πρὸς Φίλιππον ἔφη, καὶ τὰ κεφάλαιʼ ἀπήγγελλε πρὸς ὑμᾶς, καὶ ἀπελογίζετʼ ἐκ τῶν αὑτῷ πεπρεσβευμένων δυοῖν ἢ τριῶν ἡμερῶν ὑμᾶς, μένοντας οἴκοι καὶ οὐ στρατευομένους οὐδʼ ἐνοχλουμένους, Θήβας μὲν πολιορκουμένας αὐτὰς καθʼ αὑτὰς χωρὶς τῆς ἄλλης Βοιωτίας ἀκούσεσθαι,
For he declared that he had completely converted Philip to the interests of Athens in respect of the Amphictyonic question and of everything else. He went through a long diatribe against the Thebans, which he said he had addressed to Philip himself, recapitulating the main points. He offered you a calculation that, thanks to his diplomacy, without leaving your homes, without any campaigning or worry, within two or three days you would hear the news of the beleaguerment of Thebes, independently of the rest of Boeotia,
§ 21
Θεσπιὰς δὲ καὶ Πλαταιὰς οἰκιζομένας, τῷ θεῷ δὲ τὰ χρήματʼ εἰσπραττόμενʼ οὐ παρὰ Φωκέων, ἀλλὰ παρὰ Θηβαίων τῶν βουλευσάντων τὴν κατάληψιν τοῦ ἱεροῦ· διδάσκειν γὰρ αὐτὸς ἔφη τὸν Φίλιππον ὅτι οὐδὲν ἧττον ἠσεβήκασιν οἱ βεβουλευκότες τῶν ταῖς χερσὶ πραξάντων, καὶ διὰ τοῦτο χρήμαθʼ ἑαυτῷ τοὺς Θηβαίους ἐπικεκηρυχέναι.
of the repopulation of Thespiae and Plataea, and of the recovery of Apollo’s treasure, not from the Phocians, but from the Thebans, who had planned the seizure of the temple. It was himself, he added, who had instructed Philip that those who contrived the project were quite as sacrilegious as the men by whose hands it was executed; and therefore the Thebans had set a price on his head!
§ 22
ἀκούειν δὲ καὶ τῶν Εὐβοέων ἐνίων ἔφη πεφοβημένων καὶ τεταραγμένων τὴν πρὸς τὴν πόλιν οἰκειότητα Φιλίππῳ γεγενημένην, ὅτι οὐ λελήθαθʼ ἡμᾶς, ὦ ἄνδρες πρέσβεις, ἐφʼ οἷς πεποίησθε τὴν εἰρήνην πρὸς Φίλιππον, οὐδʼ ἀγνοοῦμεν ὅτι ὑμεῖς μὲν Ἀμφίπολιν δεδώκατʼ ἐκείνῳ, Φίλιππος δʼ ὑμῖν Εὔβοιαν ὡμολόγηκεν παραδώσειν. εἶναι μέντοι τι καὶ ἄλλο διῳκημένον αὑτῷ, οὐ μήν πω τοῦτο βούλεσθαι λέγειν· καὶ γὰρ νῦν φθονεῖν τινὰς αὑτῷ τῶν συμπρέσβεων. ὑπῃνίττετο δʼ οὕτω καὶ παρεδήλου τὸν Ὠρωπόν.
He had even heard some Euboeans, who were thoroughly frightened by the friendship that had been cemented between Philip and Athens, utter these very words: Gentlemen of the Embassy, we know all about the terms on which you have concluded peace with Philip, and we are aware that you have given up Amphipolis to him, and that he has agreed to hand over Euboea to you. He had also, he said, settled another matter, but he thought it better not to mention it just yet—some of his colleagues were already so jealous of him. This was a veiled allusion to Oropus.
§ 23
εὐδοκιμῶν δʼ ἐπὶ τούτοις εἰκότως, καὶ δοκῶν καὶ ῥήτωρ ἄριστος εἶναι καὶ ἀνὴρ θαυμαστός, κατέβη μάλα σεμνῶς. ἀναστὰς δʼ ἐγὼ ταῦτά τʼ οὐκ ἔφην εἰδέναι καὶ ἅμʼ ἐπειρώμην τι λέγειν τούτων ὧν εἰς τὴν βουλὴν ἀπήγγειλα. καὶ παραστὰς ὁ μὲν ἔνθεν, ὁ δʼ ἔνθεν, οὑτοσὶ καὶ Φιλοκράτης, ἐβόων, ἐξέκρουόν με, τελευτῶντες ἐχλεύαζον. ὑμεῖς δʼ ἐγελᾶτε, καὶ οὔτʼ ἀκούειν ἠθέλετʼ οὔτε πιστεύειν ἐβούλεσθʼ ἄλλα πλὴν ἃ οὗτος ἀπηγγέλκει.
And so, in all the glory of these disclosures, with everybody regarding him as a grand speaker and a marvellous man, he descended from the tribune in his most majestic manner. Then I rose, and said that the whole story was news to me. I attempted to repeat the statement I had made to the Council; but Aeschines and Philocrates posted themselves one on either side of me—shouting, interrupting, and finally jeering. You were all laughing; you would not listen to me, and you did not want to believe anything except what Aeschines had reported.
§ 24
καὶ νὴ τοὺς θεοὺς εἰκός τι παθεῖν ἔμοιγε δοκεῖτε· τίς γὰρ ἂν ἠνέσχετο, τηλικαῦτα καὶ τοσαῦτʼ ἔσεσθαι προσδοκῶν ἀγαθά, ἢ ταῦθʼ ὡς οὐκ ἔσται λέγοντός τινος, ἢ κατηγοροῦντος τῶν πεπραγμένων τούτοις; πάντα γὰρ τἄλλʼ, οἶμαι, τότε δεύτερʼ ἦν τῶν ὑποκειμένων προσδοκιῶν καὶ τῶν ἐλπίδων, οἱ δʼ ἀντιλέγοντες ὄχλος ἄλλως καὶ βασκανία κατεφαίνετο, ταῦτα δὲ θαυμάσιʼ ἡλίκα καὶ συμφέροντʼ ἐδόκει πεπρᾶχθαι τῇ πόλει.
And I must say that your feeling was quite natural. For how could anyone, filled with anticipation of those wonderful benefits, be patient of a speaker who told you that you would never get them, and even denounced the conduct of the benefactors? At the moment, I imagine, everything else was thrown into the shade by the hopes and expectations that were suggested to you; contradiction seemed to be mere annoyance and malice; and these great achievements were thought amazingly fine and most beneficial to the commonwealth.
§ 25
τοῦ χάριν δὴ ταῦθʼ ὑπέμνησα πρῶτα νῦν ὑμᾶς καὶ διεξῆλθον τούτους τοὺς λόγους; ἑνὸς μέν, ὦ ἄνδρες Ἀθηναῖοι, μάλιστα καὶ πρώτου, ἵνα μηδεὶς ὑμῶν, ἐπειδάν τι λέγοντος ἀκούῃ μου τῶν πεπραγμένων, καὶ δοκῇ δεινὸν αὐτῷ καὶ ὑπερβάλλον εἶναι, εἶτα τότʼ οὐκ ἔλεγες παραχρῆμα ταῦτʼ οὐδʼ ἐδίδασκες ἡμᾶς;
Why have I begun by reviving these memories and quoting those old speeches? My first and chief object, men of Athens, is that, when you hear me relate some performance that seems to you atrocious and incredible, no one may ask in surprise: Then why did you not speak out and give us this information instantly?
§ 26
θαυμάζῃ, ἀλλὰ μεμνημένοι τὰς ὑποσχέσεις τὰς τούτων, ἃς ἐφʼ ἑκάστων ποιούμενοι τῶν καιρῶν ἐξέκλειον λόγου τυγχάνειν τοὺς ἄλλους, καὶ τὴν ἐπαγγελίαν τὴν τούτου ταύτην τὴν καλήν, εἰδῆθʼ ὅτι πρὸς ἅπασι τοῖς ἄλλοις καὶ τοῦτʼ ἠδίκησθʼ ὑπʼ αὐτοῦ, ὅτι τἀληθῆ παραχρῆμα καὶ ἡνίκʼ ἔδει πυνθάνεσθαι διεκωλύθητʼ ἐλπίσι καὶ φενακισμοῖς καὶ ὑποσχέσεσιν ἐξαπατώμενοι.
but that, by recalling the assurances by which on every occasion these men stopped others from getting your attention, and that magnificent promise of Aeschines, you may realize that you have to thank him for this crowning injury,—that you were precluded from learning the truth promptly and at the proper time, being cheated by hopes and impostures and vain assurances.
§ 27
πρώτου μὲν τούτου καὶ μάλισθʼ, ὅπερ εἶπον, εἵνεκα ταῦτα διεξῆλθον, δευτέρου δὲ τίνος καὶ οὐδὲν ἐλάττονος ἢ τούτου; ἵνα τὴν ὅτʼ ἀδωροδόκητος ὑπῆρχε προαίρεσιν αὐτοῦ τῆς πολιτείας ἀναμνησθέντες, ὡς προβεβλημένη καὶ ἄπιστος ἦν πρὸς τὸν Φίλιππον, τὴν μετὰ ταῦτʼ ἐξαίφνης γεγονυῖαν πίστιν καὶ φιλίαν σκέψησθε,
That, I say, is my first and main purpose in this narration. What is my second purpose? It is one of no less importance. I want you to remind yourselves of that policy of precaution and distrust of Philip which this man deliberately chose when he was still unbribed, and to compare the confidence and friendship that afterwards sprang up so suddenly;
§ 28
εἶτʼ εἰ μὲν ἐκβέβηκεν ὅσʼ ἀπήγγειλε πρὸς ὑμᾶς οὗτος καὶ καλῶς ἔχει τὰ πεπραγμένα, διὰ τὴν ἀλήθειαν καὶ τὸ συμφέρον τῇ πόλει γεγενῆσθαι νομίσητε, εἰ δὲ πάντα τἀναντίʼ ὧν οὗτος εἶπε πέπρακται, καὶ πολλὴν αἰσχύνην καὶ μεγάλους κινδύνους ταῦτʼ ἔχει τῇ πόλει, διὰ τὴν αἰσχροκέρδειαν τὴν ἑαυτοῦ καὶ τὸ χρημάτων ἀποδόσθαι τἀληθῆ μεταβεβλημένον αὐτὸν εἰδῆτε.
and then, if the fair reports he laid before you have really proved true, and if all the results have been fortunate, to admit the view that that friendship was formed for truth’s sake and in the best interests of the city; but, if the sequel has given the lie to all his predictions, if it has involved the city in much dishonor and in grievous perils, then be assured that his own sordid greed has prompted this change of front, because he has sold the truth for a bribe.
§ 29
βούλομαι δʼ, ἐπειδήπερ εἰς τούτους προήχθην τοὺς λόγους, ὃν τρόπον τὰ περὶ τοὺς Φωκέας πράγμαθʼ ὑμῶν παρείλοντο, πρῶτον εἰπεῖν ἁπάντων. δεῖ δὲ μηδένʼ ὑμῶν, ὦ ἄνδρες δικασταί, εἰς τὸ τῶν πραγμάτων μέγεθος βλέψαντα μείζους τὰς κατηγορίας καὶ τὰς αἰτίας τῆς τούτου δόξης νομίσαι, ἀλλʼ ἐκεῖνʼ ὁρᾶν, ὅτι ὅντινʼ ἂν ὑμεῖς εἰς ταύτην τὴν τάξιν κατεστήσατε καὶ τῶν συμβάντων καιρῶν ἐποιήσατε κύριον, οὗτος, εἴπερ ὥσπερ οὗτος ἐβουλήθη μισθώσας αὑτὸν ἐξαπατᾶν ὑμᾶς καὶ φενακίζειν, τῶν ἴσων αἴτιος ἦν ἂν κακῶν ὅσωνπερ καὶ οὗτος.
Having allowed myself to refer to those old speeches, I wish to relate first of all how these men took the business of the Phocians out of your hands. Gentlemen of the jury, I hope that none of you will regard my charges and accusations as too big for the calibre of the defendant, measuring him against the magnitude of the transactions. Reflect rather that, if any man soever, placed by you in the position he filled, and trusted to deal with the occasions that arose, had taken hire, and had sought to deceive and mislead you as Aeschines did, he would have brought about exactly the same disaster as Aeschines.
§ 30
οὐ γὰρ εἰ φαύλοις χρῆσθʼ ὑμεῖς εἰς τὰ κοινὰ πολλάκις ἀνθρώποις, καὶ τὰ πράγματʼ ἐστὶ φαῦλα ὧν ἡ πόλις ἀξιοῦται παρὰ τοῖς ἄλλοις, οὐδὲ πολλοῦ δεῖ. εἶτα καὶ Φωκέας ἀπολώλεκεν μέν, οἶμαι, Φίλιππος, συνηγωνίσαντο δʼ οὗτοι· τοῦτο δὴ δεῖ σκοπεῖν καὶ ὁρᾶν, εἰ ὅσα τῆς Φωκέων σωτηρίας ἐπὶ τὴν πρεσβείαν ἧκε, ταῦθʼ ἅπαντʼ ἀπώλεσαν οὗτοι καὶ διέφθειραν ἑκόντες, οὐχ ὡς ὅδε Φωκέας ἀπώλεσεν καθʼ ἑαυτόν. πόθεν;
For though you often employ insignificant men for public business, it does not follow that those affairs are insignificant for which the rest of the world acknowledges our competence. Assuredly not. Again, it was Philip, of course, who really destroyed the Phocians; but these men co-operated. The question on which you are to fix your minds is whether they purposely wasted and threw away any chances that came to the embassy of saving the Phocians. I do not suggest that Aeschines destroyed the Phocians all by himself. How could he?
§ 31
δὸς δέ μοι τὸ προβούλευμα, ὃ πρὸς τὴν ἐμὴν ἀπαγγελίαν ἐψηφίσαθʼ ἡ βουλή, καὶ τὴν μαρτυρίαν τὴν τοῦ γράψαντος αὐτὸ τότε, ἵνʼ εἰδῆθʼ ὅτι ἐγὼ μὲν οὐ τότε σιγήσας νῦν ἀφίσταμαι τῶν πεπραγμένων, ἀλλʼ εὐθὺς κατηγόρουν καὶ προεώρων τὰ μέλλοντα, ἡ βουλὴ δέ, ἡ μὴ κωλυθεῖσʼ ἀκοῦσαι τἀληθῆ παρʼ ἐμοῦ, οὔτʼ ἐπῄνεσε τούτους οὔτʼ εἰς τὸ πρυτανεῖον ἠξίωσεν καλέσαι. καίτοι τοῦτʼ, ἀφʼ οὗ γέγονεν ἡ πόλις, οὐδεὶς πώποτέ φησι παθεῖν οὐδένας πρέσβεις, οὐδὲ Τιμαγόραν, οὗ θάνατον κατεχειροτόνησεν ὁ δῆμος.
Give me the resolution which the Council adopted on my report, and the evidence of the member who moved it on that occasion. These documents will satisfy you that I did not hold my peace then, to run away from my actions now,—for I was laying my complaint, and trying to forecast results, at the first opportunity; and also that the Council, not being debarred from hearing the truth from me, did not give these men either a vote of thanks, or an invitation to the public dinner in the Town Hall. We are told that these compliments had never before been withheld from any ambassadors since the foundation of Athens—not even from Timagoras, whom the Assembly condemned to death. These men, however, had to go without them.
§ 32
ἀλλʼ οὗτοι πεπόνθασιν. λέγε δʼ αὐτοῖς πρῶτον τὴν μαρτυρίαν, εἶτα τὸ προβούλευμα. ΜΑΡΤΥΡΙΑ. ΠΡΟΒΟΥΛΕΥΜΑ. ἐνταῦθʼ οὔτʼ ἔπαινος οὔτε κλῆσις εἰς τὸ πρυτανεῖόν ἐστι τῶν πρέσβεων ὑπὸ τῆς βουλῆς. εἰ δέ φησιν οὗτος, δειξάτω καὶ παρασχέσθω, κἀγὼ καταβαίνω. ἀλλʼ οὐκ ἔστιν. εἰ μὲν τοίνυν ταὐτὰ πάντες ἐπρεσβεύομεν, δικαίως οὐδένʼ ἐπῄνεσεν ἡ βουλή· δεινὰ γὰρ τὰ πεπραγμένα πᾶσιν· εἰ δʼ οἱ μὲν τὰ δίκαιʼ ἔπραττον ἡμῶν, οἱ δὲ τἀναντία, διὰ τοὺς πεπονηρευμένους, ὡς ἔοικε, τοῖς ἐπιεικέσι συμβεβηκὸς ἂν εἴη ταύτης τῆς ἀτιμίας μετεσχηκέναι.
Read first the deposition, and then the resolution, to the jury. (The Deposition and the Resolution are read) Here is no commendation, no invitation from the Council to the ambassadors to dine in the Town Hall. If Aeschines says that such a thing exists, let him produce and exhibit it, and I will sit down. But no; there is none. Now, if all the envoys acted alike, the Council was right in thanking nobody,—for we had all in very truth behaved scandalously indeed. But if some acted rightly and others wrongly, the well-conducted, it would seem, must submit to a discourtesy provoked by those who had played the rogue.
§ 33
πῶς οὖν ῥᾳδίως πάντες εἴσεσθε τίς ποτʼ ἔσθʼ ὁ πονηρός; ἀναμνήσθητε παρʼ ὑμῖν αὐτοῖς τίς ἐσθʼ ὁ κατηγορῶν τῶν πεπραγμένων ἐξ ἀρχῆς. δῆλον γὰρ ὅτι τῷ μὲν ἠδικηκότι σιγᾶν ἐξήρκει καὶ διακρουσαμένῳ τὸν παρόντα χρόνον μηκέτʼ εἰς λόγον περὶ τῶν πεπραγμένων αὑτὸν καθιστάναι, τῷ δὲ μηδὲν ἑαυτῷ συνειδότι δεινὸν εἰσῄει, εἰ δεινῶν καὶ πονηρῶν ἔργων δόξει κοινωνεῖν τῷ σιωπῆσαι. εἰμὶ τοίνυν ὁ κατηγορῶν ἐξ ἀρχῆς ἐγὼ τούτων, τούτων δʼ οὐδεὶς ἐμοῦ.
How then can you find an easy answer to the question, Who was the rogue? Consult your own recollections, and mark who denounced the transactions at the outset. For it is clear that, if the evil-doer could hold his peace, escape immediate detection, and never afterwards allow himself to be called to account, that was good enough for him; whereas the man with a good conscience bethought himself that it would be very hard if by keeping silence he should become a reputed accomplice in scandalous and wicked actions. Well then, it was I who denounced these men from the outset, and none of them denounced me.
§ 34
ἡ μὲν τοίνυν βουλὴ ταῦτα προὐβεβουλεύκει, τῆς δʼ ἐκκλησίας γιγνομένης καὶ τοῦ Φιλίππου παρόντος ἐν Πύλαις ἤδη—ἦν γὰρ τοῦτο πρῶτον ἁπάντων τῶν ἀδικημάτων, τὸ τὸν Φίλιππον ἐπιστῆσαι τοῖς πράγμασι τούτοις καὶ δέον ὑμᾶς ἀκοῦσαι περὶ τῶν πραγμάτων, εἶτα βουλεύσασθαι, μετὰ ταῦτα δὲ πράττειν ὅ τι δόξαι, ἅμʼ ἀκούειν κἀκεῖνον παρεῖναι καὶ μηδʼ ὅ τι χρὴ ποιεῖν ῥᾴδιον εἰπεῖν εἶναι.
Well, the Council adopted this resolution. When the Assembly met, Philip was already at Thermopylae. For that is the beginning of their misdeeds; they had surrendered control to Philip and then,—although the right course for you was, first to hear the facts, next to decide, and finally to carry out your decision,—you heard nothing until he was already on the spot, and it was no easy matter to advise you what to do.
§ 35
πρὸς δὲ τούτοις τοῦτο μὲν οὐδεὶς ἀνέγνω τῷ δήμῳ τὸ προβούλευμα, οὐδʼ ἤκουσεν ὁ δῆμος, ἀναστὰς δʼ οὗτος ἐδημηγόρει ταῦθʼ ἃ διεξῆλθον ἄρτι πρὸς ὑμᾶς ἐγώ, τὰ πολλὰ καὶ μεγάλʼ ἀγαθά, ἃ πεπεικὼς ἔφη τὸν Φίλιππον ἥκειν καὶ διὰ τοῦτο χρήμαθʼ ἑαυτῷ τοὺς Θηβαίους ἐπικεκηρυχέναι. ὥσθʼ ὑμᾶς, ἐκπεπληγμένους τῇ παρουσίᾳ τὸ πρῶτον τῇ τοῦ Φιλίππου καὶ τούτοις ὀργιζομένους ἐπὶ τῷ μὴ προηγγελκέναι, πραοτέρους γενέσθαι τινός, πάνθʼ ὅσʼ ἐβούλεσθʼ ὑμῖν ἔσεσθαι προσδοκήσαντας, καὶ μηδὲ φωνὴν ἐθέλειν ἀκούειν ἐμοῦ μηδʼ ἄλλου μηδενός.
Further, no one read the resolution to the Assembly, and the people never heard it. However, Aeschines rose and delivered that oration which I have already described, about the wonderful advantages he had induced Philip to grant to you, and the price set on his head by the Thebans in consequence; and so, although you were at first alarmed at Philip’s approach, and indignant that the ambassadors had given you no warning, you became as mild as lambs, expecting to get all that you desired, and refused to hear a word from me or anyone else.
§ 36
καὶ μετὰ ταῦτʼ ἀνεγιγνώσκεθʼ ἡ ἐπιστολὴ ἡ παρὰ τοῦ Φιλίππου, ἣν οὗτος ἔγραψʼ ἀπολειφθεὶς ἡμῶν, ἄντικρυς οὕτως καὶ διαρρήδην ἀπολογία γεγραμμένη τῶν τούτοις ἡμαρτημένων. καὶ γὰρ ὡς αὐτὸς κατεκώλυσεν αὐτοὺς βουλομένους ἐπὶ τὰς πόλεις ἰέναι καὶ τοὺς ὅρκους ἀπολαμβάνειν, ἔνεστι, καὶ ὡς, ἵνα συνδιαλλάττωσιν αὐτῷ τοὺς Ἁλέας πρὸς τοὺς Φαρσαλίους, κατέσχεν αὐτούς· καὶ πάντʼ ἀναδεχόμενος καὶ εἰς αὑτὸν ποιούμενος τὰ τούτων ἁμαρτήματʼ ἐστίν.
Then the letter from Philip was read. It had been composed by Aeschines without our knowledge, and was in fact a downright, explicit written defence of the errors these men had committed. For it alleges that Philip stopped them when they wanted to visit the towns and receive the oaths, and that he detained them in order that they might help him to reconcile the Halians with the Pharsalians; Philip takes on his own shoulders the burden of all their delinquencies:
§ 37
ὑπὲρ δὲ Φωκέων καὶ Θεσπιῶν ἢ ὧν οὗτος ἀπήγγελλε πρὸς ὑμᾶς, ἀλλʼ οὐδὲ μικρόν. καὶ τοῦτʼ οὐκ ἀπὸ ταὐτομάτου τοῦτον ἐπράχθη τὸν τρόπον, ἀλλʼ ὑπὲρ μὲν ὧν παρὰ τούτων ὑμᾶς ἔδει δίκην λαμβάνειν οὐ πεποιηκότων οὐδὲ διῳκηκότων οὐδὲν ὧν ὑμεῖς προσετάξατʼ ἐν τῷ ψηφίσματι, ἐκεῖνος ἐκδέχεται τὴν αἰτίαν καί φησιν αὐτὸς αἴτιος γεγενῆσθαι, ὃν οὐκ ἐμέλλεθʼ ὑμεῖς, οἶμαι, δυνήσεσθαι κολάσαι·
but of the Phocians and the Thespians, and of all the promises reported to you by Aeschines,—not a word! The job was not managed in this fashion by mere accident. For derelictions of duty, for which they ought to have been brought to justice, and for their failure to do their work according to your instructions, Philip takes all the blame. He tells you it was his fault,—and of course you were never likely to have any opportunity of punishing him!
§ 38
ἃ δʼ ἐκεῖνος ἐξαπατῆσαι καὶ προλαβεῖν τῆς πόλεως ἐβούλετο, οὗτος ἀπήγγειλεν, ἵνα μηδʼ ἐγκαλέσαι μηδὲ μέμψασθαι μηδὲν ὕστερον ὑμεῖς ἔχοιτε Φιλίππῳ, μήτʼ ἐν ἐπιστολῇ μήτʼ ἄλλοθι μηδαμοῦ τῶν παρʼ ἐκείνου τούτων ἐνόντων. λέγε δʼ αὐτοῖς αὐτὴν τὴν ἐπιστολήν, ἣν ἔγραψε μὲν οὗτος, ἔπεμψε δʼ ἐκεῖνος· καὶ σκοπεῖθʼ ὅτι τοῦτον ἔχει τὸν τρόπον, ὃν διεξελήλυθʼ ἐγώ. λέγε. ΕΠΙΣΤΟΛΗ.
On the other hand, all the matters in which he was trying to cheat you and overreach you were left for Aeschines to report by word of mouth, so that you might never have it in your power to incriminate Philip or throw any blame on him, as the assertions were not to be found in the letter or in any other direct communication of his. Read to the jury the letter written by Aeschines and dispatched by Philip. You will observe that it agrees exactly with my description. Read. (The Letter is read)
§ 39
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, τῆς ἐπιστολῆς, ὡς καλὴ καὶ φιλάνθρωπος. περὶ δὲ Φωκέων ἢ Θηβαίων ἢ τῶν ἄλλων ὧν οὗτος ἀπήγγειλεν, οὐδὲ γρῦ. ταύτης τοίνυν οὐδʼ ὁτιοῦν ἐσθʼ ὑγιές. καὶ τοῦτʼ αὐτίκα δὴ μάλʼ ὑμεῖς ὄψεσθε. οἱ μὲν γὰρ Ἁλεῖς, οὓς ἵνα συνδιαλλάττωσι κατασχεῖν φησι τούτους, τοιαύτης τετυχήκασι διαλλαγῆς ὥστʼ ἐξελήλανται καὶ ἀνάστατος ἡ πόλις αὐτῶν γέγονε· τοὺς δʼ αἰχμαλώτους ὁ σκοπῶν τί ἂν ὑμῖν χαρίσαιτο οὐδένʼ ἐνθυμηθῆναί φησι λύσασθαι.
You hear the letter, men of Athens,—such a nice, courteous letter! But about the Phocians, about the Thebans, about everything that Aeschines reported—not a scrape of the pen! There is nothing in it that is honest, as you shall see at once. For he tells you that he detained them that they might help him to reconcile the Halians. Well, the reconciliation of the Halians consisted in their being cast out of their homes, and their country devastated. As for the prisoners, this man, who wanted to know what he could do to oblige you, declares that the idea of getting them liberated never entered his head.
§ 40
μεμαρτύρηται δὲ δήπουθεν ὑμῖν ἐν τῷ δήμῳ πολλάκις, ὡς ἐγὼ τάλαντον ἔχων ἐπʼ αὐτοὺς ᾠχόμην, καὶ νῦν δὲ μαρτυρηθήσεται· διὸ καὶ τὴν ἐμὴν φιλοτιμίαν οὗτος ἀφαιρούμενος τοῦτʼ ἔπεισεν ἐκεῖνον ἐγγράψαι. ὃ τοίνυν μέγιστον ἁπάντων· ὁ γὰρ εἰς τὴν προτέραν γράψας ἐπιστολήν, ἣν ἠνέγκαμεν ἡμεῖς, ὅτι ἔγραφον δʼ ἂν καὶ διαρρήδην ἡλίχʼ ὑμᾶς εὖ ποιήσω, εἰ εὖ ᾔδειν καὶ τὴν συμμαχίαν μοι γενησομένην, γεγονυίας τῆς συμμαχίας οὔ φησιν εἰδέναι τί ἂν ποιῶν χαρίσαιτο, οὐδʼ ὃ αὐτὸς ὑπέσχετο· τοῦτο γὰρ ᾔδει δηλονότι, εἴπερ μὴ ἐφενάκιζεν. ἀλλὰ μὴν ὅτι ταῦθʼ οὕτω τότʼ ἔγραψε, λέγε μοι λαβὼν ἐκ τῆς προτέρας ἐπιστολῆς αὐτὸ τοῦτο, ἐνθένδε.λέγε. ΕΞ ΕΠΙΣΤΟΛΗΣ.
You know that evidence has already been given before the Assembly,—and that evidence shall now be repeated,—that I had started with a talent in my pocket for their ransom; and therefore, to rob me of a patriotic act, Aeschines persuaded Philip to write these words. Now for the most important point. The man who, in the first letter, which we brought home, wrote these words: I would write more explicitly of the benefits I intend to confer on you, if I were certain that the alliance will be made,—this man, now that the alliance has been made, says that he does not know how he can gratify you. Not know the very thing he promised! Why, he must have known it, unless he was hoodwinking us throughout. To prove, however, that he did so write at that time, please take and read the actual passage from the first letter,—beginning here. Read. (The Excerpt is read)
§ 41
οὐκοῦν πρὶν μὲν εἰρήνης τυχεῖν, εἰ καὶ συμμαχία προσγένοιτʼ αὐτῷ, γράψειν ὡμολόγει ἡλίκα τὴν πόλιν εὖ ποιήσει· ἐπειδὴ δʼ ἀμφότερʼ αὐτῷ γέγονεν, οὐκ εἰδέναι φησὶ τί ἂν ποιῶν χαρίσαιτο, ἂν δʼ ὑμεῖς λέγητε, ποιήσειν ὃ μήτʼ αἰσχύνην μήτʼ ἀδοξίαν αὐτῷ φέρει, εἰς ταύτας τὰς προφάσεις καταφεύγων, κἂν ἄρʼ εἴπητέ τι καὶ προαχθῆθʼ ὑμεῖς ἐπαγγείλασθαι, ἀναχώρησιν ἑαυτῷ καταλείπων.
You see that, before he got his peace, he covenanted that, if you should make alliance with him as well, he would specify in writing the great benefits that he would confer on Athens. But now that both peace and alliance are concluded, he says that he does not know what he can do to oblige you, but that, if you will tell him, he will do anything that is consistent with his own honor and reputation—taking refuge in this saving clause, and leaving himself a loophole in case you make any proposal or are induced to ask any favor.
§ 42
ταῦτα τοίνυν καὶ πόλλʼ ἕτερʼ ἐνῆν παραχρῆμα τότʼ εὐθὺς ἐξελέγχειν καὶ διδάσκειν ὑμᾶς καὶ μὴ προέσθαι τὰ πράγματʼ ἐᾶν, εἰ μὴ Θεσπιαὶ καὶ Πλαταιαὶ καὶ τὸ Θηβαίους αὐτίκα δὴ μάλα δώσειν δίκην ἀφείλετο τὴν ἀλήθειαν. καίτοι ταῦτα, εἰ μὲν ἀκοῦσαι μὲν ἔδει φενακισθῆναι δὲ τὴν πόλιν, ὀρθῶς ἐλέγετο, εἰ δὲ πραχθῆναι τῷ ὄντι, σιωπᾶσθαι συνέφερεν. εἰ μὲν γὰρ ἐνταῦθʼ ἦν ἤδη τὰ πράγμαθʼ ὥστε μηδʼ αἰσθομένοις τοῖς Θηβαίοις πλέον εἶναι μηδέν, τί οὐ γέγονεν; εἰ δὲ παρὰ τὸ προαισθέσθαι κεκώλυται, τίς ὁ ἐκλαλήσας; οὐχ οὗτος;
All this chicanery, and much besides, might have been instantly detected, and you might have been informed and spared the sacrifice of your interests, if you had not been cheated out of the truth by that story of Thespiae and Plataea and the imminent punishment of the Thebans. Yet if Philip’s promises were merely for show, and if the city was to be deluded, it was right to mention them; if, on the other hand, they were really to be fulfilled, it was best to say nothing about them. For if the project was so far matured that the Thebans could gain nothing by hearing of it, why has it not been executed? But if it has been thwarted because they had news of it in time, who let the secret out?
§ 43
ἀλλʼ οὔτʼ ἔμελλεν οὔτʼ ἐβουλήθη ταῦτʼ οὐδʼ ἤλπισεν οὗτος, ὥστε τοῦ γʼ ἐκλελαληκέναι μηδʼ αἰτίαν ἐχέτω· ἀλλὰ φενακισθῆναι τοῖς λόγοις τούτοις ὑμᾶς ἔδει, καὶ ἐμοῦ τἀληθῆ μὴ ʼθελῆσαι ἀκοῦσαι, καὶ αὐτοὺς οἴκοι καταμεῖναι, καὶ ψήφισμα νικῆσαι τοιοῦτο διʼ οὗ Φωκεῖς ἀπολοῦνται. διὰ ταῦτʼ ἐσπαθᾶτο ταῦτα καὶ διὰ ταῦτʼ ἐδημηγορεῖτο.
Aeschines? Oh no; it was never meant to come off, and he neither wanted it nor expected it; let him be quit of the imputation of blabbing! The truth is that his purpose required that you should be hoodwinked by that talk; that you should refuse to hear the truth from me and should stay at home; and that they should triumphantly carry a decree ensuring the destruction of the Phocians. That is why this tissue of lies was woven; that is why it was made the theme of a popular harangue.
§ 44
ἀκούων τοίνυν ἐγὼ τηλικαῦτα καὶ τοιαῦτʼ ἐπαγγελλομένου τούτου, καὶ ἀκριβῶς εἰδὼς ὅτι ψεύδεται, —καὶ ὅθεν, φράσω πρὸς ὑμᾶς, πρῶτον μὲν ἐκ τοῦ, ὅτε τοὺς ὅρκους ἔμελλε Φίλιππος ὀμνύναι τοὺς περὶ τῆς εἰρήνης, ἐκσπόνδους ἀποφανθῆναι τοὺς Φωκέας ὑπὸ τούτων, ὃ σιωπᾶν καὶ ἐᾶν εἰκὸς ἦν, εἴπερ ἔμελλον σῴζεσθαι· ἔπειτʼ ἐκ τοῦ μὴ τοὺς παρὰ τοῦ Φιλίππου πρέσβεις ταῦτα λέγειν μηδὲ τὴν ἐπιστολὴν τὴν Φιλίππου,
Now when I heard him making all these fine promises, and knew to a certainty that he was lying,—but let me tell you why I knew. First, because, when Philip was on the point of swearing the oath of ratification, the Phocians were expressly excluded from the treaty by these men and that exclusion should have been passed over in silence, if the Phocians were to be delivered; and secondly because none of the ambassadors from Philip, nor Philip’s own letter, but only Aeschines, mentioned the promises.
§ 45
ἀλλὰ τοῦτον—ἐκ τούτων οὖν τεκμαιρόμενος, ἀναστὰς καὶ παρελθὼν ἐπειρώμην μὲν ἀντιλέγειν, ὡς δʼ ἀκούειν οὐκ ἠθέλετε, ἡσυχίαν ἔσχον, τοσοῦτο μόνον διαμαρτυράμενος (καὶ πρὸς Διὸς καὶ θεῶν ἀναμιμνῄσκεσθε) ὅτι ταῦτʼ οὔτʼ οἶδʼ οὔτε κοινωνῶ, προσέθηκα δʼ ὡς οὐδὲ προσδοκῶ. τραχέως δʼ ὑμῶν τῷ μηδὲ προσδοκᾶν σχόντων, καὶ ὅπως γʼ, ὦ ἄνδρες Ἀθηναῖοι, ἔφην, ἄν τι τούτων γίγνηται, τούτους ἐπαινέσεσθε καὶ τιμήσετε καὶ στεφανώσετε, ἐμὲ δὲ μή· καὶ μέντοι κἄν τι τῶν ἐναντίων, ὅπως τούτοις ὀργιεῖσθε· ἐγὼ δʼ ἀφίσταμαι.
So drawing my conclusions, I rose and presented myself, and made an attempt to reply. When you refused me a hearing, I held my peace, except that I protested—and I entreat that you will recall this—that I had no knowledge of the promises, nothing to do with them, and, I added, no faith in them. At the words no faith in them, you became exasperated; and I proceeded: If any of these promises come true, men of Athens, be sure you give thanks and honors and decorations to these gentlemen; but not to me. If, however, things turn out otherwise, see that it is on them that you vent your wrath. I stand aside.
§ 46
μὴ νῦν, ὑπολαβὼν Αἰσχίνης οὑτοσί, μὴ νῦν ἀφίστασο, ἔφη, ἀλλʼ ὅπως τότε μὴ προσποιήσει. νὴ Δίʼ, ἢ ἀδικήσω γʼ, ἔφην. ἐπαναστὰς δʼ ὁ Φιλοκράτης μάλʼ ὑβριστικῶς οὐδὲν, ἔφη, θαυμαστόν, ὦ ἄνδρες Ἀθηναῖοι, μὴ ταὔτʼ ἐμοὶ καὶ Δημοσθένει δοκεῖν· οὗτος μὲν γὰρ ὕδωρ, ἐγὼ δʼ οἶνον πίνω. καὶ ὑμεῖς ἐγελᾶτε.
Not now, said Aeschines, interrupting me, do not stand aside now; only do not put in your claim then. Agreed; said I, if I do, I shall be in the wrong. Then Philocrates rose, and said, in a very supercilious manner: No wonder Demosthenes and I disagree, men of Athens. He drinks water; I drink wine. And then you all laughed.
§ 47
σκέψασθε δὴ τὸ ψήφισμα, ὃ δίδωσι γράψας μετὰ ταῦθʼ ὁ Φιλοκράτης· ἀκοῦσαι μὲν γὰρ οὑτωσὶ παγκάλως ἔχει· ἐπειδὰν δὲ τοὺς καιροὺς συλλογίσηταί τις ἐφʼ ὧν ἐγράφη, καὶ τὰς ὑποσχέσεις ἃς οὗτος ὑπισχνεῖτο τότε, οὐδὲν ἄλλο φανήσονται πλὴν παραδόντες Φιλίππῳ καὶ Θηβαίοις Φωκέας, μόνον οὐκ ὀπίσω τὼ χεῖρε δήσαντες. λέγε τὸ ψήφισμα. ΨΗΦΙΣΜΑ.
Now look at the decree, which Philocrates afterwards drafted and handed to the clerk. It sounds well enough to the ear; but if you will take into account the occasion on which it was proposed, and the promises which Aeschines was making at the time, it will be clear that they were simply handing over the Phocians to Philip and the Thebans—I might almost say, with shackles on their wrists. Read the decree. (The Decree is read)
§ 48
ὁρᾶτʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ ψήφισμα, ὅσων ἐπαίνων καὶ ὅσης εὐφημίας μεστόν ἐστι, καὶ τὴν εἰρήνην εἶναι τὴν αὐτὴν ἥνπερ Φιλίππῳ καὶ τοῖς ἐγγόνοις, καὶ τὴν συμμαχίαν, καὶ ἐπαινέσαι δὲ Φίλιππον, ὅτι ἐπαγγέλλεται τὰ δίκαια ποιήσειν. ἀλλʼ οὐδὲν ἐκεῖνός γʼ ἐπηγγέλλετο, ἀλλὰ τοσούτου γʼ ἔδει ἐπαγγέλλεσθαι ὥστʼ οὐδʼ εἰδέναι φησὶ τί ἂν ποιῶν ὑμῖν χαρίσαιτο.
You observe, men of Athens, how full the decree is of compliments and fine phrases; that it provides that the peace, and also the alliance, made with Philip shall be extended to his posterity; and that thanks are given to Philip for his promise of just dealings. But it was not Philip who had made any promises; so far from promising he says that he does not know what to do to oblige you.
§ 49
ἀλλʼ οὗτος ἦν ὁ λέγων ὑπὲρ αὐτοῦ καὶ ὑπισχνούμενος. πρὸς δὲ τοὺς παρὰ τούτου λόγους ὡρμηκότας λαβὼν ὑμᾶς ὁ Φιλοκράτης ἐγγράφει τοῦτʼ εἰς τὸ ψήφισμα, ἐὰν δὲ μὴ ποιῶσι Φωκεῖς ἃ δεῖ καὶ παραδιδῶσι τοῖς Ἀμφικτύοσιν τὸ ἱερόν, ὅτι βοηθήσει ὁ δῆμος ὁ Ἀθηναίων ἐπὶ τοὺς διακωλύοντας ταῦτα γίγνεσθαι.
It was Aeschines who was Philip’s spokesman and gave undertakings. Then Philocrates, taking advantage of your ready acceptance of Aeschines’ words, inserts in the decree a clause providing that, if the Phocians should not do what was right and give up the temple to the Amphictyonic Council, the Athenian people should send a force to coerce the recalcitrants.
§ 50
οὐκοῦν, ἄνδρες Ἀθηναῖοι, μενόντων μὲν ὑμῶν οἴκοι καὶ οὐκ ἐξεληλυθότων, ἀπεληλυθότων δὲ τῶν Λακεδαιμονίων καὶ προῃσθημένων τὴν ἀπάτην, οὐδενὸς δʼ ἄλλου παρόντος τῶν Ἀμφικτυόνων πλὴν Θετταλῶν καὶ Θηβαίων, εὐφημότατʼ ἀνθρώπων τούτοις παραδοῦναι γέγραφεν τὸ ἱερὸν γράψας τοῖς Ἀμφικτύοσιν παραδοῦναι (ποίοις; οὐ γὰρ ἦσαν αὐτόθι πλὴν Θηβαῖοι καὶ Θετταλοί), ἀλλʼ οὐ συγκαλέσαι δὲ τοὺς Ἀμφικτύονας, οὐδʼ ἐπισχεῖν ἕως ἂν συλλεγῶσιν, οὐδὲ βοηθεῖν Πρόξενον εἰς Φωκέας, οὐδʼ ἐξιέναι Ἀθηναίους, οὐδὲ τοιοῦτʼ οὐδέν.
And so, men of Athens, as you stayed at home instead of taking the field, as the Lacedaemonians had discerned Philip’s treachery and withdrawn, and as no members of the Council were on the spot except the Thessalians and the Thebans, he really has proposed, with the utmost civility, to hand the temple over to them. The wording is, to the Amphictyons; but what Amphictyons? There were none there except Thessalians and Thebans. He makes no such proposal as that the Amphictyonic Council should be convened, or that operations should be suspended until it meets, or that Proxenus should march against the Phocians, or that the Athenians should take the field.
§ 51
καίτοι καὶ ἐπιστολὰς ἔπεμψʼ ὁ Φίλιππος δύο καλούσας ὑμᾶς, οὐχ ἵνʼ ἐξέλθητε· πώμαλα· οὐ γὰρ ἄν ποτε τοὺς χρόνους ἀνελών, ἐν οἷς ἐδυνήθητʼ ἂν ἐξελθεῖν, τηνικαῦτʼ ἐκάλει· οὐδʼ ἂν ἐμέ, ἡνίκα δεῦρʼ ἀποπλεῖν ἐβουλόμην, κατεκώλυεν· οὐδὲ τοιαῦτα λέγειν τούτῳ προσέταττεν, ἐξ ὧν ἥκισθʼ ὑμεῖς ἐμέλλετʼ ἐξιέναι· ἀλλʼ ἵνα, ἃ ἐβούλεσθʼ οἰόμενοι πράξειν αὐτόν, μηδὲν ἐναντίον ψηφίσησθʼ αὐτῷ, μηδʼ ἀμύναιντο μηδʼ ἀντέχοιεν οἱ Φωκεῖς ἐπὶ ταῖς παρʼ ὑμῶν ὑπέχοντες ἐλπίσιν, ἀλλʼ ἀπογνόντες ἅπανθʼ αὑτοὺς ἐγχειρίσαιεν. λέγε δʼ αὐτοῖς αὐτὰς τὰς ἐπιστολὰς τὰς τοῦ Φιλίππου. ΕΠΙΣΤΟΛΑΙ.
Philip, however, did send you two letters of summons. Yes, but not with the intention that you should take the field. That is certain; otherwise he would not have destroyed your opportunity of going out before he summoned you, nor would he have detained me when I wanted to sail home, nor ordered Aeschines to make statements calculated to deter you from going out. No, his object was that you, in the belief that he would do all that you wanted, should make no decree prejudicial to him, and the Phocians might not stand their ground and hold out in reliance upon hopes afforded by you, but might make unconditional surrender to him in sheer desperation. Read Philip’s actual letters. (The two Letters are read)
§ 52
αἱ μὲν τοίνυν ἐπιστολαὶ καλοῦσιν αὗται, καὶ νὴ Δίʼ ἤδη γε· τούτοις δʼ, εἴπερ ἦν ὑγιές τι τούτων, τί ἄλλο προσῆκεν ἢ συνειπεῖν ὅπως ἐξέλθηθʼ ὑμεῖς, καὶ τὸν Πρόξενον ὃν περὶ τοὺς τόπους ᾔδεσαν ὄντα γράφειν εὐθέως βοηθεῖν; πάντα τοίνυν τἀναντία τούτων φαίνονται πεποιηκότες. εἰκότως· οὐ γὰρ οἷς ἐπέστελλε προσεῖχον τὸν νοῦν, ἀλλʼ ἃ φρονῶν ταῦτʼ ἔγραφεν συνῄδεσαν· τούτοις οὖν συνέπραττον καὶ τούτοις συνηγωνίζοντο.
These letters, then, do summon you,—yes, indeed, at last! But if there had been any honesty in the letters, it was clearly the duty of these men to exhort you to take the field, and to propose that Proxenus, whom they knew to be in those parts, should at once march to the aid of Philip. Their actual policy was very different. Naturally; for they did not apply their minds to the phrasing of the letter; they were in the secret of the intention with which it was written, and with that intention they concurred and cooperated.
§ 53
οἱ μὲν τοίνυν Φωκεῖς, ὡς τὰ παρʼ ὑμῶν ἐπύθοντʼ ἐκ τῆς ἐκκλησίας καὶ τό τε ψήφισμα τοῦτʼ ἔλαβον τὸ τοῦ Φιλοκράτους καὶ τὴν ἀπαγγελίαν ἐπύθοντο τὴν τούτου καὶ τὰς ὑποσχέσεις, κατὰ πάντας τοὺς τρόπους ἀπώλοντο. σκοπεῖτε γάρ. ἦσαν ἀπιστοῦντές τινες αὐτόθι τῷ Φιλίππῳ καὶ νοῦν ἔχοντες· οὗτοι πιστεύειν ὑπήχθησαν. διὰ τί; ὅτι ἡγοῦντο, οὐδʼ εἰ δεκάκις Φίλιππος αὐτοὺς ἐξηπάτα, οὐδέποτʼ ἂν τούς γʼ Ἀθηναίων πρέσβεις Ἀθηναίους ἐξαπατᾶν τολμῆσαι, ἀλλʼ εἶναι ταῦτʼ ἀληθῆ ἃ οὗτος ἀπήγγελλε πρὸς ὑμᾶς, καὶ τοῖς Θηβαίοις ἥκειν, οὐχ αὑτοῖς ὄλεθρον.
When therefore the Phocians learned your policy from the proceedings of the Assembly, received the decree of Philocrates, and were informed of the report and promises of Aeschines, their ruin was complete. Just consider. There were some men in Phocis, sensible men, who had no confidence in Philip. They were induced to trust him. Why? Because they conceived that, though Philip had deceived them ten times over, he would never have dared to deceive Athenians and envoys of the Athenian people, that the report of Aeschines was true, and that destruction had overtaken not themselves but the Thebans.
§ 54
ἦσαν ἄλλοι τινὲς οἳ πάσχειν ὁτιοῦν καὶ ἀμύνεσθαι δεῖν ᾤοντο· ἀλλὰ καὶ τούτους μαλακοὺς ἐποίησε τὸ τὸν Φίλιππον ὑπάρχειν αὐτοῖς πεισθῆναι, καὶ τὸ ταῦτʼ εἰ μὴ ποιήσουσιν ὑμᾶς ἐπʼ αὐτοὺς ἥξειν, οὓς βοηθήσειν αὑτοῖς ἤλπιζον ἐκεῖνοι. ἀλλὰ καὶ μεταμέλειν ὑμῖν ᾤοντό τινες πεποιημένοις τὴν πρὸς Φίλιππον εἰρήνην· τούτοις ὅτι καὶ τοῖς ἐγγόνοις τὴν αὐτὴν ἐψηφίσασθʼ ἐπέδειξαν, ὥστε πανταχῇ τὰ παρʼ ὑμῶν ἀπογνωσθῆναι. διόπερ ταῦτα πάντʼ εἰς ἓν ψήφισμα συνεσκεύασαν.
There were others who were ready at all hazards to hold out to the end; but even they were mollified by the persuasion that Philip was their friend, and that, if they refused compliance, you, from whom they were expecting succor, would turn against them. A third party supposed that you regretted your treaty of peace with Philip; but they were now informed that you had actually decreed an extension of the treaty to Philip’s descendants, and so they abandoned all hope of your assistance. And that is why these men packed all those provisions into one decree.
§ 55
ὃ καὶ μέγιστον ἔμοιγε δοκοῦσιν ἁπάντων ὑμᾶς ἠδικηκέναι· τὸ γὰρ πρὸς ἄνδρα θνητὸν καὶ διὰ καιρούς τινας ἰσχύοντα γράφοντας εἰρήνην ἀθάνατον συνθέσθαι τὴν κατὰ τῆς πόλεως αἰσχύνην, καὶ ἀποστερῆσαι μὴ μόνον τῶν ἄλλων, ἀλλὰ καὶ τῶν παρὰ τῆς τύχης εὐεργεσιῶν τὴν πόλιν, καὶ τοσαύτῃ περιουσίᾳ χρήσασθαι πονηρίας ὥστε μὴ μόνον τοὺς ὄντας Ἀθηναίους, ἀλλὰ καὶ τοὺς ὕστερόν ποτε μέλλοντας ἔσεσθαι πάντας ἠδικηκέναι, πῶς οὐχὶ πάνδεινόν ἐστι;
In my judgement they could not have done you a more grievous injury. To turn their treaty of peace with a mortal man, a mere potentate of occasion, into a covenant of immortal ignominy for the commonwealth; to strip their city of all she had, even of the largess of her good fortune; in the veriest extravagance of malice to heap injuries not only on the Athenians of today but upon all who shall hereafter be Athenians,—is not that an appalling iniquity?
§ 56
τοῦτο τοίνυν οὐδέποθʼ ὑμεῖς ὑπεμείνατʼ ἂν ὕστερον προσγράψαι πρὸς τὴν εἰρήνην, τὸ καὶ τοῖς ἐγγόνοις, εἰ μὴ ταῖς παρʼ Αἰσχίνου ῥηθείσαις ὑποσχέσεσιν τότʼ ἐπιστεύσατε, αἷσπερ οἱ Φωκεῖς πιστεύσαντες ἀπώλοντο. καὶ γάρ τοι παραδόντες αὑτοὺς Φιλίππῳ καὶ ἑκόντες ἐγχειρίσαντες ἐκείνῳ τὰς πόλεις ἁπάντων τῶν ἐναντίων ὧν πρὸς ὑμᾶς οὗτος ἀπήγγειλʼ ἔτυχον.
Never would you have consented to add to the treaty by afterthought the words and to his posterity, but for your confidence in the promises alleged by Aeschines. In those promises the Phocians confided,—and perished! They surrendered themselves to Philip; of their own accord they put their cities at his mercy; and their treatment has exactly contradicted all the assurances of Aeschines.
§ 57
ἵνα δʼ εἰδῆτε σαφῶς ὅτι ταῦθʼ οὕτω καὶ διὰ τούτους ἀπόλωλε, τοὺς χρόνους ὑμῖν λογιοῦμαι καθʼ οὓς ἐγίγνεθʼ ἕκαστα. περὶ ὧν δʼ ἄν τις ἀντιλέγῃ τούτων, ἀναστὰς ἐν τῷ ἐμῷ ὕδατι εἰπάτω. ἡ μὲν τοίνυν εἰρήνη ἐλαφηβολιῶνος ἐνάτῃ ἐπὶ δέκα ἐγένετο, ἀπεδημήσαμεν δʼ ἡμεῖς ἐπὶ τοὺς ὅρκους τρεῖς μῆνας ὅλους· καὶ τοῦτον ἅπαντα τὸν χρόνον ἦσαν οἱ Φωκεῖς σῷοι.
To give you the clearest proof that that destruction was effected in this way by the contrivance of these men, I will submit a reckoning of the dates of the several transactions. If any of the defendants challenges my calculation, let him stand up and speak in the time allotted to me. Now the treaty was made on the nineteenth of Elaphebolion, and we were abroad receiving the oaths for three entire months. During the whole of that time the Phocians were safe.
§ 58
ἥκομεν δὲ δεῦρʼ ἀπὸ τῆς πρεσβείας τῆς ἐπὶ τοὺς ὅρκους τρίτῃ ἐπὶ δέκα τοῦ σκιροφοριῶνος μηνός, καὶ παρῆν ὁ Φίλιππος ἐν Πύλαις ἤδη καὶ τοῖς Φωκεῦσιν ἐπηγγέλλετο ὧν οὐδὲν ἐπίστευον ἐκεῖνοι. σημεῖον δέ· οὐ γὰρ ἂν δεῦρʼ ἧκον ὡς ὑμᾶς. ἡ δʼ ἐκκλησία μετὰ ταῦτα, ἐν ᾗ πάντα τὰ πράγματʼ ἀπώλεσαν οὗτοι ψευσάμενοι καὶ φενακίσαντες ὑμᾶς, τῇ ἕκτῃ ἐπὶ δέκα ἐγίγνετο τοῦ σκιροφοριῶνος.
We returned from the oath-taking embassy on the thirteenth of Scirophorion, when Philip was already at Thermopylae and making promises to the Phocians which they were not disposed to believe. The proof of that is that otherwise they would not have resorted to you. Then the Assembly, at which these men brought the whole business to ruin with their lies and cajolery, was held on the sixteenth of Scirophorion.
§ 59
ἀπὸ τοίνυν ταύτης πεμπταῖα λογίζομαι τὰ παρʼ ὑμῶν ἐν τοῖς Φωκεῦσι γενέσθαι· παρῆσαν γὰρ οἱ τῶν Φωκέων πρέσβεις ἐνθάδε, καὶ ἦν αὐτοῖς καὶ τί ἀπαγγελοῦσιν οὗτοι καὶ τί ψηφιεῖσθʼ ὑμεῖς ἐπιμελές. οὐκοῦν εἰκάς, ᾗ τίθεμεν πυθέσθαι τοὺς Φωκέας τὰ παρʼ ὑμῶν· ἀπὸ γὰρ τῆς ἕκτης εἰς ταύτην πέμπτη γίγνεται. ὑστέρα τοίνυν δεκάτη, ἐνάτη, ὀγδόη· ταύτῃ ἐγίγνονθʼ αἱ σπονδαί, καὶ πάντα τἀκεῖ πράγματʼ ἀπωλώλει καὶ τέλος εἶχεν.
Now I calculate that the news from Athens reached the Phocians on the fourth day after that date, for there were Phocian envoys in the city, and they were interested in knowing what report these men would submit and what decree you would adopt. Therefore the twentieth was the day on which we reckon that the Phocians received the news, that is, the fourth day after the sixteenth. Then followed the twenty-first, twenty-second, twenty-third; and on the twenty-third the convention was made, and the fortunes of Phocis perished and came to an end.
§ 60
τῷ τοῦτο δῆλον; τῇ τετράδι φθίνοντος ἠκκλησιάζετε μὲν τόθʼ ὑμεῖς ἐν Πειραιεῖ περὶ τῶν ἐν τοῖς νεωρίοις, ἧκε δὲ Δερκύλος ἐκ Χαλκίδος καὶ ἀπήγγελλεν ὑμῖν ὅτι πάντα τὰ πράγματʼ ἐγκεχείρικε Θηβαίοις ὁ Φίλιππος, καὶ πέμπτην εἶναι ταύτην ἡμέραν ἐλογίζετʼ ἀφʼ οὗ γεγόνασιν αἱ σπονδαί. ὀγδόη τοίνυν, ἑβδόμη, ἕκτη, πέμπτη, τετράς· αὐτὸ συμβαίνει εἰς ταύτην εἶναι πέμπτην. οὐκοῦν τοῖς χρόνοις, οἷς ἀπήγγελλον, οἷς ἔγραφον, πᾶσιν ἐξελέγχονται συνηγωνισμένοι Φιλίππῳ καὶ συναίτιοι γεγονότες τοῦ τῶν Φωκέων ὀλέθρου.
How, then, is this date proved? On the twenty-seventh, when you were holding an assembly at Peiraeus to discuss dockyard business, Dercylus arrived from Chalcis with the intelligence that Philip had put the whole affair into the hands of the Thebans, and he computed that it was then the fourth day after the convention. Twenty-three, twenty-four, twenty-five, twenty-six, twenty-seven: that makes it the fourth day. Therefore these dates, together with their own reports and decrees, all convict these men of having co-operated with Philip, and they share with him the guilt of the destruction of the Phocians.
§ 61
ἔτι τοίνυν τὸ μηδεμίαν τῶν πόλεων τῶν ἐν Φωκεῦσιν ἁλῶναι πολιορκίᾳ μηδʼ ἐκ προσβολῆς κατὰ κράτος, ἀλλʼ ἐκ τοῦ σπείσασθαι πάντας ἄρδην ἀπολέσθαι, μέγιστόν ἐστι σημεῖον τοῦ διὰ τούτους πεισθέντας αὐτοὺς ὡς ὑπὸ τοῦ Φιλίππου σωθήσονται ταῦτα παθεῖν· οὐ γὰρ ἐκεῖνόν γʼ ἠγνόουν. φέρε δή μοι καὶ τὴν συμμαχίαν τὴν τῶν Φωκέων καὶ τὰ δόγμαθʼ ὑφʼ ὧν καθεῖλον αὐτῶν τὰ τείχη, ἵνʼ εἰδῆθʼ οἵων ὑπαρχόντων αὐτοῖς παρʼ ὑμῶν οἵων ἔτυχον διὰ τούτους τοὺς θεοῖς ἐχθρούς. λέγε. ΣΥΜΜΑΧΙΑ ΦΩΚΕΩΝ ΚΑΙ ΑΘΗΝΑΙΩΝ.
Again, the consideration that not a city of the Phocians was taken forcibly, whether by blockade or assault, and yet that they were all brought to utter ruin under the convention, is a convincing proof that they perished because they had been persuaded through these men that Philip would deliver them; for about his character they had no illusions. Now give me our treaty with the Phocians, and the Amphictyonic decrees, under which they dismantled their defences. These documents will show you on what footing you stood with them, and what treatment they have received by the fault of these wicked men. Read. (The Treaty of Friendship between the Athenians and the Phocians is read)
§ 62
ἃ μὲν τοίνυν ὑπῆρχε παρʼ ὑμῶν αὐτοῖς, ταῦτʼ ἐστί, φιλία, συμμαχία, βοήθεια· ὧν δʼ ἔτυχον διὰ τοῦτον τὸν βοηθῆσαι κωλύσαντα ὑμᾶς, ἀκούσατε. λέγε. ΟΜΟΛΟΓΙΑ ΦΙΛΙΠΠΟΥ ΚΑΙ ΦΩΚΕΩΝ. ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι. ὁμολογία Φιλίππου καὶ Φωκέων, φησίν, οὐχὶ Θηβαίων καὶ Φωκέων, οὐδὲ Θετταλῶν καὶ Φωκέων, οὐδὲ Λοκρῶν, οὐδʼ ἄλλου τῶν παρόντων οὐδενός· καὶ πάλιν παραδοῦναι δὲ τὰς πόλεις Φωκέας, φησί, Φιλίππῳ, οὐχὶ Θηβαίοις οὐδὲ Θετταλοῖς οὐδʼ ἄλλῳ οὐδενί.
These are the relations that subsisted between you and them—friendship, alliance, succor. Now hear what they have suffered through the man who thwarted the succor you owed them. Read. (The Convention between Philip and the Phocians is read) You hear it, men of Athens. A convention between Philip and the Phocians, it says, not between the Thebans and the Phocians, or the Thessalians and the Phocians, or the Locrians, or any other of the nationalities then present. Again, it says that the Phocians are to surrender their cities to Philip, not to the Thebans, or the Thessalians, or any other people.
§ 63
διὰ τί; ὅτι Φίλιππος ἀπηγγέλλετο πρὸς ὑμᾶς ὑπὸ τούτου ἐπὶ τῇ τῶν Φωκέων σωτηρίᾳ παρεληλυθέναι. τούτῳ δὴ πάντʼ ἐπίστευον, καὶ πρὸς τοῦτον πάντʼ ἐσκόπουν, πρὸς τοῦτον ἐποιοῦντο τὴν εἰρήνην. λέγε δὴ τἀπίλοιπα. καὶ σκοπεῖτε τί πιστεύσαντες τί ἔπασχον. ἆρά γʼ ὅμοιʼ ἢ παραπλήσιʼ οἷς οὗτος ἀπήγγελλεν; λέγε. ΔΟΓΜΑΤΑ ΑΜΦΙΚΤΥΟΝΩΝ.
Why? Because you had been assured by Aeschines that Philip had come to deliver the Phocians. In Aeschines they had confidence; to Aeschines they looked for aid; with Aeschines they were making their peace. Read the other documents. Now you shall see to what sufferings they were brought by that confidence. Does the story agree with, does it in any way resemble, those reports of Aeschines? Read. (The Decrees of the Amphictyonic Council are read)
§ 64
τούτων, ὦ ἄνδρες Ἀθηναῖοι, δεινότερʼ οὐ γέγονεν οὐδὲ μείζω πράγματʼ ἐφʼ ἡμῶν ἐν τοῖς Ἕλλησιν, οἶμαι δʼ οὐδʼ ἐν τῷ πρόσθεν χρόνῳ. τηλικούτων μέντοι καὶ τοιούτων πραγμάτων κύριος εἷς ἀνὴρ Φίλιππος γέγονεν διὰ τούτους, οὔσης τῆς Ἀθηναίων πόλεως, ᾗ προεστάναι τῶν Ἑλλήνων πάτριον καὶ μηδὲν τοιοῦτον περιορᾶν γιγνόμενον. ὃν μὲν τοίνυν τρόπον οἱ ταλαίπωροι Φωκεῖς ἀπολώλασιν, οὐ μόνον ἐκ τῶν δογμάτων τούτων ἔστιν ἰδεῖν,
Men of Athens, nothing more awful or more momentous has befallen in Greece within living memory, nor, as I believe, in all the history of the past. Yet through the agency of these men all these great and terrible transactions have been dominated by a single individual, though the city of Athens is still in being, the city whose ancestral prerogative it was to stand forth as the champion of the Hellenic race, and declare that such things shall not be. In what fashion these unhappy Phocians have perished you may learn, not from the decrees alone,
§ 65
ἀλλὰ καὶ ἐκ τῶν ἔργων ἃ πέπρακται, θέαμα δεινόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἐλεινόν· ὅτε γὰρ νῦν ἐπορευόμεθʼ εἰς Δελφούς, ἐξ ἀνάγκης ἦν ὁρᾶν ἡμῖν πάντα ταῦτα, οἰκίας κατεσκαμμένας, τείχη περιῃρημένα, χώραν ἔρημον τῶν ἐν ἡλικίᾳ, γύναια δὲ καὶ παιδάριʼ ὀλίγα καὶ πρεσβύτας ἀνθρώπους οἰκτρούς· οὐδʼ ἂν εἷς δύναιτʼ ἐφικέσθαι τῷ λόγῳ τῶν ἐκεῖ κακῶν νῦν ὄντων. ἀλλὰ μὴν ὅτι τὴν ἐναντίαν ποτὲ Θηβαίοις ψῆφον ἔθενθʼ οὗτοι περὶ ἡμῶν ὑπὲρ ἀνδραποδισμοῦ προτεθεῖσαν, ὑμῶν ἔγωγʼ ἀκούω πάντων.
but from the deeds that have been wrought—a spectacle, men of Athens, to move us to terror and pity indeed! Not long ago, when we were travelling to Delphi, necessity compelled us to look upon that scene—homesteads levelled with the ground, cities stripped of their defensive walls, a countryside all emptied of its young men; only women, a few little children, and old men stricken with misery. No man could find words adequate to the woes that exist in that country today. And yet these are the people—you take the words out of my mouth—these are the people who in the day of our trial openly cast their vote against the Thebans, when the question was the enslavement of us all!
§ 66
τίνʼ ἂν οὖν οἴεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς προγόνους ὑμῶν, εἰ λάβοιεν αἴσθησιν, ψῆφον ἢ γνώμην θέσθαι περὶ τῶν αἰτίων τοῦ τούτων ὀλέθρου; ἐγὼ μὲν γὰρ οἶμαι κἂν καταλεύσαντας αὐτοὺς ταῖς ἑαυτῶν χερσὶν καθαροὺς ἔσεσθαι νομίζειν. πῶς γὰρ οὐκ αἰσχρόν, μᾶλλον δʼ εἴ τις ἔστιν ὑπερβολὴ τούτου, τοὺς σεσωκότας ἡμᾶς τότε καὶ τὴν σῴζουσαν περὶ ἡμῶν ψῆφον θεμένους, τούτους τῶν ἐναντίων τετυχηκέναι διὰ τούτους, καὶ περιῶφθαι τοιαῦτα πεπονθότας οἷʼ οὐδένες ἄλλοι τῶν Ἑλλήνων; τίς οὖν ὁ τούτων αἴτιος; τίς ὁ ταῦτα φενακίσας; οὐχ οὗτος;
Then what vote, what judgement, men of Athens, do you think that our forefathers would give, if they could recover consciousness, at the trial of the men who devised the destruction of the Phocians? I conceive that they would account even those who should stone them to death with their own hands to be free of all bloodguiltiness. For is it not an ignominy—or use a stronger word if such there be—that, by the fault of these men, the people who saved us at that crisis, and gave for us the verdict of deliverance, have received evil in requital of good, and have been abandoned to the endurance of afflictions such as no people of the Greeks has ever known? And who is the author of those wrongs? Who is the contriver of that deception? Who but Aeschines?
§ 67
πολλὰ τοίνυν ἄν τις, ὦ ἄνδρες Ἀθηναῖοι, Φίλιππον εὐδαιμονίσας τῆς τύχης εἰκότως, τοῦτο μάλιστʼ ἂν εὐδαιμονίσειεν ἁπάντων, ὃ μὰ τοὺς θεοὺς καὶ τὰς θεὰς οὐκ ἔχω λέγειν ἔγωγʼ ἄλλον ὅστις ηὐτύχηκεν ἐφʼ ἡμῶν. τὸ μὲν γὰρ πόλεις μεγάλας εἰληφέναι καὶ χώραν πολλὴν ὑφʼ ἑαυτῷ πεποιῆσθαι καὶ πάντα τὰ τοιαῦτα ζηλωτὰ μέν ἐστιν, οἶμαι, καὶ λαμπρά· πῶς γὰρ οὔ; ἔχοι δʼ ἄν τις εἰπεῖν πεπραγμένα καὶ ἑτέροις πολλοῖς.
Men of Athens, Philip has many claims to congratulation on his good fortune, but beyond them all he might well be especially congratulated for one thing, in which I solemnly declare that I can name no man of our time who has been equally fortunate. Such achievements as the capture of great cities and the subjugation of a vast territory are, I suppose, enviable, as they are undoubtedly imposing; yet we could mention many other men who have done the like.
§ 68
ἀλλʼ ἐκεῖνʼ ἴδιον καὶ οὐδενὶ τῶν πάντων ἄλλῳ γεγονὸς εὐτύχημα. τὸ ποῖον; τὸ ἐπειδὴ πονηρῶν ἀνθρώπων εἰς τὰ πράγματʼ αὐτῷ ἐδέησεν, πονηροτέρους εὑρεῖν ἢ ἐβούλετο. πῶς γὰρ οὐχ οὗτοι τοιοῦτοι δικαίως ὑποληφθεῖεν ἄν, οἵ γε, ἃ ὑπὲρ αὑτοῦ Φίλιππος τηλικούτων ὄντων αὐτῷ τῶν διαφόρων οὐκ ἐτόλμα ψεύσασθαι, οὐδʼ ἔγραψεν οὔτʼ εἰς ἐπιστολὴν οὐδεμίαν, οὔτε πρεσβευτὴς οὐδεὶς εἶπε τῶν παρʼ ἐκείνου, ἐπὶ ταῦτα μισθώσαντες ἑαυτοὺς ὑμᾶς ἐξηπάτων;
But the stroke of good fortune I have in mind is peculiar to him and has befallen no other man. What is it? It is that, when he needed scoundrels for his purposes, he found bigger scoundrels than he wanted. For surely that is a fair description of the men who deceived you, hiring themselves out for lies which Philip, in spite of the great interests at issue, did not dare to tell on his own account, which he never wrote in any letter or put into the mouth of ambassadors of his own.
§ 69
καὶ ὁ μὲν Ἀντίπατρος καὶ ὁ Παρμενίων, δεσπότῃ διακονοῦντες καὶ οὐ μέλλοντες ὑμῖν μετὰ ταῦτʼ ἐντεύξεσθαι, ὅμως τοῦθʼ εὕροντο, μὴ διʼ αὐτῶν ὑμᾶς ἐξαπατηθῆναι· οἱ δέ, Ἀθηναῖοι, τῆς ἐλευθερωτάτης πόλεως, πρέσβεις ταχθέντες ὑμᾶς, οἷς ἀπαντῶντας ἐμβλέπειν, οἷς συζῆν ἀνάγκη τὸν λοιπὸν βίον καὶ ἐν οἷς εὐθύνας ἔμελλον δώσειν τῶν πεπραγμένων, τούτους ἐξαπατᾶν ὑπέστησαν. πῶς ἂν ἄνθρωποι κακίους ἢ μᾶλλον ἀπονενοημένοι τούτων γένοιντο;
Antipater and Parmenio, though they were in the service of a hard taskmaster, and though they were not likely to fall in with you again, nevertheless claimed exemption from serving as the agents of your beguilement; and yet citizens of Athens, the appointed envoys of the freest of all cities, men who must needs encounter you and look you in the face, who must live with you all the rest of their life, who would have to render you a strict account of their actions, accepted a commission to beguile you! Could any men be more wicked or more lost to all sense of shame?
§ 70
ἵνα τοίνυν εἰδῆθʼ ὅτι καὶ κατάρατός ἐστιν ὑφʼ ὑμῶν, καὶ οὐδʼ ὅσιον ὑμῖν οὐδʼ εὐσεβές ἐστι τοιαῦτʼ ἐψευσμένον αὐτὸν ἀφεῖναι, λέγε τὴν ἀρὰν καὶ ἀνάγνωθι λαβὼν τὴν ἐκ τοῦ νόμου ταυτηνί. ΑΡΑ. ταῦθʼ ὑπὲρ ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, καθʼ ἑκάστην τὴν ἐκκλησίαν ὁ κῆρυξ εὔχεται νόμῳ προστεταγμένα, καὶ ὅταν ἡ βουλὴ καθῆται, παρʼ ἐκείνῃ πάλιν. καὶ ταῦτʼ οὐκ ἔνεστιν εἰπεῖν τούτῳ ὡς οὐκ εὖ ᾔδει· ὑπογραμματεύων γὰρ ὑμῖν καὶ ὑπηρετῶν τῇ βουλῇ αὐτὸς ἐξηγεῖτο τὸν νόμον τοῦτον τῷ κήρυκι.
To show you that this man is already accursed by you, and that religion and piety forbid you to acquit one who has been guilty of such falsehoods,—recite the curse. Take and read it from the statute: here it is. (The Statutory Commination is read) This imprecation, men of Athens, is pronounced, as the law directs, by the marshal on your behalf at every meeting of the Assembly, and again before the Council at all their sessions. The defendant cannot say that he is not familiar with it, for, when acting as clerk to the Assembly and as an officer of the Council, he used to dictate the statute to the marshal.
§ 71
πῶς οὖν οὐκ ἄτοπον καὶ ὑπερφυὲς ἂν πεποιηκότες ὑμεῖς εἴητε, εἰ ἃ προστάττετε, μᾶλλον δʼ ἀξιοῦτε ποιεῖν ὑπὲρ ὑμῶν τοὺς θεούς, ταῦτʼ αὐτοὶ κύριοι γεγενημένοι τήμερον μὴ ποιήσαιτε, ἀλλʼ ὃν ἐκείνοις εὔχεσθʼ ἐξώλη ποιεῖν αὐτὸν καὶ γένος καὶ οἰκίαν, τοῦτον ἀφείητʼ αὐτοί; μηδαμῶς· ὃς γὰρ ἂν ὑμᾶς λάθῃ, τοῦτον ἀφίετε τοῖς θεοῖς κολάζειν· ὃν δʼ ἂν αὐτοὶ λάβητε, μηκέτʼ ἐκείνοις περὶ τούτου προστάττετε.
Would you not have acted absurdly and preposterously if today, when the power is in your own hands, you should preclude yourselves from doing what you enjoin, or rather require, the gods to do on your behalf; if you should yourselves release a man whom you have implored them to extirpate along with his household and his kindred? Never! Leave the undetected sinner to the justice of the gods; but about the sinner whom you have caught yourselves, lay no further injunctions on them.
§ 72
εἰς τοίνυν τοῦτʼ ἀναιδείας καὶ τόλμης αὐτὸν ἥξειν ἀκούω, ὥστε πάντων τῶν πεπραγμένων ἐκστάντα, ὧν ἀπήγγειλεν, ὧν ὑπέσχετο, ὧν πεφενάκικε τὴν πόλιν, ὥσπερ ἐν ἄλλοις τισὶ κρινόμενον καὶ οὐκ ἐν ὑμῖν τοῖς ἅπαντʼ εἰδόσι, πρῶτον μὲν Λακεδαιμονίων, εἶτα Φωκέων, εἶθʼ Ἡγησίππου κατηγορήσειν. ἔστι δὲ ταῦτα γέλως, μᾶλλον δʼ ἀναισχυντία δεινή.
I am informed that he has become so proficient in effrontery and hardihood that he will disavow all his acts—his reports, his promises, his deceptions of the city—as though he were not on trial before a jury that knows the whole truth, and that he will denounce first the Lacedaemonians,then the Phocians, and then Hegesippus. That is buffoonery, nay, barefaced impudence.
§ 73
ὅσα γὰρ νῦν ἐρεῖ περὶ τῶν Φωκέων ἢ τῶν Λακεδαιμονίων ἢ τοῦ Ἡγησίππου, ὡς Πρόξενον οὐχ ὑπεδέξαντο, ὡς ἀσεβεῖς εἰσίν, ὡς—ὅ τι ἂν δήποτʼ αὐτῶν κατηγορῇ, πάντα δήπου ταῦτα πρὸ τοῦ τοὺς πρέσβεις τούτους δεῦρʼ ἥκειν ἐπέπρακτο, καὶ οὐκ ἦν ἐμποδὼν τῷ τοὺς Φωκέας σῴζεσθαι, ὡς τίς φησιν;
Whatever he may say just now about the Phocians or the Lacedaemonians or Hegesippus,—that they did not receive Proxenus, that they are irreligious, that they are—anything he can say to their disadvantage,—surely all that was finished and done with before the return of the envoys to Athens, and therefore could not have stood in the way of the deliverance of the Phocians. Who says so? Why, Aeschines here, the defendant himself.
§ 74
Αἰσχίνης αὐτὸς οὑτοσί. οὐ γὰρ ὡς εἰ μὴ διὰ Λακεδαιμονίους, οὐδʼ ὡς εἰ μὴ Πρόξενον οὐχ ὑπεδέξαντο, οὐδʼ ὡς εἰ μὴ διʼ Ἡγήσιππον, οὐδʼ ὡς εἰ μὴ διὰ τὸ καὶ τὸ ἐσώθησαν ἂν οἱ Φωκεῖς, οὐχ οὕτω τότʼ ἀπήγγειλεν, ἀλλὰ πάντα ταῦθʼ ὑπερβὰς διαρρήδην ἥκειν πεπεικὼς ἔφη Φίλιππον Φωκέας σῴζειν, τὴν Βοιωτίαν οἰκίζειν, ὑμῖν τὰ πράγματʼ οἰκεῖα ποιεῖν· ταῦτα πεπράξεσθαι δυοῖν ἢ τριῶν ἡμερῶν· διὰ ταῦτα χρήμαθʼ ἑαυτῷ τοὺς Θηβαίους ἐπικεκηρυχέναι.
For he did not allege in his report that, but for the Lacedaemonians, but for their refusal to receive Proxenus, but for Hegesippus, but for this or that, the Phocians would have been delivered. He passed over all that, and declared explicitly that before his return he had persuaded Philip to deliver the Phocians, to repopulate Boeotia, and to put the whole business into your hands; that it would all be accomplished within two or three days, and that in revenge the Thebans had set a price upon his head.
§ 75
μὴ τοίνυν ἃ πρὸ τοῦ τοῦτον ἀπαγγεῖλαι ταῦτʼ ἐπέπρακτʼ ἢ Λακεδαιμονίοις ἢ Φωκεῦσιν ἀκούετε μηδʼ ἀνέχεσθε, μηδὲ κατηγορεῖν ἐᾶτε Φωκέων ὡς πονηροί. οὐδὲ γὰρ Λακεδαιμονίους διὰ τὴν ἀρετὴν αὐτῶν ποτʼ ἐσώσατε, οὐδὲ τοὺς καταράτους Εὐβοέας τουτουσί, οὐδʼ ἄλλους πολλούς, ἀλλʼ ὅτι συμφέρον ἦν σῶς εἶναι τῇ πόλει, ὥσπερ Φωκέας νυνί. καὶ τί τῶν Φωκέων ἢ τῶν Λακεδαιμονίων ἢ ὑμῶν ἢ ἄλλου τινὸς ἀνθρώπων μετὰ τοὺς παρὰ τούτου λόγους ἐξαμαρτόντος οὐκ ἀπέβη τὰ πρὸς ὑμᾶς ὑπὸ τούτου τότε ῥηθέντα; τοῦτʼ ἐρωτᾶτε· οὐ γὰρ ἕξει δεῖξαι.
Do not, then, listen to anything that had been done by Lacedaemonians or Phocians before he made his report; do not let him talk about it; do not permit him to denounce the Phocians and call them rascals. You saved the Lacedaemonians in old time, and those accursed Euboeans lately, and many other peoples, not because they were virtuous, but because their safety profited Athens, as that of the Phocians would today. What transgression did the Phocians or the Lacedaemonians or you or anyone else commit after Aeschines’ speech, that the promises made by him to you then should not be fulfilled?
§ 76
πέντε γὰρ ἡμέραι γεγόνασι μόναι, ἐν αἷς οὗτος ἀπήγγειλε τὰ ψευδῆ, ὑμεῖς ἐπιστεύσατε, οἱ Φωκεῖς ἐπύθοντο, ἐνέδωκαν ἑαυτούς, ἀπώλοντο. ὅθεν οἶμαι καὶ δῆλόν ἐστι σαφῶς, ὅτι πᾶσʼ ἀπάτη καὶ τέχνη συνεσκευάσθη τοῦ περὶ Φωκέας ὀλέθρου. ὃν μὲν γὰρ χρόνον οὐχ οἷός τʼ ἦν ἐλθεῖν ὁ Φίλιππος διὰ τὴν εἰρήνην, ἀλλʼ ἦν ἐν παρασκευῇ, τοὺς Λακεδαιμονίους μετεπέμπετο, πάντα τὰ πράγμαθʼ ὑποσχόμενος πράξειν ἐκείνοις, ἵνα μὴ διʼ ὑμῶν αὐτοὺς οἱ Φωκεῖς ὑποποιήσωνται.
Ask him that question. He can point to none. For he made his lying report, you believed it, the Phocians heard of it, surrendered, and perished, all within a period of five days only. Hence it is clearly evident that the ruin of the Phocians was nothing but a concoction of deceit and artifice. For during the time when Philip was unable to march by reason of the peace, but was already laying his plans, he sent for the Lacedaemonians, promising to do everything for them, so that the Phocians might not, through your agency, secure their help.
§ 77
ἐπειδὴ δʼ ἧκεν εἰς Πύλας, οἱ Λακεδαιμόνιοι δʼ αἰσθόμενοι τὴν ἐνέδραν ὑπεχώρησαν, τοῦτον αὖ προκαθῆκεν ἐξαπατᾶν ὑμᾶς, ἵνα μὴ πάλιν, ὑμῶν αἰσθομένων ὅτι Θηβαίοις τὰ πράγματα πράττει, εἰς χρόνους καὶ πόλεμον καὶ τριβὴν ἐμπέσῃ, τῶν μὲν Φωκέων ἀμυνομένων, ὑμῶν δὲ βοηθούντων, ἀλλʼ ἀκονιτεὶ πάνθʼ ὑφʼ ἑαυτῷ ποιήσηται· ὅπερ καὶ γέγονεν. μὴ οὖν ὅτι καὶ Λακεδαιμονίους καὶ Φωκέας ἐξηπάτησε Φίλιππος, διὰ ταῦθʼ ὧν ὑμᾶς οὗτος ἐξηπάτησε μὴ δότω δίκην· οὐ γὰρ δίκαιον.
But when he had reached Thermopylae, and when the Lacedaemonians, detecting the snare, had withdrawn, he sent Aeschines as his agent in advance for your deception, lest, when you discovered that he was acting in the interest of the Thebans, he should be involved once more in delays and fighting and waste of time with the Phocians resisting him, and you helping them. In this way he hoped to obtain complete mastery without a struggle. And so it fell out. Aeschines, then, must not escape punishment for deceiving you, merely because Philip deceived the Lacedaemonians and the Phocians. That would be unjust indeed.
§ 78
ἂν τοίνυν ἀντὶ Φωκέων καὶ Πυλῶν καὶ τῶν ἄλλων τῶν ἀπολωλότων Χερρόνησος ὡς περίεστι τῇ πόλει λέγῃ, πρὸς Διὸς καὶ θεῶν μὴ ἀποδέξησθʼ, ὦ ἄνδρες δικασταί, μηδʼ ὑπομείνητε, πρὸς οἷς ἐκ τῆς πρεσβείας ἠδίκησθε, καὶ ἐκ τῆς ἀπολογίας ὄνειδος προσκατασκευασθῆναι τῇ πόλει, ὡς ἄρʼ ὑμεῖς τῶν ἰδίων τι κτημάτων ὑπεξαιρούμενοι τὴν τῶν συμμάχων σωτηρίαν προήκασθε. οὐ γὰρ ἐποιήσατε τοῦτο, ἀλλʼ ἤδη τῆς εἰρήνης γεγονυίας καὶ τῆς Χερρονήσου σῴας οὔσης τέτταρας μῆνας ὅλους ἐσῴζονθʼ οἱ Φωκεῖς τοὺς ὕστερον, ἡ δὲ τούτου ψευδολογία μετὰ ταῦθʼ ὕστερον αὐτοὺς ἀπώλεσεν, ἐξαπατήσασʼ ὑμᾶς.
If as an offset to the Phocians and Thermopylae and all our other losses he tells you that the city still retains the Chersonese, I adjure you not to accept that excuse. In addition to the wrongs he has done you by his embassy, you must not suffer him by his defence also to fasten upon the city the reproach that, while stealthily securing some of your own possessions, you made sacrifice of the safety of your allies. You did no such thing. Peace was concluded; the Chersonese was secure; and then for the four ensuing months the Phocians were not imperilled, until you were deceived, and the Phocians destroyed, by this man’s mendacity.
§ 79
εἶτα καὶ νῦν ἐν μείζονι κινδύνῳ τὴν Χερρόνησον οὖσαν εὑρήσετʼ ἢ τότε. πότερον γὰρ εὐπορώτερον ἂν δίκην ἔδωκε Φίλιππος ἐξαμαρτὼν εἰς αὐτὴν πρὶν τούτων τι τῆς πόλεως προλαβεῖν, ἢ νυνί; ἐγὼ μὲν οἶμαι, τότε πολλῷ. τίς οὖν ἡ ταύτης περιουσία, τῶν φόβων ἀφῃρημένων καὶ τῶν κινδύνων τῶν τοῦ βουληθέντος ἂν αὐτὴν ἀδικῆσαι;
Moreover, you will find that the Chersonese is in greater danger now than then. When would it have been easier to punish Philip for wrongful aggression upon that country—before he forestalled us at Thermopylae, or today? Surely far easier then! What, then, does it profit us that we still retain the Chersonese, if the man, who would have invaded it if he could, is freed from the apprehensions and perils that deterred him?
§ 80
ἔτι τοίνυν τοιοῦτό τι μέλλειν αὐτὸν ἀκούω λέγειν, ὅτι θαυμάζει τί δήποτε Δημοσθένης αὐτοῦ κατηγορεῖ, Φωκέων δʼ οὐδείς. ὡς δὴ τοῦτʼ ἔχει, βέλτιον προακοῦσαι παρʼ ἐμοῦ. Φωκέων τῶν ἐκπεπτωκότων οἱ μὲν οἶμαι βέλτιστοι καὶ μετριώτατοι φυγάδες γεγενημένοι καὶ τοιαῦτα πεπονθότες ἡσυχίαν ἄγουσι, καὶ οὐδεὶς ἂν αὐτῶν ἐθελήσειεν ὑπὲρ τῶν κοινῶν συμφορῶν ἰδίαν ἔχθραν ἀνελέσθαι· οἱ δʼ ὁτιοῦν ἂν ἀργυρίου ποιήσαντες τὸν δώσοντʼ οὐκ ἔχουσιν αὑτοῖς.
I hear of another argument he will use: he will wonder why his accuser is Demosthenes and not one of the Phocians. I had better explain at once how the matter stands. The best and most respectable of the expatriated Phocians, being exiled and in distress, are living peaceably, and none of them would be willing to incur private animosity on account of the misfortunes of the nation, while those who might have done anything for a fee find that there is no one to pay it them.
§ 81
οὐ γὰρ ἔγωγʼ ἂν ἔδωκʼ οὐδενὶ οὐδὲν ὥστε μοι παραστάντας ἐνταυθὶ βοᾶν οἷα πεπόνθασιν· ἡ γὰρ ἀλήθεια καὶ τὰ πεπραγμένʼ αὐτὰ βοᾷ. ἀλλὰ μὴν ὅ γε δῆμος ὁ τῶν Φωκέων οὕτω κακῶς καὶ ἐλεινῶς διάκειται ὥστε μὴ περὶ τοῦ κατηγορεῖν ἑκάστῳ τὰς Ἀθήνησιν εὐθύνας εἶναι τὸν λόγον, ἀλλὰ δουλεύειν καὶ τεθνάναι τῷ φόβῳ Θηβαίους καὶ τοὺς Φιλίππου ξένους, οὓς ἀναγκάζονται τρέφειν, διῳκισμένοι κατὰ κώμας καὶ παρῃρημένοι τὰ ὅπλα.
For I would never pay a man a farthing to stand here by my side and make an outcry about his sufferings, since truth and fact cry out loudly enough. Nay more, the commonalty of the Phocians are in such an evil and pitiable plight that there is no question with them of prosecuting at an Athenian scrutiny—only of living like slaves in mortal terror of Thebans and of Philip’s mercenaries, who are billeted on them after they have been disarmed and distributed among villages.
§ 82
μὴ δὴ ταῦτα λέγειν αὐτὸν ἐᾶτε, ἀλλʼ ὡς οὐκ ἀπολώλασι Φωκεῖς δεικνύναι, ἢ ὡς οὐχ ὑπέσχετο σώσειν αὐτοὺς Φίλιππον. τοῦτο γάρ εἰσι πρεσβείας εὔθυναι, τί πέπρακται; τί ἀπήγγειλας; εἰ μὲν ἀληθῆ, σῴζου· εἰ δὲ ψευδῆ, δίκην δός. εἰ δὲ μὴ πάρεισι Φωκεῖς, τί τοῦτο; οὕτω γὰρ διέθηκας αὐτούς, οἶμαι, τὸ μέρος σύ, ὥστε μήτε τοῖς φίλοις βοηθεῖν μήτε τοὺς ἐχθροὺς ἀμύνεσθαι δύνασθαι.
Do not allow this plea. No, Aeschines must prove either that the Phocians are not ruined, or that he did not promise that Philip would protect them. These are the questions for a scrutiny of an embassy: What has been accomplished? What did you report? If the truth,—go in peace; if falsehood,—take your punishment. What matter if the Phocians are not in court? You have played your part in reducing them to such straits that they can neither help their friends nor repel their enemies.
§ 83
καὶ μὴν ὅτι χωρὶς τῆς ἄλλης αἰσχύνης καὶ ἀδοξίας, ἣν τὰ πεπραγμένʼ ἔχει, καὶ μεγάλοι κίνδυνοι περιεστᾶσιν ἐκ τούτων τὴν πόλιν, ῥᾴδιον δεῖξαι. τίς γὰρ οὐκ οἶδεν ὑμῶν ὅτι τῷ Φωκέων πολέμῳ καὶ τῷ κυρίους εἶναι Πυλῶν Φωκέας ἥ τʼ ἀπὸ Θηβαίων ἄδειʼ ὑπῆρχεν ἡμῖν, καὶ τὸ μηδέποτʼ ἐλθεῖν ἂν εἰς Πελοπόννησον μηδʼ εἰς Εὔβοιαν μηδʼ εἰς τὴν Ἀττικὴν Φίλιππον μηδὲ Θηβαίους;
Moreover, apart from the discredit and infamy attached to these transactions, it is easy to show that they have involved the commonwealth in very serious perils. You all know that the prowess of the Phocians, and their control of the pass of Thermopylae, gave us security against the Thebans, and ensured that neither Philip nor the Thebans would invade either the Peloponnesus, or Euboea, or Attica.
§ 84
ταύτην μέντοι τὴν ἀπὸ τοῦ τόπου καὶ τῶν πραγμάτων αὐτῶν ἀσφάλειαν ὑπάρχουσαν τῇ πόλει ταῖς τούτων ἀπάταις καὶ ψευδολογίαις πεισθέντες προήκασθʼ ὑμεῖς, καὶ τετειχισμένην ὅπλοις καὶ πολέμῳ συνεχεῖ καὶ πόλεσιν μεγάλαις συμμάχων ἀνδρῶν καὶ χώρᾳ πολλῇ περιείδετʼ ἀνασταθεῖσαν. καὶ ματαία μὲν ἡ πρότερον βοήθειʼ εἰς Πύλας ὑμῖν γέγονεν, ἣν μετὰ πλειόνων ἢ διακοσίων ταλάντων ἐποιήσασθε, ἂν λογίσησθε τὰς ἰδίας δαπάνας τὰς τῶν στρατευσαμένων, μάταιαι δὲ καὶ αἱ κατὰ Θηβαίων ἐλπίδες.
But, overborne by the impostures and falsehoods of these men, you have flung away the security of position and circumstances which the city enjoyed. That security was fortified by arms and an unbroken front, by strongholds of our allies and a broad territory; and you have acquiesced in its devastation. Your former expedition to Thermopylae, made at a cost of more than two hundred talents, if you include the private expenses of the troops, has gone to waste; and so have all your hopes respecting the Thebans.
§ 85
ὃ δέ, πολλῶν ὄντων καὶ δεινῶν ὧν οὗτος ὑπηρέτηκε Φιλίππῳ, πλείστην ὕβριν ὡς ἀληθῶς ἔχει κατὰ τῆς πόλεως καὶ ἁπάντων ὑμῶν, τοῦτʼ ἀκούσατέ μου, ὅτι τοῖς Θηβαίοις ἐγνωκότος ἐξ ἀρχῆς τοῦ Φιλίππου πάνθʼ ἃ πεποίηκε ποιεῖν, οὗτος ἀπαγγείλας τἀναντία καὶ φανεροὺς ἐπιδείξας ὑμᾶς οὐχὶ βουλομένους, ὑμῖν μὲν τὴν ἔχθραν τὴν πρὸς Θηβαίους μείζω, Φιλίππῳ δὲ τὴν χάριν πεποίηκεν. πῶς ἂν οὖν ὑβριστικώτερον ἄνθρωπος ὑμῖν ἐχρήσατο;
But of all the many shameful services rendered by Aeschines to Philip, let me mention the one that really implied the most insolent disdain of the city and of you all. Philip was resolved from the first to do for the Thebans all that he has done, but Aeschines by the perversions of his report revealed your repugnance, and so intensified both your hostility and Philip’s friendliness towards the Thebans. How could the man have treated you more arrogantly?
§ 86
λέγε δὴ τὸ ψήφισμα λαβὼν τὸ τοῦ Διοφάντου καὶ τὸ τοῦ Καλλισθένους, ἵνʼ εἰδῆθʼ ὅτι, ὅτε μὲν τὰ δέοντʼ ἐποιεῖτε, θυσιῶν καὶ ἐπαίνων ἠξιοῦσθε παρʼ ὑμῖν αὐτοῖς καὶ παρὰ τοῖς ἄλλοις, ἐπειδὴ δʼ ὑπὸ τούτων παρεκρούσθητε, παῖδας καὶ γυναῖκας ἐκ τῶν ἀγρῶν κατεκομίζεσθε καὶ τὰ Ἡράκλειʼ ἐντὸς τείχους θύειν ἐψηφίζεσθε, εἰρήνης οὔσης. ὃ καὶ θαυμάζω, εἰ τὸν μηδὲ τοὺς θεούς, καθʼ ὃ πάτριον ἦν, τιμᾶσθαι ποιήσαντα, τοῦτον ἀτιμώρητον ἀφήσετε. λέγε τὸ ψήφισμα. ΨΗΦΙΣΜΑ. ταῦτα μὲν τότʼ ἄξιʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν πεπραγμένων ἐψηφίσασθε. λέγε δὴ τὰ μετὰ ταῦτα. ΨΗΦΙΣΜΑ.
Now take and read the decrees of Diophantus and of Callisthenes. They will show you how, when you did your duty, you made it an occasion of services of praise and thanksgiving, both at Athens and abroad; but when you had been led astray by these men, you brought your wives and children in from the country, and ordered the festival of Heracles to be held within the walls, in time of peace. It makes me wonder whether you will release unpunished a man who has deprived even the gods of immemorial observances. Read the decree. (The Decree of Diophantus is read) So you decreed at that time, men of Athens, agreeably to your achievements. Now read the next. (The Decree of Callisthenes is read)
§ 87
ταῦτα τότʼ ἐψηφίζεσθʼ ὑμεῖς διὰ τούτους, οὐκ ἐπὶ ταύταις ταῖς ἐλπίσιν οὔτε κατʼ ἀρχὰς ποιησάμενοι τὴν εἰρήνην καὶ τὴν συμμαχίαν, οὔθʼ ὕστερον ἐγγράψαι πεισθέντες εἰς αὐτὴν καὶ τοῖς ἐγγόνοις, ἀλλʼ ὡς θαυμάσιʼ ἡλίκα πεισόμενοι διὰ τούτους ἀγαθά. καὶ μὴν καὶ μετὰ ταῦθʼ ὁσάκις πρὸς Πορθμῷ ἢ πρὸς Μεγάροις ἀκούοντες δύναμιν Φιλίππου καὶ ξένους ἐθορυβεῖσθε, πάντες ἐπίστασθε. οὐ τοίνυν εἰ μήπω τῆς Ἀττικῆς ἐπιβαίνει, δεῖ σκοπεῖν οὐδὲ ῥᾳθυμεῖν, ἀλλʼ εἰ διὰ τούτους ἐξουσία γέγονεν αὐτῷ τοῦθʼ ὅταν βούληται ποιῆσαι, τοῦθʼ ὁρᾶν, καὶ πρὸς ἐκεῖνο τὸ δεινὸν βλέπειν, καὶ τὸν αἴτιον καὶ παρασκευάσαντα τὴν ἐξουσίαν ταύτην ἐκείνῳ μισεῖν καὶ τιμωρεῖσθαι.
That is the decree you then made; and you owe it to these men. It was not with such expectations that you either made the first draft of the peace and alliance, or subsequently consented to add the words, and to his posterity, but in the hope of marvellous benefits through their agency. Yes, and since then you all remember how many times you have been agitated by news of Philip’s army and auxiliaries at Porthmus or at Megara. True, he has not yet set foot in Attica; but you must not look only at that and abate your vigilance,—you must bear in mind that, thanks to these men, he has it in his power to do so whenever he chooses. You must keep that danger before your eyes, and abhor and punish the author and purveyor of that power.
§ 88
οἶδα τοίνυν ὅτι τοὺς μὲν ὑπὲρ τῶν κατηγορημένων αὐτῶν λόγους Αἰσχίνης φεύξεται, βουλόμενος δʼ ὑμᾶς ὡς πορρωτάτω τῶν πεπραγμένων ἀπάγειν διέξεισιν ἡλίκα πᾶσιν ἀνθρώποις ἀγάθʼ ἐκ τῆς εἰρήνης γίγνεται καὶ τοὐναντίον ἐκ τοῦ πολέμου κακά, καὶ ὅλως ἐγκώμιʼ εἰρήνης ἐρεῖ, καὶ τοιαῦτʼ ἀπολογήσεται. ἔστι δὲ καὶ ταῦτα κατηγορήματα τούτου. εἰ γὰρ ἡ τοῖς ἄλλοις ἀγαθῶν αἰτία τοσούτων πραγμάτων καὶ ταραχῆς ἡμῖν αἰτία γέγονε, τί τις εἶναι τοῦτο φῇ πλὴν ὅτι δῶρα λαβόντες οὗτοι καλὸν πρᾶγμα φύσει κακῶς διέθηκαν;
No doubt Aeschines will eschew a direct reply to the charges alleged, and in his desire to lead you as far as possible away from the facts, he will dilate on the great blessings that peace brings to the world and set against them the evils of war. He will eulogize peace in general terms, and that will be his defence. But all those considerations tell against him. For, if peace, which brings blessings to others, has brought so much vexation and bewilderment to you, what are we to say except that these men with their bribe-taking have perverted to evil a thing in itself excellent? What next?
§ 89
τί δʼ; οὐ τριήρεις τριακόσιαι καὶ σκεύη ταύταις καὶ χρήμαθʼ ὑμῖν περίεστι καὶ περιέσται διὰ τὴν εἰρήνην; ἴσως ἂν εἴποι. πρὸς δὴ ταῦτʼ ἐκεῖνʼ ὑμᾶς ὑπολαμβάνειν δεῖ, ὅτι καὶ τὰ Φιλίππου πράγματʼ ἐκ τῆς εἰρήνης γέγονεν εὐπορώτερα πολλῷ, καὶ κατασκευαῖς ὅπλων καὶ χώρας καὶ προσόδων αἳ γεγόνασιν ἐκείνῳ μεγάλαι.
Perhaps he will ask: Do you not retain, and shall you not retain through the peace, three hundred war-galleys with stores and money for them? In reply to that, you have to reflect that Philip also has greatly strengthened his position owing to the peace, as regards his material resources in arms, in territory, in revenues, which last have increased largely.
§ 90
γεγόνασι δὲ καὶ ἡμῖν τινές. ἡ δέ γε τῶν πραγμάτων κατασκευὴ καὶ τῶν συμμάχων, διʼ ἣν ἢ αὑτοῖς ἢ τοῖς κρείττοσι τἀγαθὰ πάντες κέκτηνται, ἡ μὲν ἡμετέρα πραθεῖσʼ ὑπὸ τούτων ἀπόλωλε καὶ γέγονεν ἀσθενής, ἡ δʼ ἐκείνου φοβερὰ καὶ μείζων πολλῷ. οὐ δὴ δίκαιον ἐκείνῳ μὲν ἀμφότερʼ ηὐξῆσθαι διὰ τούτους καὶ τὰ τῶν συμμάχων καὶ τὰ τῶν προσόδων, ἃ δʼ ἡμῖν καὶ ὣς ἂν ὑπῆρχεν ἐκ τῆς εἰρήνης, ταῦτʼ ἀνθʼ ὧν ἀπέδοντʼ αὐτοὶ λογίζεσθαι. οὐ γὰρ ταῦτʼ ἀντʼ ἐκείνων γέγονεν, οὐδὲ πολλοῦ δεῖ, ἀλλὰ ταῦτα μὲν ἦν ἂν ὁμοίως ἡμῖν, ἐκεῖνα δὲ τούτοις ἂν προσῆν εἰ μὴ διὰ τούτους.
And so indeed have ours, to some extent. But as to those other resources, of policy and of alliance,—and it is by them that all nations hold advantages for themselves or for stronger states—in our case, bartered away by these men, they have perished, or at least deteriorated: his are now formidable and far greater. It is surely unfair that, while Philip, thanks to these men, enjoys extended alliances and increased revenues, the advantages that we should in any case have gained from the peace should be reckoned by them as a set-off against those that they have sold. For our gains are not a compensation for our losses; far from it! No; what we now have would equally have been ours, and what we have not would have been added to us, but for these men.
§ 91
ὅλως δʼ, ὦ ἄνδρες Ἀθηναῖοι, δίκαιον δήπου φήσαιτʼ ἂν εἶναι, μήτʼ εἰ πολλὰ καὶ δεινὰ τὰ συμβεβηκότʼ ἐστὶ τῇ πόλει, μηδενὸς δʼ Αἰσχίνης αἴτιος τούτων, εἰς τοῦτον ἐλθεῖν τὴν ὀργήν, μήτʼ εἴ τι τῶν δεόντων πέπρακται διʼ ἄλλον τινά, τοῦτο σῶσαι τουτονί· ἀλλʼ ὅσων οὗτος αἴτιος σκεψάμενοι καὶ χάριν, ἂν ταύτης ἄξιος ᾖ, καὶ τοὐναντίον ὀργήν, ἂν τοιαῦτα φαίνηται, ποιεῖσθε.
Speaking generally, men of Athens, you will doubtless agree that, however many misfortunes have befallen the city, if Aeschines had no hand in them, they ought not to be visited upon him. On the other hand, if the right policy has been taken by others, it is not fair that their success should save him. Take into account everything to which he contributed; requite him with gratitude, if he deserves it, with resentment, if his conduct provokes resentment.
§ 92
πῶς οὖν εὑρήσετε ταῦτα δικαίως; ἐὰν μὴ πάνθʼ ἅμʼ ἐᾶτε ταράττειν αὐτόν, τὰ τῶν στρατηγῶν ἀδικήματα, τὸν πόλεμον τὸν πρὸς Φίλιππον, τἀπὸ τῆς εἰρήνης ἀγαθά, ἀλλʼ ἕκαστον ἐφʼ αὑτοῦ σκοπῆτε. οἷον, ἦν ἡμῖν πόλεμος πρὸς Φίλιππον; ἦν. ἐνταῦθʼ ἐγκαλεῖ τις Αἰσχίνῃ; βούλεταί τις τούτου κατηγορεῖν περὶ τῶν ἐν τῷ πολέμῳ πραχθέντων; οὐδὲ εἷς. οὐκοῦν περὶ τούτων γʼ ἀφεῖται καὶ οὐδὲν αὐτὸν δεῖ λέγειν· περὶ γὰρ τῶν ἀμφισβητουμένων καὶ τοὺς μάρτυρας παρέχεσθαι καὶ τὰ τεκμήρια δεῖ λέγειν τὸν φεύγοντα, οὐ τὰ ὁμολογούμενʼ ἀπολογούμενον ἐξαπατᾶν. ὅπως τοίνυν περὶ τοῦ πολέμου μηδὲν ἐρεῖς· οὐδεὶς γὰρ οὐδὲν αἰτιᾶται περὶ αὐτοῦ σε.
How then will you reach a right conclusion? Do not allow him to make a hotch-potch of the faults of the generals, the war with Philip, the blessings of peace; but consider one thing at a time. For example, we were at war with Philip. True. Does anyone blame Aeschines for that? Does anyone wish to arraign him for the events of the war? Not a single man. Then so far he is acquitted; he need not say a word. A defendant should adduce witnesses and submit proofs on the issues in dispute, not mislead the jury by addressing his defence to points of agreement. You are not to say anything about the war, Aeschines. No one blames you for that.
§ 93
μετὰ ταῦτʼ εἰρήνην τινὲς ἡμᾶς ἔπειθον ποιήσασθαι· ἐπείσθημεν· πρέσβεις ἐπέμψαμεν· ἤγαγον οὗτοι δεῦρο τοὺς ποιησομένους τὴν εἰρήνην. πάλιν ἐνταῦθα περὶ τούτου μέμφεταί τις Αἰσχίνην; φησί τις εἰσηγήσασθαι τοῦτον εἰρήνην, ἢ ἀδικεῖν ὅτι δεῦρʼ ἤγαγε τοὺς ποιησομένους; οὐδὲ εἷς. οὔκουν οὐδʼ ὑπὲρ αὐτοῦ τοῦ ποιήσασθαι τὴν πόλιν εἰρήνην οὐδὲν αὐτῷ λεκτέον· οὐ γὰρ οὗτος αἴτιος.
Afterwards certain persons advised us to make peace; we took their advice; we sent ambassadors; and they brought back to Athens envoys authorized to conclude peace. Here again no one blames Aeschines. Does anyone allege that he broached the question of peace? Or that he acted wrongly when he brought the delegates here? Not a single man. Then about the mere fact that the city made peace he need not say a word; for that he is not chargeable.
§ 94
τί οὖν, ἄνθρωπε, λέγεις, εἴ τις ἔροιτό με, καὶ πόθεν ἄρχει κατηγορεῖν; ὅθεν, ὦ ἄνδρες Ἀθηναῖοι, βουλευομένων ὑμῶν, οὐ περὶ τοῦ εἰ ποιητέον εἰρήνην ἢ μή (ἐδέδοκτο γὰρ ἤδη τοῦτό γε) ἀλλʼ ὑπὲρ τοῦ ποίαν τινά, τοῖς τὰ δίκαια λέγουσιν ἀντειπὼν τῷ μισθοῦ γράφοντι συνεῖπε δῶρα λαβών, καὶ μετὰ ταῦτʼ ἐπὶ τοὺς ὅρκους αἱρεθείς, ὧν μὲν ὑμεῖς προσετάξατε, οὐδʼ ὁτιοῦν ἐποίησε, τοὺς δʼ ἐπὶ τοῦ πολέμου διασωθέντας ἀπώλεσε τῶν συμμάχων, καὶ τηλικαῦτα καὶ τοιαῦτʼ ἐψεύσαθʼ ἡλίκʼ οὐδεὶς πώποτʼ ἄλλος ἀνθρώπων οὔτε πρότερον οὔθʼ ὕστερον. τὸ μὲν γὰρ ἐξ ἀρχῆς ἄχρι τοῦ λόγου τυχεῖν Φίλιππον ὑπὲρ τῆς εἰρήνης, Κτησιφῶν καὶ Ἀριστόδημος τὴν πρώτην ἔφερον τοῦ φενακισμοῦ, ἐπειδὴ δʼ εἰς τὸ πράττειν ἤδη τὰ πράγμαθʼ ἧκεν, Φιλοκράτει καὶ τούτῳ παρέδωκαν, δεξάμενοι δʼ οὗτοι πάντʼ ἀπώλεσαν.
Suppose I am asked: What do you mean, sir? At what point do you begin your accusations? I begin at this point, men of Athens—at the time when you were deliberating, not whether peace should or should not be made—that question was already decided—but what sort of peace. Then he contradicted men who spoke honestly, and he supported the mover of a venal resolution, being himself bribed. Afterwards, when appointed to receive the oaths of ratification, he disobeyed every one of your instructions; he brought to ruin allies of ours whose safety had never been imperilled in time of war; and he told lies which both in quantity and quality exceed all records of human mendacity before or since. At the outset, until Philip got a hearing on the question of peace, Ctesiphon and Aristodemus undertook the first initiation of the imposture, but, when the business was ripe for action, they passed it on to Philocrates and the defendant, who took it over, and completed the enterprise of destruction.
§ 95
εἶτʼ ἐπειδὴ δεῖ λόγον καὶ δίκην ὑπέχειν τῶν πεπραγμένων, ὤν, οἶμαι, πανοῦργος οὗτος καὶ θεοῖς ἐχθρὸς καὶ γραμματεύς, ὡς ὑπὲρ εἰρήνης κρινόμενος ἀπολογήσεται, οὐχ ἵνα πλειόνων ἢ κατηγορεῖ τις αὐτοῦ δῷ λόγον· μανία γὰρ τοῦτό γε· ἀλλʼ ὁρᾷ τοῦθʼ ὅτι ἐν μὲν τοῖς ὑφʼ αὑτοῦ πεπραγμένοις ἀγαθὸν μὲν οὐδέν ἐστιν, ἅπαντα δὲ τἀδικήματα, ἡ δʼ ὑπὲρ τῆς εἰρήνης ἀπολογία, καὶ εἰ μηδὲν ἄλλο, τοὔνομα γοῦν ἔχει φιλάνθρωπον.
And now that he is answerable for his misdeeds, and must stand his trial, being as he is a knave, a scoundrel, and—a government clerk, he will conduct his defence as if he were on trial for the peace, not to make his justification broader than his indictment—that would be folly—but because he can see in his own acts nothing that is good, nothing that is not criminal, while a defence of the peace, if it has no other merit, will enable him to pose as a Friend of Humanity.
§ 96
ἣν δέδοικα μέν, ὦ ἄνδρες Ἀθηναῖοι, δέδοικα, μὴ λελήθαμεν ὥσπερ οἱ δανειζόμενοι ἐπὶ πολλῷ ἄγοντες· τὸ γὰρ ἀσφαλὲς αὐτῆς καὶ τὸ βέβαιον οὗτοι προὔδοσαν, Φωκέας καὶ Πύλας· οὐ μὴν διὰ τοῦτόν γʼ ἐξ ἀρχῆς ἐποιησάμεθα, ἀλλʼ ἄτοπον μέν ἐστιν ὃ μέλλω λέγειν, ἀληθὲς δὲ πάνυ· εἰ γάρ τις ὡς ἀληθῶς χαίρει τῇ εἰρήνῃ, τοῖς στρατηγοῖς, ὧν κατηγοροῦσιν ἅπαντες, χάριν αὐτῆς ἐχέτω· εἰ γὰρ ἐκεῖνοι ὡς ὑμεῖς ἐβούλεσθʼ ἐπολέμουν, οὐδʼ ὄνομʼ εἰρήνης ἂν ὑμεῖς ἠνέσχεσθε.
Speaking of the peace, I fear, men of Athens, I sadly fear that we are unconsciously enjoying it like men who borrow money at a high rate of interest. For these men have betrayed the security and guarantee of the peace—the Phocians and Thermopylae. Anyhow, we have not to thank the defendant for peace. What I am going to say is strange, but quite true. If any man is really pleased with the peace, let him be grateful to those generals whom everyone denounces. For, had they fought to your satisfaction, you would have scorned the very name of peace.
§ 97
εἰρήνη μὲν οὖν διʼ ἐκείνους, ἐπικίνδυνος δὲ καὶ σφαλερὰ καὶ ἄπιστος διὰ τούτους γέγονεν δωροδοκήσαντας. εἴργετʼ οὖν, εἴργετʼ αὐτὸν τῶν ὑπὲρ τῆς εἰρήνης λόγων, εἰς δὲ τοὺς ὑπὲρ τῶν πεπραγμένων ἐμβιβάζετε. οὐ γὰρ Αἰσχίνης ὑπὲρ τῆς εἰρήνης κρίνεται, οὔ, ἀλλʼ ἡ εἰρήνη διʼ Αἰσχίνην διαβέβληται. σημεῖον δέ· εἰ γὰρ ἡ μὲν εἰρήνη ἐγεγόνει, μηδὲν δʼ ὕστερον ἐξηπάτησθʼ ὑμεῖς μηδʼ ἀπωλώλει τῶν συμμάχων μηδείς, τίνʼ ἀνθρώπων ἐλύπησεν ἂν ἡ εἰρήνη, ἔξω τοῦ ἄδοξος γεγενῆσθαι; καίτοι καὶ τούτου συναίτιος οὗτος συνειπὼν Φιλοκράτει. ἀλλʼ ἀνήκεστόν γʼ οὐδὲν ἂν ἦν γεγονός. νῦν δʼ, οἶμαι, πόλλʼ, ὧν αἴτιος οὗτος.
Peace, then, we owe to the generals; a perilous, insecure, and precarious peace to these men and their venality. Put a stop, then, to his eloquence about the peace. Make him address himself to his own performances. Aeschines is not on trial for the peace; the peace is discredited through Aeschines. That is easily proved. Suppose that the peace had been concluded, and that you had not thereafter been deluded, and none of your allies destroyed—what human being would the peace have aggrieved? I mean, apart from the consideration that it was not a glorious peace. For that fault Aeschines is indeed partly to blame, as he supported Philocrates. However, in the case supposed, no incurable mischief would have been done. As the case stands, he is answerable for a great deal.
§ 98
ὅτι μὲν τοίνυν αἰσχρῶς καὶ κακῶς πάντα ταῦθʼ ὑπὸ τούτων ἀπόλωλε καὶ διέφθαρται, οἶμαι πάντας ὑμᾶς εἰδέναι. ἐγὼ δʼ, ὦ ἄνδρες δικασταί, τοσοῦτʼ ἀπέχω τοῦ συκοφαντίαν τινὰ τοῖς πράγμασι τούτοις προσάγειν ἢ ὑμᾶς ἀξιοῦν, ὥστʼ εἰ ταῦθʼ ὑπʼ ἀβελτερίας ἢ διʼ εὐήθειαν ἢ διʼ ἄλλην ἄγνοιαν ἡντινοῦν οὕτω πέπρακται, αὐτός τʼ ἀφίημʼ Αἰσχίνην καὶ ὑμῖν συμβουλεύω.
Well, I suppose that you are satisfied that all this ruin and mischief was shamefully and wickedly perpetrated by these men. For my part, gentlemen of the jury, I am so reluctant to play the informer in these matters, or to ask you to do so, that, if we are dealing with blunders due to stupidity or simplicity or any other sort of ignorance, I acquit Aeschines, and invite you to do the like.
§ 99
καίτοι τῶν σκήψεων τούτων οὐδεμίʼ ἐστὶ πολιτικὴ οὐδὲ δικαία. οὐδένα γὰρ τὰ κοινὰ πράττειν ὑμεῖς κελεύετε οὐδʼ ἀναγκάζετε· ἀλλʼ ἐπειδάν τις ἑαυτὸν πείσας δύνασθαι προσέλθῃ, πρᾶγμα ποιοῦντες ἀνθρώπων χρηστῶν καὶ φιλανθρώπων, εὐνοϊκῶς δέχεσθε καὶ οὐ φθονερῶς, ἀλλὰ καὶ χειροτονεῖτε καὶ τὰ ὑμέτερʼ αὐτῶν ἐγχειρίζετε.
And yet ignorance is not a fair excuse in public life; no man is required or compelled by you to handle politics. When a man puts himself forward with a persuasion of his own ability, you receive his advances, as kindly and courteous people should, with goodwill and without jealousy; you give him appointments and entrust him with public business.
§ 100
ἐὰν μὲν οὖν κατορθοῖ τις, τιμήσεται καὶ πλέον ἕξει τῶν πολλῶν κατὰ τοῦτο· ἂν δʼ ἀποτυγχάνῃ, σκήψεις καὶ προφάσεις ἐρεῖ; ἀλλʼ οὐ δίκαιον. οὐ γὰρ ἂν ἐξαρκέσειε τοῖς ἀπολωλόσι συμμάχοις οὐδὲ τοῖς παισὶν αὐτῶν οὐδὲ ταῖς γυναιξὶν οὐδὲ τοῖς ἄλλοις διὰ τὴν ἀβελτερίαν τὴν ἐμήν, ἵνα μὴ τὴν τούτου λέγω, τοιαῦτα πεπονθέναι· πολλοῦ γε καὶ δεῖ.
If he succeeds, he will be honored, and so far will gain an advantage over ordinary people; but if he fails, shall he put forward excuses and apologies? That would be unfair. For it would be very poor consolation indeed to our ruined allies, or to their wives and children and the rest, to be told that their sufferings were due to stupidity on my part, not to say on his.
§ 101
ἀλλʼ ὅμως ὑμεῖς ἄφετʼ Αἰσχίνῃ τὰ δεινὰ ταῦτα καὶ ὑπερβάλλοντα, ἂν διʼ εὐήθειαν ἢ διʼ ἄλλην ἄγνοιαν ἡντινοῦν λελυμασμένος φανῇ. ἂν μέντοι διὰ πονηρίαν ἀργύριον λαβὼν καὶ δῶρα, καὶ τοῦτʼ ἐξελεγχθῇ σαφῶς ὑπʼ αὐτῶν τῶν πεπραγμένων, μάλιστα μέν, εἰ οἷόν τʼ, ἀποκτείνατε, εἰ δὲ μή, ζῶντα τοῖς λοιποῖς παράδειγμα ποιήσατε. σκοπεῖτε δὴ τὸν ὑπὲρ τούτων ἔλεγχον, ὡς δίκαιος ἔσται, μεθʼ ὑμῶν.
Nevertheless, I ask you to overlook even the scandalous and outrageous misconduct of Aeschines, if it is shown that he did all this mischief because he was simple-minded or otherwise ignorant. But if he maliciously accepted money and rewards, and if that is clearly proved from the facts of the case, put him to death if possible, or, failing that, make him a living example to other malefactors. Now consider the proof of these matters and its justice, among yourselves.
§ 102
ἀνάγκη δή που τοὺς λόγους τούτους Αἰσχίνην πρὸς ὑμᾶς εἰπεῖν τουτονί, τοὺς περὶ τῶν Φωκέων καὶ τῶν Θεσπιῶν καὶ τῆς Εὐβοίας, εἴπερ μὴ πεπρακὼς αὑτὸν ἑκὼν ἐξηπάτα, δυοῖν θάτερον, ἢ διαρρήδην ἀκούσανθʼ ὑποσχομένου Φιλίππου ὅτι πράξει ταῦτα καὶ ποιήσει, ἢ εἰ μὴ τοῦτο, γοητευθέντα καὶ φενακισθέντα τῇ περὶ τἄλλα φιλανθρωπίᾳ καὶ ταῦτʼ ἐλπίσαντα παρʼ αὐτοῦ. οὐκ ἔνεστι τούτων οὐδὲ ἓν χωρίς.
Assuming that, when Aeschines made those speeches about the Phocians and Thespiae and Euboea, he had not sold himself, and was not wilfully deceiving you, we are reduced to one of two suppositions. Either he had taken an explicit promise from Philip that he would do and perform certain acts, or else, being spellbound and deluded by Philip’s habitual courtesy, he honestly expected him to do them. There is no third alternative.
§ 103
ἐκ τοίνυν τούτων ἀμφοτέρων μάλιστα πάντων ἀνθρώπων μισεῖν αὐτῷ προσήκει Φίλιππον. διὰ τί; ὅτι τὸ μὲν ἐκείνου μέρος πάντʼ αὐτῷ γέγονεν τὰ δεινότατα καὶ τὰ αἴσχιστα. ὑμᾶς ἐξηπάτηκεν, ἀδοξεῖ, δικαίως ἀπόλωλε, κρίνεται· καὶ εἴ γέ τι τῶν προσηκόντων ἐγίγνετο, ἐν εἰσαγγελίᾳ πάλαι ἂν ἦν· νῦν δὲ διὰ τὴν ὑμετέραν εὐήθειαν καὶ πραότητʼ εὐθύνας δίδωσι, καὶ ταύτας ὁπηνίκα βούλεται. ἔστιν οὖν ὅστις ὑμῶν φωνὴν ἀκήκοεν Αἰσχίνου κατηγοροῦντος Φιλίππου; τί δʼ; ἐξελέγχοντʼ ἢ λέγοντά τι τοῦτον ἑόρακεν;
Now, on either of those suppositions, he ought, of all men in the world, to detest Philip. Why? Because, thanks to Philip, he has fallen into the utmost danger and ignominy. He has deceived you; his reputation is shattered; he is on his trial. If he had been treated as he deserves, he would have been impeached long ago; but, in fact, by your simplicity and placability, he is only submitting to the usual scrutiny, and has chosen his own time. Is there then any man in that box who has ever heard the voice of Aeschines denouncing Philip, or has known him to press home, or even mention, his grievance against Philip?
§ 109
οὐδὲ εἷς· ἀλλὰ πάντες Ἀθηναῖοι πρότερον κατηγοροῦσι Φιλίππου, καὶ ὁ τυχὼν ἀεί, ὧν οὐδὲν οὐδεὶς ἠδίκηται, ἰδίᾳ δήπου. ἐγὼ δʼ ἐκείνους τοὺς λόγους ἐζήτουν παρὰ τούτου, εἴπερ μὴ πεπρακὼς αὑτὸν ἦν, ἄνδρες Ἀθηναῖοι, ἐμοὶ μὲν χρήσασθʼ ὅ τι βούλεσθε· ἐπίστευσʼ, ἐξηπατήθην, ἥμαρτον, ὁμολογῶ. τὸν δʼ ἄνθρωπον, ἄνδρες Ἀθηναῖοι, φυλάττεσθε· ἄπιστος, γόης, πονηρός. οὐχ ὁρᾶθʼ οἷα πεποίηκεν ἐμέ; οἷʼ ἐξηπάτηκεν; τούτων οὐδένʼ ἀκούω τῶν λόγων, οὐδʼ ὑμεῖς.
Not a man! Every man in Athens is more ready than he is to denounce Philip, even casual people, who have suffered no personal wrong. I was expecting him, if he had not sold himself, to make this speech: Men of Athens, deal with me as you choose. I was credulous; I was deceived; I made a blunder; I admit it. Beware of that man, men of Athens; he is double-faced, a trickster, a scoundrel. See how he has behaved to me; see how he has made me his dupe. But no; I have never heard him talk like that, nor have you.
§ 110
διὰ τί; ὅτι οὐ παρακρουσθεὶς οὐδʼ ἐξαπατηθείς, ἀλλὰ μισθώσας αὑτὸν καὶ λαβὼν ἀργύριον ταῦτʼ εἶπε καὶ προὔδωκεν ἐκείνῳ, καὶ γέγονεν καλὸς κἀγαθὸς καὶ δίκαιος μισθωτὸς ἐκείνῳ, πρεσβευτὴς μέντοι καὶ πολίτης ὑμῖν προδότης καὶ τρίς, οὐχ ἅπαξ, ἀπολωλέναι δίκαιος.
Why? Because he was not cajoled and hoodwinked; he had sold himself, and pocketed the money, before he made his speech and betrayed us to Philip. To Philip he has been a trusty and well-beloved hireling; to you a treacherous ambassador and a treacherous citizen, worthy of threefold destruction.
§ 111
οὐ τοίνυν ἐκ τούτων μόνον δῆλός ἐσθʼ ὅτι χρημάτων ἅπαντʼ εἶπεν ἐκεῖνα· ἀλλʼ ἧκον ὡς ὑμᾶς ἔναγχος Θετταλοὶ καὶ Φιλίππου πρέσβεις μετʼ αὐτῶν, ἀξιοῦντες ὑμᾶς Φίλιππον Ἀμφικτύονʼ εἶναι ψηφίσασθαι. τῷ προσῆκεν οὖν ἀντειπεῖν τούτοις μάλιστα πάντων ἀνθρώπων; Αἰσχίνῃ τουτῳί. διὰ τί; ὅτι οἷς οὗτος ἀπήγγειλε πρὸς ὑμᾶς, τούτοις τἀναντίʼ ἐποίησεν ἐκεῖνος.
That is not the only proof that he was paid for all that he said. The other day there came to you some Thessalians, and envoys of Philip with them, to ask you to vote for Philip’s admission to the Amphictyonic Council. Who ought to have been the very first to oppose them? Aeschines. Why ? Because Philip’s acts had falsified his report.
§ 112
οὗτος μὲν γὰρ ἔφη Θεσπιὰς καὶ Πλαταιὰς αὐτὸν τειχιεῖν, καὶ τοὺς μὲν Φωκέας οὐκ ἀπολεῖν, τὴν δὲ Θηβαίων ὕβριν καταλύσειν· ὁ δὲ τοὺς μὲν Θηβαίους μείζους ἢ προσῆκε πεποίηκε, τοὺς δὲ Φωκέας ἄρδην ἀπολώλεκε, καὶ τὰς μὲν Θεσπιὰς καὶ Πλαταιὰς οὐ τετείχικε, τὸν δʼ Ὀρχομενὸν καὶ τὴν Κορώνειαν προσεξηνδραπόδισται. πῶς ἂν ἐναντιώτερα πράγμαθʼ ἑαυτοῖς τούτων γένοιτο; οὐ τοίνυν ἀντεῖπεν, οὐδὲ διῆρε τὸ στόμα, οὐδʼ ἐφθέγξατʼ ἐναντίον οὐδέν.
For he had told you that Philip would fortify Thespiae and Plataea, would not destroy the Phocians, and would put a stop to the aggressions of the Thebans; but Philip has made the Thebans dangerously strong, he has exterminated the Phocians, and, instead of fortifying Thespiae and Plataea, he has enslaved Orchomenus and Coronea as well. Could contradiction go further? Yet Aeschines offered no opposition; he never opened his lips or made a single objection.
§ 113
καὶ οὐχὶ τοῦτό πω δεινόν, τηλικοῦτον ὄν. ἀλλὰ καὶ συνεῖπε μόνος τῶν ἐν τῇ πόλει πάντων ἀνθρώπων. καίτοι τοῦτό γʼ οὐδὲ Φιλοκράτης ἐτόλμησε ποιῆσαι ὁ μιαρός, ἀλλʼ Αἰσχίνης οὑτοσί. καὶ θορυβούντων ὑμῶν καὶ οὐκ ἐθελόντων ἀκούειν αὐτοῦ, καταβαίνων ἀπὸ τοῦ βήματος, ἐνδεικνύμενος τοῖς πρέσβεσι τοῖς παρὰ τοῦ Φιλίππου παροῦσι, πολλοὺς ἔφη τοὺς θορυβοῦντας εἶναι, ὀλίγους δὲ τοὺς στρατευομένους ὅταν δέῃ, (μέμνησθε γὰρ δήπου,) αὐτὸς ὤν, οἶμαι, θαυμάσιος στρατιώτης, ὦ Ζεῦ.
That was bad—but not bad enough for him. He did what no other man in all Athens did—he spoke in support of the envoys. Even that miscreant Philocrates durst not go so far as that—only this man Aeschines. When you raised a clamor, and refused to hear him, he came down from the tribune, exclaiming, in order to cut a figure before Philip’s ambassadors—you cannot have forgotten it:—Plenty of shouters, but very few fighters, when it comes to fighting!—being himself, I suppose, such a marvellous fighter. O heavens!
§ 114
ἔτι τοίνυν, εἰ μὲν μηδένα μηδὲν ἔχοντʼ εἴχομεν δεῖξαι τῶν πρέσβεων, μηδʼ ἦν ὥστʼ ἰδεῖν ἅπαντας, βασάνους καὶ τὰ τοιαῦθʼ ὑπόλοιπον ἂν ἦν σκοπεῖν. εἰ δὲ Φιλοκράτης μὴ μόνον ὡμολόγει παρʼ ὑμῖν ἐν τῷ δήμῳ πολλάκις, ἀλλὰ καὶ ἐδείκνυεν ὑμῖν, πυροπωλῶν, οἰκοδομῶν, βαδιεῖσθαι φάσκων κἂν μὴ χειροτονῆθʼ ὑμεῖς, ξυληγῶν, τὸ χρυσίον καταλλαττόμενος φανερῶς ἐπὶ ταῖς τραπέζαις, οὐκ ἔνι δήπου τοῦτον εἰπεῖν ὡς οὐκ εἴληφε, τὸν αὐτὸν ὁμολογοῦντα καὶ δεικνύντα.
Here is another point: if we were unable to prove that any one man among the ambassadors received anything, or if that were not as clear as daylight, we might have had recourse to torture or the like. But when Philocrates not only confessed his gains repeatedly in the Assembly, but paraded them before your eyes, dealing in wheat, building houses, boasting that he would go abroad even if you did not appoint him, importing timber, changing his gold openly at the bankers,—he assuredly cannot deny that he has taken money, after that admission and that display.
§ 115
ἔστιν οὖν οὕτω τις ἀνθρώπων ἀνόητος ἢ κακοδαίμων, ὥσθʼ ἵνα λαμβάνῃ μὲν Φιλοκράτης, ἀδοξῇ δʼ αὐτὸς καὶ κινδυνεύῃ, ἐξὸν αὐτῷ μετὰ τῶν μηδὲν ἠδικηκότων ἐξετάζεσθαι, τούτοις μὲν πολεμεῖν, πρὸς δʼ ἐκεῖνον ἐλθὼν κρίνεσθαι βούλεται; ἐγὼ μὲν οὐδένʼ οἶμαι. ἀλλὰ πάντα ταῦτʼ, ἐὰν ὀρθῶς σκοπῆτε, εὑρήσετε μεγάλʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἐναργῆ σημεῖα τοῦ χρήματα τοῦτον ἔχειν.
Think then of a man, who had it in his power to be counted among the innocent, choosing to fall out with them and to be accused as an adherent of Philocrates, merely to let Philocrates make money, while he accepts only the discredit and the peril! Could any human being be so senseless, or so unlucky? No, indeed. You will find here, men of Athens, if you will only look at it in the right way, a strong and sufficient proof that Aeschines did take bribes.
§ 116
ὃ τοίνυν ὕστατον μὲν γέγονεν, οὐδενὸς δʼ ἐστὶν ἔλαττον σημεῖον τοῦ πεπρακέναι τοῦτον ἑαυτὸν Φιλίππῳ, θεάσασθε. ἴστε δήπου πρώην, ὅτʼ εἰσήγγελλεν Ὑπερείδης Φιλοκράτην, ὅτι παρελθὼν ἐγὼ δυσχεραίνειν ἔφην ἕν τι τῆς εἰσαγγελίας, εἰ μόνος Φιλοκράτης τοσούτων καὶ τοιούτων ἀδικημάτων αἴτιος γέγονεν, οἱ δʼ ἐννέα τῶν πρέσβεων μηδενός. καὶ οὐκ ἔφην τοῦθʼ οὕτως ἔχειν· οὐδαμοῦ γὰρ ἂν φανῆναι καθʼ αὑτὸν ἐκεῖνον, εἰ μὴ τοὺς συναγωνιζομένους τούτων τινὰς εἶχεν.
Now look at a recent, but most convincing, proof that he sold himself to Philip. You know, I am sure, that, not long ago, when Hypereides impeached Philocrates, I rose and said that I was dissatisfied with the impeachment in one respect: it implied that all these grave misdemeanors had been committed by Philocrates alone, and not by any of the other nine ambassadors. That, I remarked, was impossible; for by himself Philocrates would have counted for nothing, if he had none of his colleagues to act with him.
§ 117
ἵνʼ οὖν μήτʼ ἀφῶ μήτʼ αἰτιάσωμαι μηδένʼ, ἔφην, ἐγώ, ἀλλὰ τὸ πρᾶγμʼ αὐτὸ τοὺς μὲν αἰτίους εὕρῃ, τοὺς δὲ μὴ μετεσχηκότας ἀφῇ, ἀναστὰς ὁ βουλόμενος καὶ παρελθὼν εἰς ὑμᾶς ἀποφηνάσθω μὴ μετέχειν μηδʼ ἀρέσκειν αὐτῷ τὰ ὑπὸ Φιλοκράτους πεπραγμένα. καὶ τὸν τοῦτο ποιήσαντʼ ἀφίημʼ ἔγωγʼ, ἔφην. ταῦτα μνημονεύεθʼ, ὡς ἐγᾦμαι. οὐ τοίνυν παρῆλθεν οὐδεὶς οὐδʼ ἔδειξεν ἑαυτόν.
I do not wish, I said, either to acquit or to accuse any man; I want the guilt to be detected and the innocent cleared by plain fact. Therefore let any man who chooses stand up and come forward, and declare that he had no part in Philocrates’ doings, and does not approve them. Every man who does this, I added, I acquit. No doubt you remember the incident. Well, no one came forward or presented himself.
§ 118
καὶ τῶν μὲν ἄλλων ἔσθʼ ἑκάστῳ τις πρόφασις· ὁ μὲν οὐχ ὑπεύθυνος ἦν, ὁ δʼ οὐχὶ παρῆν ἴσως, τῷ δὲ κηδεστής ἐστιν ἐκεῖνος· τούτῳ δʼ οὐδὲν τούτων. ἀλλʼ οὕτω καθάπαξ πέπρακεν ἑαυτὸν καὶ οὐκ ἐπὶ τοῖς παρεληλυθόσιν μεμισθάρνηκεν μόνον, ἀλλὰ καὶ μετὰ ταῦτα δῆλός ἐστιν, ἄν περ ἐκφύγῃ νῦν, καθʼ ὑμῶν ὑπάρξων ἐκείνῳ, ὥσθʼ ἵνα μηδὲν ἐναντίον μηδὲ ῥῆμα πρόηται Φιλίππῳ οὐδʼ ἀφιέντων ἀφίεται, ἀλλʼ ἀδοξεῖν, κρίνεσθαι, πάσχειν ὁτιοῦν αἱρεῖται παρʼ ὑμῖν μᾶλλον ἢ Φιλίππῳ τι ποιῆσαι μὴ πρὸς ἡδονήν.
The rest had various excuses: one was not legally accountable; another was not present; a third had a brother-in-law in Macedonia. Aeschines had no such excuse. The truth is, he has sold himself once for all. Not only has he taken hire for past actions, but it is evident that, if he escapes now, he will henceforward, as against you, be Philip’s man; and so, for fear of uttering a single word injurious to Philip, even when you acquit him he does not accept acquittal. He prefers disrepute, prosecution, any punishment this court may inflict rather than to do anything disagreeable to Philip.
§ 119
καίτοι τίς ἡ κοινωνία, τίς ἡ πολλὴ πρόνοιʼ ὑπὲρ Φιλοκράτους αὕτη; ὃς εἰ τὰ κάλλιστα καὶ πάντα τὰ συμφέροντʼ ἐπεπρεσβεύκει, χρήματα δʼ ὡμολόγει λαβεῖν ἐκ τῆς πρεσβείας, ὥσπερ ὡμολόγει, τοῦτό γʼ αὐτὸ φυγεῖν καὶ διευλαβηθῆναι τῷ προῖκα πρεσβεύοντι προσῆκε, καὶ διαμαρτύρεσθαι τὸ καθʼ αὑτόν. οὐ τοίνυν πεποίηκε τοῦτʼ Αἰσχίνης. ταῦτʼ οὐ φανέρʼ, ἄνδρες Ἀθηναῖοι; ταῦτʼ οὐχὶ βοᾷ καὶ λέγει ὅτι χρήματʼ εἴληφεν Αἰσχίνης καὶ πονηρός ἐστιν ἀργυρίου συνεχῶς, οὐ διʼ ἀβελτερίαν οὐδὲ διʼ ἄγνοιαν, οὐδʼ ἀποτυγχάνων;
But why this fellow-feeling? Why this concern for Philocrates? Though all his acts on embassy had been consistent with honor and sound policy, if Philocrates admitted, as he did admit, that he had taken bribes, an incorruptible ambassador would have taken infinite pains to avoid and disavow all association with him. Aeschines has not done so. Is not that a plain argument, men of Athens? Does it not proclaim aloud that he has taken bribes, and that from first to last he went wrong for money’s sake,—not through stupidity, or ignorance, or blundering?
§ 120
καὶ τίς μου καταμαρτυρεῖ, φήσει, δῶρα λαβεῖν; τοῦτο γάρ ἐστι τὸ λαμπρόν. τὰ πράγματʼ, Αἰσχίνη, ἅπερ πιστότατʼ ἐστὶν ἁπάντων, καὶ οὐκ ἔνεστʼ εἰπεῖν οὐδʼ αἰτιάσασθαι ὡς ἢ πεπεισμένʼ ἢ χαριζόμενά τῴ ἐστι τοιαῦτα, ἀλλʼ οἷάπερ αὐτὰ προδοὺς καὶ διαφθείρας σὺ πεποίηκας, τοιαῦτʼ ἐξεταζόμενα φαίνεται. πρὸς δὲ τοῖς πράγμασιν αὐτὸς αὐτίκα δὴ σὺ σαυτοῦ. ἀπόκριναι γὰρ δεῦρʼ ἀναστάς μοι. οὐ γὰρ δὴ διʼ ἀπειρίαν γʼ οὐ φήσεις ἔχειν ὅ τι εἴπῃς· ὃς γὰρ ἀγῶνας καινοὺς ὥσπερ δράματα, καὶ τούτους ἀμαρτύρους, πρὸς διαμεμετρημένην τὴν ἡμέραν αἱρεῖς διώκων, δῆλον ὅτι πάνδεινος εἶ τις.
What witness, he will ask, testifies that I have taken bribes? A brilliant argument! Facts, Aeschines, the most credible of all witnesses. You cannot find fault with facts, and say that they are what they are in deference to somebody, or to oblige somebody. They are what your treachery and perversion have made them, and such they appear on examination. But I have another witness besides the facts. You shall this very moment give evidence against yourself. Come here: stand up and answer me!—Nothing to say? You cannot plead inexperience. You, who take up a new prosecution as easily as you study a new play, and convict your man without witnesses and under a time-limit, you must be an uncommonly clever speaker!
§ 121
πολλῶν τοίνυν καὶ δεινῶν ὄντων τῶν πεπραγμένων Αἰσχίνῃ τουτῳί, καὶ πολλὴν κακίαν ἐχόντων, ὡς καὶ ὑμῖν οἴομαι δοκεῖν, οὐδέν ἐστιν οὗ μέλλω λέγειν, ὡς ἐγὼ κρίνω, δεινότερον, οὐδʼ ὅ τι μᾶλλον ἐπʼ αὐτοφώρῳ δεδωροδοκηκότʼ αὐτὸν καὶ πεπρακότα πάντʼ ἐξελέγξει. ἐπειδὴ γὰρ ἀπεστέλλετʼ αὖθις αὖ τὸ τρίτον τοὺς πρέσβεις ὡς τὸν Φίλιππον, ἐπὶ ταῖς καλαῖς καὶ μεγάλαις ἐλπίσι ταύταις αἷς οὗτος ὑπέσχητο, ἐχειροτονήσατε καὶ τοῦτον κἀμὲ καὶ τῶν ἄλλων τοὺς πλείστους τοὺς αὐτούς.
Among the many flagrant misdeeds committed by Aeschines, the singular baseness of which I think you all appreciate, there is none more flagrant, in my judgement, than the action I am about to relate, none that will more palpably prove him to have taken bribes and sold everything. When for the third time you sent your ambassadors to Philip, for the fulfilment of those magnificent expectations which Aeschines had guaranteed, you reappointed most of the former envoys, including Aeschines and me.
§ 122
ἐγὼ μὲν δὴ παρελθὼν ἐξωμοσάμην εὐθέως, καὶ θορυβούντων τινῶν καὶ κελευόντων βαδίζειν οὐκ ἂν ἔφην ἐλθεῖν· οὗτος δʼ ἐκεχειροτόνητο. ἐπειδὴ δʼ ἀνέστη μετὰ ταῦθʼ ἡ ἐκκλησία, συνελθόντες ἐβουλεύονθʼ οὗτοι τίνʼ αὐτοῦ καταλείψουσιν. ἔτι γὰρ τῶν πραγμάτων ὄντων μετεώρων καὶ τοῦ μέλλοντος ἀδήλου, σύλλογοι καὶ λόγοι παντοδαποὶ κατὰ τὴν ἀγορὰν ἐγίγνοντο τότε·
I immediately declined the appointment on affidavit, and when certain persons were clamorous and insisted that I should go, I declared that I would not leave Athens; but the nomination of Aeschines was still valid. After the dispersal of the Assembly, the envoys met and discussed which of them should be left behind, for the whole business was still in the clouds, and the future uncertain, and all sorts of conferences and discussions were going on in the market-place.
§ 123
ἐφοβοῦντο δὴ μὴ σύγκλητος ἐκκλησία γένοιτʼ ἐξαίφνης, εἶτʼ ἀκούσαντες ὑμεῖς ἐμοῦ τἀληθῆ ψηφίσαισθέ τι τῶν δεόντων ὑπὲρ τῶν Φωκέων, καὶ τὰ πράγματʼ ἐκφύγοι τὸν Φίλιππον. εἰ γὰρ ἐψηφίσασθε μόνον καὶ μικρὰν ὑπεφήνατʼ ἐλπίδʼ ἡντινοῦν αὐτοῖς, ἐσώθησαν ἄν. οὐ γὰρ ἐνῆν, οὐκ ἐνῆν μὴ παρακρουσθέντων ὑμῶν μεῖναι Φιλίππῳ. οὔτε γὰρ σῖτος ἦν ἐν τῇ χώρᾳ, ἀσπόρῳ διὰ τὸν πόλεμον γεγονυίᾳ, οὔθʼ ἡ σιτοπομπία δυνατὴ τριήρων οὐσῶν ὑμετέρων ἐκεῖ καὶ τῆς θαλάττης κρατουσῶν, αἵ τε πόλεις πολλαὶ καὶ χαλεπαὶ λαβεῖν αἱ τῶν Φωκέων, μὴ οὐ χρόνῳ καὶ πολιορκίᾳ· εἰ γὰρ ἐν ἡμέρᾳ πόλιν ᾕρει, δύο καὶ εἴκοσίν εἰσιν ἀριθμῷ.
They were afraid that an extraordinary meeting of the Assembly might suddenly be convened, and that then, on hearing the truth from me, you might adopt some acceptable resolution in favor of the Phocians, and that so Philip might lose control. One friendly resolution, one gleam of hope, and the Phocians might have been saved. If you had not fallen into the trap, it was impossible—yes, impossible—for Philip to remain at Thermopylae. There was no corn in the country, as the war had prevented sowing; and the conveyance of corn was impossible so long as your fleet was there and commanded the sea. The Phocian cities were numerous, and not easy of capture, unless by protracted siege. Even if Philip had taken a city a day, there were twenty-two of them.
§ 124
διὰ δὴ ταῦτα πάντα, ἵνα μηδὲν μετάθησθʼ ὧν ἐξηπάτησθε, τοῦτον αὐτοῦ κατέλιπον. ἐξομόσασθαι μὲν δὴ μὴ μετʼ αἰτίας τινὸς δεινὸν ἦν καὶ ὑποψία μεγάλη· τί λέγεις; ἐπὶ τηλικαῦτα καὶ τοιαῦτʼ ἀγαθὰ οὐχὶ βαδίζεις ἀπαγγείλας οὐδὲ πρεσβεύεις; ἔδει δὲ μένειν. πῶς οὖν; ἀρρωστεῖν προφασίζεται, καὶ λαβὼν Ἐξήκεστον τὸν ἰατρὸν ἁδελφὸς αὐτοῦ καὶ προσελθὼν τῇ βουλῇ ἐξώμοσεν ἀρρωστεῖν τουτονὶ καὶ αὐτὸς ἐχειροτονήθη.
For all these reasons they left Aeschines at home, fearing that you might be undeceived and change your policy. Now to decline an appointment on affidavit with no reason alleged was a strange move and very suspicious. What do you mean? Are you declining the embassy? Are you not going to Macedonia to realize all those grand benefits which you announced yourself? However, he had to remain. What was to be done? He pleaded ill-health; and his brother, taking Execestus the physician with him, repaired to the council-house, made affidavit of the illness, and received the appointment himself.
§ 125
ἐπειδὴ δʼ ἀπωλώλεσαν οἱ Φωκεῖς ὕστερον ἡμέραις πέντʼ ἢ ἕξ, καὶ τέλος εἶχε τὸ μίσθωμʼ ὥσπερ ἂν ἄλλο τι τούτῳ, καὶ ὁ Δερκύλος ἐκ τῆς Χαλκίδος ἧκεν ἀναστρέψας καὶ ἀπήγγειλεν ὑμῖν ἐκκλησιάζουσιν ἐν Πειραιεῖ ὅτι Φωκεῖς ἀπολώλασι, καὶ ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, ταῦτʼ ἀκούσαντες εἰκότως κἀκείνοις συνήχθεσθε καὶ αὐτοὶ ἐξεπέπληχθε, καὶ παῖδας καὶ γυναῖκας ἐκ τῶν ἀγρῶν κατακομίζειν ἐψηφίζεσθε καὶ τὰ φρούριʼ ἐπισκευάζειν καὶ τὸν Πειραιᾶ τειχίζειν καὶ τὰ Ἡράκλειʼ ἐν ἄστει θύειν,—
But afterwards, when within five or six days the Phocians were destroyed, when Aeschines’ wages stopped as such things do, when Dercylus had returned from Chalcis and had informed you, at the assembly held at Peiraeus, of the destruction of the Phocians, when that news filled you with indignation on their account and alarm on your own, when you were resolving to bring in your women and children from the country, to reinstate the frontier fortresses, to fortify the Peiraeus, and to hold the festival of Heracles within the walls,—
§ 126
ἐπειδὴ ταῦτʼ ἦν καὶ τοιαύτη ταραχὴ καὶ τοιοῦτος θόρυβος περιειστήκει τὴν πόλιν, τηνικαῦθʼ ὁ σοφὸς καὶ δεινὸς οὗτος καὶ εὔφωνος, οὔτε βουλῆς οὔτε δήμου χειροτονήσαντος αὐτόν, ᾤχετο πρεσβεύων ὡς τὸν ταῦτα πεποιηκότα, οὔτε τὴν ἀρρωστίαν ἐφʼ ᾗ τότʼ ἐξωμόσαθʼ ὑπολογισάμενος, οὔθʼ ὅτι πρεσβευτὴς ἄλλος ᾕρητʼ ἀνθʼ αὑτοῦ, οὔθʼ ὅτι τῶν τοιούτων ὁ νόμος θάνατον τὴν ζημίαν εἶναι κελεύει,
then at last, at that crisis, when the city was encompassed with confusion and terror, off marched this wise, clever, smooth-tongued gentleman, without waiting for Council or Assembly to reappoint him, on his embassy to the court of the chief malefactor. He forgot that he had sworn that he was too ill to travel; forgot that another ambassador had been chosen in his stead, and that the law visits such conduct with death;
§ 127
οὔθʼ ὅτι πάνδεινόν ἐστιν ἀπηγγελκόθʼ ὡς ἐπικεκήρυκται χρήματʼ αὐτῷ ἐν Θήβαις, ἐπειδὴ Θηβαῖοι πρὸς τῷ τὴν Βοιωτίαν ἅπασαν ἔχειν καὶ τῆς Φωκέων χώρας ἐγκρατεῖς γεγόνασι, τηνικαῦτʼ εἰς μέσας τὰς Θήβας καὶ τὸ τῶν Θηβαίων στρατόπεδον βαδίζειν· ἀλλʼ οὕτως ἔκφρων ἦν καὶ ὅλος πρὸς τῷ λήμματι καὶ τῷ δωροδοκήματι ὥστε πάντα ταῦτʼ ἀνελὼν καὶ παριδὼν ᾤχετο.
forgot that, with the Thebans not only holding all Boeotia but in possession of the territory of Phocis, it was a very odd thing for a man, who had solemnly announced that the Thebans had set a price upon his head, to walk straight into the middle of Thebes and the Theban encampment. Nevertheless, he was so excited, his appetite for moneymaking and bribe-taking was so keen, that he put aside and ignored all these obstacles, and off he went.
§ 128
καὶ τοιούτου τοῦ πράγματος ὄντος, ἔτι πολλῷ δεινότερʼ ἐστὶν ἃ ἐκεῖσʼ ἐλθὼν διεπράξατο. ἁπάντων γὰρ ὑμῶν τουτωνὶ καὶ τῶν ἄλλων Ἀθηναίων οὕτω δεινὰ καὶ σχέτλιʼ ἡγουμένων τοὺς ταλαιπώρους πάσχειν Φωκέας ὥστε μήτε τοὺς ἐκ τῆς βουλῆς θεωροὺς μήτε τοὺς θεσμοθέτας εἰς τὰ Πύθια πέμψαι, ἀλλʼ ἀποστῆναι τῆς πατρίου θεωρίας, οὗτος εἰς τἀπινίκια τῶν πραγμάτων καὶ τοῦ πολέμου, ἃ Θηβαῖοι καὶ Φίλιππος ἔθυον, εἱστιᾶτʼ ἐλθὼν καὶ σπονδῶν μετεῖχε καὶ εὐχῶν, ἃς ἐπὶ τοῖς τῶν συμμάχων τῶν ὑμετέρων τείχεσι καὶ χώρᾳ καὶ ὅπλοις ἀπολωλόσιν ηὔχετʼ ἐκεῖνος, καὶ συνεστεφανοῦτο καὶ συνεπαιώνιζεν Φιλίππῳ καὶ φιλοτησίας προὔπινεν.
That was a remarkable proceeding, but far stranger still was his behavior after his arrival in Macedonia. While you who are here and all other Athenians regarded the treatment of the Phocians as scandalous and outrageous, insomuch that you would not send any member of council or any judge to represent you at the Pythian games, but relinquished that time-honored delegation, Aeschines attended the service of thanksgiving which the Thebans and Philip held to celebrate their victory and their political success, was a guest at the banquet, and took part in the libations and doxologies with which Philip thanked Heaven for the destruction of the fortresses, the territory, and the armies of your allies. He even joined Philip in wearing garlands and singing the Hymn of Praise, and drank to his health in the loving-cup.
§ 129
καὶ ταῦτʼ οὐκ ἔνεστιν ἐμοὶ μὲν οὕτω, τούτῳ δʼ ἄλλως πως εἰπεῖν· ἀλλʼ ὑπὲρ μὲν τῆς ἐξωμοσίας ἐν τοῖς κοινοῖς τοῖς ὑμετέροις γράμμασιν ἐν τῷ μητρῴῳ ταῦτʼ ἐστίν, ἐφʼ οἷς ὁ δημόσιος τέτακται, καὶ ψήφισμʼ ἄντικρυς περὶ τούτου τοῦ ὀνόματος γέγραπται· ὑπὲρ δʼ ὧν ἐκεῖ διεπράξατο, οἱ συμπρεσβεύοντες καὶ παρόντες καταμαρτυρήσουσιν, οἵπερ ἐμοὶ ταῦτα διηγοῦντο· οὐ γὰρ ἔγωγʼ αὐτοῖς συνεπρέσβευσα, ἀλλʼ ἐξωμοσάμην.
Of these proceedings it is not possible for the defendant to give an account differing from mine. As for the affidavit of refusal, there is an entry in the record-office at the Temple of Demeter, of which the public caretaker is in charge, and a decree in which he is mentioned by name. As for his conduct over yonder, his own colleagues who were present, and from whom I got my information, will give evidence against him. I was not one of his colleagues, as I had declined on oath.
§ 130
καί μοι λέγε τὸ ψήφισμα καὶ τὰ γράμματα, καὶ τοὺς μάρτυρας κάλει. ΨΗΦΙΣΜΑ. ΜΑΡΤΥΡΕΣ. τίνας οὖν εὐχὰς ὑπολαμβάνετʼ εὔχεσθαι τοῖς θεοῖς τὸν Φίλιππον, ὅτʼ ἔσπενδεν, ἢ τοὺς Θηβαίους; ἆρʼ οὐ κράτος πολέμου καὶ νίκην αὑτοῖς καὶ τοῖς συμμάχοις διδόναι, καὶ τἀναντία τοῖς τῶν Φωκέων; οὐκοῦν ταῦτα συνηύχεθʼ οὗτος καὶ κατηρᾶτο τῇ πατρίδι, ἃ νῦν εἰς κεφαλὴν ὑμᾶς αὐτῷ δεῖ τρέψαι.
Read the decree and the records, and call the witnesses. (The Decree, Records, and Depositions are read) What do you imagine were the prayers offered by Philip when he made libation? Or by the Thebans? Surely they implored strength and victory for themselves and their allies, weakness and defeat for the allies of the Phocians. In that prayer Aeschines joined. He invoked a curse on his own fatherland. It is for you to make that curse recoil upon his own head.
§ 131
οὐκοῦν ᾤχετο μὲν παρὰ τὸν νόμον, ὃς θάνατον κελεύει τούτων τὴν ζημίαν εἶναι· ἐλθὼν δʼ ἐκεῖσε ἑτέρων θανάτων ἄξια ποιῶν πέφανται· τὰ δὲ πρόσθεν πεπραγμένα καὶ πεπρεσβευμένʼ ὑπὲρ τούτων ἀποκτείνειεν ἂν αὐτὸν δικαίως. σκοπεῖτε τοίνυν τί ἔσται τίμημα, ὃ ταύτην ἕξει τὴν ἀξίαν ὥστε τοσούτων πραγμάτων ἀξιόχρεων φαίνεσθαι.
So, when he took his departure, he was breaking a law whose penalty is death; after his arrival, he is again proved guilty of conduct that deserves death; and his earlier misconduct of this business of the embassy had been bad enough to bring him to death. You have therefore to consider what punishment shall be rigorous enough to afford a retribution adequate to all these transgressions.
§ 132
πῶς γὰρ οὐκ αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, δημοσίᾳ μὲν ἅπαντας ὑμᾶς καὶ ὅλον τὸν δῆμον πᾶσι τοῖς πεπραγμένοις ἐκ τῆς εἰρήνης ἐπιτιμᾶν, καὶ μήτε τῶν ἐν Ἀμφικτύοσι κοινωνεῖν ἐθέλειν, δυσκόλως τʼ ἔχειν καὶ ὑπόπτως πρὸς τὸν Φίλιππον, ὡς ἀσεβῶν καὶ δεινῶν ὄντων τῶν πεπραγμένων καὶ οὔτε δικαίων οὔθʼ ὑμῖν συμφερόντων, εἰς δὲ τὸ δικαστήριον εἰσελθόντας τὰς ὑπὲρ τούτων εὐθύνας δικάσοντας, ὅρκον ὑπὲρ τῆς πόλεως ὀμωμοκότας, τὸν ἁπάντων τῶν κακῶν αἴτιον καὶ ὃν εἰλήφατʼ ἐπʼ αὐτοφώρῳ τοιαῦτα πεποιηκότα, τοῦτον ἀφεῖναι;
For assuredly, men of Athens, when all of you and the whole nation passed censure upon all the results of the peace, when you refused participation in the doings of the Amphictyonic Council, when your attitude towards Philip is still one of anger and suspicion, marking the whole of his conduct as sacrilegious and shameful, as well as unjust and injurious to yourselves,—it would be discreditable that you, who have entered this court to adjudicate at the scrutiny of those transactions, and have taken the judicial oath on behalf of the commonwealth, that you, I say, when the author of these wrongs has been placed in your power, caught red-handed after perpetrating such crimes, should return a verdict of acquittal.
§ 133
καὶ τίς οὐ δικαίως ἂν ὑμῖν ἐγκαλέσειε τῶν ἄλλων πολιτῶν, μᾶλλον δʼ ἁπάντων τῶν Ἑλλήνων, ὁρῶν Φιλίππῳ μὲν ὑμᾶς ὀργιζομένους, ὃς ἐκ πολέμου ποιούμενος εἰρήνην παρὰ τῶν πωλούντων τὰς πράξεις ἐωνεῖτο, πρᾶγμα πολλὴν συγγνώμην ἔχον διαπραττόμενος, τουτονὶ δʼ ἀφιέντας, ὃς τὰ ὑμέτερʼ οὕτως αἰσχρῶς ἀπέδοτο, τῶν νόμων τὰ ἔσχατα ταττόντων ἐπιτίμια, ἐάν τις ταῦτα ποιῇ;
Is there a man among your fellow-citizens, nay, in all Greece, who will not justly upbraid you if he sees you venting your wrath upon Philip, whose offence admits of much excuse—for he was making peace after war, and buying his ways and means from willing sellers—and acquitting this man, who made infamous traffic of your interests, in defiance of laws that visit such offences with the severest retribution?
§ 134
τάχα τοίνυν ἴσως καὶ τοιοῦτος ἥξει τις λόγος παρὰ τούτων, ὡς ἀρχὴ γενήσεται πρὸς Φίλιππον ἔχθρας, εἰ τῶν πρεσβευσάντων τὴν εἰρήνην καταψηφιεῖσθε. ἐγὼ δʼ, εἰ τοῦτʼ ἔστιν ἀληθές, οὐκ ἔχω σκοπούμενος εὑρεῖν ὅ τι μεῖζον τούτου κατηγορήσω. εἰ γὰρ ὁ τῆς εἰρήνης χρήματʼ ἀναλώσας ὥστε τυχεῖν, οὗτος οὕτω γέγονεν φοβερὸς καὶ μέγας ὥστε τῶν ὅρκων καὶ τῶν δικαίων ἀμελήσαντας ὑμᾶς ἤδη τί Φιλίππῳ χαριεῖσθε σκοπεῖν, τί παθόντες ἂν οἱ τούτων αἴτιοι τὴν προσήκουσαν δίκην δεδωκότες εἶεν;
Perhaps some such argument as this will be addressed to you,—that, if you condemn the diplomatists who negotiated the peace, it will be the beginning of enmity with Philip. If that is true, I do not think I could bring any more damaging charge against the defendant. If the potentate who spent his money to get the peace has indeed become so powerful and formidable that you are to ignore justice and the oath you have sworn, and consider only how to oblige Philip, what penalty can be too severe for the authors of his aggrandizement?
§ 135
οὐ μὴν ἀλλʼ ὅτι καὶ φιλίας ἀρχὴ συμφερούσης ὑμῖν μᾶλλον ἐκ τῶν εἰκότων γενήσεται, καὶ τοῦτʼ οἴομαι δείξειν. εὖ γὰρ εἰδέναι χρὴ τοῦθʼ ὅτι οὐ καταφρονεῖ Φίλιππος, ὦ ἄνδρες Ἀθηναῖοι, τῆς πόλεως τῆς ὑμετέρας, οὐδʼ ἀχρηστοτέρους ὑμᾶς νομίσας Θηβαίων ἐκείνους εἵλετʼ ἀνθʼ ὑμῶν ἀλλʼ ὑπὸ τούτων ἐδιδάχθη καὶ ταῦτʼ ἤκουσεν, ἃ καὶ πρότερόν ποτʼ εἶπον ἐγὼ πρὸς ὑμᾶς ἐν τῷ δήμῳ καὶ τούτων οὐδεὶς ἀντεῖπεν,
However, I think I can satisfy you that their punishment will more probably sow the seed of a profitable friendship. Let me tell you, men of Athens, that Philip does not undervalue your city; it was not because he thought you less serviceable that he preferred the Thebans to you. But he was schooled by these men and was informed by them—I once told you this in Assembly, and none of them contradicted me—
§ 136
ὡς ὁ μὲν δῆμός ἐστιν ἀσταθμητότατον πρᾶγμα τῶν πάντων καὶ ἀσυνθετώτατον, ὥσπερ ἐν θαλάττῃ κῦμʼ ἀκατάστατον, ὡς ἂν τύχῃ κινούμενον. ὁ μὲν ἦλθεν, ὁ δʼ ἀπῆλθεν· μέλει δʼ οὐδενὶ τῶν κοινῶν, οὐδὲ μέμνηται. δεῖ δέ τινας φίλους ὑπάρχειν τοὺς ἕκαστα πράξοντας ἐν ὑμῖν αὐτῷ καὶ διοικήσοντας, οἷον αὐτὸς δή· κἄνπερ αὐτῷ τοῦτο κατασκευασθῇ, πᾶν ὅ τι ἂν βούληται παρʼ ὑμῖν ῥᾳδίως διαπράξεται.
that a democracy is the most unstable and capricious thing in the world, like a restless wave of the sea ruffled by the breeze as chance will have it. One man comes, another goes; no one attends to, or even remembers, the common weal. Philip, they said, ought to have friends at Athens, who would manage his business for him as it arose, and carry it through—the person speaking, for example; if that provision were made, he would easily accomplish here whatever he desired.
§ 137
εἰ μὲν οὖν ἤκουσεν, οἶμαι, τοὺς τότε ταῦτα πρὸς αὐτὸν εἰπόντας παραχρῆμα, ὡς δεῦρʼ ἐπανῆλθον, ἀποτετυμπανισμένους, ἐποίησεν ἂν ταὐτὸ τῷ βασιλεῖ. τί δʼ ἦν ὃ ἐκεῖνος ἐποίησεν; ἐξαπατηθεὶς ὑπὸ Τιμαγόρου καὶ τετταράκοντα τάλαντα, ὡς λέγεται, δεδωκὼς αὐτῷ, ἐπειδὴ παρʼ ὑμῖν ἐπύθετʼ αὐτὸν τεθνεῶτα καὶ οὐδὲ τοῦ ζῆν ὄντα κύριον αὑτῷ βεβαιῶσαι, μή τί γʼ ἃ ἐκείνῳ τόθʼ ὑπέσχετο πρᾶξαι, ἔγνω τὴν τιμὴν οὐχὶ τῷ κυρίῳ τῶν πραγμάτων δεδωκώς. καὶ γάρ τοι πρῶτον μὲν Ἀμφίπολιν πάλιν ὑμετέραν δούλην κατέπεμψεν, ἣν τότε σύμμαχον αὑτοῦ καὶ φίλην ἔγραψεν· εἶτʼ οὐδενὶ πώποτʼ ἔδωκε χρήματα τοῦ λοιποῦ.
Now if he had heard that the persons who talked like that to him had been cudgelled to death immediately after their return home, I fancy he would have done what the King of Persia did. You remember what that was: the King had been inveigled by Timagoras, and had made him a present, as the story goes, of forty talents; but when he heard that the man had been put to death at Athens, and had not been competent to warrant his own life, much less to fulfil his undertaking, he realized that he had not paid the price to the man who could deliver the goods. The first result was that he again placed in subjection to you the city of Amphipolis, which he had put on his own list of friends and allies; and the second, that he nevermore gave money to anybody.
§ 138
ταὐτὸ τοίνυν τοῦτʼ ἂν ἐποίησε Φίλιππος, εἴ τινα τούτων εἶδε δίκην δόντα, καὶ νῦν, ἂν ἴδῃ, ποιήσει. ἐπειδὰν δʼ ἀκούῃ λέγοντας, εὐδοκιμοῦντας ἐν ὑμῖν, ἑτέρους κρίνοντας, τί καὶ ποιήσῃ; ζητῇ πόλλʼ ἀναλίσκειν, ἐξὸν ἐλάττω, καὶ πάντας θεραπεύειν βούληται, δύʼ ἢ τρεῖς ἐξόν; μαίνοιτο μέντἄν. οὐδὲ γὰρ τὴν τῶν Θηβαίων πόλιν εἵλετο δημοσίᾳ ποιεῖν ὁ Φίλιππος εὖ, πολλοῦ γε καὶ δεῖ, ἀλλʼ ὑπὸ τῶν πρέσβεων ἐπείσθη.
Philip would have done the same if he had seen any of these men brought to justice; and he will do the same, if he sees that sight now. But when he sees these men holding up their heads here, making speeches, bringing other people to trial—what is he to do? Is he to make a point of spending a great deal of money, when a little will do? Is he to try to humor all of us, instead of two or three? No; that would be folly. For even his policy of public benevolence to the Thebans was by no means of his own choosing; he was persuaded by their ambassadors,
§ 139
ὃν δὲ τρόπον, φράσω πρὸς ὑμᾶς ἐγώ. ἦλθον ὡς αὐτὸν πρέσβεις ἐκ Θηβῶν ὅτε περ καὶ παρʼ ὑμῶν ἡμεῖς ἦμεν ἐκεῖ. τούτοις χρήματʼ ἐκεῖνος ἐβούλετο δοῦναι, καὶ πάνυ γʼ, ὡς ἔφασαν, πολλά. οὐκ ἐδέξαντʼ οὐδʼ ἔλαβον ταῦθʼ οἱ τῶν Θηβαίων πρέσβεις. μετὰ ταῦτʼ ἐν θυσίᾳ τινὶ καὶ δείπνῳ πίνων καὶ φιλανθρωπευόμενος πρὸς αὐτοὺς ὁ Φίλιππος ἄλλα τε δὴ πολλά, οἷον αἰχμάλωτα καὶ τοιαῦτα, καὶ τελευτῶν ἐκπώματʼ ἀργυρᾶ καὶ χρυσᾶ προὔπινεν αὐτοῖς. πάντα ταῦτʼ ἐκεῖνοι διεωθοῦντο καὶ οὐδαμῇ προΐενθʼ αὑτούς.
and I will tell you how. Ambassadors came to him from Thebes at the same time that we were there from you. He offered them money—a very large sum, by their own account. The Theban ambassadors declined the overture, and would not take the bribe. Afterwards, at a sacrificial banquet, when Philip was drinking with them, and showing them much civility, he kept offering them presents, beginning with captives and the like, and ending with gold and silver goblets. All these gifts they rejected, and would on no account give themselves away.
§ 140
τελευτῶν δὲ Φίλων, εἷς τῶν πρέσβεων, εἶπεν, ὦ ἄνδρες Ἀθηναῖοι, λόγον οὐχ ὑπὲρ Θηβαίων ἀλλʼ ὑπὲρ ὑμῶν ἄξιον εἰρῆσθαι. ἔφη γὰρ τὸν Φίλιππον ὁρῶν καὶ μεγαλοψύχως καὶ φιλανθρώπως ἔχοντα πρὸς αὐτοὺς ἥδεσθαι καὶ χαίρειν· αὐτοὶ μὲν οὖν ὑπάρχειν αὐτῷ φίλοι καὶ ξένοι καὶ ἄνευ τῶν δώρων τούτων, εἰς δὲ τὰ τῆς πόλεως πράγματʼ, ἐν οἷς ἦν τότε, τὴν φιλανθρωπίαν αὐτὸν ἠξίουν ταύτην προσθέντʼ ἄξιόν τι καὶ αὑτοῦ καὶ τῶν Θηβαίων πρᾶξαι, καὶ ὅλην τε τὴν πόλιν οὕτω καὶ σφεῖς ὡμολόγουν ὑπάρξειν αὐτῷ.
At last Philo, one of the ambassadors, made a speech that deserved to have been spoken by your representatives, men of Athens, instead of by the spokesman of Thebes. He said that he was delighted and gratified to find Philip so courteously and generously inclined towards them; that they were already his friends and guests, without those gifts; would he be good enough to direct his benevolence to the public business on which he was engaged, and do something creditable both to himself and to the Thebans? If so, they could promise him the friendship of all Thebes as well as their own.
§ 141
καὶ γάρ τοι σκέψασθε τί τοῖς Θηβαίοις γέγονεν ἐκ τούτων καὶ τί συμβέβηκε, καὶ θεάσασθʼ ἐπʼ αὐτῆς τῆς ἀληθείας ἡλίκον ἐστὶ τὸ μὴ πωλεῖν τὰ τῆς πόλεως. πρῶτον μὲν τοίνυν εἰρήνη γέγονεν αὐτοῖς πονοῦσι καὶ ταλαιπωρουμένοις ἤδη τῷ πολέμῳ καὶ ἡττωμένοις, εἶτα τῶν ἐχθρῶν Φωκέων ἄρδην ὄλεθρος καὶ ὅλων τῶν τειχῶν καὶ τῶν πόλεων ἀναίρεσις. ἆρα καὶ μόνα ταῦτα; οὐ μὰ Δίʼ, ἀλλʼ ἔτι πρὸς τούτοις Ὀρχομενός, Κορώνεια, Κορσιά, τὸ Τιλφωσαῖον, τῆς τῶν Φωκέων χώρας ὁπόσην βούλονται.
Now consider what the Thebans have gained in the end by this policy, and, in the light of actual truth, see what a fine thing it is to refuse to sell your country! The Thebans have gained, in the first place, peace, when they were in trouble, hard pressed by the war, and in danger of defeat; and secondly, the complete overthrow of their enemies, the Phocians, and the utter destruction of their strongholds and cities. Is that all? No, indeed; they have also gained Orchomenus, Coronea, Corsia, Tilphosaeum, and as much of the Phocian territory as they want.
§ 142
τοῖς μὲν δὴ Θηβαίοις ταῦτʼ ἐκ τῆς εἰρήνης γέγονεν, ὧν οὐδʼ ἂν εὔξαιντο δήπου μείζονα· τοῖς δὲ πρέσβεσι τοῖς τῶν Θηβαίων τί; οὐδὲν πλὴν τὸ τούτων αἰτίοις γεγενῆσθαι τῇ πατρίδι· τοῦτο δὲ καλόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ σεμνὸν εἰς ἀρετῆς λόγον καὶ δόξης, ἣν οὗτοι χρημάτων ἀπέδοντο. ἀντιθῶμεν δὴ τί τῇ τῶν Ἀθηναίων πόλει γέγονεν ἐκ τῆς εἰρήνης, καὶ τί τοῖς πρέσβεσι τοῖς τῶν Ἀθηναίων, καὶ θεωρεῖτʼ εἰ παραπλήσια τῇ πόλει καὶ τούτοις αὐτοῖς.
Such is the outcome of the peace for the Theban people; and more they could not desire. And what have the ambassadors gained? Nothing at all—except the satisfaction of having achieved these results for their country. Ah, but that is worth having, men of Athens; a glorious reward, if you set any store by that honor and good repute which Aeschines and his friends bartered for a bribe. Let us now set side by side the results of the peace to the commonwealth of Athens and to the ambassadors of Athens respectively, and you shall see whether there is any equivalence.
§ 143
τῇ πόλει μὲν τοίνυν ἀφεστηκέναι μὲν ἁπάντων καὶ τῶν κτημάτων καὶ τῶν συμμάχων, ὀμωμοκέναι δὲ Φιλίππῳ, κἂν ἄλλος τις ἴῃ ποτʼ ἐπʼ αὐτὰ βουλόμενος σῴζειν, ὑμᾶς κωλύσειν καὶ τὸν μὲν ὑμῖν βουλόμενον παραδοῦναι ἐχθρὸν ἡγήσεσθαι καὶ πολέμιον, τὸν δʼ ἀπεστερηκότα σύμμαχον καὶ φίλον.
To the commonwealth the result has been the loss of all those possessions and all those allies, and a sworn promise to Philip that if any man shall at any time attempt to recover them, you will thwart him, and treat the man who would restore to you your own as an enemy and an adversary, and the man who robbed you as an ally and a friend.
§ 144
ταῦτα γάρ ἐσθʼ ἃ συνεῖπε μὲν Αἰσχίνης οὑτοσί, ἔγραψε δʼ ὁ τούτου συνεργὸς Φιλοκράτης· καὶ κρατοῦντος ἐμοῦ τὴν προτέραν ἡμέραν, καὶ πεπεικότος ὑμᾶς τὸ τῶν συμμάχων δόγμα κυρῶσαι καὶ καλέσαι τοὺς πρέσβεις τοὺς τοῦ Φιλίππου, ἐκκρούσας οὗτος εἰς τὴν ὑστεραίαν τὴν Φιλοκράτους γνώμην ἔπεισεν ἑλέσθαι, ἐν ᾗ καὶ ταῦτα καὶ πόλλʼ ἄλλʼ ἔτι τούτων δεινότερʼ ἐστὶ γεγραμμένα.
Such are the terms that Aeschines supported and his accomplice Philocrates proposed. On the first day I had the upper hand and persuaded you to confirm the decision of your allies and to summon Philip’s ambassadors, but Aeschines forced an adjournment to the following day, and then persuaded you to adopt Philocrates’ resolution, which included all these proposals and others still more objectionable.
§ 145
τῇ μὲν δὴ πόλει ταῦτʼ ἐκ τῆς εἰρήνης γέγονεν, ὧν οὐδʼ εὑρεῖν αἰσχίω ῥᾴδιον· τοῖς δὲ πρέσβεσιν τί τοῖς ταῦτα πράξασιν; τὰ μὲν ἄλλα σιωπῶ πάνθʼ, ὅσʼ ἑοράκαθʼ ὑμεῖς, οἰκίας, ξύλα, πυρούς, ἀλλʼ ἐν τῇ τῶν ἀπολωλότων συμμάχων χώρᾳ κτήματα καὶ γεωργίαι παμπληθεῖς, Φιλοκράτει μὲν τάλαντον ἔχουσαι πρόσοδον, τούτῳ δὲ Αἰσχίνῃ τριάκοντα μνᾶς.
That is what the peace has brought to the city: you could not easily invent anything more dishonorable. What has it brought to the ambassadors who contrived that dishonor? I say nothing of the wealth that lies before your eyes—houses, timber, grain; but in the country of our ruined allies there are estates and extensive farms bringing in a rental of a talent to Philocrates and half a talent to Aeschines.
§ 146
καίτοι πῶς οὐ δεινόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ σχέτλιον τὰς τῶν ὑμετέρων συμμάχων συμφορὰς προσόδους τοῖς πρέσβεσι τοῖς ὑμετέροις γεγενῆσθαι, καὶ τὴν αὐτὴν εἰρήνην τῇ μὲν ἐκπεμψάσῃ πόλει τῶν μὲν συμμάχων ὄλεθρον, τῶν δὲ κτημάτων ἀπόστασιν, ἀντὶ δὲ δόξης αἰσχύνην γεγενῆσθαι, τῶν δὲ πρέσβεων τοῖς κατὰ τῆς πόλεως ταῦτα πράξασι προσόδους, εὐπορίας, κτήματα, πλοῦτον ἀντὶ τῶν ἐσχάτων ἀποριῶν εἰργάσθαι; ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι τοὺς Ὀλυνθίους μάρτυρας. ΜΑΡΤΥΡΕΣ.
Surely, men of Athens, it is strange and intolerable that the disasters of your allies have become the emolument of your envoys, and that one and the same peace should have brought, to the city sending ambassadors, the destruction of allies, dispossession of property, ignominy in exchange for honor, and to the ambassadors themselves who intrigued against the city, revenues, property, estates, and opulence in exchange for penury. To prove the truth of my statement, call the witnesses from Olynthus. (Evidence of the Olynthian witnesses)
§ 147
οὐ τοίνυν θαυμάσαιμʼ ἂν εἰ καὶ τοιοῦτό τι τολμήσει λέγειν, ὡς οὐκ ἦν καλὴν οὐδʼ οἵαν ἠξίουν ἐγὼ τὴν εἰρήνην ποιήσασθαι, κακῶς τῷ πολέμῳ τῶν στρατηγῶν κεχρημένων. ἂν δὴ ταῦτα λέγῃ, πρὸς θεῶν ἐρωτήσατʼ αὐτὸν μεμνημένοι, πότερʼ ἐξ ἑτέρας ᾤχετο πρεσβεύων πόλεως ἢ ταύτης αὐτῆς. εἰ μὲν γὰρ ἐξ ἑτέρας, ἣν κεκρατηκέναι τε τῷ πολέμῳ φήσει καὶ χρηστοὺς ἔχειν στρατηγούς, εἰκότως χρήματʼ εἴληφεν· εἰ δʼ ἐκ ταύτης αὐτῆς, τίνος εἵνεκʼ ἐφʼ οἷς ἡ πέμψασα πόλις τῶν αὑτῆς ἀπέστη, ἐπὶ τούτοις οὗτος δωρειὰς προσλαβὼν φαίνεται; τῶν γὰρ αὐτῶν ἔδει τήν τε πέμψασαν πόλιν τυγχάνειν καὶ τοὺς ἐκ ταύτης πρέσβεις, εἴπερ τι τῶν δικαίων ἐγίγνετο.
I shall not be surprised if he finds courage to tell you that we could not make an honorable peace, such as I required, because the generals mismanaged the war. If so, I beg that you will not forget to ask him whether he represented Athens or some other city. If another city, of which he can say that it had competent generals and has won the war, he has received bribes with some reason; but if he represented this city, how comes it that by terms of treaty the city that sent him has lost property and he has increased his property by his rewards? In common justice, the city and its representatives should have fared alike.
§ 148
ἔτι τοίνυν κἀκεῖνο σκέψασθʼ, ὦ ἄνδρες δικασταί. πότερʼ οἴεσθε πλέον Φωκέας Θηβαίων ἢ Φίλιππον ὑμῶν κρατεῖν τῷ πολέμῳ; ἐγὼ μὲν γὰρ εὖ οἶδʼ ὅτι Φωκεῖς Θηβαίων. εἶχόν γʼ Ὀρχομενὸν καὶ Κορώνειαν καὶ τὸ Τιλφωσαῖον, καὶ τοὺς ἐν Νέωσιν ἀπειλήφεσαν αὐτῶν, καὶ ἑβδομήκοντα καὶ διακοσίους ἀπεκτόνεσαν ἐπὶ τῷ Ἡδυλείῳ, καὶ τρόπαιον εἱστήκει, καὶ ἱπποκράτουν, καὶ κακῶν Ἰλιὰς περιειστήκει Θηβαίους.
Here is another point for your consideration, gentlemen of the jury. Who gained the greater advantage in the operations, the Phocians over the Thebans, or Philip over you? I reply, the Phocians over the Thebans. They held Orchomenus, and Coronea, and Tilphosaeum; they had kept within the walls the Theban garrison at Neon; they had slain two hundred and seventy Thebans at Hedyleum, and a trophy had been set up; they were superior in cavalry, and so an Iliad of woes encompassed the Thebans.
§ 149
ὑμῖν δὲ τοιοῦτο μὲν οὐδὲν οὔτʼ ἦν μήτε γένοιτο τοῦ λοιποῦ, τοῦτο δʼ ἦν τὸ δεινότατον τοῦ πρὸς Φίλιππον πολέμου· οὐκ ἐδύνασθε κακῶς ἡλίκʼ ἐβούλεσθε ποιεῖν ἐκεῖνον· τοῦ δὲ μὴ πάσχειν αὐτοὶ πᾶσαν ἄδειαν ἤγετε. τί ποτʼ οὖν ἐκ τῆς αὐτῆς εἰρήνης τοῖς μὲν Θηβαίοις, τοῖς τοσοῦτο κρατουμένοις τῷ πολέμῳ, καὶ τὰ ἑαυτῶν κομίσασθαι καὶ τὰ τῶν ἐχθρῶν προσλαβεῖν γέγονε, τοῖς δʼ Ἀθηναίοις ὑμῖν, καὶ ἃ τῷ πολέμῳ διεσῴζετο, ταῦτʼ ἐπὶ τῆς εἰρήνης ἀπολωλεκέναι; ὅτι τἀκείνων μὲν οὐκ ἀπέδονθʼ οἱ πρέσβεις, τὰ δʼ ὑμέτερʼ οὗτοι πεπράκασιν. ἀλλὰ νὴ Δία τοὺς συμμάχους ἀπειρηκέναι φήσει τῷ πολέμῳ ὅτι γὰρ ταῦθʼ οὕτω πέπρακται, καὶ ἐκ τῶν ἐπιλοίπων ἔτι μᾶλλον εἴσεσθε.
No such disaster ever befell, nor, I hope, ever will befall, you. The worst misfortune of your war with Philip was that you could not do him as much harm as you wished; against defeat you were absolutely secure. Then why did the same peace mean, for the Thebans, who were so badly worsted in the war, the recovery of their own possessions and the acquisition of possessions of their adversaries, and, for the Athenians, the loss in time of peace of advantages which were maintained in the war? The reason is that their ambassadors did not sell them, but these men have sold you. That my account is true, you will find further proof as we proceed.
§ 150
ἐπειδὴ γὰρ ἡ μὲν εἰρήνη τέλος εἶχεν αὕτη, ἡ τοῦ Φιλοκράτους, ᾗ συνεῖπεν οὗτος, οἱ δὲ πρέσβεις ἀπήρκεσαν οἱ τοῦ Φιλίππου λαβόντες τοὺς ὅρκους (καὶ μέχρι τούτου γʼ οὐδὲν ἀνήκεστον ἦν τῶν πεπραγμένων, ἀλλʼ αἰσχρὰ μὲν ἡ εἰρήνη καὶ ἀναξία τῆς πόλεως, ἀντὶ δὲ τούτων δὴ τὰ θαυμάσιʼ ἀγάθʼ ἡμῖν ἔμελλεν ἔσεσθαι), ἠξίουν ὑμᾶς ἐγὼ καὶ τούτοις ἔλεγον πλεῖν τὴν ταχίστην ἐφʼ Ἑλλησπόντου, καὶ μὴ προέσθαι μηδʼ ἐᾶσαι κατασχεῖν Φίλιππον μηδὲν ἐν τῷ μεταξὺ χρόνῳ τῶν ἐκεῖ χωρίων.
When the peace of Philocrates, which Aeschines supported in a speech, had been concluded, Philip’s ambassadors accepted the oaths, and departed. So far no fatal mischief had been done. The peace was, indeed, discreditable and unworthy of Athens—but then we were going to get those wonderful advantages in exchange. I at once called upon you, and told the envoys, to sail for the Hellespont as speedily as possible, and not to abandon, or allow Philip to seize and hold, any of the positions there in the meantime;
§ 151
ᾔδειν γὰρ ἀκριβῶς ὅτι πάνθʼ ὅσʼ ἂν ἐκ πολέμου γιγνομένης εἰρήνης προεθῇ, ταῦτα τοῖς ἀμελήσασιν ἀπόλλυται· οὐδεὶς γὰρ πώποθʼ ὑπὲρ τῶν ὅλων πεισθεὶς εἰρήνην ἄγειν ὑπὲρ τῶν ἐγκαταλειφθέντων ἐξ ἀρχῆς ἠθέλησεν πολεμεῖν, ἀλλὰ ταῦθʼ οἱ προλαβόντες ἔχουσιν. χωρὶς δὲ τούτων δυοῖν χρησίμοιν οὐ διαμαρτήσεσθαι τὴν πόλιν ἡγούμην πλευσάντων ἡμῶν· ἢ γὰρ παρόντων καὶ κατὰ τὸ ψήφισμʼ αὐτὸν ἐξορκωσάντων, ἃ μὲν εἰλήφει τῆς πόλεως, ἀποδώσειν, τῶν δὲ λοιπῶν ἀφέξεσθαι,
for well I knew that indolent people lose for ever anything that they let slip in the transition from war to peace. No one, who has been induced by general considerations to sheathe the sword, is ever inclined to begin war over again for the recovery of his losses; and so the appropriator retains possession. Apart from these considerations, I conceived that, if we sailed at once, the city would gain one of two advantages. For when we were on the spot and had accepted his oath according to the decree, either he would restore the places he had taken from Athens and keep his hands off the rest,
§ 152
ἢ μὴ ποιοῦντος ταῦτα ἀπαγγελεῖν ἡμᾶς εὐθέως δεῦρο, ὥστʼ ἐν ἐκείνοις τοῖς πόρρω καὶ ἐλάττοσι τὴν πλεονεξίαν καὶ τὴν ἀπιστίαν ἰδόντας ὑμᾶς περὶ τῶνδε τῶν ἐγγὺς καὶ μειζόνων, λέγω δὲ Φωκέων καὶ Πυλῶν, οὐ προήσεσθαι· μὴ προλαβόντος δʼ ἐκείνου ταῦτα μηδʼ ὑμῶν ἐξαπατηθέντων ἅπαντʼ ἐν ἀσφαλεῖ τὰ πράγμαθʼ ὑμῖν ἔσεσθαι, καὶ παρʼ ἑκόντος ὑπάρξειν αὐτοῦ τὰ δίκαια.
or, if he refused, we could promptly report his refusal. In that case you, observing his grasping spirit and perfidy in those distant and comparatively unimportant places, would no longer be negligent of the more important concerns that lay nearer home—I mean the Phocians and Thermopylae. If he had not seized the positions, and if there had been no deception of you, all your interests were safe enough, and you would get fair treatment from him without compulsion.
§ 153
καὶ ταῦτʼ εἰκότως οὕτως ὑπελάμβανον ἕξειν. εἰ γὰρ ἦσαν, ὡς ἦσαν τότε, Φωκεῖς σῷοι καὶ Πύλας εἶχον, ἐκεῖνος μὲν οὐδὲν ἂν ὑμῖν εἶχʼ ἀνατείνασθαι φοβερόν, διʼ ὃ τῶν δικαίων ἄν τι παρείδετε· οὔτε γὰρ κατὰ γῆν παρελθὼν οὔτε ναυσὶ κρατήσας εἰς τὴν Ἀττικὴν ἥξειν ἔμελλεν· ὑμεῖς δʼ ἐκείνου παραχρῆμα, εἰ μὴ τὰ δίκαια ποιοίη, κλείσειν τὰ ἐμπόρια, καὶ χρημάτων τʼ ἐν σπάνει καὶ τῶν ἄλλων ἐν πολιορκίᾳ πάλιν αὐτὸν καταστήσειν, ὥστʼ ἐκεῖνος ὁ δουλεύσων ἔμελλεν ἔσεσθαι τοῖς ἀπὸ τῆς εἰρήνης λυσιτελοῦσιν, οὐχ ὑμεῖς.
This was a reasonable expectation; for so long as the Phocians were safe, as they were at the time, and in possession of Thermopylae, there was no menace which Philip could have brandished in your face to make you disregard any of your just claims. He could not reach Attica either by a march across country or by getting command of the seas. If he refused justice, you could forthwith close his ports, stop his supply of money, and otherwise reduce him to a state of blockade; and so he, and not you, would be wholly dependent on the contingent benefits of the peace.
§ 154
καὶ ταῦθʼ ὅτι οὐκ ἐπὶ τοῖς συμβεβηκόσι νῦν πλάττομαι καὶ προσποιοῦμαι, ἀλλὰ τότʼ εὐθὺς ἐγνώκειν καὶ προεωρώμην ὑπὲρ ὑμῶν καὶ τούτοις ἔλεγον, ἐκεῖθεν εἴσεσθε. ἐπειδὴ γὰρ ἐκκλησία μὲν οὐκέτʼ ἦν ὑπόλοιπος οὐδεμία διὰ τὸ προκατακεχρῆσθαι, οὗτοι δʼ οὐκ ἀπῇσαν, ἀλλʼ αὐτοῦ διέτριβον, γράφω ψήφισμα βουλεύων, τὴν βουλὴν ποιήσαντος τοῦ δήμου κυρίαν, ἀπιέναι τοὺς πρέσβεις τὴν ταχίστην, τὸν δὲ στρατηγὸν Πρόξενον κομίζειν αὐτοὺς ἐπὶ τοὺς τόπους ἐν οἷς ἂν ὄντα Φίλιππον πυνθάνηται, γράψας ὥσπερ νῦν λέγω, τοῖς ῥήμασιν οὕτως ἄντικρυς. καί μοι λέγε τοῦτο τὸ ψήφὶσμα λαβών. ΨΗΦΙΣΜΑ.
I will now prove to you that I am not making up a story or claiming merit after the event, but that I formed my judgement, kept my eye on your interests, and told the envoys, without any delay. Finding that you had got to the end of the regular Assemblies, and that there was no meeting left, and observing that the envoys were still wasting time at Athens instead of starting at once, I proposed a decree as a member of the Council, to which the Assembly had given authority, directing the envoys to sail immediately, and the general Proxenus to convey them to any place in which he should ascertain that Philip was to be found. I drafted it, as I now read it, in those express terms. Please take and read the decree. (The Decree of Demosthenes is read)
§ 155
ἐνθένδε μὲν τοίνυν αὐτοὺς ἐξήγαγον οὕτως ἄκοντας, ὡς καθαρῶς οἷς μετὰ ταῦτʼ ἐποίουν εἴσεσθε. ἐπειδὴ δʼ ἀφικόμεθʼ εἰς Ὠρεὸν καὶ συνεμείξαμεν τῷ Προξένῳ, ἀμελήσαντες οὗτοι τοῦ πλεῖν καὶ τὰ προστεταγμένα πράττειν ἐπορεύοντο κύκλῳ, καὶ πρὶν εἰς Μακεδονίαν ἐλθεῖν, τρεῖς καὶ εἴκοσιν ἡμέρας ἀνηλώσαμεν· τὰς δʼ ἄλλας πάσας καθήμεθʼ ἐν Πέλλῃ, πρὶν Φίλιππον ἐλθεῖν, σὺν αἷς ἐπορεύθημεν ὁμοῦ πεντήκονθʼ ὅλας.
So I got them away from Athens, but quite against their will, as you will easily learn from their subsequent behavior. When we had arrived at Oreus and joined Proxenus, instead of obeying their instructions and proceeding by sea, they started on a roundabout tour. We had wasted three-and-twenty days before we reached Macedonia; and all the rest of the time, making, with the time consumed by the journey, fifty days in all, until the arrival of Philip, we were dawdling at Pella.
§ 156
ἐν δὲ τούτῳ Δορίσκον, Θρᾴκην, τἀπὶ τειχῶν, Ἱερὸν ὄρος, πάντα τὰ πράγματα, ἐν εἰρήνῃ καὶ σπονδαῖς ᾕρει καὶ διῳκεῖθʼ ὁ Φίλιππος, πολλὰ λέγοντος ἐμοῦ καὶ θρυλοῦντος ἀεί, τὸ μὲν πρῶτον ὡς ἂν εἰς κοινὸν γνώμην ἀποφαινομένου, μετὰ ταῦτα δʼ ὡς ἀγνοοῦντας διδάσκοντος, τελευτῶντος δʼ ὡς ἂν πρὸς πεπρακότας αὑτοὺς καὶ ἀνοσιωτάτους ἀνθρώπους οὐδὲν ὑποστελλομένου.
Throughout that period Philip was occupying and disposing of Doriscus, Thrace, the Thracian fortresses, the Sacred Mount, and so forth, in spite of the peace and armistice. All this time I did not spare words; I talked to them first as one communicating his opinion, then as instructing the ignorant, and finally in uncompromising language, as dealing with corrupt and profligate persons.
§ 157
ὁ δὲ τούτοις ἀντιλέγων φανερῶς καὶ ἅπασιν ἐναντιούμενος οἷς ἔλεγον μὲν ἐγώ, ἐψήφιστο δʼ ὑφʼ ὑμῶν, οὗτος ἦν. εἰ δὲ καὶ πᾶσιν ἤρεσκε ταῦτα τοῖς ἄλλοις πρέσβεσιν, αὐτίκʼ εἴσεσθε. ἐγὼ μὲν γὰρ οὐδέν πω λέγω περὶ οὐδενὸς οὐδʼ αἰτιῶμαι, οὐδʼ ἀναγκασθέντʼ αὐτῶν οὐδένα δεῖ δοκεῖν χρηστὸν εἶναι τήμερον, ἀλλὰ διʼ αὑτὸν καὶ τὸ μὴ κεκοινωνηκέναι τῶν ἀδικημάτων. ὅτι μὲν γὰρ αἰσχρὰ καὶ δεινὰ καὶ οὐ προῖκα τὰ πεπραγμένα, πάντες ὑμεῖς ἑοράκατε· οἵτινες δʼ οἱ τούτων μετεσχηκότες, αὐτὸ δηλώσει.
The man who openly contradicted me, and set himself in opposition to my advice and your formal resolutions, was Aeschines. You will learn presently whether his conduct was agreeable to his colleagues. For the moment, I have nothing to say of them by way of fault-finding. They may all show themselves honest men today, not by compulsion but of their own free will, and as having no share in those iniquities. That the deeds done were disgraceful, monstrous, and venal, you have already discovered; let facts disclose who were the participators.
§ 158
ἀλλὰ νὴ Δίʼ ἐν τούτῳ τῷ χρόνῳ τοὺς ὅρκους ἔλαβον παρὰ τῶν συμμάχων, ἢ τἄλλʼ ἃ προσῆκεν ἐποίησαν. πολλοῦ γε καὶ δεῖ, ἀλλὰ τρεῖς μῆνας ὅλους ἀποδημήσαντες καὶ χιλίας λαβόντες δραχμὰς ἐφόδιον παρʼ ὑμῶν, παρʼ οὐδεμιᾶς πόλεως, οὔθʼ ὅτʼ ἐκεῖσʼ ἐπορεύοντο οὔθʼ ὅτʼ ἐκεῖθεν δεῦρο, τοὺς ὅρκους ἔλαβον, ἀλλʼ ἐν τῷ πανδοκείῳ τῷ πρὸ τοῦ Διοσκορείου (εἴ τις ὑμῶν εἰς Φερὰς ἀφῖκται, οἶδʼ ὃ λέγω), ἐνταῦθʼ ἐγίγνονθʼ οἱ ὅρκοι, ὅτε δεῦρʼ ἤδη τὸ στράτευμʼ ἄγων ἐβάδιζε Φίλιππος, αἰσχρῶς, ἄνδρες Ἀθηναῖοι, καὶ ἀναξίως ὑμῶν.
But it may be urged that they spent all this time swearing in the allies, or discharging some other part of their duty. Not at all; though they were on their travels for three whole months, and received from you a thousand drachmas for journey-money, they did not get the oaths from any single city either on their outward journey or on their way home. The oaths were administered at the hostelry in front of the Temple of the Twins,—any of you who have been to Pherae will know the place I mean,—at the time when Philip was already on his march towards Athens with his army, and in a manner, men of Athens, that was thoroughly discreditable to the city.
§ 159
καίτοι τοῦτο Φίλιππος ἁπάντων ἂν ἐτιμήσατο πλείστου τοῦτον τὸν τρόπον πραχθῆναι. τήν τε γὰρ εἰρήνην οὐχὶ δυνηθέντων ὡς ἐπεχείρησαν οὗτοι, πλὴν Ἁλέων καὶ Φωκέων, γράψαι, ἀλλʼ ἀναγκασθέντος ὑφʼ ὑμῶν τοῦ Φιλοκράτους ταῦτʼ ἀπαλεῖψαι, γράψαι δʼ ἄντικρυς, Ἀθηναίους καὶ τοὺς Ἀθηναίων συμμάχους, οὐκ ἐβούλετο τοῦτον ὀμωμοκέναι τὸν ὅρκον οὐδένα τῶν αὑτοῦ συμμάχων (οὐ γὰρ αὐτῷ συστρατεύσειν ἐφʼ ἃ νῦν ἔχει τῶν ὑμετέρων ἔμελλον, ἀλλʼ ἕξειν πρόφασιν τοὺς ὅρκους),
Yet Philip would have paid any sum to have matters managed in this way. For when these men had failed to draw the treaty, as they first tried to do, with a clause excepting the Halians and the Phocians, and Philocrates had been compelled by you to erase those words and write expressly, the Athenians and the Allies of the Athenians, to the treaty so drawn Philip did not wish any of his allies to have sworn; for then they would have refused to join in his forcible occupation of those possessions of yours which he now holds, and the oath would have been their excuse.
§ 160
οὔτε μάρτυρας γενέσθαι τῶν ὑποσχέσεων, ἐφʼ αἷς εὑρίσκετο τὴν εἰρήνην, οὐδὲ τοῦτο δειχθῆναι πᾶσιν, ὅτι οὐκ ἄρʼ ἡ πόλις ἡ τῶν Ἀθηναίων ἥττητο τῷ πολέμῳ, ἀλλὰ Φίλιππός ἐστιν ὁ τῆς εἰρήνης ἐπιθυμῶν καὶ ὁ πόλλʼ ὑπισχνούμενος τοῖς Ἀθηναίοις ἂν τύχῃ τῆς εἰρήνης. ἵνα δὴ μὴ γένοιτο ταῦθʼ ἃ λέγω φανερά, διὰ ταῦτʼ οὐδαμόσʼ ᾤετο δεῖν τούτους βαδίζειν. οὗτοι δʼ ἐχαρίζοντο πάντα, ἐνδεικνύμενοι καὶ ὑπερκολακεύοντες ἐκεῖνον.
Nor did he desire witnesses of the promises on the strength of which he was obtaining the peace, nor any public disclosure of the fact that after all Athens had not been beaten in the war, and that it was Philip who was really eager for the peace, and was ready to make large promises to the Athenians if he could get it. Therefore he disapproved of these men going anywhere, lest the facts that I am stating should become generally known; and they were ready to gratify him with ostentatious deference and extravagant adulation.
§ 161
καίτοι ταῦθʼ ὅταν ἐξελέγχωνται πάντα, τοὺς χρόνους ἀνηλωκότες, τἀν Θρᾴκῃ προειμένοι, μηδὲν ὧν ἐψηφίσασθε πεποιηκότες μηδʼ ὧν συμφέρον ἦν, τὰ ψευδῆ δεῦρʼ ἀπηγγελκότες, πῶς ἔνεστι παρʼ εὖ φρονοῦσι δικασταῖς καὶ βουλομένοις εὐορκεῖν τούτῳ σῴζεσθαι; ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω, λέγε πρῶτον μὲν τὸ ψήφισμα, ὡς ὁρκοῦν προσῆκεν ἡμῖν, εἶτα τὴν ἐπιστολὴν τὴν τοῦ Φιλίππου, εἶτα τὸ Φιλοκράτους ψήφισμα καὶ τὸ τοῦ δήμου. ΨΗΦΙΣΜΑ. ΕΠΙΣΤΟΛΗ. ΨΗΦΙΣΜΑΤΑ.
Yet, when they are convicted of all these delinquencies, of having squandered their time, thrown away the Thracian outposts, done nothing agreeable either to your instructions or to sound policy, and sent lying dispatches to Athens, how can this man possibly find a way of escape before an intelligent and conscientious jury? However, to prove the truth of my statements, read first the decree giving directions for the administration of the oath, then Philip’s letter, and then the decree of Philocrates, and the decree of the Assembly. (The Letter and the several Decrees are read)
§ 162
καὶ μὴν ὅτι τὸν Φίλιππον ἐν Ἑλλησπόντῳ κατελάβομεν ἄν, εἴ τις ἐπείθετό μοι καὶ τὰ προστεταγμένʼ ὑφʼ ὑμῶν ἐποίει κατὰ τὰ ψηφίσματα, κάλει τοὺς ἐκεῖ παρόντας μάρτυρας. ΜΑΡΤΥΡΕΣ. λέγε δὴ καὶ τὴν ἑτέραν μαρτυρίαν, ἃ πρὸς Εὐκλείδην ὕστερον ἐλθόντα τουτονὶ ἀπεκρίνατο Φίλιππος. ΜΑΡΤΥΡΙΑ.
To prove, moreover, that we should have caught Philip at the Hellespont, if my advice had been taken and your directions obeyed in the terms of the decrees, call the witnesses who were there present. (Evidence is given) Now read the other deposition testifying to the answer made by Philip to Eucleides here, who arrived later. (The Deposition is read)
§ 163
ὅτι τοίνυν οὐδʼ ἄρνησίς ἐστιν αὐτοῖς τὸ μὴ ταῦθʼ ὑπὲρ Φιλίππου πράττειν, ἀκούσατέ μου. ὅτε γὰρ τὴν προτέραν ἀπῄρομεν πρεσβείαν τὴν περὶ τῆς εἰρήνης, κήρυχʼ ὑμεῖς προαπεστείλαθʼ ὅστις ἡμῖν σπείσεται. τότε μὲν τοίνυν, ὡς τάχιστʼ εἰς Ὠρεὸν ἦλθον, οὐκ ἀνέμειναν τὸν κήρυκα οὐδʼ ἐνεποίησαν χρόνον οὐδένα, Ἅλου δὲ πολιορκουμένου διέπλευσαν εἰς τοῦτον, καὶ πάλιν ἐντεῦθεν πρὸς Παρμενίωνα τὸν πολιορκοῦντʼ ἐξελθόντες ἀπῆραν διὰ τοῦ πολεμίου στρατεύματος εἰς Παγασάς, καὶ προϊόντες ἀπήντων ἐν Λαρίσῃ τῷ κήρυκι· τοσαύτῃ σπουδῇ καὶ προθυμίᾳ τότʼ ἐχώρουν.
Let me show you that there is no way of denying that they were acting in the interest of Philip. When we were setting out on the former embassy for peace, you sent forward a herald to arrange our safe-conduct. On that occasion, as soon as they reached Oreus, they wasted no time there waiting for the herald. Although Halus was beleaguered, they crossed the sea thither; then left the town and went to Parmenio, who was conducting the siege; set off through the enemies’ positions for Pagasae, and continued their journey till they met the herald at Larissa. Such was the energy and goodwill with which they travelled then;
§ 164
ἐπειδὴ δʼ εἰρήνη μὲν ἦν, ἅπασα δʼ ἀσφάλειʼ ἰέναι καὶ πρόσταγμα παρʼ ὑμῶν σπεύδειν, τηνικαῦτʼ οὔτʼ ἐπείγεσθαι βαδίζουσιν οὔτε πλεῖν αὐτοῖς ἐπῄει. τί δήποτε; ὅτι τότε μὲν τὸ τὴν εἰρήνην ὡς τάχιστα γενέσθαι, τοῦτʼ ἦν ὑπὲρ Φιλίππου, νῦν δὲ τὸ ὡς πλεῖστον τὸν μεταξὺ χρόνον διατριφθῆναι τοῦ τοὺς ὅρκους ἀπολαβεῖν.
but now, in time of peace, with complete security for travelling, and with your injunctions of haste, it never occurred to them to hasten their journey by land or to travel by sea. Why so? Because then it was to Philip’s advantage that peace should be concluded with all speed, but now that as much time as possible should be wasted before the administration of the oaths.
§ 165
ἀλλὰ μὴν ὅτι καὶ ταῦτʼ ἀληθῆ λέγω, λαβέ μοι καὶ ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. ἔστιν οὖν ὅπως ἂν μᾶλλον ἄνθρωποι πάνθʼ ὑπὲρ Φιλίππου πράττοντες ἐξελεγχθεῖεν, ἢ τὴν αὐτὴν ὁδὸν ἡνίκα μὲν σπεύδειν ὑπὲρ ὑμῶν ἔδει καθήμενοι, ὅτε δʼ οὐδὲ βαδίζειν προσῆκε πρὶν ἐλθεῖν τὸν κήρυκα ἐπειγόμενοι;
To prove that this statement also is true, take and read this deposition. (The Deposition is read) Now could men be more clearly convicted of acting throughout in the interest of Philip? It was the same journey: they loitered when they should have bestirred themselves in your service; they hurried when they ought not to have moved a step until the arrival of the herald.
§ 166
ὃν τοίνυν χρόνον ἦμεν ἐκεῖ καὶ καθήμεθʼ ἐν Πέλλῃ, σκέψασθε τί πράττειν ἕκαστος ἡμῶν προείλετο. ἐγὼ μὲν τοίνυν τοὺς αἰχμαλώτους ἀνασῴζειν καὶ ζητεῖν, καὶ παρʼ ἐμαυτοῦ τε χρήματʼ ἀναλίσκειν καὶ Φίλιππον ἀξιοῦν, ὧν ἡμῖν ἐδίδου ξενίων, τούτους λύσασθαι· οὗτος δὲ αὐτίκʼ ἀκούσεσθε τί ποιῶν διετέλεσεν. τί οὖν ἦν τοῦτο τὸ κοινῇ χρήμαθʼ ἡμῖν τὸν Φίλιππον διδόναι;
Take next the period of our loitering at Pella, and compare the employments which we severally chose for ourselves. Mine was to seek out and rescue the captives, spending money of my own, and asking Philip to apply to their ransom the money he was spending on hospitable gifts for us. But what Aeschines constantly tried to effect, you shall hear in a moment. What then was it? It was that Philip should give us a lump sum as a collective present.
§ 167
ἵνα μηδὲ τοῦτʼ ἀγνοῆτε, ἐκεῖνος ἡμᾶς διεκωδώνιζεν ἅπαντας· τίνα τρόπον; ἑκάστῳ προσπέμπων ἰδίᾳ καὶ πολύ γʼ, ὦ ἄνδρες Ἀθηναῖοι, διδοὺς χρυσίον. ὡς δʼ ἀπετύγχανʼ ὁτουδήποτε (οὐ γὰρ ἐμέ γʼ εἰπεῖν ἐμαυτὸν δεῖ, ἀλλὰ τἄργα καὶ τὰ πεπραγμένʼ αὐτὰ δηλώσει), τὰ κοινῇ δοθέντα πάντας ἡγεῖτʼ εὐήθως λήψεσθαι· ἀσφάλειαν οὖν ἔσεσθαι τοῖς ἰδίᾳ πεπρακόσιν αὑτούς, εἰ καὶ κατὰ μικρὸν τοῦ λαβεῖν κοινῇ πάντες μετάσχοιμεν. διὰ ταῦτʼ ἐδίδοτο, ξένια δὴ πρόφασιν.
You must know that Philip was already sounding us all in this way: he sent private messages to each of us in turn, with the offer, men of Athens, of a really large sum in gold. Having failed in some case or other,—in what case let the result disclose; it is not for me to name myself,—he conceived that a collective present might be accepted by all of us without misgiving; and that there would be security for those who had individually sold themselves, if we all shared even to a trifling extent in the general acceptance. Accordingly it was offered,—nominally, as a form of hospitality.
§ 168
ἐπειδὴ δʼ ἐκώλυσʼ ἐγώ, πάλιν προσδιενείμαντο τοῦθʼ οὗτοι. τῷ Φιλίππῳ δʼ, ἐπειδὴ ταῦτʼ εἰς τοὺς αἰχμαλώτους ἠξίουν αὐτὸν ἀναλίσκειν ἐγώ, οὔτε κατειπεῖν τούτων εἶχε καλῶς οὐδʼ εἰπεῖν ὅτι ἀλλʼ ἔχουσιν ὁ δεῖνα καὶ ὁ δεῖνα, οὔτε φυγεῖν τἀνάλωμα· ὡμολόγησε μὲν δή, διεκρούσατο δʼ εἰς τὰ Παναθήναια φήσας ἀποπέμψειν. λέγε τὴν μαρτυρίαν τὴν Ἀπολλοφάνους, εἶτα τὴν τῶν ἄλλων τῶν παρόντων. ΜΑΡΤΥΡΙΑ.
I stopped that manoeuvre; and then these men divided that money also among themselves. When I asked Philip to spend it on the captives, he could not with decency either inform against them by replying, It is in so-and-so’s pockets, or escape the outlay; so he made me the promise, but evaded performance by saying that he would send the men home in time for the Panathenaic Festival. Read the deposition of Apollophanes, and then those of the other persons who were there. (The Deposition is read)
§ 169
φέρε δὴ καὶ ὅσους αὐτὸς ἐλυσάμην τῶν αἰχμαλώτων εἴπω πρὸς ὑμᾶς. ἐν ὅσῳ γὰρ οὐχὶ παρόντος πω Φιλίππου διετρίβομεν ἐν Πέλλῃ, ἔνιοι τῶν ἑαλωκότων, ὅσοιπερ ἦσαν ἐξηγγυημένοι, ἀπιστοῦντες, ὡς ἐμοὶ δοκεῖ, μὴ δυνήσεσθαί με ταῦτα πεῖσαι τὸν Φίλιππον, ἑαυτοὺς ἔφασαν βούλεσθαι λύσεσθαι καὶ μηδεμίαν τούτου χάριν ἔχειν τῷ Φιλίππῳ, καὶ ἐδανείζοντο ὁ μὲν τρεῖς μνᾶς, ὁ δὲ πέντε, ὁ δʼ ὅπως συνέβαινεν ἑκάστῳ τὰ λύτρα.
Let me now tell you how many of the captives I ransomed myself. For while we were staying at Pella, before Philip’s arrival, some of the prisoners,—all in fact who were out on bail,—having, I suppose, no confidence that they would afterwards be able to induce Philip to move, told me that they were willing to provide for their own ransom without putting themselves under obligation to Philip, and offered to borrow their ransom-money, three minas, five minas, or as the case might be.
§ 170
ἐπειδὴ τοίνυν ὡμολόγησʼ ὁ Φίλιππος τοὺς λοιποὺς λύσεσθαι, συγκαλέσας ἐγὼ τούτους οἷς αὐτὸς ἔχρησα τἀργύριον, καὶ τὰ πεπραγμένʼ ὑπομνήσας, ἵνα μὴ δοκοῖεν ἔλαττον ἔχειν ἐπειχθέντες μηδʼ ἐκ τῶν ἰδίων λελυτρῶσθαι πένητες ἄνθρωποι, τῶν ἄλλων ὑπὸ τοῦ Φιλίππου προσδοκωμένων ἀφεθήσεσθαι, ἔδωκα δωρειὰν τὰ λύτρα. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, λέγε ταύτας τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
So when Philip agreed to get the release of the rest, I called together these men, to whom I had lent the money as a friendly loan, reminded them of the transaction, and made them a free gift of their ransom-money, lest they should seem to have been put into a worse position by their impetuosity, or to have been ransomed, though poor men, at their own expense, while the rest were expecting deliverance from Philip. To prove the truth of my statement, read these depositions also. (The Depositions are read)
§ 171
ὅσα μὲν τοίνυν ἀφῆκα χρήματα καὶ δωρειὰν ἔδωκα τοῖς ἀτυχήσασι τῶν πολιτῶν, ταῦτʼ ἔστιν. ὅταν δʼ οὗτος αὐτίκα δὴ λέγῃ πρὸς ὑμᾶς τί δήποθʼ, ὡς φῄς, ὦ Δημόσθενες, ἀπὸ τοῦ συνειπεῖν ἐμὲ Φιλοκράτει γνοὺς οὐδὲν ἡμᾶς ὑγιὲς πράττοντας, τὴν μετὰ ταῦτα πρεσβείαν τὴν ἐπὶ τοὺς ὅρκους συνεπρέσβευσας πάλιν καὶ οὐκ ἐξωμόσω; ταῦτα μέμνησθε, ὅτι τούτοις ὡμολογήκειν οὓς ἐλυσάμην καὶ κομιεῖν λύτρα καὶ σώσειν εἰς δύναμιν.
Well, these sums of money I gave away as a free gift to my fellow-citizens in distress. If Aeschines in addressing you should say presently: Demosthenes, if you really inferred from my speech in support of Philocrates that our conduct was thoroughly corrupt, why did you join us on the subsequent embassy to receive the oaths, instead of excusing yourself? you must remember that I had promised the prisoners whom I delivered that I would bring the ransom-money and do my utmost for their rescue.
§ 172
δεινὸν οὖν ψεύσασθαι καὶ προέσθαι δυστυχοῦντας ἀνθρώπους πολίτας· ἰδίᾳ δʼ, ἐξομοσάμενον, οὐ πάνυ καλὸν οὐδʼ ἀσφαλὲς ἦν ἐκεῖσε πλανᾶσθαι· ἐπεὶ εἰ μὴ διὰ τὸ τούτους βούλεσθαι σῶσαι, ἐξώλης ἀπολοίμην καὶ προώλης, εἰ προσλαβών γʼ ἂν ἀργύριον πάνυ πολὺ μετὰ τούτων ἐπρέσβευσα. σημεῖον δέ· ἐπὶ γὰρ τὴν τρίτην πρεσβείαν δίς με χειροτονησάντων ὑμῶν δὶς ἐξωμοσάμην. καὶ παρὰ ταύτην τὴν ἀποδημίαν πάντα τἀναντίʼ ἔπραττον.
It would therefore have been too bad to break my word and abandon fellow-creatures and fellow-citizens in misfortune. Had I declined on oath, a private excursion to Macedonia would have been neither decent nor safe. Except for my strong desire to liberate those men, may I die miserably before my time if any reward would have induced me to accept an embassy with these men as my colleagues. I proved that by twice excusing myself when you twice appointed me to the third embassy, and also by my constant opposition to them on this journey.
§ 173
ὥν μὲν τοίνυν αὐτοκράτωρ ἦν ἐγὼ κατὰ τὴν πρεσβείαν, τοῦτον ἔσχε τὸν τρόπον ὑμῖν· ἃ δʼ οὗτοι πλείους ὄντες ἐνίκων, ἅπαντʼ ἀπόλωλεν. καίτοι καὶ τἄλλʼ ἂν ἅπαντʼ ἀκολούθως τούτοις ἐπέπρακτο, εἴ τις ἐπείθετό μοι. οὐ γὰρ ἔγωγʼ οὕτως ἄθλιος οὐδʼ ἄφρων ὥστε χρήματα μὲν διδόναι, λαμβάνοντας ὁρῶν ἑτέρους, ὑπὲρ τῆς πρὸς ὑμᾶς φιλοτιμίας, ἃ δʼ ἄνευ μὲν δαπάνης οἷά τʼ ἦν πραχθῆναι, πολλῷ δὲ μείζονας εἶχεν ὠφελείας πάσῃ τῇ πόλει, ταῦτʼ οὐκ ἐβουλόμην γίγνεσθαι. καὶ σφόδρα γʼ, ὦ ἄνδρες Ἀθηναῖοι· ἀλλʼ οἶμαι περιῆσαν οὗτοί μου.
So the business which I controlled by myself on the embassy turned out in this fashion to your advantage, although, where the majority prevailed, everything went to ruin. Indeed, if my advice had been taken, all our transactions might have had an equally fortunate issue; for I was not so foolish and stupid as to lose money, while others were making money, out of sheer public spirit, and then object to a course of action that would have cost no expense, and that offered far greater advantages to the whole commonwealth. Yes, men of Athens, the issue might have been fortunate indeed; only these men had their way.
§ 174
φέρε δή, τί τούτῳ πέπρακται παρὰ ταῦτα καὶ τί τῷ Φιλοκράτει θεάσασθε· παρʼ ἄλληλα γὰρ ἔσται φανερώτερα. πρῶτον μὲν τοίνυν Φωκέας ἐκσπόνδους καὶ Ἁλέας ἀπέφηναν καὶ Κερσοβλέπτην παρὰ τὸ ψήφισμα καὶ τὰ πρὸς ὑμᾶς εἰρημένα· εἶτα τὸ ψήφισμʼ ἐπεχείρησαν κινεῖν καὶ μεταίρειν, ἐφʼ ᾧ πρεσβεύοντες ἥκομεν· εἶτα Καρδιανοὺς Φιλίππῳ συμμάχους ἐνέγραψαν καὶ τὴν μὲν γραφεῖσαν ἐπιστολὴν ὑπʼ ἐμοῦ πρὸς ὑμᾶς ἀπεψηφίσαντο μὴ πέμπειν, αὐτοὶ δʼ οὐδʼ ὁτιοῦν ὑγιὲς γράψαντες ἔπεμψαν.
And now I ask you to look at the acts of Aeschines and those of Philocrates, in comparison with mine; for the contrast will help to expose them. First, in violation both of the decree and of assurances given to you, they excluded the Halians, the Phocians, and Cersobleptes, from the benefits of the treaty. Then they attempted to tamper with and repeal the decree from which our own authority was derived. Next they entered the Cardians as allies of Philip, and refused by a definite vote to send a dispatch written by me, but themselves composed and sent one that did not contain an honest word.
§ 175
εἶθʼ ὁ γενναῖος οὑτοσὶ ἐμὲ μὲν τὸν δῆμον ἔφη τὸν ὑμέτερον καταλύσειν ἐπηγγέλθαι Φιλίππῳ, ὅτι ταῦτʼ ἐπέπληττον, οὐ μόνον αἰσχρὰ νομίζων ἀλλὰ καὶ δεδιὼς μὴ συμπαραπόλωμαι διὰ τούτους, αὐτὸς δʼ ἰδίᾳ πάντα τὸν χρόνον ἐντυγχάνων οὐδʼ ὁτιοῦν ἐπαύσατο Φιλίππῳ. καὶ τὰ μὲν ἄλλα σιωπῶ, Δερκύλος δʼ αὐτὸν ἐν Φεραῖς τὴν νύκτʼ ἐφύλαττεν, οὐκ ἐγώ, τὸν παῖδʼ ἔχων τὸν ἐμὸν τουτονί, καὶ λαβὼν ἐξιόντʼ ἐκ τῆς Φιλίππου σκηνῆς ἐμοὶ τὸν παῖδʼ ἐκέλευσεν ἀπαγγέλλειν καὶ αὐτὸν μεμνῆσθαι, καὶ τὸ τελευταῖον ὁ βδελυρὸς καὶ ἀναιδὴς οὑτοσὶ νύκτα καὶ ἡμέραν ἀπιόντων ἡμῶν ἀπελείφθη παρὰ Φιλίππῳ.
Then, because I objected to their acts, not only thinking them dishonorable but fearing that I might share the ruin they were bringing on themselves, our chivalrous friend accused me of promising to Philip that I would overthrow the Athenian democracy, while all the time he was himself constantly holding private communications with Philip. I need only mention that not I but Dercylus, with the help of this servant of mine, watched him by night at Pherae, caught him emerging from Philip’s tent, and told the servant to let me know, and not to forget it himself; and that in the end this impudent blackguard stayed with Philip for a day and a night on our departure.
§ 176
καὶ ταῦθʼ ὅτι ἀληθῆ λέγω, πρῶτον μὲν αὐτὸς ἐγὼ συγγραψάμενος καὶ καταστήσας ἐμαυτὸν ὑπεύθυνον μαρτυρήσω, εἶτα τῶν ἄλλων πρέσβεων ἕκαστον καλῶ, καὶ δυοῖν θάτερον, ἢ μαρτυρεῖν ἢ ἐξόμνυσθαι ἀναγκάσω. ἂν δʼ ἐξομνύωσιν, ἐπιορκοῦντας ἐξελέγξω παρʼ ὑμῖν φανερῶς. ΜΑΡΤΥΡΙΑ.
To prove the truth of these statements, in the first place I will give evidence myself, having duly written down my deposition and incurred legal responsibility; and I will then call the other ambassadors in turn, and compel them either to testify, or to take oath that they are unable to testify. If they take the oath, I shall easily convict them of perjury. (The Deposition of Demosthenes is read)
§ 177
οἵοις μὲν τοίνυν κακοῖς καὶ πράγμασι τὴν ἀποδημίαν πᾶσαν συνειχόμην ἑοράκατε. τί γὰρ αὐτοὺς οἴεσθʼ ἐκεῖ ποιεῖν ἐγγὺς ὄντας τοῦ διδόντος, ὅθʼ ὑμῶν ὁρώντων, τῶν καὶ τιμῆσαι κυρίων ὄντων καὶ τοὐναντίον κολάσαι, τοιαῦτα ποιοῦσιν; συλλογίσασθαι δὴ βούλομαι τὰ κατηγορημένʼ ἀπʼ ἀρχῆς, ἵνʼ ὅσʼ ὑμῖν ὑπεσχόμην ἀρχόμενος τοῦ λόγου δείξω πεποιηκώς. ἐπέδειξʼ οὐδὲν ἀληθὲς ἀπηγγελκότα, ἀλλὰ φενακίσανθʼ ὑμᾶς, μάρτυσι τοῖς γεγενημένοις αὐτοῖς, οὐ λόγοις χρώμενος.
You have seen how I was harassed by troubles and annoyance throughout the expedition. You can imagine how they behaved there, with their paymaster next door, when their conduct here, under the eyes of the people, who hold the power to reward and to chastise, is what we know it to be. Now I wish to recapitulate the charges I have brought home, and to show that I have fulfilled the undertaking I gave at the outset of my speech. I have proved, not by words but by the testimony of facts, that there was no word of truth in the report of Aeschines, but that he successfully deceived you.
§ 178
ἐπέδειξʼ αἴτιον γεγενημένον τοῦ μὴ ʼθέλειν ὑμᾶς ἀκούειν ἐμοῦ τἀληθῆ ταῖς ὑποσχέσεσιν καὶ τοῖς ἐπαγγέλμασι τοῖς τούτου καταληφθέντας τότε, πάντα τἀναντία συμβουλεύσαντʼ ἢ ἔδει, καὶ τῇ μὲν τῶν συμμάχων ἀντειπόντʼ εἰρήνῃ, τῇ δὲ Φιλοκράτους συνηγορήσαντα, τοὺς χρόνους κατατρίψαντα, ἵνα μηδʼ εἰ βούλοισθε δύναισθʼ ἐξελθεῖν εἰς Φωκέας, καὶ ἄλλʼ ἐπὶ τῆς ἀποδημίας πολλὰ καὶ δείνʼ εἰργασμένον, προδεδωκότα πάντα, πεπρακότα, δῶρʼ ἔχοντα, οὐδὲν ἐλλελοιπότα μοχθηρίας. οὐκοῦν ταῦθʼ ὑπεσχόμην ἐν ἀρχῇ, ταῦτʼ ἐπέδειξα.
I have proved that he is to blame for your refusal to hear the truth from me, captivated as you then were by his promises and assurances; that his counsels were exactly opposed to right policy; that he spoke against the terms of peace proposed by our allies, and in favor of the proposals of Philocrates; that he purposely wasted your time to debar you from going to the aid of the Phocians if you should so desire; that throughout his journey abroad his sins were many and grievous; that he has betrayed everything, sold everything, taken bribes, and stopped short of no iniquity. That, then, is what I undertook to prove; and that is what I have proved.
§ 179
ὁρᾶτε τοίνυν τὰ μετὰ ταῦτα· ἁπλοῦς γάρ ἐσθʼ ὁ μέλλων λόγος οὑτοσὶ πρὸς ὑμᾶς ἤδη. ὀμωμόκατε ψηφιεῖσθαι κατὰ τοὺς νόμους καὶ τὰ ψηφίσματα τὰ τοῦ δήμου καὶ τῆς βουλῆς τῶν πεντακοσίων· φαίνεται δʼ οὗτος πάντα τἀναντία τοῖς νόμοις, τοῖς ψηφίσμασι, τοῖς δικαίοις πεπρεσβευκώς· οὐκοῦν ἑαλωκέναι προσήκει παρά γε νοῦν ἔχουσι δικασταῖς. εἰ γὰρ ἄλλο μηδὲν ἠδίκει, δύο τῶν πεπραγμένων ἔσθʼ ἱκάνʼ αὐτὸν ἀποκτεῖναι· οὐ γὰρ μόνον Φωκέας, ἀλλὰ καὶ Θρᾴκην προδέδωκε Φιλίππῳ.
Now mark what follows; for the argument I now put before you is plain and straightforward. You have sworn to give a verdict according to the laws, and to the decrees of the people and of the Council of Five Hundred; the conduct of the defendant when holding the office of ambassador has manifestly violated those laws, those decrees, and the principles of justice; therefore he must be convicted by an intelligent jury. If he had committed no other crime, two only of his transgressions are sufficient to put him to death, for he has betrayed Thrace as well as the Phocians to Philip.
§ 180
καίτοι δύο χρησιμωτέρους τόπους τῆς οἰκουμένης οὐδʼ ἂν εἷς ἐπιδείξαι τῇ πόλει, κατὰ μὲν γῆν Πυλῶν, ἐκ θαλάττης δὲ τοῦ Ἑλλησπόντου· ἃ συναμφότερʼ οὗτοι πεπράκασιν αἰσχρῶς καὶ καθʼ ὑμῶν ἐγκεχειρίκασι Φιλίππῳ. τοῦτο τοίνυν αὐτὸ ἄνευ τῶν ἄλλων ἡλίκον ἔστʼ ἀδίκημα, τὸ Θρᾴκην καὶ τὰ τείχη προέσθαι, μυρίʼ ἂν εἴη λέγειν, καὶ ὅσοι διὰ ταῦτʼ ἀπολώλασι παρʼ ὑμῖν, οἱ δὲ χρήματα πάμπολλʼ ὠφλήκασιν, οὐ χαλεπὸν δεῖξαι, Ἐργόφιλος, Κηφισόδοτος, Τιμόμαχος, τὸ παλαιόν ποτʼ Ἐργοκλῆς, Διονύσιος, ἄλλοι, οὓς ὀλίγου δέω σύμπαντας εἰπεῖν ἐλάττω τὴν πόλιν βεβλαφέναι τούτου.
Yet no man could point out two places in the whole world of more importance to the commonwealth than Thermopylae by land and the Hellespont by sea; and both of them these men have infamously sold and delivered into the hands of Philip. What an enormous offence, apart from all the rest, is the surrender of Thrace and the Thracian outposts, I could show by a thousand reasons; and it would be easy to point to many men who for such betrayals have been sentenced to death or mulcted in large sums of money in this court,—Ergophilus, Cephisodotus, Timomachus, and, in old times, Ergocles, Dionysius, and others, of whom I may say that all of them together had inflicted fewer injuries upon the commonwealth than the defendant.
§ 181
ἀλλʼ ἔτι γὰρ τότʼ, ὦ ἄνδρες Ἀθηναῖοι, ἐκ λογισμοῦ τὰ δείνʼ ἐφυλάττεσθʼ ὑμεῖς καὶ προεωρᾶσθε· νῦν δʼ ὅ τι ἂν μὴ καθʼ ἡμέραν ὑμᾶς ἐνοχλῇ καὶ παρὸν λυπῇ, παρορᾶτε, εἶτα τὴν ἄλλως ἐνταῦθα ψηφίζεσθε, ἀποδοῦναι δὲ καὶ Κερσοβλέπτῃ Φίλιππον τοὺς ὅρκους, μὴ μετέχειν δὲ τῶν ἐν Ἀμφικτύοσιν, ἐπανορθώσασθαι δὲ τὴν εἰρήνην. καίτοι τούτων οὐδενὸς ἂν τῶν ψηφισμάτων ἔδει, εἰ πλεῖν οὗτος ἤθελεν καὶ τὰ προσήκοντα ποιεῖν· νῦν δʼ ἃ μὲν ἦν πλεύσασι σῶσαι, βαδίζειν κελεύων ἀπολώλεκεν, ἃ δʼ εἰποῦσι τἀληθῆ, ψευδόμενος.
But in those days, men of Athens, you were still careful to be on your guard against perils, and not sparing of precaution; now you overlook anything that at any given moment does not disturb you or cause immediate annoyance. And then you come here and pass random resolutions,—that Philip shall swear fidelity to Cersobleptes,—that he shall have no share in Amphictyonic business,—that he shall revise the terms of peace. Yet all your resolutions would have been unnecessary, if only the defendant had chosen to travel by sea and to do his duty. What might have been saved by sailing, he has lost by insisting on travel by land; and what might have been saved by telling the truth, he has lost by telling lies.
§ 182
ἀγανακτήσει τοίνυν αὐτίκα δὴ μάλα, ὡς ἐγὼ πυνθάνομαι, εἰ μόνος τῶν ἐν τῷ δήμῳ λεγόντων λόγων εὐθύνας ὑφέξει. ἐγὼ δʼ ὅτι μὲν πάντες ἂν εἰκότως ὧν λέγουσι δίκην ὑπέχοιεν, εἴπερ ἐπʼ ἀργυρίῳ τι λέγοιεν, παραλείψω, ἀλλʼ ἐκεῖνο λέγω· εἰ μὲν Αἰσχίνης ἰδιώτης ὢν ἀπελήρησέ τι καὶ διήμαρτε, μὴ σφόδρʼ ἀκριβολογήσησθε, ἐάσατε, συγγνώμην ἔχετε· εἰ δὲ πρεσβευτὴς ὢν ἐπὶ χρήμασιν ἐπίτηδες ἐξηπάτηκεν ὑμᾶς, μὴ ἀφῆτε, μηδʼ ἀνάσχησθʼ ὡς οὐ δεῖ δίκην ὧν εἶπεν ὑποσχεῖν.
He will presently, as I am informed, make it a grievance that he, and he alone of all our debaters, is to be called to account for his speeches. I will spare him the retort that any man who takes money for his speeches might reasonably be brought to justice; but there is one point on which I do insist. If Aeschines talked like an idiot and made blunders as an unofficial person, do not be hypercritical, leave him alone, make allowances. But if he has purposely deceived you for money while holding office as ambassador, do not let him off, do not listen to the suggestion that he is not to be put on his trial for mere words.
§ 183
τίνος γὰρ ἄλλου δεῖ δίκην παρὰ πρέσβεων ἢ λόγων λαμβάνειν; εἰσὶ γὰρ οἱ πρέσβεις οὐ τριήρων οὐδὲ τόπων οὐδʼ ὁπλιτῶν οὐδʼ ἀκροπόλεων κύριοι (οὐδεὶς γὰρ πρέσβεσι ταῦτʼ ἐγχειρίζει), ἀλλὰ λόγων καὶ χρόνων. τοὺς μὲν τοίνυν χρόνους εἰ μὲν μὴ προανεῖλε τῆς πόλεως, οὐκ ἀδικεῖ, εἰ δʼ ἀνεῖλεν, ἠδίκηκε· τοὺς δὲ λόγους εἰ μὲν ἀληθεῖς ἀπήγγελκεν ἢ συμφέροντας, ἀποφευγέτω, εἰ δὲ καὶ ψευδεῖς καὶ μισθοῦ καὶ ἀσυμφόρους, ἁλισκέσθω.
For what are we to bring any ambassador to justice, if not for his words? Ambassadors have control, not over war-ships, and military positions, and troops, and citadels,—these are never entrusted to them,—but over words and opportunities. If an ambassador has not wasted the opportunities of the state, he is no wrongdoer; if he has wasted them, he has done wrong. If the words of his reports are true and profitable words, let him be acquitted; if they are false, venal, and noxious, let him be convicted.
§ 184
οὐδὲν γὰρ ἔσθʼ ὅ τι μεῖζον ἂν ὑμᾶς ἀδικήσειέ τις ἢ ψευδῆ λέγων. οἷς γάρ ἐστʼ ἐν λόγοις ἡ πολιτεία, πῶς, ἂν οὗτοι μὴ ἀληθεῖς ὦσιν, ἀσφαλῶς ἔστι πολιτεύεσθαι; ἂν δὲ δὴ καὶ πρὸς ἃ τοῖς ἐχθροῖς συμφέρει δῶρά τις λαμβάνων λέγῃ, πῶς οὐχὶ καὶ κινδυνεύσετε; οὐδέ γε τοὺς χρόνους ἴσον ἔστʼ ἀδίκημʼ ὀλιγαρχίας ἢ τυράννου παρελέσθαι καὶ ὑμῶν· οὐδʼ ὀλίγου δεῖ.
A man can do no greater wrong than by telling lies to a popular assembly; for, where the political system is based upon speeches, how can it be safely administered if the speeches are false? If he actually takes bribes and speaks in the interest of our enemies, will not you be imperilled? Again, to filch your opportunities is not an offence equivalent to filching those of an oligarchy or a monarchy, but far greater.
§ 185
ἐν ἐκείναις μὲν γάρ, οἶμαι, ταῖς πολιτείαις πάντʼ ἐξ ἐπιτάγματος ὀξέως γίγνεται· ὑμῖν δὲ πρῶτον μὲν τὴν βουλὴν ἀκοῦσαι περὶ πάντων καὶ προβουλεῦσαι δεῖ, καὶ τοῦθʼ ὅταν ᾖ κήρυξι καὶ πρεσβείαις προγεγραμμένον, οὐκ ἀεί· εἶτʼ ἐκκλησίαν ποιῆσαι, καὶ ταύτην ὅταν ἐκ τῶν νόμων καθήκῃ. εἶτα κρατῆσαι καὶ περιγενέσθαι δεῖ τοὺς τὰ βέλτιστα λέγοντας τῶν ἢ διʼ ἄγνοιαν ἢ διὰ μοχθηρίαν ἀντιλεγόντων.
For in those polities, I take it, everything is done promptly at the word of command; but with you, first the Council must be informed, and must adopt a provisional resolution,—and even that not at any time, but only after written notice given to marshals and embassies; then the Council must convene an Assembly, but only on a statutory date. Then the most honest debaters have to make good their advantage and argue down an ignorant or dishonest opposition;
§ 186
ἐφʼ ἅπασι δὲ τούτοις, ἐπειδὰν καὶ δεδογμένον ᾖ καὶ συμφέρον ἤδη φαίνηται, χρόνον δεῖ δοθῆναι τῇ τῶν πολλῶν ἀδυναμίᾳ, ἐν ᾧ καὶ ποριοῦνται ταῦθʼ ὧν ἂν δέωνται, ὅπως τὰ δόξαντα καὶ δυνηθῶσι ποιῆσαι. ὁ δὴ τοὺς χρόνους τούτους ἀναιρῶν τῆς οἵα παρʼ ἡμῖν ἐστι πολιτείας, οὐ χρόνους ἀνῄρηκεν οὗτος, οὔ, ἀλλὰ τὰ πράγμαθʼ ἁπλῶς ἀφῄρηται.
and even then, after all these proceedings, when a decision has been formed, and its propriety demonstrated, further time must be granted to the poverty of the populace for the provision of whatever is needed, to enable them to execute the decision. Surely the man who, under a constitution like ours, destroys the opportunities for this procedure, has not destroyed opportunities merely; he has absolutely robbed us of our control over affairs.
§ 187
ἔστι τοίνυν τις πρόχειρος λόγος πᾶσι τοῖς ἐξαπατᾶν ὑμᾶς βουλομένοις, οἱ ταράττοντες τὴν πόλιν, οἱ διακωλύοντες Φίλιππον εὖ ποιῆσαι τὴν πόλιν. πρὸς οὓς ἐγὼ λόγον μὲν οὐδένʼ ἐρῶ, τὰς δʼ ἐπιστολὰς ὑμῖν ἀναγνώσομαι τὰς τοῦ Φιλίππου, καὶ τοὺς καιροὺς ἐφʼ ὧν ἕκαστʼ ἐξηπάτησθʼ ὑπομνήσω, ἵνʼ εἰδῆθʼ ὅτι τὸ ψυχρὸν τοῦτʼ ὄνομα, τὸ ἄχρι κόρου, παρελήλυθʼ ἐκεῖνος φενακίζων ὑμᾶς. ΕΠΙΣΤΟΛΑΙ ΦΙΛΙΠΠΟΥ.
Now there is an easy phrase at the disposal of every one who wishes to delude you: The disturbers of the commonwealth; the thwarters of Philip’s public benefactions. I will not say a word in reply; I will only read to you Philip’s letters, and remind you of the several occasions of your deception, to show how the Benefactor has forfeited by his beguilements that frigid and nauseating title. (The Letters of Philip are read)
§ 188
οὕτω τοίνυν αἰσχρὰ καὶ πολλὰ καὶ πάντα καθʼ ὑμῶν πεπρεσβευκὼς περιιὼν λέγει, τί δʼ ἂν εἴποις περὶ Δημοσθένους, ὃς τῶν συμπρέσβεων κατηγορεῖ; νὴ Δίʼ, εἴτε βούλομαί γʼ εἴτε μή, παρʼ ὅλην μὲν τὴν ἀποδημίαν ὑπὸ σοῦ τοιαῦτʼ ἐπιβεβουλευμένος, δυοῖν δʼ αἱρέσεως οὔσης μοι νυνί, ἢ τοιούτων ὄντων τῶν πεπραγμένων δοκεῖν κοινωνεῖν ὑμῖν, ἢ κατηγορεῖν.
Although so many, indeed all, of his acts on embassy were so discreditable and unpatriotic, he goes about asking: And what are we to say of Demosthenes, who denounces his own colleagues? Yes, indeed; I do and must denounce them, willingly or unwillingly, having been the victim of your machinations throughout the expedition, and being now reduced to the alternative of appearing as either the accomplice or the accuser of your crimes.
§ 189
ἐγὼ δʼ οὐδὲ συμπεπρεσβευκέναι φημί σοι, πρεσβεύειν μέντοι σὲ μὲν πολλὰ καὶ δεινά, ἐμαυτὸν δʼ ὑπὲρ τουτωνὶ τὰ βέλτιστα. ἀλλὰ Φιλοκράτης σοι συμπεπρέσβευκε, κἀκείνῳ σύ, καὶ Φρύνων· ὑμεῖς γὰρ ταὔτʼ ἐπράττετε, καὶ ταὐτὰ πᾶσιν ὑμῖν ἤρεσκεν. ποῦ δʼ ἅλες; ποῦ τράπεζα; ποῦ σπονδαί; ταῦτα γὰρ τραγῳδεῖ περιιών, ὥσπερ οὐχὶ τοὺς ἀδικοῦντας τούτων ὄντας προδότας, ἀλλὰ τοὺς τὰ δίκαια ποιοῦντας.
I declare I was no colleague of yours; yours was an embassy of flagrant wrong, mine was an embassy of loyal service. Your colleague was Philocrates, and you and Phryno were his; for it was you and your friends who did these things and who approved of them. Hark to his melodramatic whine: Where is the salt of friendship? where is the genial board? where is the cup of communion? as if doers of justice, not doers of iniquity, were traitors to those symbols!
§ 190
ἐγὼ δʼ οἶδʼ ὅτι πάντες οἱ πρυτάνεις θύουσιν ἑκάστοτε κοινῇ καὶ συνδειπνοῦσιν ἀλλήλοις καὶ συσπένδουσιν· καὶ οὐ διὰ ταῦθʼ οἱ χρηστοὶ τοὺς πονηροὺς μιμοῦνται, ἀλλʼ ἐὰν ἀδικοῦντα λάβωσί τινʼ αὑτῶν, τῇ βουλῇ καὶ τῷ δήμῳ δηλοῦσιν. ἡ βουλὴ ταὐτὰ ταῦτα, εἰσιτητήριʼ ἔθυσε, συνειστιάθη, σπονδῶν, ἱερῶν ἐκοινώνησεν· οἱ στρατηγοί, σχεδὸν ὡς εἰπεῖν αἱ ἀρχαὶ πᾶσαι. ἆρʼ οὖν διὰ ταῦτα τοῖς ἀδικοῦσιν ἑαυτῶν ἔδωκαν ἄδειαν; πολλοῦ γε καὶ δεῖ.
I know that the Presidents unite in a sacrificial service, dine together, and make libation together; but it does not follow that the honest men take their cue from the knaves; as soon as they detect one of themselves in misconduct, they lay information before the Council and the Assembly. In just the same way the Council holds its service of inauguration and its social banquet; the commanders unite in worship and libation; and so of all, or nearly all, the public authorities. Do they give impunity to delinquent colleagues on account of these observances? No, indeed!
§ 191
λέων Τιμαγόρου κατηγόρει συμπεπρεσβευκὼς τέτταρʼ ἔτη, Εὔβουλος Θάρρηκος καὶ Σμικύθου συσσεσιτηκώς, Κόνων ὁ παλαιὸς ἐκεῖνος Ἀδειμάντου συστρατηγήσας. πότερʼ οὖν τοὺς ἅλας παρέβαινον καὶ τὰς σπονδάς, Αἰσχίνη, οἱ προδιδόντες καὶ οἱ παραπρεσβεύοντες καὶ οἱ δωροδοκοῦντες, ἢ οἱ κατηγοροῦντες; οἱ ἀδικοῦντες δηλονότι τὰς ὅλης γε τῆς πατρίδος σπονδάς, ὥσπερ σύ, οὐ μόνον τὰς ἰδίας.
Leon denounced Timagoras, his fellow-ambassador for four years; Eubulus his messmates, Tharrex and Smicythus; and long ago Conon denounced Adeimantus after serving with him as general. Who were untrue to their salt and to the cup of friendship, Aeschines? The traitors, the false ambassadors, and the bribe-takers, or their accusers? The evil-doers, like you, broke covenant not with their friends alone but with the whole nation.
§ 192
ἵνα τοίνυν εἰδῆθʼ ὅτι οὐ μόνον τῶν δημοσίᾳ πώποτʼ ἐληλυθότων ὡς Φίλιππον ἀνθρώπων, ἀλλὰ καὶ τῶν ἰδίᾳ καὶ πάντων οὗτοι φαυλότατοι καὶ πονηρότατοι γεγόνασι, μικρὸν ἀκούσατέ μου ἔξω τι τῆς πρεσβείας ταύτης. ἐπειδὴ γὰρ εἷλεν Ὄλυνθον Φίλιππος, Ὀλύμπιʼ ἐποίει, εἰς δὲ τὴν θυσίαν ταύτην καὶ τὴν πανήγυριν πάντας τοὺς τεχνίτας συνήγαγεν.
To show you, then, that these men are the basest and most depraved of all Philip’s visitors, private as well as official,—yes, of all of them,—let me tell you a trifling story that has nothing to do with the embassy. After Philip had taken Olynthus, he was holding Olympian games, and had invited all sorts of artists to the religious celebration and the festival.
§ 193
ἑστιῶν δʼ αὐτοὺς καὶ στεφανῶν τοὺς νενικηκότας ἤρετο Σάτυρον τουτονὶ τὸν κωμικὸν ὑποκριτήν, τί δὴ μόνος οὐδὲν ἐπαγγέλλεται; ἤ τινʼ ἐν αὐτῷ μικροψυχίαν ἢ πρὸς αὑτὸν ἀηδίαν ἐνεορακώς; εἰπεῖν δή φασι τὸν Σάτυρον ὅτι, ὧν μὲν οἱ ἄλλοι δέονται, οὐδενὸς ὢν ἐν χρείᾳ τυγχάνει, ἃ δʼ ἂν αὐτὸς ἐπαγγείλαιθʼ ἡδέως, ῥᾷστα μέν ἐστιν Φιλίππῳ δοῦναι καὶ χαρίσασθαι πάντων, δέδοικε δὲ μὴ διαμάρτῃ.
At the entertainment at which he crowned the successful competitors, he asked Satyrus, the comedian of our city, why he was the only guest who had not asked any favor; had he observed in him any illiberality or discourtesy towards himself? Satyrus, as the story goes, replied that he did not want any such gift as the others were asking; what he would like to ask was a favor which Philip could grant quite easily, and yet he feared that his request would be unsuccessful.
§ 194
κελεύσαντος δʼ ἐκείνου λέγειν καί τι καὶ νεανιευσαμένου τοιοῦτον, ὡς οὐδὲν ὅ τι οὐ ποιήσει, εἰπεῖν φασιν αὐτὸν ὅτι ἦν αὐτῷ Ἀπολλοφάνης ὁ Πυδναῖος ξένος καὶ φίλος, ἐπειδὴ δὲ δολοφονηθεὶς ἐτελεύτησεν ἐκεῖνος, φοβηθέντες οἱ συγγενεῖς αὐτοῦ ὑπεξέθεντο τὰς θυγατέρας παιδίʼ ὄντʼ εἰς Ὄλυνθον. αὗται τοίνυν τῆς πόλεως ἁλούσης αἰχμάλωτοι γεγόνασι καὶ εἰσὶν παρὰ σοί, ἡλικίαν ἔχουσαι γάμου.
Philip bade him speak out, declaring with the easy generosity of youth that there was nothing he would not do for him. Thereupon Satyrus told him that Apollophanes of Pydna had been a friend of his, and that after his death by assassination his kinsmen in alarm had secretly removed his daughters, who were then children, to Olynthus. These girls had been made captive when the town was taken, and were now in Philip’s hands, and of marriageable age.
§ 195
ταύτας, αἰτῶ σε καὶ δέομαι, δός μοι. βούλομαι δέ σʼ ἀκοῦσαι καὶ μαθεῖν οἵαν μοι δώσεις δωρειάν, ἂν ἄρα δῷς· ἀφʼ ἧς ἐγὼ κερδανῶ μὲν οὐδέν, ἂν λάβω, προῖκα δὲ προσθεὶς ἐκδώσω, καὶ οὐ περιόψομαι παθούσας οὐδὲν ἀνάξιον οὔθʼ ἡμῶν οὔτε τοῦ πατρός. ὡς δʼ ἀκοῦσαι τοὺς παρόντας ἐν τῷ συμποσίῳ, τοσοῦτον κρότον καὶ θόρυβον καὶ ἔπαινον παρὰ πάντων γενέσθαι ὥστε τὸν Φίλιππον παθεῖν τι καὶ δοῦναι. καίτοι τῶν ἀποκτεινάντων ἦν τὸν Ἀλέξανδρον τὸν ἀδελφὸν τὸν Φιλίππου οὗτος ὁ Ἀπολλοφάνης.
I earnestly beg you, he went on, to bestow them on me. At the same time I wish you to understand what sort of gift you will be giving me, if you do give it. It will bring me no gain, for I shall provide them with dowries and give them in marriage; and I shall not permit them to suffer any treatment unworthy of myself or of their father. It is said that, when the other guests heard this speech, there was such an outburst of applause and approval that Philip was strongly moved, and granted the boon. And yet Apollophanes was one of the men who had slain Philip’s own brother Alexander.
§ 196
ἐξετάσωμεν δὴ πρὸς τὸ τοῦ Σατύρου τοῦτο συμπόσιον τὸ τούτων ἐν Μακεδονίᾳ γενόμενον, καὶ θεάσασθʼ ὡς παραπλήσιον τούτῳ καὶ ὅμοιον. κληθέντες γὰρ οὗτοι πρὸς Ξενόφρονα τὸν υἱὸν τὸν Φαιδίμου, τοῦ τῶν τριάκοντα, ᾤχοντο· ἐγὼ δʼ οὐκ ἐπορεύθην. ἐπειδὴ δʼ ἧκον εἰς τὸ πίνειν, εἰσάγει τινʼ Ὀλυνθίαν γυναῖκα, εὐπρεπῆ μέν, ἐλευθέραν δὲ καὶ σώφρονα, ὡς τὸ ἔργον ἐδήλωσεν.
Now let us compare the banquet of Satyrus with another entertainment which these men attended in Macedonia; and you shall see whether there is any sort of resemblance. These men had been invited to the house of Xenophron, a son of Phaedimus, who was one of the Thirty Tyrants, and off they went; but I declined to go. When the drinking began, Xenophron introduced an Olynthian woman,—a handsome, but a freeborn and, as the event proved, a modest girl.
§ 197
ταύτην τὸ μὲν πρῶτον οὑτωσὶ πίνειν ἡσυχῇ καὶ τρώγειν ἠνάγκαζον οὗτοί μοι δοκεῖ, ὡς διηγεῖτʼ Ἰατροκλῆς ἐμοὶ τῇ ὑστεραίᾳ· ὡς δὲ προῄει τὸ πρᾶγμα καὶ διεθερμαίνοντο, κατακλίνεσθαι καί τι καὶ ᾁδειν ἐκέλευον. ἀδημονούσης δὲ τῆς ἀνθρώπου καὶ οὔτʼ ἐθελούσης οὔτʼ ἐπισταμένης, ὕβριν τὸ πρᾶγμʼ ἔφασαν οὑτοσὶ καὶ ὁ Φρύνων καὶ οὐκ ἀνεκτὸν εἶναι, τῶν θεοῖς ἐχθρῶν, τῶν ἀλειτηρίων Ὀλυνθίων αἰχμάλωτον οὖσαν τρυφᾶν· καὶ κάλει παῖδα, καὶ ἱμᾶντά τις φερέτω. ἧκεν οἰκέτης ἔχων ῥυτῆρα, καὶ πεπωκότων, οἶμαι, καὶ μικρῶν ὄντων τῶν παροξυνόντων, εἰπούσης τι καὶ δακρυσάσης ἐκείνης περιρρήξας τὸν χιτωνίσκον ὁ οἰκέτης ξαίνει κατὰ τοῦ νώτου πολλάς.
At first, I believe, they only tried to make her drink quietly and eat dessert; so Iatrocles told me the following day. But as the carouse went on, and they became heated, they ordered her to sit down and give them a song. The poor girl was bewildered, for she did not wish, and she did not know how, to sing. Then Aeschines and Phryno declared that it was intolerable impertinence for a captive,—and one of those ungodly, pernicious Olynthians too,—to give herself such airs. Call a servant, they cried; bring a whip, somebody. In came a flunkey with a horsewhip, and—I suppose they were tipsy, and it did not take much to irritate them,when she said something and began to cry, he tore off her dress and gave her a number of lashes on the back.
§ 198
ἔξω δʼ αὑτῆς οὖσʼ ὑπὸ τοῦ κακοῦ καὶ τοῦ πράγματος ἡ γυνή, ἀναπηδήσασα προσπίπτει πρὸς τὰ γόνατα τῷ Ἰατροκλεῖ, καὶ τὴν τράπεζαν ἀνατρέπει. καὶ εἰ μὴ ʼκεῖνος ἀφείλετο, ἀπώλετʼ ἂν παροινουμένη· καὶ γὰρ ἡ παροινία τοῦ καθάρματος τουτουὶ δεινή. καὶ περὶ ταύτης τῆς ἀνθρώπου καὶ ἐν Ἀρκαδίᾳ λόγος ἦν ἐν τοῖς μυρίοις, καὶ Διόφαντος ἐν ὑμῖν ἀπήγγελλεν ἃ νῦν μαρτυρεῖν αὐτὸν ἀναγκάσω, καὶ κατὰ Θετταλίαν πολὺς λόγος καὶ πανταχοῦ.
Maddened by these indignities, she jumped to her feet, upset the table, and fell at the knees of Iatrocles. If he had not rescued her, she would have perished, the victim of a drunken orgy, for the drunkenness of this blackguard is something terrible. The story of this girl was told even in Arcadia, at a meeting of the Ten Thousand; it was related by Diophantus at Athens in a report which I will compel him to repeat in evidence; and it was common talk in Thessaly and everywhere.
§ 199
καὶ τοιαῦτα συνειδὼς αὑτῷ πεπραγμένα ὁ ἀκάθαρτος οὗτος τολμήσει βλέπειν εἰς ὑμᾶς, καὶ τὸν βεβιωμένον αὑτῷ βίον αὐτίκα δὴ μάλʼ ἐρεῖ λαμπρᾷ τῇ φωνῇ· ἐφʼ οἷς ἔγωγʼ ἀποπνίγομαι. οὐκ ἴσασιν οὗτοι τὸ μὲν ἐξ ἀρχῆς τὰς βίβλους ἀναγιγνώσκοντά σε τῇ μητρὶ τελούσῃ, καὶ παῖδʼ ὄντʼ ἐν θιάσοις καὶ μεθύουσιν ἀνθρώποις καλινδούμενον;
With all this on his conscience the unclean scoundrel will dare to look you in the face, and before long he will be declaiming in sonorous accents about his blameless life. It makes me choke with rage. As if the jury did not know all about you: first the acolyte, reading the service-books while your mother performed her hocus-pocus, reeling and tumbling, child as you were, with bacchanals and tipsy worshippers;
§ 200
μετὰ ταῦτα δὲ ταῖς ἀρχαῖς ὑπογραμματεύοντα καὶ δυοῖν ἢ τριῶν δραχμῶν πονηρὸν ὄντα; τὰ τελευταῖα δʼ ἔναγχος ἐν χορηγίοις ἀλλοτρίοις ἐπὶ τῷ τριταγωνιστεῖν ἀγαπητῶς παρατρεφόμενον; ποῖον οὖν ἐρεῖς βίον; ὃν ποῦ βεβίωκας; ἐπεὶ ὅ γε βεβιωμένος σοι τοιοῦτος φαίνεται. ἀλλὰ δὴ τὰ τῆς ἐξουσίας· οὗτος ἄλλον ἔκρινε παρʼ ὑμῖν ἐπὶ πορνείᾳ. ἀλλὰ μήπω ταῦτα, ἀλλὰ τὰς μαρτυρίας μοι λέγε πρῶτον ταυτασί. ΜΑΡΤΥΡΙΑΙ.
then the junior clerk, doing the dirty work of public offices for a few shillings a month: and at last, not so long ago, the parasite of the greenrooms, eking out by sponging what you earned as a player of trumpery parts! What is the life you will claim, and where have you lived it, when such is too clearly the sort of life you really have lived? And then the assurance of the man! Bringing another man before this court on a charge of unnatural crime! However, I will let that go for the present. First read these depositions. (The Depositions are read)
§ 201
τοσούτων τοίνυν καὶ τοιούτων ὄντων, ὦ ἄνδρες δικασταί, ὧν ἀδικῶν ὑμᾶς ἐξελήλεγκται, ἐν οἷς τί κακὸν οὐκ ἔνι; δωροδόκος, κόλαξ, ταῖς ἀραῖς ἔνοχος, ψεύστης, τῶν φίλων προδότης, πάντʼ ἔνεστι τὰ δεινότατα· πρὸς ἓν οὐδʼ ὁτιοῦν τούτων ἀπολογήσεται, οὐδʼ ἕξει δικαίαν οὐδʼ ἁπλῆν εἰπεῖν ἀπολογίαν οὐδεμίαν. ἃ δʼ ἐγὼ πέπυσμαι μέλλειν αὐτὸν λέγειν, ἔστι μὲν ἐγγυτάτω μανίας, οὐ μὴν ἀλλʼ ἴσως τῷ μηδὲν ἔχοντι δίκαιον ἄλλʼ εἰπεῖν ἀνάγκη πάντα μηχανᾶσθαι.
Of all these heinous crimes against the commonwealth, gentlemen of the jury, he has been proved guilty. No element of baseness is lacking. Bribe-taker, sycophant, guilty under the curse, a liar, a traitor to his friends,—here are flagrant charges indeed! Yet he will not defend himself against any one of them; he has no honest and straightforward defence to offer. As for the topics on which, as I am informed, he intends to dwell, they border on insanity,—though, perhaps, a man devoid of any honest plea cannot help resorting to all manner of shifts.
§ 202
ἀκούω γὰρ αὐτὸν ἐρεῖν ὡς ἄρʼ ἐγὼ πάντων ὧν κατηγορῶ κοινωνὸς γέγονα, καὶ συνήρεσκε ταῦτά μοι καὶ συνέπραττον αὐτῷ, ἔπειτʼ ἐξαίφνης μεταβέβλημαι καὶ κατηγορῶ. ἔστι δʼ ὑπὲρ μὲν τῶν πεπραγμένων οὔτε δικαία οὔτε προσήκουσʼ ἡ τοιαύτη ἀπολογία, ἐμοῦ μέντοι τις κατηγορία· ἐγὼ μὲν γάρ, εἰ ταῦτα πεποίηκα, φαῦλός εἰμʼ ἄνθρωπος, τὰ δὲ πράγματʼ οὐδὲν βελτίω διὰ τοῦτο, οὐδὲ πολλοῦ δεῖ.
For I hear that he will tell you that I participated in all the acts I am denouncing, that I approved of them, and co-operated with him, and now have suddenly changed my mind and become his accuser. That is no honest and decent defence against specific charges; it is, however, an accusation against me; for if I acted as he says, I am a worthless person; but that is far from making his actions a whit better.
§ 203
οὐ μὴν ἀλλʼ ἔγωγʼ οἶμαί μοι προσήκειν ἀμφότερʼ ὑμῖν ἐπιδεῖξαι, καὶ ὅτι ψεύσεται, ταῦτʼ ἐὰν λέγῃ, καὶ τὴν δικαίαν ἥτις ἐστὶν ἀπολογία. ἡ μὲν τοίνυν δικαία καὶ ἁπλῆ, ἢ ὡς οὐ πέπρακται τὰ κατηγορημένα δεῖξαι, ἢ ὡς πεπραγμένα συμφέρει τῇ πόλει. τούτων δʼ οὐδέτερον δύναιτʼ ἂν οὗτος ποιῆσαι.
However, it is incumbent on me, I suppose, first, to satisfy you that the allegation, if he makes it, will be false, and secondly, to show you what is an honest defence. Now it is an honest and straightforward defence to prove either that the acts alleged were never committed, or that, if committed, they were for the advantage of the state. But he cannot make good either of these positions.
§ 204
οὔτε γὰρ ὡς συμφέρει δήπου Φωκέας ἀπολωλέναι καὶ Πύλας Φίλιππον ἔχειν καὶ Θηβαίους ἰσχύειν καὶ ἐν Εὐβοίᾳ στρατιώτας εἶναι καὶ Μεγάροις ἐπιβουλεύειν καὶ ἀνώμοτον εἶναι τὴν εἰρήνην, ἔνεστι λέγειν αὐτῷ, οἷς τότʼ ἐναντίʼ ἀπήγγειλε πρὸς ὑμᾶς ὡς συμφέροντα καὶ γενησόμενα· οὔθʼ ὡς οὐ πέπρακται ταῦτα, δυνήσεται πεῖσαι τοὺς αὐτοὺς ἑορακότας ὑμᾶς καὶ εὖ εἰδότας.
He cannot claim as advantages the destruction of the Phocians, or Philip’s occupation of Thermopylae, or the aggrandizement of Thebes, or the invasion of Euboea, or the designs against Megara, or the unratified peace; for he reported himself that exactly the opposite was going to happen and would be to your advantage. Neither can he convince you, against the evidence of your own eyes and your own knowledge, that these disasters are fabulous.
§ 205
οὐκοῦν ὡς οὐ κεκοινώνηκα τούτοις οὐδενός, λοιπόν μοι δεῖξαι. βούλεσθʼ οὖν ὑμῖν, πάντα τἄλλʼ ἀφείς, ἃ παρʼ ὑμῖν ἀντεῖπον, ἃ ἐν τῇ ἀποδημίᾳ προσέκρουον, ὡς ἅπαντα τὸν χρόνον ἠναντίωμαι, αὐτοὺς παράσχωμαι μάρτυρας τούτους ὅτι πάντα τἀναντίʼ ἐμοὶ καὶ τούτοις πέπρακται, καὶ χρήμαθʼ οὗτοι μὲν ἔχουσιν ἐφʼ ὑμῖν, ἐγὼ δʼ οὐκ ἠθέλησα λαβεῖν; θεάσασθε δή.
My remaining duty is to prove that I had no partnership with these men in any of their doings. Is it your wish that I should put aside the rest of the story,—how I spoke against them in Assembly, how I fell out with them on the journey, how from first to last I persistently opposed them,—and should produce these men themselves as my witnesses to testify that my conduct and theirs has been utterly at variance, that they accepted money to thwart you, and that I refused it? Then observe.
§ 206
τίνα τῶν ἐν τῇ πόλει φήσαιτʼ ἂν βδελυρώτατον εἶναι καὶ πλείστης ἀναιδείας καὶ ὀλιγωρίας μεστόν; οὐδεὶς οὐδʼ ἂν ἁμαρτὼν ὑμῶν ἄλλον εὖ οἶδʼ ὅτι φήσειεν ἢ Φιλοκράτην. τίνα δὲ φθέγγεσθαι μέγιστον ἁπάντων καὶ σαφέστατʼ ἂν εἰπεῖν ὅ τι βούλοιτο τῇ φωνῇ; Αἰσχίνην οἶδʼ ὅτι τουτονί. τίνα δʼ οὗτοι μὲν ἄτολμον καὶ δειλὸν πρὸς τοὺς ὄχλους φασὶν εἶναι, ἐγὼ δʼ εὐλαβῆ; ἐμέ· οὐδὲν γὰρ πώποτʼ οὔτʼ ἠνώχλησα οὔτε μὴ βουλομένους ὑμᾶς βεβίασμαι.
Whom would you call the most detestable person in all Athens, and the most swollen with impudence and superciliousness? No one, I am sure, would name, even by a slip of the tongue, anyone but Philocrates. Who is the most vehement speaker, the man who can express himself most emphatically with the aid of his big voice? Undoubtedly Aeschines. Whom do these men call timid and faint-hearted, or, as I should say, diffident, in addressing a crowd? Me; for I never worried you; I have never tried to dragoon you against your inclinations.
§ 207
οὐκοῦν ἐν πάσαις ταῖς ἐκκλησίαις, ὁσάκις λόγος γέγονεν περὶ τούτων, καὶ κατηγοροῦντος ἀκούετέ μου καὶ ἐλέγχοντος ἀεὶ τούτους καὶ λέγοντος ἄντικρυς ὅτι χρήματʼ εἰλήφασι καὶ πάντα πεπράκασι τὰ πράγματα τῆς πόλεως. καὶ τούτων οὐδεὶς πώποτʼ ἀκούων ταῦτʼ ἀντεῖπεν οὐδὲ διῆρε τὸ στόμα, οὐδʼ ἔδειξεν ἑαυτόν.
Well, at every Assembly, whenever there is any discussion of this business, you hear me denouncing and incriminating these men, and declaring roundly that they have taken bribes and made traffic of all the interests of the commonwealth; and no one of them ever contradicts me, or opens his mouth, or lets himself be seen.
§ 208
τί ποτʼ οὖν ἐστι τὸ αἴτιον ὅτι οἱ βδελυρώτατοι τῶν ἐν τῇ πόλει καὶ μέγιστον φθεγγόμενοι τοῦ καὶ ἀτολμοτάτου πάντων ἐμοῦ καὶ οὐδενὸς μεῖζον φθεγγομένου τοσοῦτον ἡττῶνται; ὅτι τἀληθὲς ἰσχυρόν, καὶ τοὐναντίον ἀσθενὲς τὸ συνειδέναι πεπρακόσιν αὑτοῖς τὰ πράγματα. τοῦτο παραιρεῖται τὴν θρασύτητα τὴν τούτων, τοῦτʼ ἀποστρέφει τὴν γλῶτταν, ἐμφράττει τὸ στόμα, ἄγχει, σιωπᾶν ποιεῖ.
How comes it then that the most impudent men in Athens, and the loudest speakers, are overborne by me, the nervous man, who can speak no louder than another? Because truth is strong, and consciousness of corruption weak. Conscience paralyses their audacity; conscience cripples their tongues, closes their lips, stifles them, puts them to silence.
§ 209
τὸ τοίνυν τελευταῖον ἴστε δήπου πρώην ἐν Πειραιεῖ, ὅτʼ αὐτὸν οὐκ εἰᾶτε πρεσβεύειν, βοῶνθʼ ὡς εἰσαγγελεῖ με καὶ γράψεται καὶ ἰοὺ ἰού. καίτοι ταῦτα μέν ἐστι μακρῶν καὶ πολλῶν ἀγώνων καὶ λόγων ἀρχή, ἐκεῖνα δʼ ἁπλᾶ καὶ δύʼ ἢ τρίʼ ἴσως ῥήματα, ἃ κἂν ἐχθὲς ἐωνημένος ἄνθρωπος εἰπεῖν ἠδυνήθη, ἄνδρες Ἀθηναῖοι, τουτὶ τὸ πρᾶγμα πάνδεινόν ἐστιν· οὑτοσὶ κατηγορεῖ ταῦτʼ ἐμοῦ ὧν αὐτὸς κοινωνὸς γέγονε, καὶ χρήματʼ εἰληφέναι φησὶν ἐμέ, αὐτὸς εἰληφὼς ἢ μετειληφώς.
You remember the most recent occasion, at Peiraeus only the other day, when you refused to appoint Aeschines to an embassy, how he bellowed at me: I will impeach you,—I will indict you,—aha! aha! And yet a threat of impeachment involves endless speeches and litigation; but here are just two or three simple words that a slave bought yesterday could deliver: Men of Athens, here is a strange thing! This man accuses me of offences in which he himself took part. He says that I have taken bribes, when he took them, or shared them, himself.
§ 210
τούτων μὲν τοίνυν οὐδὲν εἶπεν οὐδʼ ἐφθέγξατο, οὐδʼ ἤκουσεν ὑμῶν οὐδείς, ἄλλα δʼ ἠπείλει. διὰ τί; ὅτι ταῦτα μὲν αὑτῷ συνῄδει πεπραγμένα, καὶ δοῦλος ἦν τῶν ῥημάτων τούτων. οὔκουν προσῄει πρὸς ταῦθʼ ἡ διάνοια, ἀλλʼ ἀνεδύετο· ἐπελαμβάνετο γὰρ αὐτῆς τὸ συνειδέναι. λοιδορεῖσθαι δʼ ἄλλʼ ἄττʼ οὐδὲν ἐκώλυεν αὐτὸν οὐδὲ βλασφημεῖν.
He never spoke, he never uttered a word of that speech; none of you heard it; he only vented idle menaces. The reason is that he was conscious of guilt; he cowered like a slave before those words; his thoughts did not approach them but recoiled from them, arrested by his evil conscience. Mere vague invective and abuse there was no one to stop.
§ 211
ὃ τοίνυν μέγιστον ἁπάντων, καὶ οὐ λόγος ἀλλʼ ἔργον· βουλομένου γὰρ ἐμοῦ τὰ δίκαια, ὥσπερ ἐπρέσβευσα δίς, οὕτω καὶ λόγον ὑμῖν δοῦναι δίς, προσελθὼν Αἰσχίνης οὑτοσὶ τοῖς λογισταῖς ἔχων μάρτυρας πολλοὺς ἀπηγόρευε μὴ καλεῖν ἔμʼ εἰς τὸ δικαστήριον ὡς δεδωκότʼ εὐθύνας καὶ οὐκ ὄνθʼ ὑπεύθυνον· καὶ τὸ πρᾶγμʼ ἦν ὑπεργέλοιον. τί οὖν ἦν τοῦτο; τῆς προτέρας ἐκείνης πρεσβείας, ἧς οὐδεὶς κατηγόρει, δοὺς λόγον οὐκέτʼ ἐβούλετʼ αὖθις εἰσιέναι περὶ ταύτης ἧς νῦν εἰσέρχεται, ἐν ᾗ πάντα τἀδικήματʼ ἐνῆν·
And now comes the strongest possible point—not a matter of assertion but of fact. I wished to do the honest thing, and to give an account of myself twice, because I had been appointed ambassador twice; but Aeschines approached the Court of Scrutiny, taking with him a crowd of witnesses, and forbade them to summon me, on the ground that I had already submitted to scrutiny, and was no longer liable. What was the real meaning of this ludicrous proceeding? Having himself rendered his account of the earlier embassy, with which nobody found fault, he did not wish to come into court in respect of the embassy for which he is now under examination; and that is the embassy that includes all his misdeeds.
§ 212
ἐκ δὲ τοῦ δὶς ἔμʼ εἰσελθεῖν ἀνάγκη περιίστατο καὶ τούτῳ πάλιν εἰσιέναι· διὰ ταῦτʼ οὐκ εἴα καλεῖν. καίτοι τοῦτο τὸ ἔργον, ὦ ἄνδρες Ἀθηναῖοι, ἀμφότερʼ ὑμῖν ἐπιδείκνυσι σαφῶς, καὶ κατεγνωκόθʼ ἑαυτοῦ τοῦτον ὥστε μηδενὶ νῦν ὑμῶν εὐσεβῶς ἔχειν ἀποψηφίσασθαι αὐτοῦ, καὶ μηδὲν ἀληθὲς ἐροῦντα περὶ ἐμοῦ· εἰ γὰρ εἶχε, τότʼ ἂν καὶ λέγων καὶ κατηγορῶν ἐξητάζετο, οὐ μὰ Δίʼ οὐκ ἀπηγόρευε καλεῖν.
But, if I came into court twice, he could not avoid a second appearance, and therefore he would not let me be summoned. Yet that act, men of Athens, proves two propositions: first, that Aeschines has pronounced his own condemnation, and therefore you cannot conscientiously acquit him today; and secondly, that he will not have a truthful word to say about me, otherwise he would have spoken out and denounced me then, instead of trying to block my summons.
§ 213
ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας. ἀλλὰ μὴν ἄν γέ τι ἔξω τῆς πρεσβείας βλασφημῇ περὶ ἐμοῦ, κατὰ πόλλʼ οὐκ ἂν εἰκότως ἀκούοιτʼ αὐτοῦ. οὐ γὰρ ἐγὼ κρίνομαι τήμερον, οὐδʼ ἐγχεῖ μετὰ ταῦθʼ ὕδωρ οὐδεὶς ἐμοί. τί οὖν ἐστι ταῦτα πλὴν δικαίων λόγων ἀπορία; τίς γὰρ ἂν κατηγορεῖν ἕλοιτο κρινόμενος, ἔχων ὅ τι ἀπολογήσεται;
To prove the truth of these statements, please call the witnesses. If, however, he says scurrilous things about me, not pertinent to the question of the embassy, there are many reasons why you should not listen. I am not on my trial today, and I shall have no second opportunity of speaking. It will only mean that he is destitute of honest arguments. No culprit would deliberately choose to prefer accusations, if he had any defence to offer.
§ 214
ἔτι τοίνυν κἀκεῖνο σκοπεῖτʼ, ἄνδρες δικασταί. εἰ ἐκρινόμην μὲν ἐγώ, κατηγόρει δʼ Αἰσχίνης οὑτοσί, Φίλιππος δʼ ἦν ὁ κρίνων, εἶτʼ ἐγὼ μηδὲν ἔχων εἰπεῖν ὡς οὐκ ἀδικῶ κακῶς ἔλεγον τουτονὶ καὶ προπηλακίζειν ἐπεχείρουν, οὐκ ἂν οἴεσθε καὶ κατʼ αὐτὸ τοῦτʼ ἀγανακτῆσαι τὸν Φίλιππον, εἰ παρʼ ἐκείνῳ τοὺς ἐκείνου τις εὐεργέτας κακῶς λέγει; μὴ τοίνυν ὑμεῖς χείρους γένησθε Φιλίππου, ἀλλʼ ὑπὲρ ὧν ἀγωνίζεται, περὶ τούτων ἀναγκάζετʼ ἀπολογεῖσθαι. λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Or again, look at it in this light, gentlemen of the jury. Suppose that I were on trial, with Aeschines for my accuser, and Philip for my judge, and suppose that, being unable to deny my guilt, I were to vilify Aeschines and throw mud at him; do you not think that that is just what would move Philip’s indignation, his own benefactors calumniated before his own tribunal? Do not be less rigorous than Philip, but compel him to address his defence to the real issues of this controversy. Now read the deposition. (The Deposition is read)
§ 215
οὐκοῦν ἐγὼ μέν, ἐκ τοῦ μηδὲν ἐμαυτῷ συνειδέναι, καὶ λόγον διδόναι καὶ πάντα τἀκ τῶν νόμων ὑπέχειν ᾤμην δεῖν, οὗτος δὲ τἀναντία. πῶς οὖν ταὔτʼ ἐμοὶ καὶ τούτῳ πέπρακται; ἢ πῶς ἔνεστι τούτῳ ταῦτα πρὸς ὑμᾶς λέγειν, ἃ μηδʼ ᾐτίαται πρότερον πώποτε; οὐδαμῶς δήπου. ἀλλʼ ὅμως ἐρεῖ, καὶ νὴ Δίʼ εἰκότως γε. ἴστε γὰρ δήπου τοῦθʼ, ὅτι ἀφʼ οὗ γεγόνασιν ἄνθρωποι καὶ κρίσεις γίγνονται, οὐδεὶς πώποθʼ ὁμολογῶν ἀδικεῖν ἑάλω, ἀλλʼ ἀναισχυντοῦσιν, ἀρνοῦνται, ψεύδονται, προφάσεις πλάττονται, πάντα ποιοῦσιν ὑπὲρ τοῦ μὴ δοῦναι δίκην.
Thus in my consciousness of innocence I thought it my duty to render my account and accept my full legal liability, while Aeschines did not. Is my conduct then the echo of his? Is it competent for him to lay before this court charges which he has never made before? Assuredly not; and yet he will lay them, for a very good reason. For you know that, ever since mankind and the criminal law first came into being, no culprit has ever been convicted while confessing his guilt. They vapor, they gainsay, they tell lies, they forge excuses,—anything to evade justice.
§ 216
ὧν οὐδενὶ δεῖ παρακρουσθῆναι τήμερον ὑμᾶς, ἀλλʼ ἀφʼ ὧν ἴστʼ αὐτοὶ τὰ πράγματα κρῖναι, μὴ τοῖς ἐμοῖς λόγοις μηδὲ τοῖς τούτου προσέχειν, μηδέ γε τοῖς μάρτυσιν, οὓς οὗτος ἑτοίμους ἕξει μαρτυρεῖν ὁτιοῦν, Φιλίππῳ χορηγῷ χρώμενος· ὄψεσθε δʼ ὡς ἑτοίμως αὐτῷ μαρτυρήσουσιν· μηδέ γʼ εἰ καλὸν καὶ μέγʼ οὗτος φθέγξεται, μηδʼ εἰ φαῦλον ἐγώ.
Do not be duped today by any of these stale tricks. You must pass judgement on the facts, according to your knowledge; you must pay no heed either to my assertions or to his, nor even to the witnesses whom he will have in waiting, with Philip as his paymaster, and you will see how glibly they will testify. You must not notice what a fine loud voice he has, and what a poor voice I have.
§ 217
οὐδὲ γὰρ ῥητόρων οὐδὲ λόγων κρίσιν ὑμᾶς τήμερον, εἴπερ εὖ φρονεῖτε, προσήκει ποιεῖν, ἀλλʼ ὑπὲρ πραγμάτων αἰσχρῶς καὶ δεινῶς ἀπολωλότων τὴν ὑπάρχουσαν αἰσχύνην εἰς τοὺς αἰτίους ἀπώσασθε, τὰ πεπραγμένα, ἃ πάντες ἐπίστασθε, ἐξετάσαντες. τί οὖν ἐστι ταῦθʼ ἃ ὑμεῖς ἴστε καὶ οὐ παρʼ ἡμῶν ὑμᾶς ἀκοῦσαι δεῖ;
If you are wise, you must not treat this trial as a competition of forensic eloquence; but in regard to a dishonorable and perilous catastrophe, cast back upon the guilty the dishonor that attaches to it, after reviewing transactions that lie within the knowledge of you all. What, then, are the facts that you know and I need not recount?
§ 218
εἰ μὲν ἅπανθʼ ὅσʼ ὑπέσχονθʼ ὑμῖν ἐκ τῆς εἰρήνης γέγονε, καὶ τοσαύτης ἀνανδρίας καὶ κακίας ὑμεῖς ὁμολογεῖτʼ εἶναι μεστοί, ὥστε μήτʼ ἐν τῇ χώρᾳ τῶν πολεμίων ὄντων μήτʼ ἐκ θαλάττης πολιορκούμενοι μήτʼ ἐν ἄλλῳ μηδενὶ δεινῷ τῆς πόλεως οὔσης, ἀλλὰ καὶ σῖτον εὔωνον ὠνούμενοι καὶ τἄλλʼ οὐδὲν χεῖρον πράττοντες ἢ νῦν,
If all the promised results of the peace have come true, if you confess yourselves so effeminate and so cowardly that, with no enemy within your borders, no blockade of your ports, no imperilment of your capital, with corn-prices low and every other condition as favorable as it is today,
§ 219
προειδότες καὶ προακηκοότες παρὰ τούτων καὶ τοὺς συμμάχους ἀπολουμένους καὶ Θηβαίους ἰσχυροὺς γενησομένους καὶ τἀπὶ Θρᾴκης Φίλιππον ληψόμενον καὶ ἐν Εὐβοίᾳ κατασκευασθησόμενʼ ὁρμητήριʼ ἐφʼ ὑμᾶς καὶ πάνθʼ ἃ πέπρακται γενησόμενα, εἶτα τὴν εἰρήνην ἐποιήσασθʼ ἀγαπητῶς, ἀποψηφίσασθʼ Αἰσχίνου, καὶ μὴ πρὸς τοσούτοις αἰσχροῖς καὶ ἐπιορκίαν προσκτήσησθε· οὐδὲν γὰρ ὑμᾶς ἀδικεῖ, ἀλλʼ ἐγὼ μαίνομαι καὶ τετύφωμαι νῦν κατηγορῶν αὐτοῦ.
and with foreknowledge on the assurance of your ambassadors that your allies would be ruined, that the Thebans would gain strength, that Philip would occupy the northern positions, that a basis of attack would be established against you in Euboea, and that everything that has in fact resulted would befall you, you thereupon cheerfully made the peace, by all means acquit Aeschines, and do not crown your other dishonors with the sin of perjury. He has done you no wrong, and I am a madman and a fool to accuse him.
§ 220
εἰ δὲ πάντα τἀναντία τούτων καὶ πολλὰ καὶ φιλάνθρωπʼ εἰπόντες, Φίλιππον φιλεῖν τὴν πόλιν, Φωκέας σώσειν, Θηβαίους παύσειν τῆς ὕβρεως, ἔτι πρὸς τούτοις μείζονʼ ἢ κατʼ Ἀμφίπολιν εὖ ποιήσειν ὑμᾶς, ἐὰν τύχῃ τῆς εἰρήνης, Εὔβοιαν, Ὠρωπὸν ἀποδώσειν· εἰ ταῦτʼ εἰπόντες καὶ ὑποσχόμενοι πάντʼ ἐξηπατήκασι καὶ πεφενακίκασι καὶ μόνον οὐ τὴν Ἀττικὴν ὑμῶν περιῄρηνται, καταψηφίσασθε, καὶ μὴ πρὸς τοῖς ἄλλοις οἷς ὕβρισθε (οὐ γὰρ ἔγωγʼ οἶδʼ ὅ τι χρὴ λέγειν ἄλλο) καὶ ὑπὲρ ὧν οὗτοι δεδωροδοκήκασιν ὑμεῖς τὴν ἀρὰν καὶ τὴν ἐπιορκίαν οἴκαδʼ εἰσενέγκησθε.
But if the truth is otherwise, if they spoke handsomely of Philip and told you that he was the friend of Athens, that he would deliver the Phocians, that he would curb the arrogance of the Thebans, that he would bestow on you many boons of more value than Amphipolis, and would restore Euboea and Oropus, if only he got his peace,—if, I say, by such assertions and such promises they have deceived and deluded you, and wellnigh stripped you of all Attica, find him guilty, and do not reinforce the outrages, for I can find no better word,—that you have endured, by returning to your homes laden with the curse and the guilt of perjury, for the sake of the bribes that they have pocketed.
§ 221
ἔτι τοίνυν κἀκεῖνο σκοπεῖτʼ, ὦ ἄνδρες δικασταί, τίνος εἵνεκʼ ἐγὼ μηδὲν ἠδικηκότων τούτων κατηγορεῖν ἂν προειλόμην. οὐ γὰρ εὑρήσετε. ἡδὺ πολλοὺς ἐχθροὺς ἔχειν; οὐδέ γʼ ἀσφαλές. ἀλλʼ ὑπῆρχέ μοι πρὸς τοῦτον ἀπέχθειά τις; οὐδεμία. τί οὖν; ἐφοβοῦ περὶ σαυτοῦ, καὶ διὰ δειλίαν ταύτην ἡγήσω σωτηρίαν· καὶ γὰρ ταῦτʼ ἀκήκοʼ αὐτὸν λέγειν. καίτοι μηδενός γʼ ὄντος, Αἰσχίνη, δεινοῦ μηδʼ ἀδικήματος, ὡς σὺ φῄς, εἰ γὰρ αὖ ταῦτʼ ἐρεῖ, σκοπεῖτʼ, ἄνδρες δικασταί, εἰ ἐφʼ οἷς ὁ μηδʼ ὁτιοῦν ἀδικῶν ἐφοβούμην ἐγὼ μὴ διὰ τούτους ἀπόλωμαι, τί τούτους προσήκει παθεῖν τοὺς αὐτοὺς ἠδικηκότας; ἀλλʼ οὐ διὰ ταῦτα.
You should further ask yourselves, gentlemen of the jury, why, if they were not guilty, I should have gone out of my way to accuse them. You will find no reason. Is it agreeable to have many enemies? It is hardly safe. Perhaps I had an old standing feud with Aeschines? That is not so. Well, but you were frightened on your own account, and were coward enough to seek this as a way of escape; for that, I hear, is one of his suggestions. But, by your own account, Aeschines, there is no crime, and therefore no jeopardy. If he repeats the insinuation, do you, gentlemen, consider this: in a case where I, who did no wrong whatever, was yet afraid lest these men’s conduct should ruin me, what punishment ought they to suffer who were themselves the guilty parties?
§ 222
ἀλλὰ διὰ τί σου κατηγορῶ; συκοφαντῶ νὴ Δία, ἵνʼ ἀργύριον λάβω παρὰ σοῦ. καὶ πότερον κρεῖττον ἦν μοι παρὰ Φιλίππου λαβεῖν, τοῦ διδόντος πολὺ καὶ μηδενὸς τούτων ἔλαττον, καὶ φίλον κἀκεῖνον ἔχειν καὶ τούτους (ἦσαν γὰρ ἄν, ἦσαν φίλοι τῶν αὐτῶν κεκοινωνηκότι· οὐδὲ γὰρ νῦν ἔχθραν πατρικὴν ἔχουσι πρός με, ἀλλʼ ὅτι τῶν πεπραγμένων οὐ μετέσχηκα), ἢ παρὰ τούτων ἀφʼ ὧν εἰλήφασι μεταιτεῖν, κἀκείνῳ τʼ ἐχθρὸν εἶναι καὶ τούτοις; καὶ τοὺς μὲν αἰχμαλώτους ἐκ τῶν ἰδίων τοσούτων χρημάτων λύεσθαι, μικρὰ δʼ ἀξιοῦν παρὰ τούτων αἰσχρῶς μετʼ ἔχθρας λαμβάνειν;
However, that was not my reason. Then why am I accusing you? Perhaps as a common informer, to get money out of you? Which course was more profitable for me, to take money from Philip, who offered me a great deal,—as much as he gave them,—and so to make friends both with him and with them,—for indeed I might have had their friendship if I had been their accomplice, and even now there is no vendetta between us, only that I had no part in their malpractices, or to levy blackmail on their takings, and so incur Philip’s enmity and theirs; to spend all my money on the ransom of captives, and then expect to get a trifle back dishonorably and at the cost of their hostility?
§ 223
οὐκ ἔστι ταῦτα, ἀλλʼ ἀπήγγειλα μὲν τἀληθῆ καὶ ἀπεσχόμην τοῦ λαβεῖν τοῦ δικαίου καὶ τῆς ἀληθείας εἵνεκα καὶ τοῦ λοιποῦ βίου, νομίζων, ὥσπερ ἄλλοι τινὲς παρʼ ὑμῖν, καὶ αὐτὸς ὢν ἐπιεικὴς τιμηθήσεσθαι, καὶ οὐκ ἀνταλλακτέον εἶναί μοι τὴν πρὸς ὑμᾶς φιλοτιμίαν οὐδενὸς κέρδους· μισῶ δὲ τούτους, ὅτι μοχθηροὺς καὶ θεοῖς ἐχθροὺς εἶδον ἐν τῇ πρεσβείᾳ, καὶ ἀπεστέρημαι καὶ τῶν ἰδίων φιλοτιμιῶν διὰ τὴν τούτων δωροδοκίαν πρὸς ὅλην δυσχερῶς ὑμῶν τὴν πρεσβείαν ἐσχηκότων· κατηγορῶ δὲ νυνὶ καὶ ἐπὶ τὰς εὐθύνας ἥκω τὸ μέλλον προορώμενος, καὶ βουλόμενος ἀγῶνι καὶ δικαστηρίῳ μοι διωρίσθαι παρʼ ὑμῖν ὅτι τἀναντίʼ ἐμοὶ καὶ τούτοις πέπρακται.
The thing is impossible! No; I made honest reports; I kept my hands clean of corruption for the sake of truth and justice and of my future career, believing, as others have believed, that my honesty would be rewarded by your favor, and that my public spirit must never be bartered away for any emolument. I abhor these men because throughout the embassy I found them vicious and ungodly, and because by their corruption I have been robbed of the due reward of my patriotism, through your natural dissatisfaction with the whole business. I now denounce them, and I have attended this scrutiny, because I have a care for the future, and desire a decision recorded in this case and by this court that my conduct has been exactly opposed to theirs.
§ 224
καὶ δέδοικα, δέδοικα (εἰρήσεται γὰρ πάνθʼ ἃ φρονῶ πρὸς ὑμᾶς) μὴ τότε μὲν συνεπισπάσησθʼ ἐμὲ τὸν μηδʼ ὁτιοῦν ἀδικοῦντα, νῦν δʼ ἀναπεπτωκότες ἦτε. παντάπασι γάρ, ἄνδρες Ἀθηναῖοι, ἐκλελύσθαι μοι δοκεῖτε καὶ παθεῖν ἀναμένειν τὰ δεινά, ἑτέρους δὲ πάσχοντας ὁρῶντες οὐ φυλάττεσθαι, οὐδὲ φροντίζειν τῆς πόλεως πάλαι κατὰ πολλοὺς καὶ δεινοὺς τρόπους διαφθειρομένης.
And yet I am afraid,—for all my thoughts shall be laid open to you,—I am afraid that hereafter you may destroy me with them in despite of my innocence, while today you are supine. For indeed, men of Athens, you seem to me to have become altogether slack, idly waiting for the advent of disaster. You see the distresses of others, but take no precaution for yourselves; you have no thought for the steady and alarming deterioration of your commonwealth.
§ 225
οὐκ οἴεσθε δεινὸν εἶναι καὶ ὑπερφυές; (καὶ γὰρ εἴ τι σιωπᾶν ἐγνώκειν, λέγειν ἐξάγομαι.) ἴστε δήπου Πυθοκλέα τουτονὶ τὸν Πυθοδώρου. τούτῳ πάνυ φιλανθρώπως ἐκεχρήμην ἐγώ, καὶ ἀηδὲς ἐμοὶ καὶ τούτῳ γέγονεν εἰς τὴν ἡμέραν ταύτην οὐδέν. οὗτος ἐκτρέπεταί με νῦν ἀπαντῶν, ἀφʼ οὗ πρὸς Φίλιππον ἀφῖκται, κἂν ἀναγκασθῇ που συντυχεῖν, ἀπεπήδησεν εὐθέως, μή τις αὐτὸν ἴδῃ λαλοῦντʼ ἐμοί· μετὰ δʼ Αἰσχίνου περιέρχεται τὴν ἀγορὰν κύκλῳ καὶ βουλεύεται.
Do you not think this an extremely dangerous symptom? (For though I had decided to say nothing, I am tempted to speak out) Of course you know Pythocles, son of Pythodorus. I was on the most civil terms with him, and there has been no unpleasantness between us to this day. But now, since his visit to Philip, he turns aside whenever he meets me, and if he cannot avoid an encounter, he rushes off as soon as he can for fear he should be seen talking to me, while he will perambulate the whole market-place discussing plans with Aeschines.
§ 226
οὐκοῦν δεινόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ σχέτλιον τοῖς μὲν τὰ Φιλίππου πράγμαθʼ ᾑρημένοις θεραπεύειν οὕτως ἀκριβῆ τὴν παρʼ ἐκείνου πρὸς ἑκάτερʼ αἴσθησιν ὑπάρχειν, ὥσθʼ ἕκαστον, ὥσπερ ἂν παρεστηκότος αὐτοῦ, μηδʼ ὧν ἂν ἐνθαδὶ πράξῃ μηδὲν ἡγεῖσθαι λήσειν, ἀλλὰ φίλους τε νομίζειν οὓς ἂν ἐκείνῳ δοκῇ καὶ μὴ φίλους ὡσαύτως, τοῖς δὲ πρὸς ὑμᾶς ζῶσι καὶ τῆς παρʼ ὑμῶν τιμῆς γλιχομένοις καὶ μὴ προδεδωκόσι ταύτην τοσαύτην κωφότητα καὶ τοσοῦτο σκότος παρʼ ὑμῶν ἀπαντᾶν, ὥστε τοῖς ἀλειτηρίοις τούτοις ἐξ ἴσου νῦν ἔμʼ ἀγωνίζεσθαι, καὶ ταῦτα παρʼ ὑμῖν τοῖς ἅπαντʼ εἰδόσιν.
It is shocking and scandalous, men of Athens, that Philip has such an acute perception of the fidelity or treachery of the men who have made subservience to him their policy, that they all expect that nothing they do even in Athens will escape the master’s eye, as though he stood at their very elbow, and that they must needs choose their private friends and enemies in obedience to his wishes; while those whose lives are devoted to your service, and who covet and have never betrayed the honor that you can bestow, encounter in you such dullness of hearing, such darkness of vision, that here am I today contending on equal terms with these pernicious persons, even in a court well acquainted with the whole history.
§ 227
βούλεσθʼ οὖν εἰδέναι καὶ ἀκοῦσαι τὸ τούτων αἴτιον; ἐγὼ δὴ φράσω, ἀξιῶ δὲ μηδένʼ ἄχθεσθαί μοι λέγοντι τἀληθῆ. ὅτι ἐκεῖνος μὲν ἕν, οἶμαι, σῶμʼ ἔχων καὶ ψυχὴν μίαν παντὶ θυμῷ καὶ φιλεῖ τοὺς ἑαυτὸν εὖ ποιοῦντας καὶ μισεῖ τοὺς τἀναντία, ὑμῶν δʼ ἕκαστος πρῶτον μὲν οὔτε τὸν εὖ ποιοῦντα τὴν πόλιν αὑτὸν εὖ ποιεῖν ἡγεῖται,
Would you like to know the reason? I will tell you, and I trust that you will not take offence at my candor. Philip, I take it, having one body and one soul loves those who help him and hates those who harm him with his whole heart, whereas no one of you regards the benefactor of the commonwealth as his benefactor, or the enemy of the commonwealth as his enemy.
§ 228
οὔτε τὸν κακῶς κακῶς, ἀλλʼ ἕτερʼ ἐστὶν ἑκάστῳ προυργιαίτερα, ὑφʼ ὧν παράγεσθε πολλάκις, ἔλεος, φθόνος, ὀργή, χαρίσασθαι τῷ δεηθέντι, ἄλλα μυρία· ἂν δʼ ἄρʼ ἅπαντά τις ἐκφύγῃ, ἀλλὰ τούς γʼ οὐδένα βουλομένους εἶναι τοιοῦτον οὐ διαφεύξεται. ἡ δʼ ἐφʼ ἑκάστου τούτων ἁμαρτία κατὰ μικρὸν ὑπορρέουσα ἁθρόος τῇ πόλει βλάβη γίγνεται.
Each man has other motives, of more importance to him, and thereby you are often led astray,—compassion, jealousy, resentment, good nature, and a thousand more. For even though a man escape every other danger, he can never wholly escape those who do not want such a person as he is to exist. But, little by little, by accumulation of these errors the foundation is sapped, and the integrity of public life collapses.
§ 229
ὧν μηδέν, ὦ ἄνδρες Ἀθηναῖοι, πάθητε τήμερον, μηδʼ ἀφῆτε τοῦτον ὃς ὑμᾶς τηλικαῦτʼ ἠδίκηκεν. καὶ γὰρ ὡς ἀληθῶς τίς ἔσται λόγος περὶ ὑμῶν, εἰ τοῦτον ἀφήσετε; Ἀθήνηθεν ἐπρέσβευσάν τινες ὡς Φίλιππον τουτονί, Φιλοκράτης, Αἰσχίνης, Φρύνων, Δημοσθένης. τί οὖν; ὁ μὲν πρὸς τῷ μηδὲν ἐκ τῆς πρεσβείας λαβεῖν τοὺς αἰχμαλώτους ἐκ τῶν ἰδίων ἐλύσατο· ὁ δʼ ὧν τὰ τῆς πόλεως πράγματα χρημάτων ἀπέδοτο, τούτων πόρνας ἠγόραζε καὶ ἰχθῦς περιιών.
Do not, men of Athens, give way to these motives today. Do not acquit the man who has done you such grievous wrong. Think of the story that will be told, if you do acquit him. Once upon a time certain ambassadors went from Athens to see Philip, and their names were Philocrates, Aeschines, Phryno, and Demosthenes. One of them not only made no gain from his mission, but delivered captives at his own expense; but another went about buying harlots and fish with the money for which he had sold his country.
§ 230
καὶ ὁ μὲν τὸν υἱὸν ἔπεμψε Φιλίππῳ, πρὶν εἰς ἄνδρας ἐγγράψαι, ὁ μιαρὸς Φρύνων· ὁ δʼ οὐδὲν ἀνάξιον οὔτε τῆς πόλεως οὔθʼ αὑτοῦ διεπράξατο. καὶ ὁ μὲν χορηγῶν καὶ τριηραρχῶν ἔτι καὶ ταῦτʼ ᾤετο δεῖν ἐθελοντὴς ἀναλίσκειν, λύεσθαι, μηδένʼ ἐν συμφορᾷ τῶν πολιτῶν διʼ ἔνδειαν περιορᾶν· ὁ δὲ τοσούτου δεῖ τῶν ὑπαρχόντων τινʼ αἰχμάλωτον σῶσαι, ὥσθʼ ὅλον τόπον καὶ πλεῖν ἢ μυρίους μὲν ὁπλίτας, ὁμοῦ δὲ χιλίους ἱππέας τῶν ὑπαρχόντων συμμάχων ὅπως αἰχμάλωτοι γένωνται Φιλίππῳ, συμπαρεσκεύασεν.
One of them, named Phryno, a bold, bad man, sent his son to Philip before he had put him on the list of citizens; but another did not do anything that was unworthy of his country or himself. Though he was still paying for a chorus and a man-of-war, he thought it only right to spend more money of his own free will, to ransom captives, and to allow none of his countrymen to suffer distress through poverty. But another, instead of delivering any of the Athenians who were already in captivity, helped to bring a whole district, and ten thousand of the infantry and about a thousand of the cavalry of the allies into captivity to Philip.
§ 231
τί οὖν μετὰ ταῦτα; Ἀθηναῖοι λαβόντες, ᾔδεσαν μὲν γὰρ πάλαι· τί δέ; τοὺς μὲν χρήματʼ εἰληφότας καὶ δῶρα καὶ καταισχύναντας ἑαυτούς, τὴν πόλιν, τοὺς ἑαυτῶν παῖδας, ἀφεῖσαν καὶ νοῦν ἔχειν ἡγοῦντο καὶ τὴν πόλιν εὐθενεῖσθαι· τὸν δὲ κατηγοροῦντα τί; ἐμβεβροντῆσθαι, τὴν πόλιν ἀγνοεῖν, οὐκ ἔχειν ὅποι τὰ ἑαυτοῦ ῥίπτῃ.
The sequel was that the Athenians caught these bad men, for they knew all about it, and—what do you think? They released the men who had taken bribes and had disgraced themselves, the city, and their own children, because they thought that they were very sensible men, and that the city was going on nicely; but they thought that the man who accused them had gone out of his mind, and that he did not understand Athens, and that he did not know even how to fling his money away.
§ 232
καὶ τίς, ὦ ἄνδρες Ἀθηναῖοι, τοῦτʼ ἰδὼν τὸ παράδειγμα, δίκαιον αὑτὸν παρασχεῖν ἐθελήσει; τίς προῖκα πρεσβεύειν, εἰ μήτε λαβεῖν μήτε τῶν εἰληφότων ἀξιοπιστότερον παρʼ ὑμῖν εἶναι δοκεῖν ὑπάρξει; οὐ μόνον κρίνετε τούτους τήμερον, οὔ, ἀλλὰ καὶ νόμον τίθεσθʼ εἰς ἅπαντα τὸν μετὰ ταῦτα χρόνον, πότερον χρημάτων αἰσχρῶς ὑπὲρ τῶν ἐχθρῶν πρεσβεύειν ἅπαντας προσήκει ἢ προῖχʼ ὑπὲρ ὑμῶν τὰ βέλτιστʼ ἀδωροδοκήτως.
With this example before his eyes, who, men of Athens, will ever wish to prove himself an honest man, or to go on embassy for nothing, if he is neither to make money nor to be held more worthy of your confidence than those who have made money? Today you are not merely adjudging this case: you are legislating for all future time, whether every ambassador is basely to serve your enemies for hire, or without fee or bribe to give his best service to you.
§ 233
ἀλλὰ μὴν περὶ μὲν τῶν ἄλλων οὐδενὸς προσδεῖσθε μάρτυρος· ὡς δὲ τὸν υἱὸν ἔπεμψεν ὁ Φρύνων, κάλει μοι τούτων τοὺς μάρτυρας. τοῦτον μὲν τοίνυν οὐκ ἔκρινεν Αἰσχίνης, ὅτι τὸν αὑτοῦ παῖδʼ ἐπʼ αἰσχύνῃ πρὸς Φίλιππον ἔπεμψεν. εἰ δέ τις ὢν ἐφʼ ἡλικίας ἑτέρου βελτίων τὴν ἰδέαν, μὴ προϊδόμενος τὴν ἐξ ἐκείνης τῆς ὄψεως ὑποψίαν, ἰταμώτερον τῷ μετὰ ταῦτʼ ἐχρήσατο βίῳ, τοῦτον ὡς πεπορνευμένον κέκρικεν.
On these matters you need no further witness; but to prove that Phryno did send his son to Philip, please call the witnesses. Now Aeschines never prosecuted Phryno for sending his own son to Philip with a dishonorable intention. But if a man in the bloom of his youth was more comely than others, and if, disregarding the suspicion that his personal charm might provoke, he has lived rather recklessly in later years, Aeschines must needs proceed against that man for immorality.
§ 234
φέρε δὴ περὶ τῆς ἑστιάσεως καὶ τοῦ ψηφίσματος εἴπω· μικροῦ γʼ, ἃ μάλιστά μʼ ἔδει πρὸς ὑμᾶς εἰπεῖν, παρῆλθεν. τῆς πρώτης ἐκείνης πρεσβείας γράφων τὸ προβούλευμʼ ἐγὼ καὶ πάλιν ἐν τῷ δήμῳ ταῖς ἐκκλησίαις, ἐν αἷς ἐμέλλετε βουλεύεσθαι περὶ τῆς εἰρήνης, οὐδενὸς οὔτε λόγου πω παρὰ τούτων οὔτʼ ἀδικήματος ὄντος φανεροῦ, τὸ νόμιμον ἔθος ποιῶν, καὶ ἐπῄνεσα τούτους καὶ εἰς πρυτανεῖον ἐκάλεσα.
Now let me say a word about my entertainment and my decree. I had nearly forgotten those all-important topics! When I was drafting the provisional resolution of the Council respecting the earlier embassy, and again in addressing the people at the Assemblies that were held to discuss the terms of peace, I followed the usual custom, and included a vote of thanks and an invitation to the public mess-table; for at that time no wrongful word or act of theirs had been disclosed.
§ 235
καὶ νὴ Δίʼ ἔγωγε καὶ τοὺς παρὰ τοῦ Φιλίππου πρέσβεις ἐξένισα, καὶ πάνυ γʼ, ὦ ἄνδρες Ἀθηναῖοι, λαμπρῶς· ἐπειδὴ γὰρ ἑώρων αὐτοὺς καὶ ἐπὶ τοῖς τοιούτοις ἐκεῖ σεμνυνομένους ὡς εὐδαίμονας καὶ λαμπρούς, εὐθὺς ἡγούμην ἐν τούτοις πρῶτον περιεῖναι δεῖν αὐτῶν καὶ μεγαλοψυχότερος φαίνεσθαι. ταῦτα δὴ παρέξεται νῦν οὗτος λέγων ὡς αὐτὸς ἐπῄνεσεν ἡμᾶς, αὐτὸς εἱστία τοὺς πρέσβεις, τὸ πότʼ οὐ διορίζων.
It is also true that I entertained Philip’s ambassadors, and did the thing very handsomely; for, having observed in their own country that they take pride in such hospitality as evidence of wealth and splendor, I thought it my duty to outdo them with a more striking display of munificence. On the strength of these incidents, Aeschines will tell you: Demosthenes thanked us, and entertained the ambassadors himself—without marking the distinction of time.
§ 236
ἔστι δὲ ταῦτα πρὸ τοῦ τὴν πόλιν ἠδικῆσθαί τι καὶ φανεροὺς τούτους πεπρακότας αὑτοὺς γενέσθαι, ὅτʼ ἄρτι μὲν ἧκον οἱ πρέσβεις τὸ πρῶτον, ἔδει δʼ ἀκοῦσαι τὸν δῆμον τί λέγουσιν, οὐδέπω δʼ οὔθʼ οὗτος συνερῶν δῆλος ἦν τῷ Φιλοκράτει οὔτʼ ἐκεῖνος τοιαῦτα γράψων. ἂν δὴ ταῦτα λέγῃ, μέμνησθε τοὺς χρόνους ὅτι τῶν ἀδικημάτων εἰσὶ πρότεροι. μετὰ ταῦτα δʼ οὐδὲν ἐμοὶ πρὸς τούτους οἰκεῖον οὐδὲ κοινὸν γέγονεν.λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
All this took place before the country had suffered wrong, and before it was evident that the envoys had sold themselves, immediately after the first return of the envoys, when the people had still to hear their report, and when it was not yet known that Aeschines would support Philocrates, or that Philocrates would move such a resolution. If he mentions the incidents, bear in mind that the dates were earlier than their offences, and that I have never since had any intimacy or any association with them. Read the deposition. (The Deposition is read)
§ 237
ἴσως τοίνυν ἀδελφὸς αὐτῷ συνερεῖ Φιλοχάρης καὶ Ἀφόβητος· πρὸς οὓς ἀμφοτέρους ὑμῖν πολλὰ καὶ δίκαιʼ ἔστιν εἰπεῖν. ἀνάγκη δʼ, ὦ ἄνδρες Ἀθηναῖοι, μετὰ παρρησίας διαλεχθῆναι, μηδὲν ὑποστελλόμενον. ἡμεῖς, Ἀφόβητε καὶ σὺ Φιλόχαρες, σὲ μὲν τὰς ἀλαβαστοθήκας γράφοντα καὶ τὰ τύμπανα, τούτους δʼ ὑπογραμματέας καὶ τοὺς τυχόντας ἀνθρώπους (καὶ οὐδεμιᾶς κακίας ταῦτα, ἀλλʼ οὐδὲ στρατηγίας γʼ ἄξια) πρεσβειῶν, στρατηγιῶν, τῶν μεγίστων τιμῶν ἠξιώσαμεν.
Perhaps he will find a brother to speak for him, Philochares or Aphobetus; to both of whom there is much that you can say with justice. (One must converse quite frankly, without any reserve.) We, Aphobetus and Philochares, although you, Philochares, were a painter of alabaster boxes and tambourines, and your brothers ordinary people, junior clerks and the like,—respectable occupations, but hardly suitable for commanding officers,—we, I say, dignified you with embassies, commands as generals, and other high distinctions.
§ 238
εἰ τοίνυν μηδὲν ὑμῶν ἠδίκει μηδείς, οὐχ ἡμεῖς χάριν ὑμῖν οὐδενός, ἀλλʼ ὑμεῖς ἡμῖν δικαίως ἂν ἔχοιτε τούτων· πολλοὺς γὰρ ὑμῶν μᾶλλον ἀξίους τιμᾶσθαι παρέντες ἡμεῖς ὑμᾶς ἐσεμνύνομεν. εἰ δὲ δὴ καὶ ἐν αὐτοῖς οἷς ἐτιμᾶσθʼ ἠδίκηκέ τις ὑμῶν, καὶ ταῦτα τοιαῦτα, πόσῳ μᾶλλον ἂν μισοῖσθε δικαίως ἢ σῴζοισθε; ἐγὼ μὲν οἶμαι πολλῷ. βιάσονται τοίνυν ἴσως, μεγαλόφωνοι καὶ ἀναιδεῖς ὄντες, καὶ τὸ συγγνώμη ἀδελφῷ βοηθεῖν προσειληφότες.
Even if none of the family had committed any crime, you would have no claim on our gratitude, but we should have a large claim on yours; for we passed over many much more worthy claimants, and glorified you. But if in the actual enjoyment of those dignities one of you has committed a crime, and such a crime as this, do you not all deserve abhorrence much more than deliverance? That is my view. However, they will storm and bluster,—for they have very loud voices and very little modesty,—and will remind you that it is no sin to help your kin.
§ 239
ὑμεῖς δὲ μὴ ἡττᾶσθε, ἐκεῖνʼ ἐνθυμούμενοι, ὅτι τούτοις μὲν τούτου· προσήκει φροντίζειν, ὑμῖν δὲ τῶν νόμων καὶ ὅλης τῆς πόλεως καὶ παρὰ πάντα τῶν ὅρκων, οὓς αὐτοὶ κάθησθʼ ὀμωμοκότες. καὶ γὰρ εἰ τινῶν δεδέηνται τουτονὶ σῴζειν, πότερʼ ἂν μηδὲν ἀδικῶν φαίνηται τὴν πόλιν ἢ κἂν ἀδικῶν, σκοπεῖτε. εἰ μὲν γὰρ ἂν μή, κἀγώ φημι δεῖν, εἰ δʼ ὅλως κἂν ὁτιοῦν, ἐπιορκεῖν δεδέηνται. οὐ γὰρ εἰ κρύβδην ἐστὶν ἡ ψῆφος, λήσει τοὺς θεούς, ἀλλὰ τοῦτο καὶ πάντων ἄρισθʼ ὁ τιθεὶς τὸν νόμον εἶδε τὸ κρύβδην ψηφίζεσθαι, ὅτι τούτων μὲν οὐδεὶς εἴσεται τὸν ἑαυτῷ κεχαρισμένον ὑμῶν, οἱ θεοὶ δʼ εἴσονται καὶ τὸ δαιμόνιον τὸν μὴ τὰ δίκαια ψηφισάμενον.
Do not give way to them. It is their business to think of Aeschines; it is your business to think of the laws, of the whole commonwealth, and above all of the oath in virtue of which you sit in that box. If they have besought any of you to deliver him, ask yourselves whether they mean in case he is not, or in case he is, guilty of a crime against the common weal. If they mean in case he is not guilty, I admit the plea; but if they mean, deliver him in any case, they have entreated you to perjure yourselves. For though the vote is secret, it will not escape the eye of Heaven. The legislator wisely discerned herein the essence of secret voting, that no suppliant shall know the name of the juror who has granted his prayer, but the gods and the divine spirit will know him who has cast an unrighteous vote.
§ 240
παρʼ ὧν κρεῖττόν ἐστιν ἑκάστῳ τὰς ἀγαθὰς ἐλπίδας τοῖς παισὶ καὶ ἑαυτῷ, τὰ δίκαια γνόντα καὶ τὰ προσήκοντα, περιποιήσασθαι ἢ τὴν ἀφανῆ καὶ ἄδηλον τούτοις χάριν καταθέσθαι, καὶ ἀφεῖναι τοῦτον ὃς αὐτὸς ἑαυτοῦ καταμεμαρτύρηκεν. τίνα γάρ, Αἰσχίνη, μάρτυρα μείζω παράσχωμαι τοῦ πολλὰ καὶ δεινὰ πεπρεσβεῦσθαί σοι ἢ σὲ κατὰ σαυτοῦ; ὃς γὰρ ᾠήθης χρῆναι τὸν φανερόν τι ποιῆσαι βουληθέντα τῶν σοὶ πεπρεσβευμένων τηλικαύτῃ καὶ τοιαύτῃ συμφορᾷ περιβαλεῖν, δῆλον ὅτι δεινὸν ἄν τι παθεῖν σαυτὸν ἤλπιζες, εἰ πύθοινθʼ οὗτοι τὰ πεπραγμένα σοι.
Far better for each of you to make good his hopes of the blessing of Heaven for himself and his children, by recording a righteous and a dutiful verdict, than to bestow on these men a secret and unacknowledged favor, and acquit a man convicted by his own testimony. For what more powerful evidence, Aeschines, can I adduce for the many crimes of your embassy than the evidence you have given against yourself? You, who thought it necessary to implicate in so grievous a calamity one who purposed to bring a part of your misconduct to light, must surely have expected a terrible retribution if the jury should learn the true history of your deeds.
§ 241
τοῦτο τοίνυν, ἄνπερ ὑμεῖς εὖ φρονῆτε, καθʼ αὑτοῦ συμβήσεται τούτῳ πεπρᾶχθαι, οὐ μόνον κατὰ τοῦθʼ ὅτι παμμέγεθες σημεῖόν ἐστι τῶν πεπρεσβευμένων, ἀλλʼ ὅτι καὶ κατηγορῶν ἐκείνους τοὺς λόγους εἶπεν οἳ κατʼ αὐτοῦ νῦν ὑπάρχουσιν· ἃ γὰρ ὡρίσω σὺ δίκαια, ὅτε Τίμαρχον ἔκρινες, ταὐτὰ δήπου ταῦτα καὶ κατὰ σοῦ προσήκει τοῖς ἄλλοις ἰσχύειν.
If you are wise, that performance of his will now be turned to his disadvantage, not only because it was a powerful indication of his misconduct, but because he employed in his prosecution arguments that are now valid against himself. For surely the principles which you, Aeschines, laid down when you prosecuted Timarchus ought to have equal weight for others against you.
§ 242
ἔλεγεν τοίνυν τότε πρὸς τοὺς δικαστὰς ὅτι ἀπολογήσεται δὲ Δημοσθένης ὑπὲρ αὐτοῦ, καὶ κατηγορήσει τῶν ἐμοὶ πεπρεσβευμένων· εἶτʼ, ἐὰν ὑμᾶς ἀπαγάγῃ τῷ λόγῳ, νεανιεύσεται καὶ περιιὼν ἐρεῖ· πῶς τι τοὺς δικαστὰς ἀπαγαγὼν ἀπὸ τῆς ὑποθέσεως ᾠχόμην τὸ πρᾶγμʼ αὐτῶν ὑφελόμενος; μὴ σύ γε, ἀλλʼ ὑπὲρ ὧν ἀγωνίζει, περὶ τούτων ἀπολογοῦ· τότε δʼ, ἡνίκʼ ἐκεῖνον ἔκρινες, ἐξῆν σοι κατηγορεῖν καὶ λέγειν ὅ τι ἐβούλου.
Now on that occasion he observed to the jury: Demosthenes will conduct this man’s defence, and will denounce my conduct of the embassy; and then, if he leads you astray by his speech, he will go about in his conceited way, and boast: How did I do it? What did I say? Why, I led the jury clean away from the question; filched the whole case from them, and came off triumphant. Then do not follow my example: address your defence to the real issue. You had your opportunity of denouncing and saying what you chose when you were the prosecutor.
§ 243
φήμη δʼ οὔ τις πάμπαν ἀπόλλυται, ἥντινα λαοὶ πολλοὶ φημίξωσι· θεός νύ τίς ἐστι καὶ αὐτή.
Rumor, that many people spread abroad, Dieth not wholly: Rumor is a god.
§ 244
ὅσῳ γὰρ αὖ σὲ πλείους ἢ ʼκεῖνον αἰτιῶνται, θεώρησον ὡς εἴσει. τὸν μὲν Τίμαρχον οὐδʼ οἱ πρόσχωροι πάντες ἐγίγνωσκον, ὑμᾶς δὲ τοὺς πρέσβεις οὐδεὶς Ἑλλήνων οὐδὲ βαρβάρων ἔσθʼ ὅστις οὔ φησι χρήματʼ ἐκ τῆς πρεσβείας εἰληφέναι. ὥστʼ, εἴπερ ἐστʼ ἀληθὴς ἡ φήμη, καθʼ ὑμῶν ἐστιν ἡ παρὰ τῶν πολλῶν, ἣν ὅτι πιστὴν εἶναι δεῖ καὶ θεός νύ τίς ἐστι καὶ αὐτή, καὶ ὅτι σοφὸς ἦν ὁ ποιητὴς ὁ ταῦτα ποιήσας, σὺ διώρισας αὐτός.
That you may understand how far more numerous are your accusers than those of Timarchus, observe this. He was not known even to all his neighbors; but there is not a man in Greece or in foreign parts who does not aver that you ambassadors made gain of your embassy. If rumor is true, the rumor of the multitude is against you; and for the veracity, and even the divinity, of rumor, and for the wisdom of the poet who composed these verses, we have your own assurance.
§ 245
ὅστις δʼ ὁμιλῶν ἥδεται κακοῖς ἀνήρ, οὐ πώποτʼ ἠρώτησα, γιγνώσκων ὅτι τοιοῦτός ἐσθʼ οἵοισπερ ἥδεται ξυνών.
Whoso delights to walk with wicked men, Of him I ask not, for I know him such As are the men whose converse pleases him.
§ 246
λογογράφους τοίνυν καὶ σοφιστὰς καλῶν τοὺς ἄλλους καὶ ὑβρίζειν πειρώμενος, αὐτὸς ἐξελεγχθήσεται τούτοις ὢν ἔνοχος. ταῦτα μὲν γὰρ τὰ ἰαμβεῖʼ ἐκ Φοίνικός ἐστιν Εὐριπίδου· τοῦτο δὲ τὸ δρᾶμʼ οὐδεπώποτʼ οὔτε Θεόδωρος οὔτʼ Ἀριστόδημος ὑπεκρίναντο, οἷς οὗτος τὰ τρίτα λέγων διετέλεσεν, ἀλλὰ Μόλων ἠγωνίζετο καὶ εἰ δή τις ἄλλος τῶν παλαιῶν ὑποκριτῶν. Ἀντιγόνην δὲ Σοφοκλέους πολλάκις μὲν Θεόδωρος, πολλάκις δʼ Ἀριστόδημος ὑποκέκριται, ἐν ᾗ πεποιημένʼ ἰαμβεῖα καλῶς καὶ συμφερόντως ὑμῖν πολλάκις αὐτὸς εἰρηκὼς καὶ ἀκριβῶς ἐξεπιστάμενος παρέλιπεν.
Well, when he tries to insult other people by calling them speech-makers and charlatans, he shall be shown to be open to the same reproach. For those iambics come from the Phoenix of Euripides. That play was never acted by Theodorus or Aristodemus, for whom Aeschines commonly took the inferior parts; Molon however produced it, and perhaps some other players of the old school. But Sophocles’ Antigone was frequently acted by Theodorus, and also by Aristodemus; and in that play there are some iambic lines, admirably and most instructively composed. That passage Aeschines omitted to quote, though he has often spoken the lines, and knows them by heart;
§ 247
ἀμήχανον δὲ παντὸς ἀνδρὸς ἐκμαθεῖν ψυχήν τε καὶ φρόνημα καὶ γνώμην, πρὶν ἂν ἀρχαῖς τε καὶ νόμοισιν ἐντριβὴς φανῇ. ἐμοὶ γὰρ ὅστις πᾶσαν εὐθύνων πόλιν μὴ τῶν ἀρίστων ἅπτεται βουλευμάτων, ἀλλʼ ἐκ φόβου του γλῶσσαν ἐγκλείσας ἔχει, κάκιστος εἶναι νῦν τε καὶ πάλαι δοκεῖ· καὶ μείζονʼ ὅστις ἀντὶ τῆς αὑτοῦ πάτρας φίλον νομίζει, τοῦτον οὐδαμοῦ λέγω. ἐγὼ γάρ, ἴστω Ζεὺς ὁ πάνθʼ ὁρῶν ἀεί, οὔτʼ ἂν σιωπήσαιμι τὴν ἄτην ὁρῶν στείχουσαν ἀστοῖς ἀντὶ τῆς σωτηρίας, οὔτʼ ἂν φίλον ποτʼ ἄνδρα δυσμενῆ χθονὸς θείμην ἐμαυτῷ, τοῦτο γιγνώσκων ὅτι ἥδʼ ἐστὶν ἡ σῴζουσα, καὶ ταύτης ἔπι πλέοντες ὀρθῆς τοὺς φίλους ποιούμεθα.
Who shall appraise the spirit of a man, His mind, his temper, till he hath been proved In ministry of laws and government? I hold, and long have held, that man a knave Who, standing at the helm of state, deserts The wisest counsel, or in craven fear Of any, sets a curb upon his lips. Who puts his friend above his fatherland I scorn as nothing worth; and for myself, Witness all-seeing Heaven! I will not hold My peace when I descry the curse that comes To sap my citizens’ security; Nor will I count as kin my country’s foes; For well I wot our country is the ship That saves us all, sailing on even keel: Embarked in her we fear no dearth of friends.
§ 248
τούτων οὐδὲν Αἰσχίνης εἶπε πρὸς αὑτὸν ἐν τῇ πρεσβείᾳ, ἀλλʼ ἀντὶ μὲν τῆς πόλεως τὴν Φιλίππου ξενίαν καὶ φιλίαν πολλῷ μείζονʼ ἡγήσαθʼ αὑτῷ καὶ λυσιτελεστέραν, ἐρρῶσθαι πολλὰ φράσας τῷ σοφῷ Σοφοκλεῖ, τὴν δʼ ἄτην ὁρῶν στείχουσαν ὁμοῦ, τὴν ἐπὶ Φωκέας στρατείαν, οὐ προεῖπεν οὐδὲ προεξήγγειλεν, ἀλλὰ τοὐναντίον συνέκρυψε καὶ συνέπραξε καὶ τοὺς βουλομένους εἰπεῖν διεκώλυσεν,
Aeschines did not quote any of these lines for his own instruction on his embassy. He put the hospitality and friendship of Philip far above his country,—and found it more profitable. He bade a long farewell to the sage Sophocles; and when he saw the curse that came,—to wit, the army advancing upon the Phocians,—he sounded no warning, sent no timely report; rather he helped both to conceal and to execute the design, and obstructed those who were ready to tell the truth.
§ 249
οὐκ ἀναμνησθεὶς ὅτι ἥδʼ ἐστὶν ἡ σῴζουσα καὶ ταύτης ἔπι τελοῦσα μὲν ἡ μήτηρ αὐτοῦ καὶ καθαίρουσα καὶ καρπουμένη τὰς τῶν χρωμένων οὐσίας ἐξέθρεψε τοσούτους τουτουσί, διδάσκων δʼ ὁ πατὴρ γράμματα, ὡς ἐγὼ τῶν πρεσβυτέρων ἀκούω, πρὸς τῷ τοῦ ἥρω τοῦ ἰατροῦ, ὅπως ἠδύνατο, ἀλλʼ οὖν ἐν ταύτῃ γʼ ἔζη, ὑπογραμματεύοντες δʼ αὐτοὶ καὶ ὑπηρετοῦντες ἁπάσαις ταῖς ἀρχαῖς ἀργύριον εἰλήφεσαν, καὶ τὸ τελευταῖον ὑφʼ ὑμῶν γραμματεῖς χειροτονηθέντες δύʼ ἔτη διετράφησαν ἐν τῇ θόλῳ, πρεσβεύων δʼ ἀπέσταλτο νῦν οὗτος ἐκ ταύτης.
He forgot the ship that saves; forgot that embarked in her his own mother, performing her rites, scouring her candidates, making her pittance from the substance of her employers, here reared her hopeful brood to greatness. Here, too, his father, who kept an infant-school, lived as best he could,—next door to Heros the physician, as I am told by elderly informants,—anyhow, he lived in this city. The offspring of this pair earned a little money as junior clerks and messengers in the public offices, until, by your favor, they became full-fledged clerks, with free maintenance for two years in the Rotunda. Finally, from this same city Aeschines received his commission as ambassador.
§ 250
τούτων οὐδὲν ἐσκέψατο, οὐδʼ ὅπως ὀρθὴ πλεύσεται προείδετο, ἀλλʼ ἀνέτρεψε καὶ κατέδυσε καὶ τὸ καθʼ αὑτὸν ὅπως ἐπὶ τοῖς ἐχθροῖς ἔσται παρεσκεύασεν. εἶτʼ οὐ σὺ σοφιστής; καὶ πονηρός γε. οὐ σὺ λογογράφος; καὶ θεοῖς ἐχθρός γε· ὃς ἃ μὲν πολλάκις ἠγωνίσω καὶ ἀκριβῶς ἐξηπίστασο, ὑπερέβης, ἃ δʼ οὐδεπώποτʼ ἐν τῷ βίῳ ὑπεκρίνω, ταῦτα ζητήσας ἐπὶ τῷ τῶν πολιτῶν βλάψαι τινʼ εἰς μέσον ἤνεγκας.
He cared for none of these obligations; he took no thought that the ship of state should sail on even keel; he scuttled her and sank her, and so far as in him lay put her at the mercy of her foes. Are not you then a charlatan? Yes, and a vile one too. Are not you a speech-writer? Yes, and an unprincipled one to boot. You passed over the speech that you so often spoke on the stage, and knew by heart; you hunted up rant that in all your career you had never declaimed in character, and revived it for the undoing of your own fellow-citizen.
§ 251
φέρε δὴ καὶ περὶ τοῦ Σόλωνος ὃν εἶπε λόγον σκέψασθε. ἔφη τὸν Σόλωνʼ ἀνακεῖσθαι τῆς τῶν τότε δημηγορούντων σωφροσύνης παράδειγμα, εἴσω τὴν χεῖρʼ ἔχοντʼ ἀναβεβλημένον, ἐπιπλήττων τι καὶ λοιδορούμενος τῇ τοῦ Τιμάρχου προπετείᾳ. καίτοι τὸν μὲν ἀνδριάντα τοῦτον οὔπω πεντήκοντʼ ἔτη φάσʼ ἀνακεῖσθαι Σαλαμίνιοι, ἀπὸ Σόλωνος δʼ ὁμοῦ διακόσιʼ ἐστὶν ἔτη καὶ τετταράκοντʼ εἰς τὸν νυνὶ παρόντα χρόνον, ὥσθʼ ὁ δημιουργὸς ὁ τοῦτο πλάσας τὸ σχῆμα οὐ μόνον οὐκ αὐτὸς ἦν κατʼ ἐκεῖνον, ἀλλʼ οὐδʼ ὁ πάππος αὐτοῦ.
Let us now turn to his remarks about Solon. By way of censure and reproach of the impetuous style of Timarchus, he alleged that a statue of Solon, with his robe drawn round him and his hand enfolded, had been set up to exemplify the self-restraint of the popular orators of that generation. People who live at Salamis, however, inform us that this statue was erected less than fifty years ago. Now from the age of Solon to the present day about two hundred and forty years have elapsed, so that the sculptor who designed that disposition of drapery had not lived in Solon’s time,—nor even his grand-father.
§ 252
τοῦτο μὲν τοίνυν εἶπε τοῖς δικασταῖς καὶ ἐμιμήσατο· ὃ δὲ τοῦ σχήματος ἦν τούτου πολλῷ τῇ πόλει λυσιτελέστερον, τὸ τὴν ψυχὴν τὴν Σόλωνος ἰδεῖν καὶ τὴν διάνοιαν, ταύτην οὐκ ἐμιμήσατο, ἀλλὰ πᾶν τοὐναντίον. ἐκεῖνος μέν γʼ ἀφεστηκυίας Σαλαμῖνος Ἀθηναίων καὶ θάνατον ζημίαν ψηφισαμένων, ἄν τις εἴπῃ κομίζεσθαι, τὸν ἴδιον κίνδυνον ὑποθεὶς ἐλεγεῖα ποιήσας ᾖδε, καὶ τὴν μὲν χώραν ἀνέσωσε τῇ πόλει, τὴν δʼ ὑπάρχουσαν αἰσχύνην ἀπήλλαξεν·
He illustrated his remarks by representing to the jury the attitude of the statue; but his mimicry did not include what, politically, would have been much more profitable than an attitude,—a view of Solon’s spirit and purpose, so widely different from his own. When Salamis had revolted, and the Athenian people had forbidden under penalty of death any proposal for its recovery, Solon, accepting the risk of death, composed and recited an elegiac poem, and so retrieved that country for Athens and removed a standing dishonor.
§ 253
οὗτος δʼ, ἣν βασιλεὺς καὶ πάντες οἱ Ἕλληνες ὑμετέραν ἔγνωσαν, Ἀμφίπολιν, ταύτην ἐξέδωκε καὶ ἀπέδοτο καὶ τῷ ταῦτα γράφοντι συνεῖπε Φιλοκράτει. ἄξιόν γʼ, οὐ γάρ; ἦν Σόλωνος αὐτῷ μεμνῆσθαι. καὶ οὐ μόνον ἐνταῦθα ταῦτʼ ἐποίησεν, ἀλλʼ ἐκεῖσʼ ἐλθὼν οὐδὲ τοὔνομʼ ἐφθέγξατο τῆς χώρας ὑπὲρ ἧς ἐπρέσβευεν. καὶ ταῦτʼ αὐτὸς ἀπήγγειλε πρὸς ὑμᾶς· μέμνησθε γὰρ δήπου λέγοντʼ αὐτὸν ὅτι περὶ δʼ Ἀμφιπόλεως εἶχον μὲν κἀγὼ λέγειν· ἵνα δʼ ἐγγένηται Δημοσθένει περὶ αὐτῆς εἰπεῖν, παρέλιπον.
Aeschines, on the other hand, gave away and sold Amphipolis, a city which the King of Persia and all Greece recognized as yours, speaking in support of the resolution moved by Philocrates. It was highly becoming in him, was it not to remind us of Solon? Not content with this performance at home, he went to Macedonia, and never mentioned the place with which his mission was concerned. So he stated in his own report, for no doubt you remember how he said I, too, had something to say about Amphipolis, but I left it out to give Demosthenes a chance of dealing with that subject.
§ 254
ἐγὼ δὲ παρελθὼν οὐδὲν ἔφην τοῦτον ὧν ἐβούλετʼ εἰπεῖν πρὸς Φίλιππον ἐμοὶ παραλιπεῖν· θᾶττον γὰρ ἂν τοῦ αἵματος ἢ λόγου μεταδοῦναί τινι. ἀλλʼ, οἶμαι, χρήματʼ εἰληφότʼ οὐκ ἦν ἀντιλέγειν πρὸς Φίλιππον τὸν ὑπὲρ τούτου δεδωκότα, ὅπως ἐκείνην μὴ ἀποδῷ. λέγε δή μοι λαβὼν καὶ τὰ τοῦ Σόλωνος ἐλεγεῖα ταυτί, ἵνʼ ἴδηθʼ ὅτι καὶ Σόλων ἐμίσει τοὺς οἵους οὗτος ἀνθρώπους.
I rose and told you that he had never once left to me anything that he wanted to say to Philip: he would sooner give a man a share of his life-blood than a share of his speech. The truth is that, having accepted money, he could hardly confront Philip, who gave him the money on purpose that he might not restore Amphipolis. Now, please, take and read these elegiac verses of Solon, to show the jury how Solon detested people like the defendant.
§ 255
ἡμετέρη δὲ πόλις κατὰ μὲν Διὸς οὔποτʼ ὀλεῖται αἶσαν καὶ μακάρων θεῶν φρένας ἀθανάτων· τοίη γὰρ μεγάθυμος ἐπίσκοπος ὀβριμοπάτρη Παλλὰς Ἀθηναίη χεῖρας ὕπερθεν ἔχει. αὐτοὶ δὲ φθείρειν μεγάλην πόλιν ἀφραδίῃσιν ἀστοὶ βούλονται, χρήμασι πειθόμενοι, δήμου θʼ ἡγεμόνων ἄδικος νόος, οἷσιν ἑτοῖμον ὕβριος ἐκ μεγάλης ἄλγεα πολλὰ παθεῖν. οὐ γὰρ ἐπίστανται κατέχειν κόρον, οὐδὲ παρούσας εὐφροσύνας κοσμεῖν δαιτὸς ἐν ἡσυχίῃ. πλουτοῦσιν δʼ ἀδίκοις ἔργμασι πειθόμενοι. οὔθʼ ἱερῶν κτεάνων οὔτε τι δημοσίων φειδόμενοι κλέπτουσιν ἐφʼ ἁρπαγῇ ἄλλοθεν ἄλλος, οὐδὲ φυλάσσονται σεμνὰ θέμεθλα Δίκης, ἣ σιγῶσα σύνοιδε τὰ γιγνόμενα πρό τʼ ἐόντα, τῷ δὲ χρόνῳ πάντως ἦλθʼ ἀποτεισομένη. τοῦτʼ ἤδη πάσῃ πόλει ἔρχεται ἕλκος ἄφυκτον, εἰς δὲ κακὴν ταχέως ἤλυθε δουλοσύνην, ἢ στάσιν ἔμφυλον πόλεμόν θʼ εὕδοντʼ ἐπεγείρει, ὃς πολλῶν ἐρατὴν ὤλεσεν ἡλικίην. ἐκ γὰρ δυσμενέων ταχέως πολυήρατον ἄστυ τρύχεται ἐν συνόδοις τοῖς ἀδικοῦσι φίλαις. ταῦτα μὲν ἐν δήμῳ στρέφεται κακά· τῶν δὲ πενιχρῶν ἱκνοῦνται πολλοὶ γαῖαν ἐς ἀλλοδαπήν, πραθέντες δεσμοῖσί τʼ ἀεικελίοισι δεθέντες. οὕτω δημόσιον κακὸν ἔρχεται οἴκαδʼ ἑκάστῳ, αὔλειοι δʼ ἔτʼ ἔχειν οὐκ ἐθέλουσι θύραι, ὑψηλὸν δʼ ὑπὲρ ἕρκος ὑπέρθορεν, εὗρε δὲ πάντως, εἰ καί τις φεύγων ἐν μυχῷ ᾖ θαλάμου. ταῦτα διδάξαι θυμὸς Ἀθηναίους με κελεύει, ὡς κακὰ πλεῖστα πόλει δυσνομίη παρέχει, εὐνομίη δʼ εὔκοσμα καὶ ἄρτια πάντʼ ἀποφαίνει, καὶ θαμὰ τοῖς ἀδίκοις ἀμφιτίθησι πέδας, τραχέα λειαίνει, παύει κόρον, ὕβριν ἀμαυροῖ, αὐαίνει δʼ ἄτης ἄνθεα φυόμενα, εὐθύνει δὲ δίκας σκολιάς, ὑπερήφανά τʼ ἔργα πραΰνει, παύει δʼ ἔργα διχοστασίης, παύει δʼ ἀργαλέης ἔριδος χόλον· ἔστι δʼ ὑπʼ αὐτῆς πάντα κατʼ ἀνθρώπους ἄρτια καὶ πινυτά.
Not by the doom of Zeus, who ruleth all, Not by the curse of Heaven shall Athens fall. Strong in her Sire, above the favored land Pallas Athene lifts her guardian hand. No; her own citizens with counsels vain Shall work her rain in their quest of gain; Dishonest demagogues her folk misguide, Foredoomed to suffer for their guilty pride. Their reckless greed, insatiate of delight, Knows not to taste the frugal feast aright; Th’ unbridled lust of gold, their only care, Nor public wealth nor wealth divine will spare. Now here, now there, they raven, rob and seize, Heedless of Justice and her stern decrees, Who silently the present and the past Reviews, whose slow revenge o’ertakes at last. On every home the swift contagion falls, Till servitude a free-born race enthralls. Now faction reigns now wakes the sword of strife, And comely youth shall pay its toll of life; We waste our strength in conflict with our kin, And soon our gates shall let the foeman in. Such woes the factious nation shall endure; A fate more hard awaits the hapless poor; For them, enslaved, bound with insulting chains, Captivity in alien lands remains. To every hearth the public curse extends; The courtyard gate no longer safety lends; Death leaps the wall, nor shall he shun the doom Who flies for safety to his inmost room. Ye men of Athens, listen while I show How many ills from lawless licence flow. Respect for Law shall check your rising lust, Humble the haughty, fetter the unjust, Make the rough places plain, bid envy cease, Wither infatuation’s fell increase, Make crooked judgement straight, the works prevent Of insolence and sullen discontent, And quench the fires of strife. In Law we find The wisdom and perfection of Mankind.
§ 256
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, περὶ τῶν τοιούτων ἀνθρώπων οἷα Σόλων λέγει, καὶ περὶ τῶν θεῶν, οὕς φησι τὴν πόλιν σῴζειν. ἐγὼ δʼ ἀεὶ μὲν ἀληθῆ τὸν λόγον τοῦτον ἡγοῦμαι καὶ βούλομαι, ὡς ἄρʼ οἱ θεοὶ σῴζουσιν ἡμῶν τὴν πόλιν· τρόπον δέ τινʼ ἡγοῦμαι καὶ τὰ νῦν συμβεβηκότα πάντʼ ἐπὶ ταῖς εὐθύναις ταυταισὶ δαιμονίας τινὸς εὐνοίας ἔνδειγμα τῇ πόλει γεγενῆσθαι.
You have heard, men of Athens, what Solon says of men of such character, and of the gods who protect our city. That saying about the protection of our city by the gods is, as I hope and firmly believe, eternally true; and in a manner I think that even the events of this scrutiny furnish the commonwealth with a new example of the divine favor.
§ 257
σκοπεῖτε γάρ. ἄνθρωπος πολλὰ καὶ δεινὰ πρεσβεύσας, καὶ χώρας ἐκδεδωκὼς ἐν αἷς τοὺς θεοὺς ὑφʼ ὑμῶν καὶ τῶν συμμάχων τιμᾶσθαι προσῆκεν, ἠτίμωσʼ ὑπακούσαντά τινʼ αὐτοῦ κατήγορον. ἵνα τί; ἵνα μήτʼ ἐλέου μήτε συγγνώμης ἐφʼ οἷς αὐτὸς ἠδίκηκεν τύχῃ. ἀλλὰ καὶ κατηγορῶν ἐκείνου κακῶς λέγειν προείλετʼ ἐμέ, καὶ πάλιν ἐν τῷ δήμῳ γραφὰς ἀποίσειν καὶ τοιαῦτʼ ἠπείλει. ἵνα τί; ἵνʼ ὡς μετὰ πλείστης συγγνώμης παρʼ ὑμῶν ὁ τὰ τούτου πονηρεύματʼ ἀκριβέστατʼ εἰδὼς ἐγὼ καὶ παρηκολουθηκὼς ἅπασι κατηγορῶ.
For consider this: a man who had scandalously misconducted his embassy, and who had given away whole provinces in which the gods should have been worshipped by you and your allies, disfranchised one who had prosecuted him at duty’s call. And all for what? That he himself may win neither compassion nor indulgence for his own transgressions. Moreover, in accusing him, he went out of his way to speak evil of me, and again at the Assembly he declared he would lay an indictment, with other such threats. And why? In order that you may extend your best indulgence to me when I, who have the most accurate knowledge of his villainies, and have watched him closely throughout, appear as his prosecutor.
§ 258
ἀλλὰ καὶ διακρουόμενος πάντα τὸν ἔμπροσθεν χρόνον εἰσελθεῖν εἰς τοιοῦτον ὑπῆκται καιρὸν ἐν ᾧ τῶν ἐπιόντων ἕνεκα, εἰ μηδενὸς ἄλλου, οὐχ οἷόν τʼ οὐδʼ ἀσφαλὲς ὑμῖν δεδωροδοκηκότα τοῦτον ἀθῷον ἐᾶσαι· ἀεὶ μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, προσήκει μισεῖν καὶ κολάζειν τοὺς προδότας καὶ δωροδόκους, μάλιστα δὲ νῦν ἐπὶ καιροῦ τοῦτο γένοιτʼ ἂν καὶ πάντας ὠφελήσειεν ἀνθρώπους κοινῇ.
Again, thanks to his continual evasions, he has at last been brought to trial at the very moment when, for the sake of the future if for no other reason, you cannot possibly, or consistently with your own security, allow a man so steeped in corruption to go scot-free; for, while it is always your duty, men of Athens, to abhor and to chastise traitors and bribe-mongers, a conviction at this crisis will be peculiarly seasonable and profitable to all mankind.
§ 259
νόσημα γάρ, ὦ ἄνδρες Ἀθηναῖοι, δεινὸν ἐμπέπτωκεν εἰς τὴν Ἑλλάδα, καὶ χαλεπὸν καὶ πολλῆς τινὸς εὐτυχίας καὶ παρʼ ὑμῶν ἐπιμελείας δεόμενον. οἱ γὰρ ἐν ταῖς πόλεσι γνωριμώτατοι καὶ προεστάναι τῶν κοινῶν ἀξιούμενοι, τὴν αὑτῶν προδιδόντες ἐλευθερίαν οἱ δυστυχεῖς, αὐθαίρετον αὑτοῖς ἐπάγονται δουλείαν, Φιλίππῳ ξενίαν καὶ ἑταιρίαν καὶ φιλίαν καὶ τοιαῦθʼ ὑποκοριζόμενοι· οἱ δὲ λοιποὶ καὶ τὰ κύριʼ ἅττα ποτʼ ἔστʼ ἐν ἑκάστῃ τῶν πόλεων, οὓς ἔδει τούτους κολάζειν καὶ παραχρῆμʼ ἀποκτιννύναι, τοσοῦτʼ ἀπέχουσι τοῦ τοιοῦτόν τι ποιεῖν ὥστε θαυμάζουσι καὶ ζηλοῦσι καὶ βούλοιντʼ ἂν αὐτὸς ἕκαστος τοιοῦτος εἶναι.
A strange and distressing epidemic, men of Athens, has invaded all Greece, calling for extraordinary good fortune, and for the most anxious treatment on your part. The magnates of the several cities, who are entrusted with political authority, are betraying their own independence, unhappy men! They are imposing on themselves a servitude of their own choosing, disguising it by specious names, as the friendship of Philip, fraternity, good-fellowship, and such flummery. The rest of the people, and all the various authorities of the several states, instead of chastising these persons and putting them to death on the spot, as they ought, are filled with admiration and envy, and would all like to be Philip’s friends too.
§ 260
καίτοι τοῦτο τὸ πρᾶγμα καὶ τὰ τοιαῦτα ζηλώματα Θετταλῶν μέν, ὦ ἄνδρες Ἀθηναῖοι, μέχρι μὲν χθὲς ἢ πρώην τὴν ἡγεμονίαν καὶ τὸ κοινὸν ἀξίωμʼ ἀπωλωλέκει, νῦν δʼ ἤδη καὶ τὴν ἐλευθερίαν παραιρεῖται· τὰς γὰρ ἀκροπόλεις αὐτῶν ἐνίων Μακεδόνες φρουροῦσιν· εἰς Πελοπόννησον δʼ εἰσελθὸν τὰς ἐν Ἤλιδι σφαγὰς πεποίηκε, καὶ τοσαύτης παρανοίας καὶ μανίας ἐνέπλησε τοὺς ταλαιπώρους ἐκείνους ὥσθʼ, ἵνʼ ἀλλήλων ἄρχωσι καὶ Φιλίππῳ χαρίζωνται, συγγενεῖς αὑτῶν καὶ πολίτας μιαιφονεῖν.
Yet this infatuation, this hankering after Philip, men of Athens, until very recently had only destroyed the predominance of the Thessalians and their national prestige, but now it is already sapping their independence, for some of their citadels are actually garrisoned by Macedonians. It has invaded Peloponnesus and caused the massacres at Elis. It infected those unhappy people with such delirious insanity that, to overmaster one another and to gratify Philip, they stained their hands with the blood of their own kindred and fellow-citizens.
§ 261
καὶ οὐδʼ ἐνταῦθʼ ἕστηκεν, ἀλλʼ εἰς Ἀρκαδίαν εἰσελθὸν πάντʼ ἄνω καὶ κάτω τἀκεῖ πεποίηκε, καὶ νῦν Ἀρκάδων πολλοί, προσῆκον αὐτοῖς ἐπʼ ἐλευθερίᾳ μέγιστον φρονεῖν ὁμοίως ὑμῖν (μόνοι γὰρ πάντων αὐτόχθονες ὑμεῖς ἐστε κἀκεῖνοι) Φίλιππον θαυμάζουσι καὶ χαλκοῦν ἱστᾶσι καὶ στεφανοῦσι, καὶ τὸ τελευταῖον, ἂν εἰς Πελοπόννησον ἴῃ, δέχεσθαι ταῖς πόλεσιν εἰσὶν ἐψηφισμένοι.
It has not stopped there. It has entered Arcadia, and turned Arcadian politics upside down; and now many of that nation, who ought to pride themselves as highly as you upon their independence—for you and they are the only indigenous peoples in Greece—admire Philip, set up his effigy in bronze, decorate it with garlands, and, to crown all, have enacted a decree that, if he ever visits Peloponnesus, he shall be made welcome within their walls. The Argives have followed their example.
§ 262
ταὐτὰ δὲ ταῦτʼ Ἀργεῖοι. ταῦτα νὴ τὴν Δήμητρα, εἰ δεῖ μὴ ληρεῖν, εὐλαβείας οὐ μικρᾶς δεῖται, ὡς βαδίζον γε κύκλῳ καὶ δεῦρʼ ἐλήλυθεν, ὦ ἄνδρες Ἀθηναῖοι, τὸ νόσημα τοῦτο. ἕως οὖν ἔτʼ ἐν ἀσφαλεῖ, φυλάξασθε καὶ τοὺς πρώτους εἰσαγαγόντας ἀτιμώσατε· εἰ δὲ μή, σκοπεῖθʼ ὅπως μὴ τηνικαῦτʼ εὖ λέγεσθαι δόξει τὰ νῦν εἰρημένα, ὅτʼ οὐδʼ ὅ τι χρὴ ποιεῖν ἕξετε.
Holy Mother Earth! if I am to speak as a sane man, we stand in need of the utmost vigilance, when this infection, moving in its circuit, has invaded our own city. Therefore take your precautions now, while we are still secure. Let the men who have brought it here be punished with infamy. If not, beware lest you discern the wisdom of my words too late, when you have lost the power of doing what you ought.
§ 263
οὐχ ὁρᾶθʼ ὡς ἐναργές, ὦ ἄνδρες Ἀθηναῖοι, καὶ σαφὲς παράδειγμʼ οἱ ταλαίπωροι γεγόνασιν Ὀλύνθιοι; οἳ παρʼ οὐδὲν οὕτως ὡς τὸ τοιαῦτα ποιεῖν ἀπολώλασιν οἱ δείλαιοι. ἔχοιτε δʼ ἂν ἐξετάσαι καθαρῶς ἐκ τῶν συμβεβηκότων αὐτοῖς. ἐκεῖνοι γάρ, ἡνίκα μὲν τετρακοσίους ἱππέας ἐκέκτηντο μόνον καὶ σύμπαντες οὐδὲν ἦσαν πλείους πεντακισχιλίων τὸν ἀριθμόν, οὔπω Χαλκιδέων πάντων εἰς ἓν συνῳκισμένων,
Do you not see, men of Athens, what a conspicuous and striking example is offered by those miserable Olynthians, who owe their rain, unhappy men, to nothing so much as to such conduct as I have described? You may easily discover the truth by a review of their experience. At the time when their cavalry was only four hundred strong, and their whole force numbered no more than five thousand, for there was then no coalition of all the Chalcidians,
§ 264
Λακεδαιμονίων ἐπʼ αὐτοὺς ἐλθόντων πολλῇ καὶ πεζῇ καὶ ναυτικῇ δυνάμει (ἴστε γὰρ δήπου τοῦθʼ ὅτι γῆς καὶ θαλάττης ἦρχον ὡς ἔπος εἰπεῖν Λακεδαιμόνιοι κατʼ ἐκείνους τοὺς χρόνους), ἀλλʼ ὅμως τηλικαύτης ἐπʼ αὐτοὺς ἐλθούσης δυνάμεως οὔτε τὴν πόλιν οὔτε φρούριον οὐδὲν ἀπώλεσαν, ἀλλὰ καὶ μάχας πολλὰς ἐκράτησαν καὶ τρεῖς τῶν πολεμάρχων ἀπέκτειναν καὶ τὸ τελευταῖον, ὅπως ἐβούλοντο, οὕτω τὸν πόλεμον κατέθεντο.
they were invaded by the Lacedaemonians with a large force, both naval and military; and you will remember that in those days the Lacedaemonians may be said to have held command both of land and of sea. Yet in spite of the strength of the attacking force, they never lost a town or even an outpost, they won many engagements, they slew three of the enemy commanders, and finally brought the war to an end on their own terms.
§ 265
ἐπειδὴ δὲ δωροδοκεῖν ἤρξαντό τινες, καὶ διʼ ἀβελτερίαν οἱ πολλοί, μᾶλλον δὲ διὰ δυστυχίαν, τούτους πιστοτέρους ἡγήσαντο τῶν ὑπὲρ αὑτῶν λεγόντων, καὶ Λασθένης μὲν ἤρεψε τὴν οἰκίαν τοῖς ἐκ Μακεδονίας ξύλοις, Εὐθυκράτης δὲ βοῦς ἔτρεφεν πολλὰς τιμὴν οὐδενὶ δούς, ἕτερος δέ τις ἧκεν ἔχων πρόβατα, ἄλλος δέ τις ἵππους, οἱ δὲ πολλοί, καὶ καθʼ ὧν ταῦτʼ ἐγίγνετο, οὐχ ὅπως ὠργίζοντο ἢ κολάζειν ἠξίουν τοὺς ταῦτα ποιοῦντας, ἀλλʼ ἀπέβλεπον, ἐζήλουν, ἐτίμων, ἄνδρας ἡγοῦντο·
But when some of them began to accept bribes, when the populace was so stupid, or, let us say, so unlucky, as to give more credence to those persons than to patriotic speakers, when Lasthenes had roofed his house with timber sent as a present from Macedonia, and Euthycrates was keeping a large herd of cattle for which he had paid nothing to anybody, when one man returned home with a flock of sheep and another with a stud of horses, when the masses, whose interests were endangered, instead of being angry and demanding the punishment of the traitors, stared at them, envied them, honored them, and thought them fine fellows,—
§ 266
ἐπειδὴ ταῦθʼ οὕτω προήγετο καὶ τὸ δωροδοκεῖν ἐκράτησε, χιλίους μὲν ἱππέας κεκτημένοι, πλείους δʼ ὄντες ἢ μύριοι, πάντας δὲ τοὺς περιχώρους ἔχοντες συμμάχους, μυρίοις δὲ ξένοις καὶ τριήρεσι πεντήκονθʼ ὑμῶν βοηθησάντων αὐτοῖς, καὶ ἔτι τῶν πολιτῶν τετρακισχιλίοις, οὐδὲν αὐτοὺς τούτων ἐδυνήθη σῶσαι, ἀλλὰ πρὶν μὲν ἐξελθεῖν ἐνιαυτὸν τοῦ πολέμου τὰς πόλεις ἁπάσας ἀπωλωλέκεσαν τὰς ἐν τῇ Χαλκιδικῇ προδιδόντες, καὶ Φίλιππος οὐκέτʼ εἶχεν ὑπακούειν τοῖς προδιδοῦσιν, οὐδʼ εἶχεν ὅ τι πρῶτον λάβῃ.
when, I say, the business had gone so far as that, and corruption had won the day, then, though they numbered more than ten thousand and had a thousand cavalry, though all their neighbors were in alliance with them, though you came to their aid with ten thousand mercenaries, fifty war-galleys, and four thousand of your citizen-force, nothing could save them. Before the war had lasted a year they had lost every town in Chalcidice through treachery, and Philip could no longer pay any attention to the traitors, and hardly knew what to capture first.
§ 267
πεντακοσίους δʼ ἱππέας προδοθέντας ὑπʼ αὐτῶν τῶν ἡγουμένων ἔλαβεν αὐτοῖς ὅπλοις ὁ Φίλιππος, ὅσους οὐδεὶς πώποτʼ ἄλλος ἀνθρώπων. καὶ οὔτε τὸν ἥλιον ᾐσχύνονθʼ οἱ ταῦτα ποιοῦντες οὔτε τὴν γῆν πατρίδʼ οὖσαν, ἐφʼ ἧς ἕστασαν, οὔθʼ ἱερὰ οὔτε τάφους οὔτε τὴν μετὰ ταῦτα γενησομένην αἰσχύνην ἐπὶ τοιούτοις ἔργοις· οὕτως ἔκφρονας, ὦ ἄνδρες Ἀθηναῖοι, καὶ παραπλῆγας τὸ δωροδοκεῖν ποιεῖ. ὑμᾶς οὖν, ὑμᾶς εὖ φρονεῖν δεῖ τοὺς πολλούς, καὶ μὴ ἐπιτρέπειν τὰ τοιαῦτα, ἀλλὰ κολάζειν δημοσίᾳ. καὶ γὰρ ἂν καὶ ὑπερφυὲς εἴη, εἰ κατὰ μὲν τῶν Ὀλυνθίους προδόντων πολλὰ καὶ δείνʼ ἐψηφίσασθε, τοὺς δὲ παρʼ ὑμῖν αὐτοῖς ἀδικοῦντας μὴ κολάζοντες φαίνοισθε. λέγε τὸ ψήφισμα τὸ περὶ τῶν Ὀλυνθίων. ΨΗΦΙΣΜΑ.
He took five hundred horsemen with all their equipment by the treason of their officers—a number beyond all precedent. The perpetrators of that infamy were not put to the blush by the sun that shone on their shame or by the soil of their native land on which they stood, by temples or by sepulchres, by the ignominy that waited on their deeds: such madness, men of Athens, such obliquity, does corruption engender! Therefore it behoves you, you the commonalty of Athens, to keep your senses, to refuse toleration to such practices, and to visit them with public retribution. For indeed it would be monstrous if, after passing so stern a decree of censure upon the men who betrayed the Olynthians, you should have no chastisement for those who repeat their iniquity in your own midst. Read the decree concerning the Olynthians. (The Decree is read)
§ 268
ταῦθʼ ὑμεῖς, ὦ ἄνδρες δικασταί, ὀρθῶς καὶ καλῶς πᾶσιν Ἕλλησι καὶ βαρβάροις δοκεῖτʼ ἐψηφίσθαι κατʼ ἀνδρῶν προδοτῶν καὶ θεοῖς ἐχθρῶν. ἐπειδὴ τοίνυν τὸ δωροδοκεῖν πρότερον τοῦ τὰ τοιαῦτα ποιεῖν ἐστι καὶ διʼ ἐκεῖνο καὶ τάδε πράττουσί τινες, ὃν ἄν, ὦ ἄνδρες Ἀθηναῖοι, δωροδοκοῦντʼ ἴδητε, τοῦτον καὶ προδότην εἶναι νομίζετε. εἰ δʼ ὁ μὲν καιρούς, ὁ δὲ πράγματα, ὁ δὲ στρατιώτας προδίδωσιν, ὧν ἂν ἕκαστος, οἶμαι, κύριος γένηται, ταῦτα διαφθείρει· μισεῖν δʼ ὁμοίως τοὺς τοιούτους πάντας προσήκει.
Gentlemen of the jury, by the universal judgement of Greeks and barbarians alike, you acted well and righteously in passing this vote of censure upon traitors and reprobates. Therefore, inasmuch as bribe-taking is the forerunner of such treasons, and for the sake of bribes men commit them, whenever, men of Athens, you see any man taking bribes, you may be sure that he is also a traitor. If one man betrays opportunities, another negotiations, another soldiery, each one is making havoc of the business he controls, and all alike deserve your reprobation.
§ 269
ἔστι δʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, περὶ τούτων μόνοις τῶν πάντων ἀνθρώπων οἰκείοις χρῆσθαι παραδείγμασι, καὶ τοὺς προγόνους, οὓς ἐπαινεῖτε δικαίως, ἔργῳ μιμεῖσθαι. καὶ γὰρ εἰ μὴ τὰς μάχας μηδὲ τὰς στρατείας μηδὲ τοὺς κινδύνους, ἐν οἷς ἦσαν ἐκεῖνοι λαμπροί, συμβαίνει καιρός, ἀλλʼ ἄγεθʼ ἡσυχίαν ὑμεῖς ἐν τῷ παρόντι, ἀλλὰ τό γʼ εὖ φρονεῖν αὐτῶν μιμεῖσθε.
In dealing with them you, men of Athens, and you alone among the nations of the world, can find examples to imitate in your own history, and may emulate in act the forefathers whom you justly commend. For if at the present time you are at peace, and cannot emulate the battles, the campaigns, the hazards of war, in which they won renown, you may at least imitate their sound judgement.
§ 270
τούτου γὰρ πανταχοῦ χρεία, καὶ οὐδέν ἐστι πραγματωδέστερον οὐδʼ ὀχληρότερον τὸ καλῶς φρονεῖν τοῦ κακῶς, ἀλλʼ ἐν τῷ ἴσῳ χρόνῳ νυνὶ καθήμενος ὑμῶν ἕκαστος, ἂν μὲν ἃ χρὴ γιγνώσκῃ περὶ τῶν πραγμάτων καὶ ψηφίζηται, βελτίω τὰ κοινὰ ποιήσει τῇ πόλει καὶ ἄξια τῶν προγόνων πράξει, ἂν δʼ ἃ μὴ δεῖ, φαυλότερα, καὶ ἀνάξια τῶν προγόνων ποιήσει. τί οὖν ἐκεῖνοι περὶ τούτων ἐφρόνουν; ταυτὶ λαβὼν ἀνάγνωθι, γραμματεῦ· δεῖ γὰρ ὑμᾶς ἰδεῖν ὅτι ἐπὶ τοῖς τοιούτοις ἔργοις ῥᾳθυμεῖτε, ὧν θάνατον κατεγνώκασιν οἱ πρόγονοι. λέγε. ΣΤΗΛΗ.
That is wanted in all circumstances; and an honest judgement costs you no more pains and vexation than a vicious judgement. Each of you will sit in this court for just as long a time, whether, by reaching a right decision and giving a right verdict upon this case, he amends the condition of the commonwealth and does credit to his ancestry, or, by a wrong decision, impairs that condition and dishonors that ancestry. What, then, was their judgement in such a case?—Clerk, take this and read it.—For I would have you know that you are treating with indifference offences such as your forefathers once punished with death. (A Public Inscription is read)
§ 271
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν γραμμάτων λεγόντων Ἄρθμιον τὸν Πυθώνακτος τὸν Ζελείτην ἐχθρὸν εἶναι καὶ πολέμιον τοῦ δήμου τοῦ Ἀθηναίων καὶ τῶν συμμάχων αὐτὸν καὶ γένος πᾶν. διὰ τί; ὅτι τὸν χρυσὸν τὸν ἐκ τῶν βαρβάρων εἰς τοὺς Ἕλληνας ἤγαγεν. οὐκοῦν ἔστιν, ὡς ἔοικεν, ἐκ τούτων ἰδεῖν ὅτι οἱ πρόγονοι μὲν ὑμῶν, ὅπως μηδʼ ἄλλος ἀνθρώπων μηδεὶς ἐπὶ χρήμασι μηδὲν ἐργάσεται κακὸν τὴν Ἑλλάδα, ἐφρόντιζον, ὑμεῖς δʼ οὐδὲ τὴν πόλιν αὐτὴν ὅπως μηδεὶς τῶν πολιτῶν ἀδικήσει προορᾶσθε.
You hear, men of Athens, the record which declares Arthmius, son of Pythonax, of Zelea, to be enemy and foeman of the Athenian people and their allies, him and all his kindred. His offence was conveying gold from barbarians to Greeks. Hence, apparently, we may conclude that your ancestors were anxious to prevent any man, even an alien, taking rewards to do injury to Greece; but you take no thought to discountenance wrongs done by your own citizens to your own city.
§ 272
νὴ Δίʼ, ἀλλʼ ὅπως ἔτυχεν ταῦτα τὰ γράμμαθʼ ἕστηκεν. ἀλλʼ ὅλης οὔσης ἱερᾶς τῆς ἀκροπόλεως ταυτησὶ καὶ πολλὴν εὐρυχωρίαν ἐχούσης, παρὰ τὴν χαλκῆν τὴν μεγάλην Ἀθηνᾶν ἐκ δεξιᾶς ἕστηκεν, ἣν ἀριστεῖον ἡ πόλις τοῦ πρὸς τοὺς βαρβάρους πολέμου, δόντων τῶν Ἑλλήνων τὰ χρήματα ταῦτα, ἀνέθηκεν. τότε μὲν τοίνυν οὕτω σεμνὸν ἦν τὸ δίκαιον καὶ τὸ κολάζειν τοὺς τὰ τοιαῦτα ποιοῦντας ἔντιμον, ὥστε τῆς αὐτῆς ἠξιοῦτο στάσεως τό τʼ ἀριστεῖον τῆς θεοῦ καὶ αἱ κατὰ τῶν τὰ τοιαῦτʼ ἀδικούντων τιμωρίαι· νῦν δὲ γέλως, ἄδεια, εἰ μὴ τὴν ἄγαν ταύτην ἐξουσίαν σχήσετε νῦν ὑμεῖς.
Does anyone say that this inscription has been set up just anywhere? No; although the whole of our citadel is a holy place, and although its area is so large, the inscription stands at the right hand beside the great brazen Athene which was dedicated by the state as a memorial of victory in the Persian war, at the expense of the Greeks. In those days, therefore, justice was so venerable, and the punishment of these crimes so meritorious, that the retribution of such offenders was honored with the same position as Pallas Athene’s own prize of victory. Today we have instead—mockery, impunity, dishonor, unless you restrain the licence of these men.
§ 273
νομίζω τοίνυν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, οὐ καθʼ ἕν τι μόνον τοὺς προγόνους μιμουμένους ὀρθῶς ἂν ποιεῖν, ἀλλὰ καὶ κατὰ πάνθʼ ὅσʼ ἔπραττον ἐφεξῆς. ἐκεῖνοι τοίνυν, ὡς ἅπαντες εὖ οἶδʼ ὅτι τὸν λόγον τοῦτον ἀκηκόατε, Καλλίαν τὸν Ἱππονίκου ταύτην τὴν ὑπὸ πάντων θρυλουμένην εἰρήνην πρεσβεύσαντα, ἵππου μὲν δρόμον ἡμέρας πεζῇ μὴ καταβαίνειν ἐπὶ τὴν θάλατταν βασιλέα, ἐντὸς δὲ Χελιδονίων καὶ Κυανέων πλοίῳ μακρῷ μὴ πλεῖν, ὅτι δῶρα λαβεῖν ἔδοξε πρεσβεύσας, μικροῦ μὲν ἀπέκτειναν, ἐν δὲ ταῖς εὐθύναις πεντήκοντʼ ἐπράξαντο τάλαντα.
In my judgement, men of Athens, you will do well, not to emulate your forefathers in some one respect alone, but to follow their conduct step by step. I am sure you have all heard the story of their treatment of Callias, son of Hipponicus, who negotiated the celebrated peace under which the King of Persia was not to approach within a day’s ride of the coast, nor sail with a ship of war between the Chelidonian islands and the Blue Rocks. At the inquiry into his conduct they came near to putting him to death, and mulcted him in fifty talents, because he was said to have taken bribes on embassy.
§ 274
καίτοι καλλίω ταύτης εἰρήνην οὔτε πρότερον οὔθʼ ὕστερον οὐδεὶς ἂν εἰπεῖν ἔχοι πεποιημένην τὴν πόλιν. ἀλλʼ οὐ τοῦτʼ ἐσκόπουν. τούτου μὲν γὰρ ἡγοῦντο τὴν αὑτῶν ἀρετὴν καὶ τὴν τῆς πόλεως δόξαν αἰτίαν εἶναι, τοῦ δὲ προῖκʼ ἢ μὴ τὸν τρόπον τοῦ πρεσβευτοῦ· τοῦτον οὖν δίκαιον ἠξίουν παρέχεσθαι καὶ ἀδωροδόκητον τὸν προσιόντα τοῖς κοινοῖς.
Yet no one can cite a more honorable peace made by the city before or since; but that is not what they regarded. They attributed the honorable peace to their own valor and to the high repute of their city, the refusal or acceptance of money to the character of the ambassador; and they expected an honest and incorruptible character in any man who entered the service of the state.
§ 275
ἐκεῖνοι μὲν τοίνυν οὕτως ἐχθρὸν ἡγοῦντο τὸ δωροδοκεῖν καὶ ἀλυσιτελὲς τῇ πόλει, ὥστε μήτʼ ἐπὶ πράξεως μηδεμιᾶς μήτʼ ἐπʼ ἀνδρὸς ἐᾶν γίγνεσθαι· ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, τὴν αὐτὴν εἰρήνην ἑορακότες τὰ μὲν τῶν συμμάχων τῶν ὑμετέρων τείχη καθῃρηκυῖαν, τὰς δὲ τῶν πρέσβεων οἰκίας οἰκοδομοῦσαν, καὶ τὰ μὲν τῆς πόλεως κτήματʼ ἀφῃρημένην, τούτοις δʼ ἃ μηδʼ ὄναρ ἤλπισαν πώποτε κτησαμένην, οὐκ αὐτοὶ τούτους ἀπεκτείνατε, ἀλλὰ κατηγόρου προσδεῖσθε, καὶ λόγῳ κρίνεθʼ ὧν ἔργῳ τἀδικήματα πάντες ὁρῶσιν.
They held the taking of bribes to be too inimical and unprofitable to the state to be tolerated in any transaction or in any person; but you, men of Athens, having before you a peace which at once has pulled down the walls of your allies and is building up the houses of your ambassadors, which robbed the city of her possessions and earned for them wealth beyond the dreams of avarice, instead of putting them to death of your own accord, wait for the appearance of a prosecutor. You are giving them a trial of words with their evil deeds before your eyes.
§ 276
οὐ τοίνυν τὰ παλαίʼ ἄν τις ἔχοι μόνον εἰπεῖν καὶ διὰ τούτων τῶν παραδειγμάτων ὑμᾶς ἐπὶ τιμωρίαν παρακαλέσαι· ἀλλʼ ἐφʼ ὑμῶν τουτωνὶ τῶν ἔτι ζώντων ἀνθρώπων πολλοὶ δίκην δεδώκασιν, ὧν ἐγὼ τοὺς μὲν ἄλλους παραλείψω, τῶν δʼ ἐκ πρεσβείας, ἣ πολὺ ταύτης ἐλάττω κακὰ τὴν πόλιν εἴργασται, θανάτῳ ζημιωθέντων ἑνὸς ἢ δυοῖν ἐπιμνησθήσομαι. καί μοι λέγε τουτὶ τὸ ψήφισμα λαβών. ΨΗΦΙΣΜΑ.
Yet we need not restrict ourselves to bygone history, or rely upon those ancient precedents in our appeal to retributive justice. Within your own lifetime, in the time of the generation now living, not a few men have been tried and condemned. Passing by other instances, let me recall to your memory one or two men who have been punished by death after an embassy far less mischievous to the city. Please take and read this decree. (The Decree is read)
§ 277
κατὰ τουτὶ τὸ ψήφισμʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν πρέσβεων ἐκείνων ὑμεῖς θάνατον κατέγνωτε, ὧν εἷς ἦν Ἐπικράτης, ἀνήρ, ὡς ἐγὼ τῶν πρεσβυτέρων ἀκούω, σπουδαῖος καὶ πολλὰ χρήσιμος τῇ πόλει, καὶ τῶν ἐκ Πειραιῶς καταγαγόντων τὸν δῆμον καὶ ἄλλως δημοτικός. ἀλλʼ ὅμως οὐδὲν αὐτὸν ὠφέλησε τούτων, δικαίως· οὐ γὰρ ἐφʼ ἡμισείᾳ χρηστὸν εἶναι δεῖ τὸν τὰ τηλικαῦτα διοικεῖν ἀξιοῦντα, οὐδὲ τὸ πιστευθῆναι προλαβόντα παρʼ ὑμῶν εἰς τὸ μείζω δύνασθαι κακουργεῖν καταχρῆσθαι, ἀλλʼ ἁπλῶς μηδὲν ὑμᾶς ἀδικεῖν ἑκόντα.
By the terms of this decree, men of Athens, you condemned to death the ambassadors named. One of them was Epicrates, who, as I am informed by persons older than myself, was an honest, useful, and popular politician, and one of the men who marched from Peiraeus and restored the democracy. No such consideration availed him; and that was right, for a man who accepts so important a mission is not to be virtuous by halves. He must not use the public confidence he has earned as an opportunity for knavery; his duty is simply to do you no wilful wrong at all.
§ 278
εἰ τοίνυν τι τούτοις ἄπρακτόν ἐστι τούτων ἐφʼ οἷς ἐκείνων θάνατος κατέγνωσται, ἔμʼ ἀποκτείνατʼ ἤδη. σκοπεῖτε γάρ. ἐπειδὴ παρὰ τὰ γράμματα φησὶν ἐπρέσβευσαν ἐκεῖνοι. καὶ τοῦτʼ ἔστι τῶν ἐγκλημάτων πρῶτον. οὗτοι δʼ οὐ παρὰ τὰ γράμματα; οὐ τὸ μὲν ψήφισμα Ἀθηναίοις καὶ τοῖς Ἀθηναίων συμμάχοις, οὗτοι δὲ Φωκέας ἐκσπόνδους ἀπέφηναν; οὐ τὸ μὲν ψήφισμα τοὺς ἄρχοντας ὁρκοῦν τοὺς ἐν ταῖς πόλεσιν, οὗτοι δʼ, οὓς Φίλιππος αὐτοῖς προσέπεμψε, τούτους ὥρκισαν; οὐ τὸ μὲν ψήφισμα οὐδαμοῦ μόνους ἐντυγχάνειν Φιλίππῳ, οὗτοι δʼ οὐδὲν ἐπαύσαντʼ ἰδίᾳ χρηματίζοντες;
Well, if the present defendants have omitted any single one of the misdeeds for which those persons were sentenced to death, execute me on the spot. Look at the decree: Whereas the said ambassadors have disobeyed their instructions. That is the first charge alleged. And did not these men disobey their instructions? Did not the decree say, for the Athenians and the Allies of the Athenians, and did not they declare the Phocians to be excluded? Did it not instruct them to swear in the magistrates in the several cities, and did they not swear in only such persons as Philip sent to them? Did not the decree say that they were not to meet Philip alone in any place whatsoever, and did they not continually have private dealings with Philip?
§ 279
καὶ ἠλέγχθησάν τινες αὐτῶν ἐν τῇ βουλῇ οὐ τἀληθῆ ἀπαγγέλλοντες. οὗτοι δέ γε κἀν τῷ δήμῳ. καὶ ὑπὸ τοῦ; τοῦτο γάρ ἐστι τὸ λαμπρόν· ὑπʼ αὐτῶν τῶν πραγμάτων· οἷς γὰρ ἀπήγγειλαν οὗτοι, πάντα δήπου γέγονεν τἀναντία. οὐδʼ ἐπιστέλλοντες φησὶ τἀληθῆ. οὐκοῦν οὐδʼ οὗτοι. καὶ καταψευδόμενοι τῶν συμμάχων καὶ δῶρα λαμβάνοντες. ἀντὶ μὲν τοίνυν τοῦ καταψευδόμενοι παντελῶς ἀπολωλεκότες· πολλῷ δὲ δήπου τοῦτο δεινότερον τοῦ καταψεύσασθαι. ἀλλὰ μὴν ὑπέρ γε τοῦ δῶρʼ εἰληφέναι, εἰ μὲν ἠρνοῦντο, ἐλέγχειν λοιπὸν ἂν ἦν, ἐπειδὴ δʼ ὡμολόγουν, ἀπάγειν δήπου προσῆκεν.
Whereas, says the old decree, certain of them are convicted of making untruthful reports to the Council. Why, these men are convicted of making untruthful reports even to the Assembly. On what evidence?—you remember that brilliant quibble. On the evidence of facts: the report was exactly contradicted by the event. It goes on: and of sending untruthful dispatches. So did they. And of bearing false witness against allies, and of taking bribes. For bearing false witness read utterly destroying—a vastly greater injury. But as to their having taken bribes, we should still, if they denied it, have to make the charge good; but since they admit it, surely there should have been a summary arrest and punishment.
§ 280
τί οὖν, ὦ ἄνδρες Ἀθηναῖοι; τούτων οὕτως ἐχόντων, ὑμεῖς ἐξ ἐκείνων τῶν ἀνδρῶν ὄντες, οἱ δὲ καὶ τινὲς αὐτῶν ἔτι ζῶντες, ὑπομενεῖτε τὸν μὲν εὐεργέτην τοῦ δήμου καὶ τὸν ἐκ Πειραιῶς, Ἐπικράτην, ἐκπεσεῖν καὶ κολασθῆναι; καὶ πάλιν πρώην Θρασύβουλον ἐκεῖνον τὸν Θρασυβούλου τοῦ δημοτικοῦ καὶ τοῦ ἀπὸ Φυλῆς καταγαγόντος τὸν δῆμον, τάλαντα δέκʼ ὠφληκέναι, καὶ τὸν ἀφʼ Ἁρμοδίου καὶ τῶν τὰ μέγιστʼ ἀγάθʼ ὑμᾶς εἰργασμένων, οὓς νόμῳ διὰ τὰς εὐεργεσίας ἃς ὑπῆρξαν εἰς ὑμᾶς ἐν ἅπασι τοῖς ἱεροῖς ἐπὶ ταῖς θυσίαις σπονδῶν καὶ κρατήρων κοινωνοὺς πεποίησθε, καὶ ᾁδετε καὶ τιμᾶτʼ ἐξ ἴσου τοῖς ἥρωσι καὶ τοῖς θεοῖς,
What follows, men of Athens? Such being the facts, will you, the descendants of these men, some of whom are still living, be content that Epicrates, the champion of democracy, the hero of the march from Peiraeus, should have been degraded and punished; that more recently Thrasybulus, a son of Thrasybulus the great democrat, who restored free government from Phyle, should have paid a fine of ten talents that even a descendant of Harmodius and of the greatest of all your benefactors, the men to whom, in requital of their glorious deeds, you have allotted by statute a share of your libations and drink-offerings in every temple and at every public service, whom, in hymns and in worship, you treat as the equals of gods and demigods,—
§ 281
τούτους μὲν πάντας τὴν ἐκ τῶν νόμων δίκην ὑπεσχηκέναι, καὶ μήτε συγγνώμην μήτʼ ἔλεον μήτε παιδία κλάονθʼ ὁμώνυμα τῶν εὐεργετῶν μήτʼ ἄλλο μηδὲν αὐτοὺς ὠφεληκέναι· τὸν δʼ Ἀτρομήτου τοῦ γραμματιστοῦ καὶ Γλαυκοθέας τῆς τοὺς θιάσους συναγούσης, ἐφʼ οἷς ἑτέρα τέθνηκεν ἱέρεια, τοῦτον ὑμεῖς λαβόντες, τὸν τῶν τοιούτων, τὸν οὐδὲ καθʼ ἓν χρήσιμον τῇ πόλει, οὐκ αὐτόν, οὐ πατέρα, οὐκ ἄλλον οὐδένα τῶν τούτου, ἀφήσετε;
will you be content that all these men should have been subjected to the inexorable penalty of law; that they should find no succor in mercy or compassion, in weeping children bearing honored names, or in any other plea? And then, when you have in your power a son of Atrometus the dominie, and of Glaucothea, the fuglewoman of those bacchanalian routs for which another priestess suffered death, will you release the son of such parents, a man who has never been of the slightest use to the commonwealth, neither he, nor his father, nor any member of his precious family?
§ 282
ποῖος γὰρ ἵππος, ποία τριήρης, ποία στρατεία, τίς χορός, τίς λῃτουργία, τίς εἰσφορά, τίς εὔνοια, ποῖος κίνδυνος, τί τούτων ἐν παντὶ τῷ χρόνῳ γέγονεν παρὰ τούτων τῇ πόλει; καίτοι κἂν εἰ ταῦτα πάνθʼ ὑπῆρχεν, ἐκεῖνα δὲ μὴ προσῆν, δικαίως καὶ προῖκα πεπρεσβευκέναι, ἀπολωλέναι δήπου προσῆκεν αὐτῷ. εἰ δὲ μήτε ταῦτα μήτʼ ἐκεῖνα, οὐ τιμωρήσεσθε;
Has the state ever had to thank any one of them in the whole course of his life for so much as a horse, or a war-galley, or a military expedition, or a chorus, or any public service, assessed contribution, or free gift, or for any deed of valor or any benefit whatsoever? Yet even if he could claim credit for all those services, but could not add that he has been an honest and disinterested ambassador, he ought assuredly to suffer death. If he has neither the one claim nor the other, will you not punish him?
§ 283
οὐκ ἀναμνησθήσεσθʼ ὧν κατηγορῶν ἔλεγεν Τιμάρχου, ὡς οὐδέν ἐστʼ ὄφελος πόλεως ἥτις μὴ νεῦρʼ ἐπὶ τοὺς ἀδικοῦντας ἔχει, οὐδὲ πολιτείας ἐν ᾗ συγγνώμη καὶ παραγγελία τῶν νόμων μεῖζον ἰσχύουσιν· οὐδʼ ἐλεεῖν ὑμᾶς οὔτε τὴν μητέρα δεῖν τὴν Τιμάρχου, γραῦν γυναῖκα, οὔτε τὰ παιδίʼ οὔτʼ ἄλλον οὐδένα, ἀλλʼ ἐκεῖνʼ ὁρᾶν, ὅτι, εἰ προήσεσθε τὰ τῶν νόμων καὶ τῆς πολιτείας, οὐχ εὑρήσετε τοὺς ὑμᾶς αὐτοὺς ἐλεήσοντας.
Remember what he told you himself when he prosecuted Timarchus,—that there is no merit in a city that is nerveless in its dealings with malefactors, or in a polity where indulgence and importunity are stronger than the laws. You must not, he said, have any pity for Timarchus’s mother, an aged woman, or his children, or anyone else: you must fix your mind on the thought that, if you desert the laws and the constitution, you will find no one to pity you.
§ 284
ἀλλʼ ὁ μὲν ταλαίπωρος ἄνθρωπος ἠτιμώσεται, ὅτι τοῦτον εἶδεν ἀδικοῦντα, τούτῳ δʼ ἀθῴῳ δώσετʼ εἶναι; διὰ τί; εἰ γὰρ παρὰ τῶν εἰς ἑαυτοὺς ἐξαμαρτόντων τηλικαύτην ἠξίωσε δίκην Αἰσχίνης λαβεῖν, παρὰ τῶν εἰς τὰ τῆς πόλεως τηλικαῦθʼ ἡμαρτηκότων, ὧν εἷς οὗτος ὢν ἐξελέγχεται, πηλίκην ὑμᾶς προσήκει λαβεῖν τοὺς ὀμωμοκότας καὶ δικάζοντας;
The unfortunate Timarchus is still disfranchised because he was a witness of Aeschines’ misdeeds, and why should you allow Aeschines to go scot-free? If he demanded such severity of retribution from men who had transgressed only against himself and his friends, what retribution are you, a legal jury bound by oath, to exact from men who have grievously transgressed against the commonwealth, and of whom he is proved to be one?
§ 285
νὴ Δίʼ, οἱ νέοι γὰρ ἡμῖν διʼ ἐκεῖνον ἔσονται τὸν ἀγῶνα βελτίους. οὐκοῦν καὶ διὰ τόνδʼ οἱ πολιτευόμενοι, διʼ ὧν τὰ μέγιστα κινδυνεύεται τῇ πόλει· προσήκει δὲ καὶ τούτων φροντίζειν. ἵνα τοίνυν εἰδῆθʼ ὅτι καὶ τοῦτον ἀπώλεσεν, τὸν Τίμαρχον, οὐ μὰ Δίʼ οὐχὶ τῶν ὑμετέρων παίδων, ὅπως ἔσονται σώφρονες, προορῶν (εἰσὶ γάρ, ὦ ἄνδρες Ἀθηναῖοι, καὶ νῦν σώφρονες· μὴ γὰρ οὕτω γένοιτο κακῶς τῇ πόλει ὥστʼ Ἀφοβήτου καὶ Αἰσχίνου σωφρονιστῶν δεηθῆναι τοὺς νεωτέρους),
He will say that the trial of Timarchus will improve the morals of our young men. Then this trial will improve the integrity of our statesmen, on whom depend the gravest political hazards; and they also have a claim on your consideration. But let me show you that he did not bring Timarchus to ruin because of his anxious care—Heaven help us! for the modesty of your children. Your children, men of Athens, are already modest; and God forbid that Athens should ever be in such evil case as to require an Aphobetus or an Aeschines to teach young people modesty!
§ 286
ἀλλʼ ὅτι βουλεύων ἔγραψεν, ἄν τις ὡς Φίλιππον ὅπλʼ ἄγων ἁλῷ ἢ σκεύη τριηρικά, θάνατον εἶναι τὴν ζημίαν· σημεῖον δέ· πόσον γὰρ ἐδημηγόρει χρόνον Τίμαρχος; πολύν. οὐκοῦν τοῦτον ἦν Αἰσχίνης ἅπαντʼ ἐν τῇ πόλει, καὶ οὐδεπώποτʼ ἠγανάκτησεν οὐδὲ δεινὸν ἡγήσατʼ εἶναι τὸ πρᾶγμα, εἰ ὁ τοιοῦτος λέγει, ἕως εἰς Μακεδονίαν ἐλθὼν ἑαυτὸν ἐμίσθωσεν· λέγε δή μοι τὸ ψήφισμα λαβὼν αὐτὸ τὸ τοῦ Τιμάρχου. ΨΗΦΙΣΜΑ.
He did it because Timarchus had moved in the Council a decree making the conveyance of arms or ships’ tackle to Philip a capital offence. As evidence of that, let me ask how long Timarchus had been a public speaker? A very long time; and during all that time Aeschines was in Athens; yet he never took offence, he never began to think it a shame that a man of such character should make speeches, until he had visited Macedonia and sold himself. Please take and read the actual decree of Timarchus.(The Decree is read)
§ 287
ὁ μὲν τοίνυν ὑπὲρ ὑμῶν γράψας μὴ ἄγειν ἐν τῷ πολέμῳ πρὸς Φίλιππον ὅπλα, εἰ δὲ μή, θανάτῳ ζημιοῦσθαι, ἀπόλωλε καὶ ὕβρισται· ὁ δὲ καὶ τὰ τῶν ὑμετέρων συμμάχων ὅπλʼ ἐκείνῳ παραδοὺς οὑτοσὶ κατηγόρει, καὶ περὶ πορνείας ἔλεγεν, ὦ γῆ καὶ θεοί, δυοῖν μὲν κηδεσταῖν παρεστηκότοιν, οὓς ἰδόντες ἂν ὑμεῖς ἀνακράγοιτε, Νικίου τε τοῦ βδελυροῦ, ὃς ἑαυτὸν ἐμίσθωσεν εἰς Αἴγυπτον Χαβρίᾳ, καὶ τοῦ καταράτου Κυρηβίωνος, ὃς ἐν ταῖς πομπαῖς ἄνευ τοῦ προσώπου κωμάζει. καὶ τί ταῦτα; ἀλλὰ τὸν ἀδελφὸν ὁρῶν Ἀφόβητον. ἀλλὰ δῆτʼ ἄνω ποταμῶν ἐκείνῃ τῇ ἡμέρᾳ πάντες οἱ περὶ πορνείας ἐρρύησαν λόγοι.
The man who for your sake proposed the prohibition, under penalty of death, of carrying arms to Philip is vilified and disgraced; the man who surrendered to Philip the armaments of our allies is his accuser. Immorality—save the mark!—was the theme of his speech, while at his side stood his two brothers-in-law, the very sight of whom is enough to set you in an uproar,—the disgusting Nicias, who went to Egypt as the hireling of Chabrias, and the abominable Cyrebio, the unmasked harlequin of the pageants. But that was nothing: under his eyes sat his brother Aphobetus. In truth, on that day all that declaiming against immorality was like water flowing upstream.
§ 288
καὶ μὴν εἰς ὅσην ἀτιμίαν τὴν πόλιν ἡμῶν ἡ τούτου πονηρία καὶ ψευδολογία καταστήσασʼ ἔχει, πάντα τἄλλʼ ἀφείς, ὃ πάντες ὑμεῖς ἴστʼ ἐρῶ. πρότερον μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τί παρʼ ὑμῖν ἐψήφισται, τοῦτʼ ἐπετήρουν οἱ ἄλλοι πάντες Ἕλληνες· νῦν δʼ ἤδη περιερχόμεθʼ ἡμεῖς τί δέδοκται τοῖς ἄλλοις σκοποῦντες, καὶ ὠτακουστοῦντες τί τὰ τῶν Ἀρκάδων, τί τὰ τῶν Ἀμφικτυόνων, ποῖ πάρεισι Φίλιππος, ζῇ ἢ τέθνηκεν.
And now, to illustrate the discredit into which our city has been dragged by this man’s trickery and mendacity, omitting much that I might mention, I will point to a symptom that you have all observed. In former times, men of Athens, all Greece used to watch anxiously for your decisions. Today we prowl the streets wondering what the other communities have resolved, all agog to hear what is the news from Arcadia, what is the news from the Amphictyons, what will be Philip’s next movement, whether he is alive or dead.
§ 289
οὐ τοιαῦτα ποιοῦμεν; ἐγὼ δʼ οὐ δέδοικʼ εἰ Φίλιππος ζῇ, ἀλλʼ εἰ τῆς πόλεως τέθνηκε τὸ τοὺς ἀδικοῦντας μισεῖν καὶ τιμωρεῖσθαι. οὐδὲ φοβεῖ με Φίλιππος, ἂν τὰ παρʼ ὑμῶν ὑγιαίνῃ, ἀλλʼ εἰ παρʼ ὑμῖν ἄδεια γενήσεται τοῖς παρʼ ἐκείνου μισθαρνεῖν βουλομένοις, καὶ συνεροῦσί τινες τούτοις τῶν ὑφʼ ὑμῶν πεπιστευμένων, καὶ πάντα τὸν ἔμπροσθεν χρόνον ἀρνούμενοι μὴ πράττειν ὑπὲρ Φιλίππου νῦν ἀναβήσονται, ταῦτα φοβεῖ με.
You know that such is our behavior. What alarms me is the thought, not that Philip is alive, but that in Athens the spirit that loathes and punishes evil-doers is dead. Philip does not terrify me, if only your condition is healthy; but if there is to be impunity in this court for men who hunger after Philip’s pay, and if men who have won your confidence, men who have hitherto scorned the imputation of intriguing for Philip, are to appear as their advocates, that does terrify me.—
§ 290
τί γὰρ δή ποτʼ, Εὔβουλε, Ἡγησίλεῳ μὲν κρινομένῳ, ὃς ἀνεψιός ἐστί σοι, καὶ Θρασυβούλῳ πρώην, τῷ Νικηράτου θείῳ, ἐπὶ μὲν τῆς πρώτης ψήφου οὐδʼ ὑπακοῦσαι καλούμενος ἤθελες, εἰς δὲ τὸ τίμημʼ ἀναβὰς ὑπὲρ μὲν ἐκείνων οὐδʼ ὁτιοῦν ἔλεγες, ἐδέου δὲ τῶν δικαστῶν συγγνώμην ἔχειν σοί; εἶθʼ ὑπὲρ μὲν συγγενῶν καὶ ἀναγκαίων ἀνθρώπων οὐκ ἀναβαίνεις, ὑπὲρ Αἰσχίνου δʼ ἀναβήσει,
What does this mean, Eubulus? At the trial of your cousin Hegesilaus, and recently at that of Thrasybulus, an uncle of Niceratus, before the first vote of the jury you would not even answer when you were called; on the question of damages you did get up to speak, but you had not a word to say in their favor, and merely asked the jury to excuse you. So you do not mount the tribune for your own kinsmen and for men who have a claim on your services, and will you mount it for Aeschines,
§ 291
ὅς, ἡνίκʼ ἔκρινεν Ἀριστοφῶν Φιλόνικονκαὶ διʼ ἐκείνου τῶν σοὶ πεπραγμένων κατηγόρει, συγκατηγόρει μετʼ ἐκείνου σοῦ καὶ τῶν ἐχθρῶν τῶν σῶν εἷς ἐξητάζετο; ἐπειδὴ δὲ σὺ μὲν τουτουσὶ δεδιξάμενος καὶ φήσας καταβαίνειν εἰς Πειραιᾶ δεῖν ἤδη καὶ χρήματʼ εἰσφέρειν καὶ τὰ θεωρικὰ στρατιωτικὰ ποιεῖν, ἢ χειροτονεῖν ἃ συνεῖπε μὲν οὗτος, ἔγραψε δʼ ὁ βδελυρὸς Φιλοκράτης, ἐξ ὧν αἰσχρὰν ἀντʼ ἴσης συνέβη γενέσθαι τὴν εἰρήνην,
who, when Aristophon prosecuted Philonicus, and in denouncing him denounced your own policy, joined in the attack upon you, and so ranged himself with your enemies? After terrifying the people, and telling them that they must go down to Peiraeus at once, pay the war-tax and turn the theatric fund into a war-chest, or else vote for the resolution that was supported by Aeschines and moved by that abominable Philocrates, with the result that we got a discreditable instead of an equitable peace,
§ 292
οὗτοι δὲ τοῖς μετὰ ταῦτʼ ἀδικήμασι πάντʼ ἀπολωλέκασι, τηνικαῦτα διήλλαξαι; καὶ ἐν μὲν τῷ δήμῳ κατηρῶ Φιλίππῳ καὶ κατὰ τῶν παίδων ὤμνυες ἦ μὴν ἀπολωλέναι Φίλιππον ἂν βούλεσθαι· νῦν δὲ βοηθήσεις τούτῳ; πῶς οὖν ἀπολεῖται, ὅταν τοὺς παρʼ ἐκείνου δωροδοκοῦντας σὺ σῴζῃς;
and after all the ruin that has been wrought by their subsequent misdeeds, are you reconciled with them after that? In the Assembly you solemnly cursed Philip; you swore by the head of your children that you desired his utter destruction, and will you now be the defender of Aeschines? How can Philip be utterly destroyed, if you rescue the men who take his bribes?
§ 293
τί γὰρ δήποτε Μοιροκλέα μὲν ἔκρινες, εἰ παρὰ τῶν τὰ μέταλλʼ ἐωνημένων εἴκοσιν ἐξέλεξεν δραχμὰς παρʼ ἑκάστου, καὶ Κηφισοφῶντα γραφὴν ἱερῶν χρημάτων ἐδίωκες, εἰ τρισὶν ὕστερον ἡμέραις ἐπὶ τὴν τράπεζαν ἔθηκεν ἑπτὰ μνᾶς· τοὺς δʼ ἔχοντας, ὁμολογοῦντας, ἐξελεγχομένους ἐπʼ αὐτοφώρῳ ἐπὶ τῷ τῶν συμμάχων ὀλέθρῳ ταῦτα πεποιηκότας, τούτους οὐ κρίνεις, ἀλλὰ καὶ σῴζειν κελεύεις;
Why did you prosecute Moerocles, because he had extorted twenty drachmas apiece from the lessees of the silver-mines; why did you indict Cephisophon for misappropriating sacred funds, because he was three days late in paying seven minas into the bank, if, instead of prosecuting, you now try to rescue men who have confessed, who have been caught in the act, who are convicted of taking bribes for the destruction of our allies?
§ 294
καὶ μὴν ὅτι ταῦτα μέν ἐστιν φοβερὰ καὶ προνοίας καὶ φυλακῆς πολλῆς δεόμενα, ἐφʼ οἷς δʼ ἐκείνους σὺ ἔκρινες, γέλως, ἐκείνως ὄψεσθε. ἦσαν ἐν Ἤλιδι κλέπτοντες τὰ κοινά τινες; καὶ μάλʼ εἰκός γε. ἔστιν οὖν ὅστις μετέσχεν αὐτόθι νῦν τούτων τοῦ καταλῦσαι τὸν δῆμον; οὐδὲ εἷς. τί δʼ; ἐν Μεγάροις οὐκ οἴεσθʼ εἶναί τινα καὶ κλέπτην καὶ μὲν οἴομαι. ἆρʼ οὖν διὰ τούτους ἀπώλετʼ Ὄλυνθος; οὔ. τί δʼ; ἐν Μεγάροις οὐκ οἴεσθʼ εἶναί τινα καὶ κλέπτην καὶ παρεκλέγοντα τὰ κοινά; ἀνάγκη. καὶ πέφηνέ τις αἴτιος αὐτόθι νῦν τούτων τῶν συμβεβηκότων πραγμάτων; οὐδὲ εἷς.
Yes, these are formidable offences, calling for the utmost vigilance and precaution; while the charges you brought against those two men were comparatively ludicrous, as these considerations will show. Were there any persons in Elis who embezzled public money? In all probability, yes. Did any one of them take part in the recent overthrow of free government there?
§ 295
ἀλλὰ ποῖοί τινες οἱ τὰ τηλικαῦτα καὶ τοιαῦτʼ ἀδικοῦντες; οἱ νομίζοντες αὑτοὺς ἀξιόχρεως εἶναι τοῦ Φιλίππου ξένοι καὶ φίλοι προσαγορεύεσθαι, οἱ στρατηγιῶντες καὶ προστασίας ἀξιούμενοι, οἱ μείζους τῶν πολλῶν οἰόμενοι δεῖν εἶναι. οὐ Πέριλλος ἐκρίνετʼ ἔναγχος ἐν Μεγάροις ἐν τοῖς τριακοσίοις, ὅτι πρὸς Φίλιππον ἀφίκετο, καὶ παρελθὼν Πτοιόδωρος αὐτὸν ἐξῃτήσατο, καὶ πλούτῳ καὶ γένει καὶ δόξῃ πρῶτος Μεγαρέων, καὶ πάλιν ὡς Φίλιππον ἐξέπεμψε, καὶ μετὰ ταῦθʼ ὁ μὲν ἧκεν ἄγων τοὺς ξένους, ὁ δʼ ἔνδον ἐτύρευε; τοιαῦτα.
Not one. When there was still such a city as Olynthus, were there any thieves there? I take it there were. Did Olynthus perish through their sins? No. Do you suppose there were no thieves and pilferers of public funds in Megara? There must have been such. Has any one of them been shown to be responsible for the present political troubles there? Not one. Then who are the people who commit these monstrous crimes? Persons who fancy themselves important enough to be called friends of Philip, men itching for military commands and eager for political distinction, men who claim superiority over the common herd. At Megara the other day was not Perillus tried before the Three Hundred on a charge of visiting Philip? And did not Ptoeodorus, the first man in all Megara for wealth, birth, and reputation, come forward and beg him off, and then send him back to Philip? The sequel was that one of the pair returned with an alien army at his back, while the other was hatching the plot at home. Take that as a specimen.
§ 296
οὐ γὰρ ἔστιν, οὐκ ἔσθʼ ὅ τι τῶν πάντων μᾶλλον εὐλαβεῖσθαι δεῖ ἢ τὸ μείζω τινὰ τῶν πολλῶν ἐᾶν γίγνεσθαι. μή μοι σῳζέσθω μηδʼ ἀπολλύσθω μηδείς, ἂν ὁ δεῖνα βούληται, ἀλλʼ ὃν ἂν τὰ πεπραγμένα σῴζῃ καὶ τοὐναντίον, τούτῳ τῆς προσηκούσης ψήφου παρʼ ὑμῶν ὑπαρχέτω τυγχάνειν· τοῦτο γάρ ἐστι δημοτικόν.
Indeed, there is no danger, no danger whatsoever, that requires more anxious vigilance than allowing any man to become stronger than the people. Let no man be delivered, and let no man be destroyed, merely because this man or that so desires; let hem who is delivered or destroyed by the evidence of facts be entitled to receive from this court the verdict that is his due. That is the democratic principle.
§ 297
ἔτι τοίνυν πολλοὶ παρʼ ὑμῖν ἐπὶ καιρῶν γεγόνασιν ἰσχυροί, Καλλίστρατος, αὖθις Ἀριστοφῶν, Διόφαντος, τούτων ἕτεροι πρότερον. ἀλλὰ ποῦ τούτων ἕκαστος ἐπρώτευεν; ἐν τῷ δήμῳ· ἐν δὲ τοῖς δικαστηρίοις οὐδείς πω μέχρι τῆς τήμερον ἡμέρας ὑμῶν οὐδὲ τῶν νόμων οὐδὲ τῶν ὅρκων κρείττων γέγονεν. μὴ τοίνυν μηδὲ νῦν τοῦτον ἐάσητε. ὅτι γὰρ ταῦτα φυλάττοισθʼ ἂν εἰκότως μᾶλλον ἢ πιστεύοιτε, τῶν θεῶν ὑμῖν μαντείαν ἀναγνώσομαι, οἵπερ ἀεὶ σῴζουσι τὴν πόλιν πολλῷ τῶν προεστηκότων μᾶλλον. λέγε τὰς μαντείας. ΜΑΝΤΕΙΑΙ.
Furthermore, at Athens many men have upon occasion risen to power—the great Callistratus, for instance, Aristophon, Diophantus, and others of earlier date. But what was the field of their supremacy? The popular assembly. In courts of justice no man to this day has ever been superior to the people, or to the laws, or to the judicial oath. Then permit no such superiority to Aeschines today. To enforce the warning that it is better to take those precautions than to be credulous, I will read to you an oracle of the gods,—to whom Athens owes her salvation far more than to her most prominent politicians. Read the oracles. (The Oracles are read)
§ 298
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν θεῶν οἷʼ ὑμῖν προλέγουσιν. εἰ μὲν τοίνυν πολεμούντων ὑμῶν ταῦτʼ ἀνῃρήκασι, τοὺς στρατηγοὺς λέγουσι φυλάττεσθαι· πολέμου γάρ εἰσιν ἡγεμόνες οἱ στρατηγοί· εἰ δὲ πεποιημένων εἰρήνην, τοὺς ἐπὶ τῆς πολιτείας ἐφεστηκότας· οὗτοι γὰρ ἡγοῦνται, τούτοις πείθεσθʼ ὑμεῖς, ὑπὸ τούτων δέος ἐστὶ μὴ παρακρουσθῆτε. καὶ τὴν πόλιν συνέχειν φησὶν ἐν τῇ μαντείᾳ, ὅπως ἂν μίαν γνώμην ἔχωσιν ἅπαντες καὶ μὴ τοῖς ἐχθροῖς ἡδονὴν ποιῶσι.
Men of Athens, you hear the admonitions of the gods. If they are addressed to you in time of war, they bid you beware of your commanders, for commanders are the leaders of warfare; if after conclusion of peace, of your statesmen, for they are your leaders, they have your obedience, by them you may haply be deceived. The oracle also bids you keep the commonwealth together, that all may be of one mind, and may not gratify the enemy.
§ 299
πότερʼ οὖν οἴεσθʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, τὸν τοσαῦτα κάκʼ εἰργασμένον σωθέντα, ἢ δίκην δόντα, ἡδονὴν Φιλίππῳ ποιῆσαι; ἐγὼ μὲν οἴομαι σωθέντα. φησὶ δέ γʼ ἡ μαντεία δεῖν ὅπως ἂν μὴ χαίρωσιν οἱ ἐχθροὶ ποιεῖν. ἅπασι τοίνυν μιᾷ γνώμῃ παρακελεύεται κολάζειν τοὺς ὑπηρετηκότας τι τοῖς ἐχθροῖς ὁ Ζεύς, ἡ Διώνη, πάντες οἱ θεοί. ἔξωθεν οἱ ἐπιβουλεύοντες, ἔνδοθεν οἱ συμπράττοντες. οὐκοῦν τῶν ἐπιβουλευόντων μὲν ἔργον διδόναι, τῶν συμπραττόντων δὲ λαμβάνειν καὶ τοὺς εἰληφότας ἐκσῴζειν.
What do you think, men of Athens? Will Philip be gratified by the deliverance or by the punishment of the man who has done all this mischief? By his deliverance surely; but the oracle bids you strive that the enemy shall not rejoice. Therefore, you are all exhorted by Zeus, by Dione, by all the gods, to punish with one mind those who have made themselves the servants of your enemies. There are foes without; there are traitors within. It is the business of foes to give bribes, of traitors to take bribes, and to rescue those who have taken them.
§ 300
ἔτι τοίνυν κἂν ἀπʼ ἀνθρωπίνου λογισμοῦ τοῦτʼ ἴδοι τις, ὅτι πάντων ἐχθρότατον καὶ φοβερώτατον τὸ τὸν προεστηκότʼ ἐᾶν οἰκεῖον γίγνεσθαι τοῖς μὴ τῶν αὐτῶν ἐπιθυμοῦσι τῷ δήμῳ. τίσι γὰρ τῶν πραγμάτων ἐγκρατὴς γέγονεν Φίλιππος ἁπάντων, καὶ τίσιν τὰ μέγιστα κατείργασται τῶν πεπραγμένων, σκέψασθε. τῷ παρὰ τῶν πωλούντων τὰς πράξεις ὠνεῖσθαι, τῷ τοὺς προεστηκότας ἐν ταῖς πόλεσιν διαφθείρειν καὶ ἐπαίρειν, τούτοις.
Moreover, it can be shown by mere human reasoning that it is extremely injurious and dangerous to permit the intimacy of a prominent statesman with men whose purposes are at variance with those of the people. If you will consider by what means Philip acquired his political supremacy and performed his most signal achievements, you will find that it was by buying treachery from willing sellers, and by corrupting leading politicians and stimulating their ambition.
§ 301
ταῦτα τοίνυν ἐφʼ ὑμῖν ἐστιν ἀμφότερα, ἐὰν βούλησθε, ἀχρεῖα ποιῆσαι τήμερον, ἂν τῶν μὲν μὴ ʼθέλητʼ ἀκούειν τοῖς τοιούτοις συνηγορούντων, ἀλλʼ ἐπιδείξητʼ ἀκύρους ὄντας ὑμῶν (νῦν γάρ φασιν εἶναι κύριοι), τὸν δὲ πεπρακόθʼ ἑαυτὸν κολάσητε, καὶ τοῦθʼ ἅπαντες ἴδωσιν.
Both these practices it is within your power, if you so choose, to frustrate today, if you will first refuse to listen to the defenders of treachery, and prove that they cannot exercise that authority over you of which they boast, and then punish before the eyes of the world the man who has traitorously sold himself.
§ 302
παντὶ μὲν γὰρ εἰκότως ἂν ὀργισθείητʼ, ὦ ἄνδρες Ἀθηναῖοι, τοιαῦτα πεποιηκότι καὶ προδεδωκότι συμμάχους καὶ φίλους καὶ καιρούς, μεθʼ ὧν ἢ καλῶς ἢ κακῶς ἑκάστοις ἔχει τὰ πάντα, οὐ μὴν οὐδενὶ μᾶλλον οὐδὲ δικαιότερον ἢ τούτῳ. ὃς γὰρ ἑαυτὸν τάξας τῶν ἀπιστούντων εἶναι Φιλίππῳ, καὶ μόνος καὶ πρῶτος ἰδὼν ὅτι κοινὸς ἐχθρὸς ἐκεῖνός ἐστιν ἁπάντων τῶν Ἑλλήνων, ηὐτομόλησε καὶ προὔδωκε καὶ γέγονεν ἐξαίφνης ὑπὲρ Φιλίππου, πῶς οὐ πολλάκις οὗτος ἄξιός ἐστʼ ἀπολωλέναι;
You have good reason, men of Athens, to be indignant with every man who by such conduct has thrown overboard your allies, your friends, and those opportunities on which, for any nation, success or failure depends, but with no man more fiercely or more righteously than with Aeschines. For a man who once ranged himself with those who distrusted Philip, and made unassisted the first discovery of Philip’s hostility to all Greece, and then became a deserter and a traitor and suddenly appeared as Philip’s champion—does he not deserve a hundred deaths?
§ 303
ἀλλὰ μὴν ὅτι ταῦθʼ οὕτως ἔχει, αὐτὸς οὐχ οἷός τʼ ἀντειπεῖν ἔσται. τίς γάρ ἐσθʼ ὁ τὸν Ἴσχανδρον προσάγων ὑμῖν τὸ κατʼ ἀρχάς, ὃν παρὰ τῶν ἐν Ἀρκαδίᾳ φίλων τῇ πόλει δεῦρʼ ἥκειν ἔφη; τίς ὁ συσκευάζεσθαι τὴν Ἑλλάδα καὶ Πελοπόννησον Φίλιππον βοῶν, ὑμᾶς δὲ καθεύδειν; τίς ὁ τοὺς μακροὺς καὶ καλοὺς λόγους ἐκείνους δημηγορῶν, καὶ τὸ Μιλτιάδου καὶ τὸ Θεμιστοκλέους ψήφισμʼ ἀναγιγνώσκων καὶ τὸν ἐν τῷ τῆς Ἀγλαύρου τῶν ἐφήβων ὅρκον;
Yet that such are the facts, he will not be able to deny. For who originally introduced Ischander to you, declaring him to have come as the representative of the Arcadian friends of Athens? Who raised the cry that Philip was forming coalitions in Greece and Peloponnesus while you slept? Who made those long and eloquent speeches, and read the decrees of Miltiades and Themistacles and the oath which our young men take in the temple of Aglaurus?
§ 304
οὐχ οὗτος; τίς ὁ πείσας ὑμᾶς μόνον οὐκ ἐπὶ τὴν ἐρυθρὰν θάλατταν πρεσβείας πέμπειν, ὡς ἐπιβουλευομένης μὲν ὑπὸ Φιλίππου τῆς Ἑλλάδος, ὑμῖν δὲ προσῆκον προορᾶν ταῦτα καὶ μὴ προΐεσθαι τὰ τῶν Ἑλλήνων; οὐχ ὁ μὲν γράφων τὸ ψήφισμʼ Εὔβουλος ἦν, ὁ δὲ πρεσβεύων εἰς Πελοπόννησον Αἰσχίνης οὑτοσί; ἐλθὼν δʼ ἐκεῖσε ἅττα μέν ποτε διελέχθη καὶ ἐδημηγόρησεν, αὐτὸς ἂν εἰδείη, ἃ δʼ ἀπήγγειλε πρὸς ὑμᾶς, ὑμεῖς οἶδʼ ὅτι μέμνησθε πάντες.
Was it not Aeschines? Who persuaded you to send embassies almost as far as the Red Sea, declaring that Greece was the object of Philip’s designs, and that it was your duty to anticipate the danger and not be disloyal to the Hellenic cause? Was it not Eubulus who proposed the decree, and the defendant Aeschines who went as ambassador to the Peloponnesus? What he said there after his arrival, either in conversation or in public speeches, is best known to himself: what he reported on his return I am sure you have not forgotten.
§ 305
βάρβαρόν τε γὰρ πολλάκις καὶ ἀλάστορα τὸν Φίλιππον ἀποκαλῶν ἐδημηγόρει, καὶ τοὺς Ἀρκάδας ὑμῖν ἀπήγγελλεν ὡς ἔχαιρον, εἰ προσέχει τοῖς πράγμασιν ἤδη καὶ ἐγείρεται ἡ τῶν Ἀθηναίων πόλις. ὃ δὲ πάντων μάλιστʼ ἀγανακτῆσαι ἔφη· συντυχεῖν γὰρ ἀπιὼν Ἀτρεστίδᾳ παρὰ Φιλίππου πορευομένῳ, καὶ μετʼ αὐτοῦ γύναια καὶ παιδάριʼ ὡς τριάκοντα βαδίζειν, αὐτὸς δὲ θαυμάσας ἐρέσθαι τινὰ τῶν ὁδοιπόρων τίς ἅνθρωπός ἐστι καὶ τίς ὄχλος ὁ μετʼ αὐτοῦ,
For he made a speech in which he repeatedly called Philip a barbarian and a man of blood. He told you that the Arcadians were delighted to hear that Athens was really waking up and attending to business. He related an incident which, he said, had filled him with deep indignation. On his journey home he had met Atrestidas travelling from Philip’s court with some thirty women and children in his train. He was astonished, and inquired of one of the travellers who the man and his throng of followers were;
§ 306
ἐπειδὴ δʼ ἀκοῦσαι ὅτι Ἀτρεστίδας παρὰ Φιλίππου τῶν Ὀλυνθίων αἰχμάλωτα δωρειὰν ταῦτʼ ἔχων ἀπέρχεται, δεινὸν αὐτῷ τι δόξαι καὶ δακρῦσαι καὶ ὀδύρασθαι τὴν Ἑλλάδα, ὡς κακῶς διάκειται, ἣ τοιαῦτα πάθη περιορᾷ γιγνόμενα. καὶ συνεβούλευεν ὑμῖν πέμπειν τινὰς εἰς Ἀρκαδίαν, οἵτινες κατηγορήσουσι τῶν τὰ Φιλίππου πραττόντων· ἀκούειν γὰρ ἔφη τῶν φίλων, ὡς ἐὰν ἐπιστροφὴν ἡ πόλις ποιήσηται καὶ πρέσβεις πέμψῃ, δίκην ἐκεῖνοι δώσουσιν.
and when he was told that they were Olynthian captives whom Atrestidas was bringing away with him as a present from Philip, he thought it a terrible business, and burst into tears. Greece, he sorrowfully reflected, is in evil plight indeed, if she permits such cruelties to pass unchecked. He counselled you to send envoys to Arcadia to denounce the persons who were intriguing for Philip; for, he said, he had been informed that, if only Athens would give attention to the matter and send ambassadors, the intriguers would promptly be brought to justice.
§ 307
ταῦτα μὲν τοίνυν τότε καὶ μάλʼ, ὦ ἄνδρες Ἀθηναῖοι, καλὰ καὶ τῆς πόλεως ἄξιʼ ἐδημηγόρει. ἐπειδὴ δʼ ἀφίκετʼ εἰς Μακεδονίαν καὶ τὸν ἐχθρὸν εἶδε τὸν αὑτοῦ καὶ τῶν Ἑλλήνων, τὸν Φίλιππον, ἆρά γʼ ὅμοιʼ ἢ παραπλήσια τούτοις; πολλοῦ γε καὶ δεῖ, ἀλλὰ μήτε τῶν προγόνων μεμνῆσθαι μήτε τρόπαια λέγειν μήτε βοηθεῖν μηδενί, τῶν τε κελευόντων μετὰ τῶν Ἑλλήνων περὶ τῆς πρὸς Φίλιππον εἰρήνης βουλεύεσθαι θαυμάζειν, εἰ περὶ τῶν ὑμετέρων ἰδίων ἄλλον τινὰ δεῖ πεισθῆναι·
Such was his speech on that occasion; a noble speech, worthy of our Athenian traditions. But after he had visited Macedonia, and beheld his own enemy and the enemy of all Greece, did his language bear the slightest resemblance to those utterances? Not in the least: he bade you not to remember your forefathers, not to talk about trophies, not to carry succor to anybody. As for the people who recommended you to consult the Greeks on the terms of peace with Philip, he was amazed at the suggestion that it was necessary that any foreigner should be convinced when the questions were purely domestic.
§ 308
εἶναί τε τὸν Φίλιππον αὐτόν, Ἡράκλεις, Ἑλληνικώτατον ἀνθρώπων, δεινότατον λέγειν, φιλαθηναιότατον· οὕτω δʼ ἀτόπους τινὰς ἐν τῇ πόλει καὶ δυσχερεῖς ἀνθρώπους εἶναι ὥστʼ οὐκ αἰσχύνεσθαι λοιδορουμένους αὐτῷ καὶ βάρβαρον αὐτὸν ἀποκαλοῦντας. ἔστιν οὖν ὅπως ταῦτʼ ἄν, ἐκεῖνα προειρηκώς, ὁ αὐτὸς ἀνὴρ μὴ διαφθαρεὶς ἐτόλμησεν εἰπεῖν; τί δʼ;
And as for Philip,—why, good Heavens, he was a Greek of the Greeks, the finest orator and the most thorough—going friend of Athens you could find in the whole world. And yet there were some queer, ill-conditioned fellows in Athens who did not blush to abuse him, and even to call him a barbarian!
§ 309
ἔσθʼ ὅστις ἂν τὸν Ἀτρεστίδαν τότε μισήσας διὰ τοὺς τῶν Ὀλυνθίων παῖδας καὶ γύναια, ταὐτὰ Φιλοκράτει νῦν πράττειν ὑπέμεινεν, ὃς γυναῖκας ἐλευθέρας τῶν Ὀλυνθίων ἤγαγε δεῦρʼ ἐφʼ ὕβρει, καὶ οὕτως ἐπὶ τῷ βδελυρῶς βεβιωκέναι γιγνώσκεται ὥστε μηδὲν ἔμʼ αἰσχρὸν εἰπεῖν νυνὶ περὶ αὐτοῦ δεῖν μηδὲ δυσχερές, ἀλλὰ τοσοῦτον εἰπόντος μόνον, ὅτι Φιλοκράτης γυναῖκας ἤγαγε, πάντας ὑμᾶς εἰδέναι καὶ τοὺς περιεστηκότας τὰ μετὰ ταῦτα, καὶ ἐλεεῖν εὖ οἶδʼ ὅτι τὰς ἀτυχεῖς καὶ ταλαιπώρους ἀνθρώπους, ἃς οὐκ ἠλέησεν Αἰσχίνης, οὐδʼ ἐδάκρυσεν ἐπὶ ταύταις τὴν Ἑλλάδα, εἰ παρὰ τοῖς συμμάχοις ὑπὸ τῶν πρέσβεων ὑβρίζονται.
Is it, then, conceivable that the man who made the earlier of those speeches should also have made the later unless he had been corrupted? Is it possible that the same man who was then inflamed with abhorrence of Atrestidas on account of those Olynthian women and children, should now be content to cooperate with Philocrates, who brought free-born Olynthian ladies to this city for their dishonor? Philocrates is now so notorious for the infamous life he has lived that I need not apply to him any degrading or offensive epithet. When I merely mention that he did bring the ladies, there is not a man in this court, whether on the jury or among the onlookers, who does not know the sequel, and who does not, I am sure, feel compassion for those miserable and unfortunate beings. Yet Aeschines had no compassion for them. He did not shed tears over Greece on their account, indignant that they should suffer outrage in an allied country at the hands of Athenian ambassadors.
§ 310
ἀλλʼ ὑπὲρ αὑτοῦ κλαήσει τοῦ τὰ τοιαῦτα πεπρεσβευκότος, καὶ τὰ παιδίʼ ἴσως παράξει κἀναβιβᾶται. ὑμεῖς δʼ ἐνθυμεῖσθʼ, ὦ ἄνδρες δικασταί, πρὸς μὲν τὰ τούτου παιδία, ὅτι πολλῶν συμμάχων ὑμετέρων καὶ φίλων παῖδες ἀλῶνται καὶ πτωχοὶ περιέρχονται δεινὰ πεπονθότες διὰ τοῦτον, οὓς ἐλεεῖν πολλῷ μᾶλλον ὑμῖν ἄξιον ἢ τοὺς τοῦ ἠδικηκότος καὶ προδότου πατρός, καὶ ὅτι τοὺς ὑμετέρους παῖδας οὗτοι, καὶ τοῖς ἐκγόνοις προσγράψαντες εἰς τὴν εἰρήνην, καὶ τῶν ἐλπίδων ἀπεστερήκασι· πρὸς δὲ τὰ αὐτοῦ τούτου δάκρυα, ὅτι νῦν ἔχετʼ ἄνθρωπον, ὃς εἰς Ἀρκαδίαν ἐκέλευεν ἐπὶ τοὺς ὑπὲρ Φιλίππου πράττοντας πέμπειν τοὺς κατηγορήσοντας.
No; our discredited ambassador will keep all his tears for himself. Very likely he will bring his children into court and put them in a conspicuous position. But do you, gentlemen of the jury, as you look at those children of his, reflect how many children of your own friends and allies are wanderers, roaming the world in beggary, suffering hardships which they owe to this man; and that they deserve your compassion infinitely more than the offspring of a malefactor and a traitor, while, by adding to the treaty of peace the words and to their posterity, he and his friends robbed your own children even of hope. When you witness his tears, remember that you hold in your power a man who bade you send accusers to Arcadia to testify against the agents of Philip.
§ 311
νῦν τοίνυν ὑμᾶς οὐκ εἰς Πελοπόννησον δεῖ πρεσβείαν πέμπειν, οὐδʼ ὁδὸν μακρὰν βαδίσαι, οὐδʼ ἐφόδιʼ ἀναλίσκειν, ἀλλʼ ἄχρι τοῦ βήματος ἐνταυθὶ προσελθόνθʼ ἕκαστον ὑμῶν τὴν ὁσίαν καὶ δικαίαν ψῆφον ὑπὲρ τῆς πατρίδος θέσθαι κατʼ ἀνδρός, ὅς, ὦ γῆ καὶ θεοί, ἐκεῖνʼ ἃ διεξῆλθον ἐν ἀρχῇ δεδημηγορηκώς, τὸν Μαραθῶνα, τὴν Σαλαμῖνα, τὰς μάχας, τὰ τρόπαια, ἐξαίφνης ὡς ἐπέβη Μακεδονίας, πάντα τἀναντία τούτοις, μὴ προγόνων μεμνῆσθαι, μὴ τρόπαια λέγειν, μὴ βοηθεῖν μηδενί, μὴ κοινῇ μετὰ τῶν Ἑλλήνων βουλεύεσθαι, μόνον οὐ καθελεῖν τὰ τείχη.
And so today you have no need to send a mission to Peloponnesus, to make a long journey, or to pay travelling expenses; you have only to advance one by one to this platform, and there cast a just and a righteous vote for your country’s sake against the man who, having at the outset, as I described to you, spoken so eloquently about Marathon and Salamis, about battles and victories, from the moment he set foot on Macedonian soil contradicted his own utterances, forbade you to remember the example of your forefathers, or recall old victories, or carry succor to your friends, or take common counsel with the Greeks, and well-nigh bade you to dismantle the defences of your city.
§ 312
καίτοι τούτων αἰσχίους λόγοι οὐδένες πώποτʼ ἐν τῷ παντὶ χρόνῳ γεγόνασι παρʼ ὑμῖν. τίς γάρ ἐστιν Ἑλλήνων ἢ βαρβάρων οὕτω σκαιὸς ἢ ἀνήκοος ἢ σφόδρα μισῶν τὴν πόλιν τὴν ἡμετέραν, ὅστις, εἴ τις ἔροιτο, εἰπέ μοι, τῆς νῦν οὔσης Ἑλλάδος ταυτησὶ καὶ οἰκουμένης ἔσθʼ ὅ τι ταύτην ἂν τὴν προσηγορίαν εἶχεν ἢ ᾠκεῖθʼ ὑπὸ τῶν νῦν ἐχόντων Ἑλλήνων, εἰ μὴ τὰς ἀρετὰς ὑπὲρ αὐτῶν ἐκείνας οἱ Μαραθῶνι κἀν Σαλαμῖνι παρέσχοντο, οἱ ἡμέτεροι πρόγονοι; οὐδʼ ἂν εἷς εὖ οἶδʼ ὅτι φήσειεν, ἀλλὰ πάντα ταῦθʼ ὑπὸ τῶν βαρβάρων ἂν ἑαλωκέναι.
No more disgraceful speeches have ever been made in your hearing during the whole course of your history. Lives there a man, Greek or barbarian, so boorish, so unversed in history, or so ill-disposed to our commonwealth that, if he were asked the question, Tell me, in all the country that we call Greece and inhabit today, is there an acre that would still bear that name, or remain the home of the Greeks who now possess it, if the heroes of Marathon and Salamis, our forefathers, had not in their defence performed those glorious deeds of valor, is there one man who would not make reply: No; the whole country would have become the prey of the barbarian invaders?
§ 313
εἶθʼ οὓς μηδὲ τῶν ἐχθρῶν μηδεὶς ἂν τούτων τῶν ἐγκωμίων καὶ τῶν ἐπαίνων ἀποστερήσειε, τούτων Αἰσχίνης ὑμᾶς οὐκ ἐᾷ μεμνῆσθαι, τοὺς ἐξ ἐκείνων, ἵνʼ αὐτὸς ἀργύριον λάβῃ; καὶ μὴν τῶν μὲν ἄλλων ἀγαθῶν οὐ μέτεστι τοῖς τεθνεῶσιν, οἱ δʼ ἐπὶ τοῖς καλῶς πραχθεῖσιν ἔπαινοι τῶν οὕτω τετελευτηκότων ἴδιον κτῆμʼ εἰσίν· οὐδὲ γὰρ ὁ φθόνος αὐτοῖς ἔτι τηνικαῦτʼ ἐναντιοῦται. ὧν ἀποστερῶν ἐκείνους οὗτος, αὐτὸς ἂν τῆς ἐπιτιμίας δικαίως νῦν στερηθείη, καὶ ταύτην ὑπὲρ τῶν προγόνων ὑμεῖς δίκην λάβοιτε παρʼ αὐτοῦ. τοιούτοις μέντοι λόγοις, ὦ κακὴ κεφαλή, σὺ τὰ τῶν προγόνων ἔργα συλήσας καὶ διασύρας, τῷ λόγῳ πάντα τὰ πράγματʼ ἀπώλεσας.
Even among your foes there is not a man who would despoil those heroes of their meed of praise and gratitude; and does an Aeschines forbid you, their own descendants, to commemorate their names—all for the sake of his miserable bribes? There are indeed rewards in which the dead have no part or lot; but the praise that waits on glorious achievements is the peculiar guerdon of those who have gloriously died—for then jealousy is no longer their adversary. Let the man who would rob the dead of their reward be stripped of his own honors: that retribution you will levy on him for your forefathers’ sake. By those speeches of yours, you reprobate, you made havoc of our policy, traducing and disparaging with your tongue the achievements of our forefathers.
§ 314
εἶτα γεωργεῖς ἐκ τούτων καὶ σεμνὸς γέγονας. καὶ γὰρ τοῦτο. πρὸ μὲν τοῦ πάντα κάκʼ εἰργάσθαι τὴν πόλιν ὡμολόγει γεγραμματευκέναι καὶ χάριν ὑμῖν ἔχειν τοῦ χειροτονηθῆναι, καὶ μέτριον παρεῖχεν ἑαυτόν· ἐπειδὴ δὲ μυρίʼ εἴργασται κακά, τὰς ὀφρῦς ἀνέσπακε, κἂν ὁ γεγραμματευκὼς Αἰσχίνης εἴπῃ τις, ἐχθρὸς εὐθέως καὶ κακῶς φησιν ἀκηκοέναι, καὶ διὰ τῆς ἀγορᾶς πορεύεται θοἰμάτιον καθεὶς ἄχρι τῶν σφυρῶν, ἴσα βαίνων Πυθοκλεῖ, τὰς γνάθους φυσῶν, τῶν Φιλίππου ξένων καὶ φίλων εἷς οὗτος ὑμῖν ἤδη, τῶν ἀπαλλαγῆναι τοῦ δήμου βουλομένων καὶ κλύδωνα καὶ μανίαν τὰ καθεστηκότα πράγμαθʼ ἡγουμένων, ὁ τέως προσκυνῶν τὴν θόλον.
And from these performances you emerge a land-owner, a person of high consideration! Take another point. Before he did all that mischief to the commonwealth, he used to admit that he had been a clerk; he was grateful to you for his appointments; his demeanor was quite modest. But since he has perpetrated wrongs without number, he has become mightily supercilious. If a man speaks of Aeschines, the man who was once a clerk, he makes a private quarrel of it, and talks of defamation of character. Behold him pacing the market-place with the stately stride of Pythocles, his long robe reaching to his ankles, his cheeks puffed out, as who should say, One of Philip’s most intimate friends, at your service! He has joined the clique that wants to get rid of democracy,—that regards the established political order as an inconstant wave,—mere midsummer madness. And once he made obeisance to the Rotunda!
§ 315
βούλομαι τοίνυν ὑμῖν ἐπανελθεῖν ἐπὶ κεφαλαίων ὃν τρόπον ὑμᾶς κατεπολιτεύσατο Φίλιππος προσλαβὼν τούτους τοὺς θεοῖς ἐχθρούς. πάνυ δʼ ἄξιον ἐξετάσαι καὶ θεάσασθαι τὴν ἀπάτην ὅλην. τὸ μὲν γὰρ ἀπʼ ἀρχῆς τῆς εἰρήνης ἐπιθυμῶν, διαφορουμένης αὐτοῦ τῆς χώρας ὑπὸ τῶν λῃστῶν καὶ κεκλειμένων τῶν ἐμπορίων, ὥστʼ ἀνόνητον ἐκεῖνον ἁπάντων εἶναι τῶν ἀγαθῶν, τοὺς τὰ φιλάνθρωπα λέγοντας ἐκείνους ἀπέστειλεν ὑπὲρ αὑτοῦ, τὸν Νεοπτόλεμον, τὸν Ἀριστόδημον, τὸν Κτησιφῶντα·
Now I wish by a brief recapitulation to remind you of the manner in which Philip discomfited your policy with these scoundrels as his confederates. It is well worth while to examine and contemplate the whole imposition. At the outset he was really desirous of peace, for his whole country was overrun by banditti, and his ports were blockaded, so that he got no advantage from all his wealth. Accordingly he sent those envoys who addressed you in his name with so much courtesy—Neoptolemus, Aristodemus, and Ctesiphon.
§ 316
ἐπειδὴ δʼ ἤλθομεν ὡς αὐτὸν ἡμεῖς οἱ πρέσβεις, ἐμισθώσατο μὲν τοῦτον εὐθέως, ὅπως συνερεῖ καὶ συναγωνιεῖται τῷ μιαρῷ Φιλοκράτει καὶ τῶν τὰ δίκαια βουλομένων ἡμῶν πράττειν περιέσται, συνέγραψε δʼ ἐπιστολὴν ὡς ὑμᾶς, ᾗ μάλιστʼ ἂν ᾤετο τῆς εἰρήνης τυχεῖν.
But as soon as he was visited by us ambassadors, he promptly took Aeschines into his pay, that he might support and co-operate with the infamous Philocrates, and overpower those of us whose intentions were honest. He then composed a letter to you, as the best means of obtaining the peace he desired.
§ 317
ἦν δʼ οὐδὲν μᾶλλον μέγʼ αὐτῷ καθʼ ὑμῶν οὐδʼ οὕτω πρᾶξαι, εἰ μὴ Φωκέας ἀπολεῖ. τοῦτο δʼ οὐκ ἦν εὔπορον· συνῆκτο γὰρ αὐτῷ τὰ πράγματα, ὥσπερ ἐκ τύχης, εἰς καιρὸν τοιοῦτον, ὥστʼ ἢ μηδὲν ὧν ἐβούλετʼ εἶναι διαπράξασθαι, ἢ ἀνάγκην εἶναι ψεύσασθαι κἀπιορκῆσαι καὶ μάρτυρας τῆς αὑτοῦ κακίας πάντας Ἕλληνας καὶ βαρβάρους ποιήσασθαι.
Even then it was still out of his power to achieve any important result to your disadvantage, unless he should destroy the Phocians. That was no easy task, for, as luck would have it, his affairs had reached a crisis of such a nature that either he could not realize any of his purposes, or else he was obliged to commit falsehood and perjury, with the whole world, both Greek and barbarian, to witness his wickedness.
§ 318
εἰ μὲν γὰρ προσδέξαιτο Φωκέας συμμάχους καὶ μεθʼ ὑμῶν τοὺς ὅρκους αὐτοῖς ἀποδοίη, τοὺς πρὸς Θετταλοὺς καὶ Θηβαίους ὅρκους παραβαίνειν εὐθὺς ἀναγκαῖον ἦν, ὧν τοῖς μὲν τὴν Βοιωτίαν συνεξαιρήσειν ὠμωμόκει, τοῖς δὲ τὴν πυλαίαν συγκαταστήσειν· εἰ δὲ μὴ προσδέχοιτο, ὥσπερ οὐ προσίετο, οὐκ ἐάσειν ὑμᾶς παρελθεῖν αὐτὸν ἡγεῖτο, ἀλλὰ βοηθήσειν εἰς Πύλας, ὅπερ, εἰ μὴ παρεκρούσθητε, ἐποιήσατʼ ἄν· εἰ δὲ τοῦτο γένοιτο, οὐκ ἐνεῖναι παρελθεῖν ἐλογίζετο.
For if he should accept the Phocians as allies, and with your help take the oath of friendship to them, he must at once violate the oaths he had already sworn to the Thessalians and the Thebans, with the latter of whom he had covenanted to help them in the subjugation of Boeotia, and with the former to restore their rights at the Amphictyonic Council. If, on the other hand, he was loth to accept them—and in fact the prospect did not please him—he expected that you would send troops to Thermopylae to stop his passage, as indeed you would have done if you had not been outwitted. In that event, he calculated that he would be unable to get through.
§ 319
καὶ τοῦτʼ οὐ παρʼ ἄλλων αὐτὸν ἔδει πυθέσθαι, ἀλλʼ αὐτὸς ὑπῆρχε μάρτυς ἑαυτῷ τοῦ πράγματος· ὅτε γὰρ Φωκέας ἐκράτησε τὸ πρῶτον καὶ διέφθειρε τοὺς ξένους αὐτῶν καὶ τὸν ἡγούμενον καὶ στρατηγοῦντʼ Ὀνόμαρχον, τότε τῶν ὄντων ἀνθρώπων ἁπάντων οὐδενός, οὔθʼ Ἕλληνος οὔτε βαρβάρου, Φωκεῦσι βοηθήσαντος πλὴν ὑμῶν, οὐχ ὅπως παρῆλθεν ἢ διεπράξαθʼ ὧν ἐβουλήθη τι παρελθών, ἀλλʼ οὐδὲ προσελθεῖν ἐγγὺς ἐδυνήθη.
He did not need any information from others to reach that conclusion. He was himself a sufficient witness, for, after his first defeat of the Phocians and the overthrow of their leader and commander Onomarchus, although no one in the whole world, Greek or barbarian, sent aid to them save you alone, so far from getting through Thermopylae, or accomplishing any of the purposes of the passage, he had been unable even to approach the pass.
§ 320
ᾔδει δὴ σαφῶς, οἶμαι, τοῦθʼ ὅτι νῦν, ἡνίκʼ ἐστασίαζε μὲν αὐτῷ τὰ Θετταλῶν, καὶ Φεραῖοι πρῶτον οὐ συνηκολούθουν, ἐκρατοῦντο δὲ Θηβαῖοι καὶ μάχην ἥττηντο καὶ τρόπαιον ἀπʼ αὐτῶν εἱστήκει, οὐκ ἔνεστι παρελθεῖν, εἰ βοηθήσεθʼ ὑμεῖς, οὐδʼ, ἂν ἐπιχειρῇ, χαιρήσει, εἰ μή τις τέχνη προσγενήσεται. πῶς οὖν μήτε ψεύσωμαι φανερῶς, μήτʼ ἐπιορκεῖν δόξας πάνθʼ ἃ βούλομαι διαπράξωμαι; πῶς; οὕτως, ἂν Ἀθηναίων τινὰς εὕρω τοὺς Ἀθηναίους ἐξαπατήσοντας· ταύτης γὰρ οὐκέτʼ ἐγὼ τῆς αἰσχύνης κληρονομῶ.
I take it he was perfectly well aware that now, with Thessaly at variance with him—the Pheraeans, for example, refusing to join his following—with the Thebans getting the worst of the war, defeated in an engagement, and a trophy erected at their expense, he would be unable to force the passage if you sent troops to Thermopylae, and that he could not even make the attempt without serious loss unless he should also resort to some trickery. How, then, he thought, shall I escape open falsehood, and attain all my objects without incurring the charge of perjury? Only if I can find Athenians to hood-wink the Athenian people, for then I shall have no share in the ensuing dishonor.
§ 321
ἐντεῦθεν οἱ μὲν παρʼ ἐκείνου πρέσβεις προὔλεγον ὑμῖν ὅτι Φωκέας οὐ προσδέχεται Φίλιππος συμμάχους, οὗτοι δʼ ἐκδεχόμενοι τοιαῦτʼ ἐδημηγόρουν, ὡς φανερῶς μὲν οὐχὶ καλῶς ἔχει τῷ Φιλίππῳ προσδέξασθαι τοὺς Φωκέας συμμάχους διὰ τοὺς Θηβαίους καὶ τοὺς Θετταλούς, ἂν δὲ γένηται τῶν πραγμάτων κύριος καὶ τῆς εἰρήνης τύχῃ, ἅπερ ἂν συνθέσθαι νῦν ἀξιώσαιμεν αὐτόν, ταῦτα ποιήσει τότε.
Accordingly his envoys warned you that he would not accept the Phocian alliance, but then Aeschines and his friends, taking up the tale, assured the people that, although for the sake of the Thebans and the Thessalians Philip could not with decency accept the alliance, yet if he should become master of the situation, and get his peace, he would thereafter do exactly what we should now ask him to agree to.
§ 322
τὴν μὲν τοίνυν εἰρήνην ταύταις ταῖς ἐλπίσι καὶ ταῖς ἐπαγωγαῖς εὕροντο παρʼ ὑμῶν ἄνευ Φωκέων· τὴν δὲ βοήθειαν ἔδει κωλῦσαι τὴν εἰς τὰς Πύλας, ἐφʼ ἣν αἱ πεντήκοντα τριήρεις ὅμως ἐφώρμουν, ἵνʼ, εἰ πορεύοιτο Φίλιππος, κωλύοιθʼ ὑμεῖς. πῶς οὖν;
So on the strength of these expectations and inducements he obtained his peace, with the Phocians excluded; but it was still necessary to stop the reinforcement of Thermopylae, for which fifty war-galleys were lying at anchor to enable you to check Philip’s advance.
§ 323
τίς τέχνη πάλιν αὖ γενήσεται περὶ ταύτης; τοὺς χρόνους ὑμῶν ἀφελέσθαι καὶ ἐπιστῆσαι τὰ πράγματʼ ἀγαγόντας ἄφνω, ἵνα μηδʼ ἂν βούλησθε δύνησθʼ ἐξελθεῖν. οὐκοῦν τοῦθʼ οὗτοι πράττοντες φαίνονται, ἐγὼ δʼ, ὥσπερ ἀκηκόατʼ ἤδη πολλάκις, οὐχὶ δυνηθεὶς προαπελθεῖν, ἀλλὰ καὶ μισθωσάμενος πλοῖον κατακωλυθεὶς ἐκπλεῦσαι.
How could it be done? What new artifice could he invent for that purpose? Someone must filch your opportunities of action, and surprise you with an unexpected crisis, so that you might lose the power, if not the will, of sending the expedition. That, then, was clearly what these men undertook. As you have often heard, I was unable to get away in time; I had chartered a ship, but was prevented from sailing.
§ 324
ἀλλὰ καὶ πιστεῦσαι Φωκέας ἔδει Φιλίππῳ καὶ ἑκόντας ἑαυτοὺς ἐνδοῦναι, ἵνα μηδεὶς χρόνος ἐγγένηται τοῖς πράγμασι μηδʼ ἐναντίον ἔλθῃ ψήφισμα παρʼ ὑμῶν μηδέν. οὐκοῦν ὡς μὲν οἱ Φωκεῖς σωθήσονται, παρὰ τῶν Ἀθηναίων πρέσβεων ἀπαγγελθήσεται, ὥστε καὶ εἴ τις ἐμοὶ διαπιστεῖ, τούτοις πιστεύσας αὑτὸν ἐγχειριεῖ· τοὺς δʼ Ἀθηναίους αὐτοὺς μεταπεμψόμεθʼ ἡμεῖς, ἵνα πάνθʼ, ὅσʼ ἂν βούλωνται, νομίσαντες ὑπάρχειν σφίσι μηδὲν ἐναντίον ψηφίσωνται· οὗτοι δὲ τοιαῦτʼ ἀπαγγελοῦσι παρʼ ἡμῶν καὶ ὑποσχήσονται ἐξ ὧν μηδʼ ἂν ὁτιοῦν ᾖ κινηθήσονται.
But it was further necessary that the Phocians should acquire confidence in Philip and make a voluntary surrender, so that no delay should intervene, and no unfriendly resolution come to hand from you. Very well, thought Philip, a report shall be made by the Athenian ambassadors that the Phocians are to be protected; and so, though they persist in mistrusting me, they will deliver themselves into my hands through confidence in the Athenians. We will enlist the sympathy of the Athenian people in the hope that, supposing themselves to have got everything they want, they will pass no obstructive resolution. These men shall carry from us such flattering reports and assurances that, whatsoever may befall, they will make no movement.
§ 325
τοῦτον τὸν τρόπον καὶ τοιαύταις τέχναις ὑπὸ τῶν κάκιστʼ ἀπολουμένων ἀνθρώπων πάντα τὰ πράγματʼ ἀπώλετο. καὶ γάρ τοι παραχρῆμα, ἀντὶ μὲν τοῦ Θεσπιὰς καὶ Πλαταιὰς ἰδεῖν οἰκιζομένας, Ὀρχομενὸν καὶ Κορώνειαν ἠκούσατʼ ἠνδραποδισμένας, ἀντὶ δὲ τοῦ τὰς Θήβας ταπεινὰς γενέσθαι καὶ περιαιρεθῆναι τὴν ὕβριν καὶ τὸ φρόνημα αὐτῶν, τὰ τῶν συμμάχων τῶν ὑμετέρων Φωκέων τείχη κατεσκάπτετο· Θηβαῖοι δʼ ἦσαν οἱ κατασκάπτοντες, οἱ διοικισθέντες ὑπʼ Αἰσχίνου τῷ λόγῳ.
In this manner and by the aid of this artifice our ruin was accomplished by men themselves doomed to perdition. For at once, instead of witnessing the restoration of Thespiae and Plataea, you heard of the enslavement of Orchomenus and Coronea. Instead of the humiliation of Thebes and the abasement of her pride and insolence, the walls of your own allies the Phocians were demolished, and demolished by those very Thebans whom Aeschines in his speech had sent to live in scattered villages.
§ 326
ἀντὶ δὲ τοῦ τὴν Εὔβοιαν ἀντʼ Ἀμφιπόλεως ὑμῖν παραδοθῆναι, ὁρμητήριʼ ἐφʼ ὑμᾶς ἐν Εὐβοίᾳ Φίλιππος προσκατασκευάζεται καὶ Γεραιστῷ καὶ Μεγάροις ἐπιβουλεύων διατελεῖ. ἀντὶ δὲ τοῦ τὸν Ὠρωπὸν ὑμῖν ἀποδοθῆναι, περὶ Δρυμοῦ καὶ τῆς πρὸς Πανάκτῳ χώρας μεθʼ ὅπλων ἐξερχόμεθα, ὅ, τέως ἦσαν Φωκεῖς σῷοι, οὐδεπώποτʼ ἐποιήσαμεν.
Instead of the surrender to you of Euboea in exchange for Amphipolis, Philip is establishing positions in Euboea as a base of attack upon you, and is constantly plotting against Geraestus and Megara. Instead of recovering Oropus, we are making an armed expedition to secure Drymus and the district of Panactus, an operation in which we never engaged so long as the Phocians were safe.
§ 327
ἀντὶ δὲ τοῦ τὰ πάτριʼ ἐν τῷ ἱερῷ κατασταθῆναι καὶ τὰ χρήματʼ εἰσπραχθῆναι τῷ θεῷ, οἱ μὲν ὄντες Ἀμφικτύονες φεύγουσι καὶ ἐξελήλανται, καὶ ἀνάστατος αὐτῶν ἡ χώρα γέγονεν, οἱ δʼ οὐπώποτʼ ἐν τῷ πρόσθεν χρόνῳ γενόμενοι Μακεδόνες καὶ βάρβαροι, νῦν Ἀμφικτύονες εἶναι βιάζονται· ἐὰν δέ τις περὶ τῶν ἱερῶν χρημάτων μνησθῇ, κατακρημνίζεται, ἡ πόλις δὲ τὴν προμαντείαν ἀφῄρηται.
Instead of the re-establishment of ancient rites in the Temple of Apollo, and the restitution of treasure to the god, men who were once Amphictyons are fugitives and exiles, and men who never in all former time were members of it, Macedonians and barbarians, are now forcing their way into the Amphictyonic Council. If anyone says a word about the sacred treasure, he is thrown down the precipice; and Athens is robbed of her precedence in the consultation of the Oracle.
§ 328
καὶ γέγονεν τὰ πράγματα πάνθʼ ὥσπερ αἴνιγμα τῇ πόλει. ὁ μὲν οὐδὲν ἔψευσται καὶ πάνθʼ ὅσʼ ἐβουλήθη διαπέπρακται, ὑμεῖς δʼ ἅπερ εὔξαισθʼ ἂν ἐλπίσαντες, τἀναντία τούτων ἑοράκατε γιγνόμενα, καὶ δοκεῖτε μὲν εἰρήνην ἄγειν, πεπόνθατε δὲ δεινότερʼ ἢ πολεμοῦντες· οὗτοι δὲ χρήματʼ ἔχουσιν ἐπὶ τούτοις καὶ μέχρι τῆς τήμερον ἡμέρας δίκην οὐ δεδώκασιν.
To Athens the whole business is an insoluble puzzle. Philip has escaped falsehood, and has accomplished all his purposes, while you, after expecting the complete fulfilment, have witnessed the entire disappointment, of your desires. You are nominally at peace; yet peace has brought you greater calamities than war. Meantime these men have made money by your misfortunes, and until today have never been brought to justice.
§ 329
ὅτι γὰρ ταῦθʼ ἁπλῶς δεδωροδόκηται καὶ τιμὴν ἔχουσιν ἁπάντων τούτων οὗτοι, πολλαχόθεν μὲν ἔγωγʼ οἶμαι δῆλον ὑμῖν εἶναι πάλαι, καὶ δέδοικα μὴ τοὐναντίον οὗ βούλομαι ποιῶ, σφόδρʼ ἀκριβῶς δεικνύναι πειρώμενος διοχλῶ πάλαι τοῦτʼ αὐτοὺς ὑμᾶς εἰδότας· ὅμως δʼ ἔτι καὶ τόδʼ ἀκούσατε.
That they have done it all for bribes, and that they have the price of their perfidy in their pockets, has, I suppose, long ago been manifest to you for many reasons; and I am afraid that, contrary to my desire, I may be wearying you by submitting detailed proofs of facts well known to you.
§ 330
ἔσθʼ ὅντινʼ ὑμεῖς, ὦ ἄνδρες δικασταί, τῶν πρέσβεων ὧν ἔπεμψε Φίλιππος χαλκοῦν στήσαιτʼ ἂν ἐν ἀγορᾷ; τί δέ; δοίητʼ ἂν ἐν πρυτανείῳ σίτησιν ἢ ἄλλην τινὰ δωρειάν, αἷς τιμᾶτε τοὺς εὐεργέτας; ἐγὼ μὲν οὐκ οἶμαι. διὰ τί; (οὔτε γὰρ ὑμεῖς γʼ ἀχάριστοί ἐστʼ οὔτʼ ἄδικοι ἄνθρωποι οὔτε κακοί.) ὅτι πάνθʼ ὑπὲρ Φιλίππου καὶ οὐδʼ ὁτιοῦν ὑπὲρ ὑμῶν ἔπραξαν, εἴποιτʼ ἄν, καὶ ἀληθῆ καὶ δίκαια.
However, I must ask you to listen to one more argument. Gentlemen of the jury, would you set up in the market-place a statue of any of the ambassadors whom Philip sent? Or would you give to them free maintenance in the Town Hall, or any of the other privileges with which you reward your benefactors? Surely not; but why not? For in you there is no lack of gratitude or justice or kindness. It is, you will say—and it is a fair and honest reply—because they did everything for Philip and nothing for us.
§ 331
εἶτʼ οἴεσθʼ ὑμεῖς μὲν οὕτω γιγνώσκειν, τὸν δὲ Φίλιππον οὐχ οὕτω, ἀλλὰ τούτοις διδόναι τηλικαύτας καὶ τοσαύτας δωρειὰς διότι ὑπὲρ ὑμῶν καλῶς καὶ δικαίως ἐπρέσβευσαν; οὐκ ἔστι ταῦτα. τὸν γὰρ Ἡγήσιππον ὁρᾶτε καὶ τοὺς μετʼ αὐτοῦ πρέσβεις πῶς ἐδέξατο. τὰ μὲν ἄλλα σιωπῶ, ἀλλὰ Ξενοκλείδην τουτονὶ τὸν ποιητὴν ἐξεκήρυξεν, ὅτι αὐτοὺς ὑπεδέξατο πολίτας ὄντας. τοῖς μὲν γὰρ ὑπὲρ ὑμῶν λέγουσι δικαίως ὅσʼ ἂν φρονῶσι τοῦτον τὸν τρόπον προσφέρεται, τοῖς δὲ πεπρακόσιν αὑτοὺς ὡς τούτοις. ταῦτʼ οὖν μαρτύρων, ταῦτʼ ἐλέγχων τινῶν ἔτι δεῖται μειζόνων; ταῦτʼ ἀφαιρήσεταί τις ὑμῶν;
Then do you suppose that Philip acts on an entirely different principle from yours, and gives all those handsome presents to Aeschines and his friends because they conducted their mission duly and honestly in your interest? That is not so. You have observed the reception he gave to the envoy Hegesippus and his colleagues. Not to mention other details, he banished by proclamation the Athenian poet Xenocleides for offering them hospitality as fellow-citizens. Such is his behavior towards your representatives when they honestly speak out what they think; those who have sold themselves he treats as he treated Aeschines and his friends. My argument requires no other witnesses and no stronger proofs; nor can anyone erase these proofs from your minds.
§ 332
εἶπε τοίνυν μοί τις ἄρτι προσελθὼν πρὸ τοῦ δικαστηρίου πρᾶγμα καινότατον πάντων, Χάρητος κατηγορεῖν αὐτὸν παρεσκευάσθαι, καὶ διὰ τούτου τοῦ τρόπου καὶ τούτων τῶν λόγων ἐξαπατήσειν ὑμᾶς ἐλπίζειν. ἐγὼ δʼ ὅτι μὲν πάντα τρόπον κρινόμενος Χάρης εὕρηται πιστῶς καὶ εὐνοϊκῶς, ὅσον ἦν ἐπʼ ἐκείνῳ, πράττων ὑπὲρ ὑμῶν, διὰ τοὺς δʼ ἐπὶ χρήμασι λυμαινομένους τοῖς πράγμασι πολλῶν ὑστερῶν, οὐ σφόδρʼ ἰσχυρίζομαι, ἀλλʼ ὑπερβολὴν ποιήσομαι· ἔστω γὰρ πάντʼ ἀληθῆ λέξειν περὶ αὐτοῦ τουτονί. καὶ οὕτω τοίνυν κομιδῇ γέλως ἐστὶ κατηγορεῖν ἐκείνου τουτονί.
Some one came up to me just now in front of the court, and told me a very odd thing. Aeschines, he said, had prepared himself to denounce the general Chares, hoping to cajole you by his eloquent treatment of that topic. I will not lay too much stress on the observation that, whenever Chares has been brought to trial, he has been found to have acted faithfully and loyally, so far as in him lay, in your interests, though he has often failed of success by the fault of the people who do mischief for money. I will go so far as to grant for argument’s sake that every word Aeschines will utter against him is true. But even on that assumption it is absolutely ridiculous that a man in Chares’ position should be denounced by a man like Aeschines.
§ 333
ἐγὼ γὰρ Αἰσχίνην οὐδενὸς αἰτιῶμαι τῶν ἐν τῷ πολέμῳ πραχθέντων (τούτων γάρ εἰσιν οἱ στρατηγοὶ ὑπεύθυνοι), οὐδὲ τοῦ ποιήσασθαι τὴν πόλιν εἰρήνην, ἀλλʼ ἄχρι τούτου πάντʼ ἀφίημι. τί οὖν λέγω καὶ πόθεν ἄρχομαι κατηγορεῖν; τοῦ ποιουμένης τῆς πόλεως εἰρήνην Φιλοκράτει συνειπεῖν, ἀλλὰ μὴ τοῖς τὰ βέλτιστα γράφουσι, καὶ τοῦ δῶρʼ εἰληφέναι, τοῦ μετὰ ταῦτʼ ἐπὶ τῆς ὑστέρας πρεσβείας τοὺς χρόνους κατατρῖψαι καὶ μηδὲν ὧν προσετάξαθʼ ὑμεῖς ποιῆσαι, τοῦ φενακίσαι τὴν πόλιν καὶ παραστήσαντʼ ἐλπίδας, ὡς ὅσα βουλόμεθʼ ἡμεῖς Φίλιππος πράξει, πάντʼ ἀπολωλεκέναι, τοῦ μετὰ ταῦθʼ, ἑτέρων προλεγόντων φυλάττεσθαι τὸν τοσαῦτʼ ἠδικηκότα, τοῦτον ἐκείνῳ συνηγορεῖν.
Observe that I do not blame Aeschines for any of the misadventures of the war, for which the generals are duly called to account. Nor do I blame him because the city made the peace: so far I acquit him. What then is the basis of my speech and of my indictment? That, when the city was making the peace, he supported Philocrates, and did not support speakers whose proposals were patriotic; that he took bribes; that thereafter, on the later embassy, he deliberately squandered his opportunities; that he deceived the city, and confounded its policy, by suggesting the hope that Philip would satisfy all our desires; and that subsequently, when others warned you to beware of the perpetrator of so many iniquities, he addressed you as his advocate.
§ 334
ταῦτα κατηγορῶ, ταῦτα μέμνησθε, ἐπεὶ δικαίαν εἰρήνην καὶ ἴσην καὶ μηδὲν πεπρακότας ἀνθρώπους μηδὲ ψευσαμένους ὕστερον κἂν ἐπῄνουν καὶ στεφανοῦν ἐκέλευον. στρατηγὸς δʼ εἴ τις ἠδίκηκεν ὑμᾶς, οὐχὶ κοινωνεῖ ταῖς νῦν εὐθύναις. ποῖος γὰρ στρατηγὸς Ἅλον, τίς δὲ Φωκέας ἀπολώλεκε; τίς δὲ Δορίσκον; τίς δὲ Κερσοβλέπτην; τίς δʼ Ἱερὸν ὄρος; τίς δὲ Πύλας; τίς δὲ πεποίηκεν ἄχρι τῆς Ἀττικῆς ὁδὸν διὰ συμμάχων καὶ φίλων εἶναι Φιλίππῳ; τίς δὲ Κορώνειαν, τίς δʼ Ὀρχομενόν, τίς Εὔβοιαν ἀλλοτρίαν;
These are my accusations. Do not forget them. For a just and equitable peace I would be grateful; I would have commended and advised you to decorate negotiators who had not first sold themselves and then deceived you with falsehoods. Granted that you were wronged by any commander,—he is not concerned in the present inquiry. Did any commander bring Halus to destruction? or the Phocians? or Doriscus? or Cersobleptes? or the Sacred Mount? or Thermopylae? Was it a commander who gave Philip an open road to Attica through the territory of friends and allies? Who has made Coronea and Orchomenus and Euboea alien ground for us? Who nearly did the same with Megara only yesterday? Who has made the Thebans strong?
§ 335
τίς Μέγαρα πρώην ὀλίγου; τίς Θηβαίους ἰσχυρούς; τούτων γὰρ οὐδὲν τοσούτων καὶ τηλικούτων ὄντων διὰ τοὺς στρατηγοὺς ἀπώλετο, οὐδʼ ἐν τῇ εἰρήνῃ συγχωρηθὲν πεισθέντων ὑμῶν ἔχει Φίλιππος, ἀλλὰ διὰ τούτους ἀπόλωλε καὶ τὴν τούτων δωροδοκίαν. ἂν τοίνυν ταῦτα μὲν φεύγῃ, πλανᾷ δὲ καὶ πάντα μᾶλλον λέγῃ, ἐκείνως αὐτὸν δέχεσθε. οὐ στρατηγῷ δικάζομεν, οὐ περὶ τούτων κρίνει. μὴ λέγʼ εἴ τις αἴτιός ἐστι καὶ ἄλλος τοῦ Φωκέων ὀλέθρου, ἀλλʼ ὡς οὐ σὺ αἴτιος δεῖξον. τί οὖν, εἴ τι Δημοσθένης ἠδίκει, νῦν λέγεις, ἀλλʼ οὐχ ὅτε τὰς εὐθύνας ἐδίδου κατηγόρεις; διʼ αὐτὸ γὰρ εἶ τοῦτʼ ἀπολωλέναι δίκαιος.
These are enormous losses, but for none of them is any general to blame. Philip does not hold any of these advantages as a concession made with your consent in the terms of peace. We owe them all to these men and to their venality. If, then, Aeschines shirks the issue, if he tries to lead you astray by talking of anything rather than the charges I bring, I will tell you how to receive his irrelevance. We are not sitting in judgement on any military commander. You are not being tried on the charges you refute. Do not tell us that this man or that man is to blame for the destruction of the Phocians; prove to us that you are not to blame. If Demosthenes committed any crime, why bring it up now? Why did you not lay your complaint at the statutory investigation of his conduct? For that silence alone you deserve your doom.
§ 336
μὴ λέγʼ ὡς καλὸν εἰρήνη, μηδʼ ὡς συμφέρον· οὐδεὶς γὰρ αἰτιᾶταί σε τοῦ ποιήσασθαι τὴν πόλιν εἰρήνην· ἀλλʼ ὡς οὐκ αἰσχρὰ καὶ ἐπονείδιστος, καὶ πόλλʼ ὕστερον ἐξηπατήμεθα, καὶ πάντʼ ἀπώλετο, ταῦτα λέγε. τούτων γὰρ ἁπάντων ἡμῖν αἴτιος σὺ δέδειξαι. καὶ τί δὴ μέχρι νυνὶ τὸν τὰ τοιαῦτα πεποιηκότʼ ἐπαινεῖς; ἂν οὕτω φυλάττητʼ αὐτόν, οὐχ ἕξει τί λέγῃ, ἀλλὰ τὴν ἄλλως ἐνταῦθʼ ἐπαρεῖ τὴν φωνὴν καὶ πεφωνασκηκὼς ἔσται.
You need not tell us that peace is a lovely and profitable thing; for nobody blames you because the city concluded peace. Deny, if you can, that the peace we have is a disgraceful and ignominious peace; deny that after its conclusion we were deceived, and that by that deception all was lost. The blame for all these calamities has been brought home to you. Why do you still speak the praises of the man who inflicted them? Keep guard over his tricks in that fashion, and he will have nothing to say. He will only aggravate the thunders of his voice, and exhaust himself with his own vociferation.
§ 337
καίτοι καὶ περὶ τῆς φωνῆς ἴσως εἰπεῖν ἀνάγκη· πάνυ γὰρ μέγα καὶ ἐπὶ ταύτῃ φρονεῖν αὐτὸν ἀκούω, ὡς καθυποκρινούμενον ὑμᾶς. ἐμοὶ δὲ δοκεῖτʼ ἀτοπώτατον ἁπάντων ἂν ποιῆσαι, εἰ, ὅτε μὲν τὰ Θυέστου καὶ τῶν ἐπὶ Τροίᾳ κάκʼ ἠγωνίζετο, ἐξεβάλλετʼ αὐτὸν καὶ ἐξεσυρίττετʼ ἐκ τῶν θεάτρων καὶ μόνον οὐ κατελεύεθʼ οὕτως ὥστε τελευτῶντα τοῦ τριταγωνιστεῖν ἀποστῆναι, ἐπειδὴ δʼ οὐκ ἐπὶ τῆς σκηνῆς, ἀλλʼ ἐν τοῖς κοινοῖς καὶ μεγίστοις τῆς πόλεως πράγμασι μυρίʼ εἴργασται κακά, τηνικαῦθʼ ὡς καλὸν φθεγγομένῳ προσέχοιτε.
On that famous voice of his, however, I really must offer some observations. For I am informed that he sets great store thereby, and that he hopes to overawe you by an exhibition of histrionic talent. When he tried to represent the woes of the House of Thyestes, or of the men who fought at Troy, you drove him from the stage with hisses and cat-calls, and came near to pelting him with stones, insomuch that in the end he gave up his profession of actor of small parts; and I think you would be behaving very strangely if now, when he has wrought measurable mischief, not on the stage, but in his dealings with the most momentous affairs of state, you should be favorably impressed by his beautiful voice.
§ 338
μηδαμῶς· μηδὲν ὑμεῖς ἀβέλτερον πάθητε, ἀλλὰ λογίζεσθʼ ὅτι δεῖ κήρυκα μὲν ἂν δοκιμάζητε, εὔφωνον σκοπεῖν, πρεσβευτὴν δὲ καὶ τῶν κοινῶν ἀξιοῦντά τι πράττειν δίκαιον καὶ φρόνημʼ ἔχονθʼ ὑπὲρ μὲν ὑμῶν μέγα, πρὸς δʼ ὑμᾶς ἴσον, ὥσπερ ἐγὼ Φίλιππον μὲν οὐκ ἐθαύμασα, τοὺς δʼ αἰχμαλώτους ἐθαύμασα, ἔσωσα, οὐδὲν ὑπεστειλάμην. οὗτος δʼ ἐκείνου μὲν προὐκαλινδεῖτο, τοὺς παιᾶνας ᾖδεν, ὑμῶν δʼ ὑπερορᾷ.
No, gentlemen; you must not yield to unworthy emotion. If you are holding an examination for the office of herald, you do well to look for a man with a fine loud voice; but if you are choosing an ambassador or a candidate for public office, you seek an honest man, a man who exhibits a proud spirit as your representative, and a spirit of equality as your fellow-citizen. I, for example, showed no respect for Philip; I kept my respect for the captives, I rescued them, I spared no effort. Aeschines, on the other hand, grovelled at Philip’s feet, sang his Hymn of Victory, and disregards you altogether.
§ 339
ἔτι τοίνυν ὅταν μὲν ἴδητε δεινότητʼ ἢ εὐφωνίαν ἤ τι τῶν ἄλλων τῶν τοιούτων ἀγαθῶν ἐπὶ χρηστοῦ καὶ φιλοτίμου γεγενημένον ἀνθρώπου, συγχαίρειν καὶ συνασκεῖν πάντας δεῖ· κοινὸν γὰρ ὑμῖν πᾶσι τοῖς ἄλλοις τοῦτʼ ἀγαθὸν γίγνεται· ὅταν δʼ ἐπὶ δωροδόκου καὶ πονηροῦ καὶ παντὸς ἥττονος λήμματος, ἀποκλείειν καὶ πικρῶς καὶ ἐναντίως ἀκούειν, ὡς πονηρία δυνάμεως δόξαν εὑρομένη παρʼ ὑμῶν ἐπὶ τὴν πόλιν ἐστίν.
Again, when you observe eloquence, or vocal power, or any such merit, in a right-minded and patriotic speaker, by all means congratulate him and help him to exercise his gift, for you all share in its advantages. But when you find such powers in the possession of a corrupt and evil-minded man, the slave of filthy lucre, discourage him, and listen to him with aversion and animosity; for if knavery enjoys in your eyes the reputation of ability, it becomes a peril to the commonwealth.
§ 340
ὁρᾶτε δʼ, ἀφʼ ὧν οὗτος εὐδοκιμεῖ πηλίκα τῇ πόλει περιέστηκε πράγματα. αἱ μὲν τοίνυν ἄλλαι δυνάμεις ἐπιεικῶς εἰσιν αὐτάρκεις, ἡ δὲ τοῦ λέγειν, ἂν τὰ παρʼ ὑμῶν τῶν ἀκουόντων ἀντιστῇ, διακόπτεται. οὕτως οὖν ἀκούετε τούτου ὡς πονηροῦ καὶ δωροδόκου καὶ οὐδʼ ὁτιοῦν ἐροῦντος ἀληθές.
You have before your eyes the dangers with which the city is encompassed as the result of the reputation he has achieved. Now other forms of ability are almost wholly independent of conditions; but the ability of the speaker is paralyzed by the recalcitrance of his audience. Listen to him, then, as to a knave and a bribe-taker, who will have no truthful word to utter.
§ 341
ὅτι δʼ οὐ μόνον κατὰ τἄλλα, ἀλλὰ καὶ τὰ πρὸς αὐτὸν τὸν Φίλιππον πράγματα πανταχῶς συμφέρει τοῦτον ἑαλωκέναι, θεάσασθε. εἴτε γὰρ ἥξει ποτʼ εἰς ἀνάγκην τῶν δικαίων τι ποιεῖν τῇ πόλει, τὸν τρόπον μεταθήσεται· νῦν μὲν γὰρ ᾕρηται τοὺς πολλοὺς ἐξαπατῶν ὀλίγους θεραπεύειν, ἂν δὲ τούτους ἀπολωλότας πύθηται, ὑμῖν τοῖς πολλοῖς καὶ πάντων κυρίοις τὰ λοιπὰ ποιεῖν βουλήσεται.
Observe in conclusion that, apart from all other reasons, the conviction of this man is eminently desirable in view of your future relations with Philip. For if Philip ever finds himself under the necessity of treating Athens with common justice, he will have to remodel his methods. At present his chosen policy is to cheat the many and court the few; but, when he learns that his favorites have been brought to ruin, he will wish for the future to deal with the many, who are the real masters of our state.
§ 342
εἴτʼ ἐπὶ τῆς αὐτῆς ἧσπερ νῦν ἐξουσίας καὶ ἀσελγείας μενεῖ, τοὺς ὁτιοῦν ἂν ἐκείνῳ ποιήσαντας ἀνῃρηκότες ἐκ τῆς πόλεως ἔσεσθε, ἂν τούτους ἀνέλητε· οἳ γὰρ οἰόμενοι δίκην ὑφέξειν τοιαῦτʼ ἔπραξαν, τούτους, ἂν τὰ παρʼ ὑμῶν αὐτοῖς ἐφεθῇ, τί οἴεσθε ποιήσειν; ποῖον Εὐθυκράτη, ποῖον Λασθένη, τίνʼ οὐχ ὑπερβαλεῖσθαι προδότην;
Or if he persists in the lawlessness and the insolence that he displays today, you, by putting these men out of the way, will have delivered Athens from men ready to go to all lengths in his service. For if the fear that they would be called to account did not deter them, what conduct can you expect from them if you should give them a licence to do what they please? Will they not outvie Euthycrates, Lasthenes, and all the traitors of history?
§ 343
τίνα δʼ οὐ πάντων τῶν ἄλλων χείρω πολίτην ὑπάρξειν, ὁρῶντα τοῖς μὲν ἅπαντα πεπρακόσι χρήματα, δόξαν, ἀφορμὴν τὴν Φιλίππου ξενίαν περιοῦσαν, τοῖς δὲ δικαίους τε παρέχουσιν ἑαυτοὺς καὶ προσανηλωκόσι χρήματα πράγματα, ἀπεχθείας, φθόνον περιόντα παρʼ ἐνίων; μηδαμῶς· οὔτε γὰρ πρὸς δόξαν οὔτε πρὸς εὐσέβειαν οὔτε πρὸς ἀσφάλειαν οὔτε πρὸς ἄλλʼ οὐδὲν ὑμῖν συμφέρει τοῦτον ἀφεῖναι, ἀλλὰ τιμωρησαμένους παράδειγμα ποιῆσαι πᾶσι, καὶ τοῖς πολίταις καὶ τοῖς ἄλλοις Ἕλλησιν.
Every other man will be a worse citizen, when he sees that men who have made traffic of the common interests emerge with wealth and reputation, and with all the advantages of Philip’s friendship, while the lot of those who approved themselves honest men and spent their money in your service is vexation and ill-will, and the enmity of those whom I need not name. Let it not be so! For the sake of your honor, of your religion, of your security, of everything you value, you must not acquit this man. Visit him with exemplary punishment, and let his fate be a warning not to our own citizens alone but to every man who lives in the Hellenic world.
Against Leptines · urn:cts:greekLit:tlg0014.tlg020 · Greek: περὶ τῆς Ἀτελείας πρὸς Λεπτίνην — tlg0014.tlg020.perseus-grc2 · English: Against Leptines — trans. James Herbert Vince — tlg0014.tlg020.perseus-eng2
§ 1
ἄνδρες δικασταί, μάλιστα μὲν εἵνεκα τοῦ νομίζειν συμφέρειν τῇ πόλει λελύσθαι τὸν νόμον, εἶτα καὶ τοῦ παιδὸς εἵνεκα τοῦ Χαβρίου ὡμολόγησα τούτοις, ὡς ἂν οἷός τʼ ὦ, συνερεῖν. ἔστι δʼ οὐκ ἄδηλον, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ, ὅτι Λεπτίνης, κἄν τις ἄλλος ὑπὲρ τοῦ νόμου λέγῃ, δίκαιον μὲν οὐδὲν ἐρεῖ περὶ αὐτοῦ, φήσει δʼ ἀναξίους τινὰς ἀνθρώπους εὑρομένους ἀτέλειαν ἐκδεδυκέναι τὰς λῃτουργίας, καὶ τούτῳ πλείστῳ χρήσεται τῷ λόγῳ.
Gentlemen of the jury, it is chiefly because I consider that the State will benefit by the repeal of this law, but partly also out of sympathy with the young son of Chabrias, that I have consented to support the plaintiffs to the best of my ability. It is clear, men of Athens, that Leptines and anyone else who defends the law will have nothing fair to say in its favor, but will urge the unworthiness of certain persons who have used their exemption as a means of shirking the public services, and he will take his stand chiefly on that ground.
§ 2
ἐγὼ δʼ ὅτι μὲν τινῶν κατηγοροῦντα πάντας ἀφαιρεῖσθαι τὴν δωρειὰν τῶν ἀδίκων ἐστίν, ἐάσω· καὶ γὰρ εἴρηται τρόπον τινὰ καὶ ὑφʼ ὑμῶν ἴσως γιγνώσκεται· ἀλλʼ ἐκεῖνʼ ἂν ἐροίμην ἡδέως αὐτόν, τίνος εἵνεκα, εἰ τὰ μάλιστα μὴ τινὲς ἀλλὰ πάντες ἦσαν ἀνάξιοι, τῶν αὐτῶν ἠξίωσεν ὑμᾶς τε καὶ τούτους. ἐν μὲν γὰρ τῷ γράψαι μηδένʼ εἶναι ἀτελῆ, τοὺς ἔχοντας ἀφείλετο τὴν ἀτέλειαν, ἐν δὲ τῷ προσγράψαι μηδὲ τὸ λοιπὸν ἐξεῖναι δοῦναι, ὑμᾶς τὸ δοῦναι ὑμῖν ἐξεῖναι. οὐ γὰρ ἐκεῖνό γʼ ἔνεστιν εἰπεῖν, ὡς τὸν αὐτὸν τρόπον, ὅνπερ τοὺς ἔχοντας ἀφείλετο τὴν δωρειὰν ἀναξίους ἐνόμιζεν, οὕτω καὶ τὸν δῆμον ἀνάξιον ἡγεῖτο κύριον εἶναι τοῦ δοῦναι, ἐάν τῳ βούληται.
For my own part, I shall forbear to retort that it is unjust to take away this privilege from all because you find fault with some; for that objection has already been partially stated, and you probably realize its force. But I should like to ask Leptines on what grounds, even if not some, but all the recipients had been to the last degree undeserving, he has meted out the same treatment to you as to them; for by the clause none shall be exempt he has taken away the privilege from those who now enjoy it, while by the addition nor shall it be lawful hereafter to grant it he takes away from you the right to bestow it. For surely he cannot mean that precisely as he thought the holders of this privilege unworthy, so he thought the people unworthy of the right to dispense its own favors to whomsoever it wishes.
§ 3
ἀλλὰ νὴ Διʼ ἐκεῖνʼ ἂν ἴσως εἴποι πρὸς ταῦτα, ὅτι διὰ τὸ ῥᾳδίως ἐξαπατᾶσθαι τὸν δῆμον, διὰ τοῦθʼ οὕτως ἔθηκε τὸν νόμον. τί οὖν κωλύει πάντʼ ἀφῃρῆσθαι καὶ ὅλως τὴν πολιτείαν ὑμᾶς κατὰ τοῦτον τὸν λόγον; οὐ γὰρ ἔστʼ ἐφʼ ὅτου τοῦτʼ οὐ πεπόνθατε τῶν πάντων, ἀλλὰ καὶ ψηφίσματα πολλὰ πολλάκις ἐξαπατηθέντες κεχειροτονήκατε, καὶ συμμάχους ἤδη τινὰς ἥττους ἀντὶ κρειττόνων ἐπείσθηθʼ ἑλέσθαι, καὶ ὅλως ἐν οἶμαι πολλοῖς οἷς πράττετε καὶ τοιοῦτόν τι συμβαίνειν ἀνάγκη.
But perhaps he may object here that he framed his law in this way because the people are so easily gulled. But by parity of reasoning why should you not be deprived of all your rights—of the whole constitution in fact? For there is no single—right which has not been abused in this way. You have often been deceived into passing decrees; you have sometimes been induced to choose weak allies rather than strong; and generally, I suppose, in many of your public proceedings the same thing is bound to happen.
§ 4
ἆρʼ οὖν θησόμεθα νόμον διὰ ταῦτα μηδὲ τὸ λοιπὸν ἐξεῖναι τῇ βουλῇ μηδὲ τῷ δήμῳ μήτε προβουλεύειν μήτε χειροτονεῖν μηδέν; ἐγὼ μὲν οὐκ οἶμαι· οὐ γάρ ἐσμεν ἀφαιρεθῆναι δίκαιοι περὶ ὧν ἂν ἐξαπατηθῶμεν, ἀλλὰ διδαχθῆναι πῶς τοῦτο μὴ πεισόμεθα, καὶ θέσθαι νόμον οὐχ ὃς ἀφαιρήσεται τὸ κυρίους ἡμᾶς εἶναι, ἀλλὰ διʼ οὗ τὸν ἐξαπατῶντα τιμωρησόμεθα.
Shall we then make a law that hereafter neither Council nor Assembly shall be permitted to deliberate or to vote on any subject? Not so, in my opinion; for we ought not to be deprived of our rights, where we have been misled; we ought to be instructed how to avoid such mistakes, and we ought to make a law, not to strip us of our own authority, but to punish those who mislead us.
§ 5
εἰ τοίνυν τις ἐάσας ταῦτʼ αὐτὸ καθʼ αὕτʼ ἐξετάσειεν, πότερόν ποτε λυσιτελέστερόν ἐστι κυρίους μὲν ὑμᾶς εἶναι τῆς δωρειᾶς, ἐξαπατηθέντας δέ τι καὶ φαύλῳ τινὶ δοῦναι, ἢ διὰ τοῦ παντελῶς ἀκύρους γενέσθαι μηδʼ ἂν ἄξιόν τινʼ εἰδῆτʼ ἐξεῖναι τιμῆσαι, εὕροιτʼ ἂν μᾶλλον ἐκεῖνο λυσιτελοῦν. διὰ τί; ὅτι ἐκ μὲν τοῦ πλείονας ἢ προσήκει τιμᾶν πολλοὺς εὖ ποιεῖν προκαλεῖσθʼ ὑμᾶς, ἐκ δὲ τοῦ μηδενὶ μηδέν, μηδʼ ἂν ἄξιος ᾖ, διδόναι, πάντας ἀπείρξετε τοῦ φιλοτιμεῖσθαι.
Now if, putting these considerations aside, you would examine the real problem, whether it is more advantageous that you should possess the power of bestowing this privilege, even though you are sometimes duped into bestowing it on a scoundrel, or that by being wholly dispossessed of it you should be unable to grant honors even where they are deserved, you would find the former course the more advantageous. And why? Because the result of rewarding too many citizens is to encourage many to do you good service, but the result of rewarding no one, even if deserving, is to discourage emulation in all.
§ 6
πρὸς δὲ τούτῳ καὶ διʼ ἐκεῖνο, ὅτι οἱ μὲν ἀνάξιόν τινα τιμήσαντες εὐηθείας τινὰ δόξαν ἔχοιεν ἄν, οἱ δὲ τοὺς ἀγαθόν τι ποιοῦντας ἑαυτοὺς μὴ τοῖς ὁμοίοις ἀμειβόμενοι, κακίας. ὅσῳ δὴ κρεῖττον εὐήθη δοκεῖν ἢ πονηρὸν εἶναι, τοσούτῳ λῦσαι τὸν νόμον κάλλιον ἢ θέσθαι.
There is also this other reason, that those who reward an undeserving individual may be credited with some degree of artlessness, but those who never requite their benefactors are charged with baseness. Just so far as it is better to be thought artless than unscrupulous, it is more honorable to repeal this law than to enact it.
§ 7
οὐ τοίνυν ἔμοιγʼ οὐδʼ ἐκεῖνʼ εὔλογον, ὦ ἄνδρες Ἀθηναῖοι, σκοπουμένῳ φαίνεται, καταμεμφόμενόν τινας ἐπὶ ταῖς ὑπαρχούσαις δωρειαῖς τοὺς χρησίμους ὄντας τῶν τιμῶν ἀποστερεῖν. εἰ γὰρ ὑπαρχουσῶν τούτων φαῦλοι καὶ ἀνάξιοί τινες κατὰ τὸν τούτων λόγον εἰσίν, τί χρὴ προσδοκᾶν ἔσεσθαι τότε, ὅταν παντελῶς μηδὲ πλέον μέλλῃ μηδὲν εἶναι τοῖς χρηστοῖς οὖσιν;
Nor again, men of Athens, on reflection does it seem to me reasonable, when finding fault with some on the ground of the rewards they already enjoy, to rob useful citizens of their honors. For if, while these immunities exist, some of the recipients are, as our opponents say, worthless and unprofitable, what result are we to expect when there is no chance whatever of reward for the good citizens?
§ 8
ἔτι τοίνυν ὑμᾶς κἀκεῖνʼ ἐνθυμεῖσθαι δεῖ, ὅτι ἐκ τῶν νῦν ὑπαρχόντων νόμων καὶ πάλαι κυρίων, οὓς οὐδʼ ἂν αὐτὸς οὗτος ἀντείποι μὴ οὐχὶ καλῶς ἔχειν, ἐνιαυτὸν διαλιπὼν ἕκαστος λῃτουργεῖ, ὥστε τὸν ἥμισύν ἐστʼ ἀτελὴς τοῦ χρόνου. εἶθʼ ἧς πᾶσι μέτεστι τὸ ἥμισυ καὶ τοῖς μηδʼ ὁτιοῦν ἀγαθὸν πεποιηκόσιν ὑμᾶς, ταύτης τοὺς εὖ ποιήσαντας, ὃ προστεθείκαμεν αὐτοῖς, τοῦτʼ ἀφελώμεθα; μηδαμῶς· οὔτε γὰρ ἄλλως καλὸν οὔθʼ ὑμῖν πρέπον.
Then again, you must consider this point, that in accordance with the existing laws of long standing—laws of which Leptines himself cannot deny the soundness—there is an interval of a year between each public service, so that half the time a citizen is immune. And then, when all citizens, even those who have not benefited you in the least, enjoy a half share in that privilege, are we to take away from your real benefactors the addition that we made to it? Surely not; for that would be dishonorable and, in your case, especially unbecoming.
§ 9
πῶς γὰρ οὐκ αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, κατὰ μὲν τὴν ἀγορὰν ἀψευδεῖν νόμον γεγράφθαι, ἐφʼ οἷς οὐδέν ἐστι δημοσίᾳ βλάβος εἴ τις ψεύδεται, ἐν δὲ τῷ κοινῷ μὴ χρῆσθαι τῷ νόμῳ τούτῳ τὴν πόλιν τὴν αὐτὴν ἐπιτάξασαν τοῖς ἰδιώταις, ἀλλὰ τοὺς ἀγαθόν τι πεποιηκότας ἐξαπατῆσαι, καὶ ταῦτʼ οὐ μικρὰν ζημίαν ὀφλήσειν μέλλουσαν;
When we have a law which forbids cheating in the marketplace, where a falsehood entails no public injury, is it not disgraceful that in public affairs the same state should not abide by the law which it enjoins on private individuals, but should cheat its benefactors, and that although it is itself likely to incur no small penalty?
§ 10
οὐ γὰρ εἰ μὴ χρήματʼ ἀπόλλυτε μόνον σκεπτέον, ἀλλʼ εἰ καὶ δόξαν χρηστήν, περὶ ἧς μᾶλλον σπουδάζετʼ ἢ περὶ χρημάτων, καὶ οὐ μόνον ὑμεῖς, ἀλλὰ καὶ οἱ πρόγονοι. τεκμήριον δέ· χρήματα μὲν γὰρ πλεῖστά ποτε κτησάμενοι πάνθʼ ὑπὲρ φιλοτιμίας ἀνήλωσαν, ὑπὲρ δὲ δόξης οὐδένα πώποτε κίνδυνον ἐξέστησαν, ἀλλὰ καὶ τὰς ἰδίας οὐσίας προσαναλίσκοντες διετέλουν. νῦν τοίνυν οὗτος ὁ νόμος ταύτην ἀντὶ καλῆς αἰσχρὰν τῇ πόλει περιάπτει, καὶ οὔτε τῶν προγόνων οὔθʼ ὑμῶν ἀξίαν. τρία γὰρ τὰ μέγιστʼ ὀνείδη κτᾶται, φθονεροὺς ἀπίστους ἀχαρίστους εἶναι δοκεῖν.
For we must take account not only of loss of money, but of loss of good fame, which you are more anxious to keep than your money—yes, you and your ancestors also. The proof of this is that when they had accumulated vast sums, they spent all for honor, and when reputation was at stake, they never shrank from danger, but even lavished their private fortunes without stint. As it stands, then, this law reflects on your city not honor but disgrace, unworthy alike of your ancestors and of yourselves; for Athens is incurring the three worst reproaches—that men should think us envious, faithless, ungrateful.
§ 11
ὅτι τοίνυν οὐδʼ ἐστὶν ὅλως, ὦ ἄνδρες Ἀθηναῖοι, τοῦ ἤθους τοῦ ὑμετέρου κύριον ποιῆσαι τοιοῦτον νόμον, καὶ τοῦτο πειράσομαι δεῖξαι διὰ βραχέων, ἕν τι τῶν πρότερον πεπραγμένων τῇ πόλει διεξελθών. λέγονται χρήμαθʼ οἱ τριάκοντα δανείσασθαι παρὰ Λακεδαιμονίων ἐπὶ τοὺς ἐν Πειραιεῖ. ἐπειδὴ δʼ ἡ πόλις εἰς ἓν ἦλθεν καὶ τὰ πράγματʼ ἐκεῖνα κατέστη, πρέσβεις πέμψαντες οἱ Λακεδαιμόνιοι τὰ χρήματα ταῦτʼ ἀπῄτουν.
Next, men of Athens, that it is absolutely contrary to the national character to ratify such a law as this, I will also endeavor to show you briefly by an example of our conduct in the past. The Thirty Tyrants are said to have borrowed money from the Lacedaemonians for use against the patriots in the Piraeus. But when unity was restored to the State and those disputes were settled, the Lacedaemonians sent envoys to demand payment.
§ 12
λόγων δὲ γιγνομένων καὶ τῶν μὲν τοὺς δανεισαμένους ἀποδοῦναι κελευόντων, τοὺς ἐξ ἄστεως, τῶν δὲ τοῦτο πρῶτον ὑπάρξαι τῆς ὁμονοίας σημεῖον ἀξιούντων, κοινῇ διαλῦσαι τὰ χρήματα, φασὶ τὸν δῆμον ἑλέσθαι συνεισενεγκεῖν αὐτὸν καὶ μετασχεῖν τῆς δαπάνης, ὥστε μὴ λῦσαι τῶν ὡμολογημένων μηδέν. πῶς οὖν οὐ δεινόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ τότε μὲν τοῖς ἠδικηκόσιν ὑμᾶς ὑπὲρ τοῦ μὴ ψεύσασθαι τὰ χρήματʼ εἰσφέρειν ἠθελήσατε, νῦν δʼ ἐξὸν ὑμῖν ἄνευ δαπάνης τὰ δίκαια ποιῆσαι τοῖς εὐεργέταις, λύσασι τὸν νόμον, ψεύδεσθαι μᾶλλον αἱρήσεσθε; ἐγὼ μὲν οὐκ ἀξιῶ.
When the question was discussed and some were for ordering the city-party, who were the real borrowers, to repay, while others claimed that the first sign of reconciliation should be the joint settlement of the debt, they say that the people chose to pay their contribution and bear their share of the loss, so that there should be no breach of the agreement. On that occasion, men of Athens, to avoid a breach of faith, you consented to pay money to those who had injured you, but now, when you might without any expense requite your benefactors by repealing this law, will it not be strange if you prefer to break your faith? I for one cannot approve of it.
§ 13
τὸ μὲν τοίνυν τῆς πόλεως ἦθος, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἐπʼ ἄλλων πολλῶν καὶ ἐφʼ ὧν εἶπον ἴδοι τις ἂν τοιοῦτον, ἀψευδὲς καὶ χρηστόν, οὐ τὸ λυσιτελέστατον πρὸς ἀργύριον σκοποῦν, ἀλλὰ τί καὶ καλὸν πρᾶξαι. τὸ δὲ τοῦ θέντος τὸν νόμον, τὰ μὲν ἄλλʼ ἔγωγʼ οὐκ οἶδα, οὐδὲ λέγω φλαῦρον οὐδὲν οὐδὲ σύνοιδα, ἐκ δὲ τοῦ νόμου σκοπῶν εὑρίσκω πολὺ τούτου κεχωρισμένον.
The instance I have quoted, men of Athens, as well many others, will show what our national character is—truthful, honest, and, where money is concerned, not asking what pays best, but what is the honorable thing to do. But as to the character of the proposer of this law, I have no further knowledge of him, nor do I say or know anything to his prejudice; but if I may judge from his law, I detect a character very far removed from what I have described.
§ 14
φημὶ τοίνυν ἐγὼ κάλλιον εἶναι τοῦτον ὑμῖν ἀκολουθῆσαι περὶ τοῦ λῦσαι τὸν νόμον ἢ ὑμᾶς τούτῳ περὶ τοῦ θέσθαι, καὶ λυσιτελέστερον εἶναι καὶ ὑμῖν καὶ τούτῳ τὴν πόλιν πεπεικέναι Λεπτίνην ὅμοιον αὐτῇ γενέσθαι δοκεῖν ἢ αὐτὴν ὑπὸ τούτου πεπεῖσθαι ὁμοίαν εἶναι τούτῳ· οὐδὲ γὰρ εἰ πάνυ χρηστός ἐσθʼ, ὡς ἐμοῦ γʼ ἕνεκʼ ἔστω, βελτίων ἐστὶ τῆς πόλεως τὸ ἦθος.
I say, then, that it would be more honorable for Leptines to be guided by you in repealing the law than for you to be guided by him in ratifying it, and it would be more profitable for you, as well as for him, that Athens should persuade Leptines to assume a likeness to herself than that she should be persuaded by Leptines to be like him; for even if he is a really good man—and he may be, for aught I know—he cannot excel her in character.
§ 15
νομίζω τοίνυν ὑμᾶς, ὦ ἄνδρες δικασταί, ἄμεινον ἂν περὶ τοῦ παρόντος βουλεύσασθαι, εἰ κἀκεῖνο μάθοιτε, ὅτι ᾧ μόνῳ μείζους εἰσὶν αἱ παρὰ τῶν δήμων δωρειαὶ τῶν παρὰ τῶν ἄλλων πολιτειῶν διδομένων, καὶ τοῦτʼ ἀφαιρεῖται νῦν τῷ νόμῳ. τῇ μὲν γὰρ χρείᾳ τῇ τῶν εὑρισκομένων τὰς δωρειὰς οἱ τύραννοι καὶ οἱ τὰς ὀλιγαρχίας ἔχοντες μάλιστα δύνανται τιμᾶν· πλούσιον γὰρ ὃν ἂν βούλωνται παραχρῆμʼ ἐποίησαν· τῇ δὲ τιμῇ καὶ τῇ βεβαιότητι τὰς παρὰ τῶν δήμων δωρειὰς εὑρήσετʼ οὔσας βελτίους.
Moreover, gentlemen, I think that you would come to a sounder judgement in this matter if you would observe this further truth, that the present law removes just the one advantage which the rewards of a democracy have over those of other constitutions. For in the material value to the recipients of the rewards bestowed, a tyranny or an oligarchy has an immense advantage in that they can make anyone they choose instantaneously rich; but in honor and in security of possession you will find that the gifts of a democracy are to be preferred.
§ 16
τό τε γὰρ μὴ μετʼ αἰσχύνης ὡς κολακεύοντα λαμβάνειν, ἀλλʼ ἐν ἰσηγορίᾳ δοκοῦντʼ ἄξιόν τινος εἶναι τιμᾶσθαι τῶν καλῶν ἐστι, τό θʼ ὑπὸ τῶν ὁμοίων ἑκόντων θαυμάζεσθαι τοῦ παρὰ τοῦ δεσπότου λαμβάνειν ὁτιοῦν κρεῖττον εἶναι δοκεῖ. παρὰ μὲν γὰρ ἐκείνοις μείζων ἐστὶν ὁ τοῦ μέλλοντος φόβος τῆς παρούσης χάριτος, παρὰ δʼ ὑμῖν ἀδεῶς ἃν λάβῃ τις ἔχειν ὑπῆρχε τὸν γοῦν ἄλλον χρόνον.
For not the receipt of a flatterer’s pay with its taint of shame, but to be honored, where speech is free, as one who is deemed worthy—that is true glory; and to enjoy the willing admiration of equals seems better than to accept the richest gift from a tyrant’s hand. For in those communities the fear of tomorrow outweighs the favor of today, but in your city a man could keep what he won without fear of loss, at any rate in time past.
§ 17
ὁ τοίνυν τὴν πίστιν ἀφαιρῶν τῶν δωρειῶν νόμος, οὗτος, ᾧ μόνῳ κρείττους εἰσὶν αἱ παρʼ ὑμῶν δωρειαί, τοῦτʼ ἀφαιρεῖται. καίτοι τῶν ἁπασῶν ἧς ἄν τινος πολιτείας τὸ κομίζεσθαι τοὺς εὔνους τοῖς καθεστῶσιν χάριν ἐξέλῃς, οὐ μικρὰν φυλακὴν αὐτῶν ταύτην ἀφῃρηκὼς ἔσει.
So the law which destroys confidence in the rewards takes away the one thing that gives a higher value to rewards which you bestow. And indeed, if from any one of all known forms of government you take away the right of loyal supporters of the constitution to receive favors, you will find that you have deprived those governments of no unimportant safeguard.
§ 18
τάχα τοίνυν ἴσως ἐκεῖνο λέγειν ἂν ἐπιχειρήσειε Λεπτίνης, ἀπάγων ὑμᾶς ἀπὸ τούτων, ὡς αἱ λῃτουργίαι νῦν μὲν εἰς πένητας ἀνθρώπους ἔρχονται, ἐκ δὲ τοῦ νόμου τούτου λῃτουργήσουσιν οἱ πλουσιώτατοι. ἔστι δὲ τοῦθʼ οὑτωσὶ μὲν ἀκοῦσαι λόγον τινʼ ἔχον· εἰ δέ τις αὔτʼ ἀκριβῶς ἐξετάσειε, ψεῦδος ἂν φανείη. εἰσὶ γὰρ δήπου παρʼ ἡμῖν αἵ τε τῶν μετοίκων λῃτουργίαι καὶ αἱ πολιτικαί, ὧν ἑκατέρων ἐστὶ τοῖς εὑρημένοις ἡ ἀτέλεια ἣν οὗτος ἀφαιρεῖται. τῶν γὰρ εἰς τὸν πόλεμον καὶ τὴν σωτηρίαν τῆς πόλεως εἰσφορῶν καὶ τριηραρχιῶν ὀρθῶς καὶ δικαίως οὐδείς ἐστʼ ἀτελὴς ἐκ τῶν παλαιῶν νόμων, οὐδʼ οὓς οὗτος ἔγραψε, τοὺς ἀφʼ Ἁρμοδίου καὶ Ἀριστογείτονος.
Now perhaps Leptines will try to divert your attention from these points and assert that at present the public services fall upon the poor, but that under his law they will be performed by the wealthiest class. At first hearing, the plea seems to have some weight; but examine it strictly and the fallacy will be exposed. For there are, as you know, among us some services that fall upon resident aliens and others that fall upon citizens, and the exemption, which Leptines would remove, has been granted in the case of both. For from special contributions for war or for national defence and also from the equipment of war-galleys, rightly and justly in accordance with earlier laws, no one is exempt, not even the descendants of Harmodius and Aristogiton, whom Leptines has specially named.
§ 19
σκεψώμεθα δὴ τίνας ἡμῖν εἰσποιεῖ χορηγοὺς εἰς ἐκείνας τὰς λῃτουργίας, καὶ πόσους, ἐὰν μὴ τούτῳ προσέχωμεν, ἀφήσει. οἱ μὲν τοίνυν πλουσιώτατοι τριηραρχοῦντες ἀεὶ τῶν χορηγιῶν ἀτελεῖς ὑπάρχουσιν, οἱ δʼ ἐλάττω τῶν ἱκανῶν κεκτημένοι, τὴν ἀναγκαίαν ἀτέλειαν ἔχοντες, ἔξω τοῦ τέλους εἰσὶ τούτου· οὐκοῦν τούτων μὲν οὐδετέρων οὐδεὶς διὰ τὸν νόμον ἡμῖν προσέσται χορηγός.
Let us then see what additional contributors he provides to perform those public services, and how many will be passed over if we turn a deaf ear to him. Now the richest citizens, when equipping a war-galley, are already exempt from the ordinary services, while those whose wealth is insufficient necessarily enjoy exemption and are out of the reach of this tax; so his law will not provide us with another contributor from either of these classes.
§ 20
ἀλλὰ νὴ Δίʼ εἰς τὰς τῶν μετοίκων λῃτουργίας εἰσποιεῖ πολλούς. ἀλλʼ ἐὰν δείξῃ πέντε, ἐγὼ ληρεῖν ὁμολογῶ. θήσω τοίνυν ἐγὼ μὴ τοιοῦτον εἶναι τοῦτο, ἀλλὰ καὶ τῶν μετοίκων πλείονας ἢ τοσούτους, ἐὰν ὁ νόμος τεθῇ, τοὺς λῃτουργοῦντας ἔσεσθαι, καὶ τῶν πολιτῶν μηδένʼ ἐκ τριηραρχίας ὑπάρξειν ἀτελῆ. σκεψώμεθα δὴ τί τοῦτο τῇ πόλει, ἐὰν ἅπαντες οὗτοι λῃτουργῶσιν· φανήσεται γὰρ οὐδὲ πολλοῦ δεῖ τῆς γενησομένης ἄξιον αἰσχύνης.
He may reply that he recruits many aliens for the services. But if he can point to five such, I will eat my words. I will assume, then, that this is not the case, but that if the law stands, both the number of aliens performing public services will be greater, and of the citizens none will be excused because he is equipping a war-galley. Now let us consider what the State will gain if all these perform the services, for it will prove to be no compensation at all for the disgrace it will entail.
§ 21
ὅρα δʼ οὑτωσί. εἰσὶ τῶν ξένων ἀτελεῖς—δέκα θήσω· καὶ μὰ τοὺς θεούς, ὅπερ εἶπον ἀρτίως, οὐκ οἶμαι πέντʼ εἶναι. καὶ μὴν τῶν γε πολιτῶν οὐκ εἰσὶ πλείους ἢ πέντʼ ἢ ἕξ. οὐκοῦν ἀμφοτέρων ἑκκαίδεκα. ποιήσωμεν αὐτοὺς εἴκοσιν, εἰ δὲ βούλεσθε, τριάκοντα. πόσοι δή ποτʼ εἰσὶν οἱ κατʼ ἐνιαυτὸν τὰς ἐγκυκλίους λῃτουργίας λῃτουργοῦντες, χορηγοὶ καὶ γυμνασίαρχοι καὶ ἑστιάτορες; ἑξήκοντʼ ἴσως ἢ μικρῷ πλείους σύμπαντες οὗτοι.
Put it thus. Of aliens there are exempt—I will assume ten. And by Heaven, as I said before, I do not believe there are five. Moreover of the citizens there are not half a dozen. Sixteen of both, then. Let us call it twenty, or thirty, if you like. How many, pray, are there that annually perform the regularly recurring services—chorus-masters, presidents of gymnasia, and public hosts? Perhaps sixty in all, or a trifle more.
§ 22
ἵνʼ οὖν τριάκοντʼ ἄνθρωποι πλείους παρὰ πάντα τὸν χρόνον λῃτουργήσωσιν ἡμῖν, τοὺς ἅπαντας ἀπίστως πρὸς ἡμᾶς αὐτοὺς διαθῶμεν; ἀλλʼ ἴσμεν ἐκεῖνο δήπου, ὅτι λῃτουργήσουσιν μέν, ἄνπερ ἡ πόλις ᾖ, πολλοὶ καὶ οὐκ ἐπιλείψουσιν, εὖ δὲ ποιεῖν ἡμᾶς οὐδεὶς ἐθελήσει, τοὺς πρότερον ποιήσαντας ἐὰν ἠδικημένους ἴδῃ.
In order, then, that we may have thirty more men for the public services, spread over the whole period, is it worth our while to excite the distrust of all? But surely we must know this, that as long as Athens stands, there will be plenty of citizens, without fail, to perform the services, but not a soul will want to do us a good turn, if he sees our previous benefactors wronged.
§ 23
εἶεν. εἰ δὲ δὴ τὰ μάλιστʼ ἐπέλειπον οἱ χορηγεῖν οἷοί τε, πρὸς Διὸς πότερον κρεῖττον ἦν εἰς συντέλειαν ἀγαγεῖν τὰς χορηγίας ὥσπερ τὰς τριηραρχίας, ἢ τοὺς εὐεργέτας ἀφελέσθαι τὰ δοθέντα; ἐγὼ μὲν ἐκεῖνʼ οἶμαι. νῦν μέν γε τὸν χρόνον, ὃν ἂν τούτων ἕκαστος λῃτουργῇ, δίδωσι τὴν ἀνάπαυσιν αὐτοῖς μόνον, μετὰ ταῦτα δʼ οὐδὲν ἔλαττον ἕκαστος αὐτῶν ἀναλώσει· τότε δʼ ἄν, μικρᾶς συντελείας ἀπὸ τῶν ὑπαρχόντων ἑκάστῳ γιγνομένης, οὐδὲν ἔπασχε δεινὸν οὐδείς, οὐδʼ εἰ πάνυ μικρὰ κεκτημένος ἦν.
So far, so good. But if there were the most serious shortage of possible contributors, in Heaven’s name, which would you prefer—to organize syndicates for those services as for the equipment of war-vessels, or to rob your benefactors of what you have given them? I think I should prefer the syndicates. By the present law, while each of these thirty is performing a public service, Leptines affords a respite for the others, and that is all; after that, each of them will have to spend as much as before; but in the other case, each would pay a small contribution, proportioned to his means, and none would be hardly treated, even if his property were quite small.
§ 24
οὕτω τοίνυν τινές, ὦ ἄνδρες Ἀθηναῖοι, σφόδρʼ ἔχουσʼ ἀλογίστως ὥστʼ ἐπιχειροῦσι λέγειν πρὸς μὲν ταῦτʼ οὐδέν, ἄλλα δὲ τοιαδί, ὡς ἄρα δεινόν, εἰ ἐν κοινῷ μὲν μηδʼ ὁτιοῦν ὑπάρχει τῇ πόλει, ἰδίᾳ δέ τινες πλουτήσουσʼ ἀτελείας ἐπειλημμένοι. ἔστι δὲ ταῦτʼ ἀμφότερʼ οὐχὶ δίκαιον λέγειν. εἰ μὲν γάρ τις ἔχει πολλὰ μηδὲν ὑμᾶς ἀδικῶν, οὐχὶ δεῖ δήπου τούτῳ βασκαίνειν· εἰ δʼ ὑφῃρημένον φήσουσιν ἤ τινʼ ἄλλον οὐχ ὃν προσήκει τρόπον, εἰσὶ νόμοι καθʼ οὓς προσήκει κολάζειν. ὅτε δὲ τοῦτο μὴ ποιοῦσιν, οὐδὲ τὸν λόγον αὐτοῖς τοῦτον λεκτέον.
Now some of our opponents, men of Athens, are so illogical that they make no attempt to answer these arguments, but take a different line, saying for instance how monstrous it is that on the one hand there is nothing left in the Exchequer, but on the other hand private individuals will grow wealthy because they have secured an immunity. But it is not fair to combine both these statements. For if a man has great wealth without doing you any wrong, there is surely no need to look on him with envy; but if they are prepared to say that he has stolen it or gained it in some other disreputable way, there are laws by which he can be suitably punished. But as long as they do not prosecute him, neither have they any right to make this allegation.
§ 25
καὶ μὴν περὶ τοῦ γε μὴ εἶναι χρήματα κοινὰ τῇ πόλει, ἐκεῖνʼ ὑμᾶς δεῖ σκοπεῖν, ὅτι οὐδὲν ἔσεσθʼ εὐπορώτεροι, τὰς ἀτελείας ἐὰν ἀφέλησθε· οὐ γὰρ κοινωνεῖ ταῖς δημοσίαις προσόδοις καὶ περιουσίαις ταῦτα τἀναλώματʼ οὐδέν. χωρὶς δὲ τούτων νυνὶ τῇ πόλει, δυοῖν ἀγαθοῖν ὄντοιν, πλούτου καὶ τοῦ πρὸς ἅπαντας πιστεύεσθαι, ἐστὶ τὸ τῆς πίστεως ὑπάρχον. εἰ δέ τις οἴεται δεῖν, ὅτι χρήματʼ οὐκ ἔχομεν, μηδὲ δόξαν ἔχειν ἡμᾶς χρηστήν, οὐ καλῶς φρονεῖ. ἐγὼ μὲν γὰρ εὔχομαι τοῖς θεοῖς, μάλιστα μὲν ἡμῖν καὶ χρήματα πολλὰ γενέσθαι, εἰ δὲ μή, τό γε πιστοῖς εἶναι καὶ βεβαίοις δοκεῖν διαμεῖναι.
Further, with regard to the alleged poverty of the Exchequer, you must reflect that you will not be a whit the better off if you abolish these exemptions, for the expenditure on these services has nothing to do with the revenues or the surplus of the State. And apart from all this, of two possible advantages—wealth and credit with the rest of the world—our State today enjoys the latter. But if anyone imagines that because we have no money we need not also keep our honor bright, his judgement is at fault. For myself indeed, I pray Heaven that, if so it may be, our wealth also may increase, but if not, then at least that our reputation for good faith and constancy may remain sure.
§ 26
φέρε δὴ καὶ τὰς εὐπορίας, ἃς ἀναπαυομένους τινὰς εὐπορήσειν οὗτοι φήσουσιν, εἰς δέον ὑμῖν γιγνομένας δείξω. ἴστε γὰρ δήπου τοῦθʼ ὅτι τῶν τριηραρχιῶν οὐδείς ἐστʼ ἀτελὴς οὐδὲ τῶν εἰσφορῶν τῶν εἰς τὸν πόλεμον. οὔκουν ὁ πολλὰ κεκτημένος, οὗτος, ὅστις ἂν ᾖ, πόλλʼ εἰς ταῦτα συντελεῖ; πᾶσʼ ἀνάγκη. καὶ μὴν ὅτι δεῖ τὴν εὐπορίαν εἰς ταῦθʼ ὑπάρχειν πλείστην τῇ πόλει, πάντες ἂν ὁμολογήσειαν· παρὰ μὲν γὰρ τὰς ἐπὶ τῶν χορηγιῶν δαπάνας ἡμέρας μέρος μικρὸν ἡ χάρις τοῖς θεωμένοις ἡμῶν, παρὰ δὲ τὰς τῶν εἰς τὸν πόλεμον παρασκευῶν ἀφθονίας πάντα τὸν χρόνον ἡ σωτηρία πάσῃ τῇ πόλει.
Now take the large fortunes which, according to our opponents, some citizens will amass if relieved of the services, but which I will show to be available for your needs. For of course you are aware that no one is exempt from the equipment of war-galleys or from the special contributions for war. So this person, whoever he may be, who owns much, contributes much to those objects; there is no getting out of it. And again, all would agree that the resources which the State can rely on for these objects should be as great as possible. For money spent by the chorus-masters affords those of us who are in the theater gratification for a fraction of a day; but money lavished on equipment for war gives security to the whole city for all time.
§ 27
ὥσθʼ ὅσον ἐνθάδʼ ἀφίετε, ἐκεῖ κομίζεσθε, καὶ δίδοτʼ ἐν τιμῆς μέρει ταῦθʼ ἃ καὶ μὴ λαβοῦσιν ἔστιν ἔχειν τοῖς τοῦ τριηραρχεῖν ἄξια κεκτημένοις. ἀλλὰ μὴν ὅτι τῶν τριηραρχιῶν οὐδείς ἐστʼ ἀτελής, οἶμαι μὲν ὑμᾶς εἰδέναι πάντας, ὅμως δὲ καὶ τὸν νόμον ὑμῖν αὐτὸν ἀναγνώσεται. λαβὲ τὸν περὶ τῶν τριηραρχιῶν νόμον καὶ λέγε τοῦτʼ αὐτό. ΝΟΜΟΣ. ἀτελῆ δὲ μηδένα εἶναι τριηραρχίας πλὴν τῶν ἐννέα ἀρχόντων.
Therefore whatever you remit with one hand, you receive with the other; and you grant as an honor exemptions which even those who receive them cannot enjoy, if they have wealth sufficient for the equipment of a war-vessel. But although I suppose you all know that no one is exempt from the latter service, the clerk shall read to you the actual statute. Take the law about the trierarchy and read this clause only. [The clause is read] [And none shall be exempt from the trierarchy except the nine archons.]
§ 28
ὁρᾶθʼ ὡς σαφῶς, ὦ ἄνδρες Ἀθηναῖοι, μηδένʼ εἶναι τριηραρχίας ἀτελῆ διείρηκεν ὁ νόμος πλὴν τῶν ἐννέʼ ἀρχόντων. οὐκοῦν οἱ μὲν ἐλάττω κεκτημένοι τοῦ τριηραρχίας ἄξιʼ ἔχειν ἐν ταῖς εἰσφοραῖς συντελοῦσιν εἰς τὸν πόλεμον, οἱ δʼ ἐφικνούμενοι τοῦ τριηραρχεῖν εἰς ἀμφότερʼ ὑμῖν ὑπάρξουσι χρήσιμοι, καὶ τριηραρχεῖν καὶ εἰσφέρειν. τίνʼ οὖν ῥᾳστώνην τοῖς πολλοῖς ὁ σός, ὦ Λεπτίνη, ποιεῖ νόμος, εἰ μιᾶς ἢ δυοῖν φυλαῖν ἕνα χορηγὸν καθίστησιν, ὃς ἀνθʼ ἑνὸς ἄλλου τοῦθʼ ἅπαξ ποιήσας ἀπηλλάξεται; ἐγὼ μὲν οὐχ ὁρῶ. τῆς δέ γʼ αἰσχύνης ὅλην ἀναπίμπλησι τὴν πόλιν καὶ τῆς ἀπιστίας. οὔκουν ὅτε πολλῷ μείζονα βλάψει τῶν ὠφελειῶν ὧν ἔχει, προσήκει λελύσθαι παρὰ τοῖσδʼ αὐτόν; ἔγωγʼ ἂν φαίην.
You see, Athenians, how explicitly the law lays down that none shall be exempt from the equipment of a war-galley except the nine archons. So those whose wealth falls short of the qualification for that service will contribute by groups to the special war-tax, but those who reach that qualification will be available both for the war-galleys and for the war-tax. Then what relief does your law, Leptines, afford to the main body of citizens, if from one or two tribes it provides a single contributor, who, having relieved one other citizen on one occasion, will thereafter be exempt? I can see no relief. On the other hand it taints the honor and credit of the whole State. Therefore, when the damage it will inflict is greater than the benefit it confers, ought it not to be repealed by this court? Such would be my verdict.
§ 29
ἔτι δʼ, ὦ ἄνδρες δικασταί, διὰ τὸ γεγράφθαι ἐν τῷ νόμῳ διαρρήδην αὐτοῦ μηδένα μήτε τῶν πολιτῶν μήτε τῶν ἰσοτελῶν μήτε τῶν ξένων εἶναι ἀτελῆ, μὴ διῃρῆσθαι δʼ ὅτου ἀτελῆ, χορηγίας ἤ τινος ἄλλου τέλους, ἀλλʼ ἁπλῶς ἀτελῆ μηδένα πλὴν τῶν ἀφʼ Ἁρμοδίου καὶ Ἀριστογείτονος, καὶ ἐν μὲν τῷ μηδένα πάντας περιλαμβάνειν τοὺς ἄλλους, ἐν δὲ τῷ τῶν ξένων μὴ διορίζειν τῶν οἰκούντων Ἀθήνησιν, ἀφαιρεῖται καὶ Λεύκωνα τὸν ἄρχοντα Βοσπόρου καὶ τοὺς παῖδας αὐτοῦ τὴν δωρειὰν ἣν ὑμεῖς ἔδοτʼ αὐτοῖς.
My next point is this, gentlemen of the jury. The law of Leptines explicitly states that none, whether citizen or enfranchised alien or foreigner, shall be exempt, and does not specify from what, whether from the public service or from any other charge, but simply that none shall be exempt except the descendants of Harmodius and Aristogiton. The word none must be taken to include all classes, and foreigner is not further defined as resident at Athens.
§ 30
ἔστι γὰρ γένει μὲν δήπου ὁ Λεύκων ξένος, τῇ δὲ παρʼ ὑμῶν ποιήσει πολίτης· κατʼ οὐδέτερον δʼ αὐτῷ τὴν ἀτέλειαν ἔστιν ἔχειν ἐκ τούτου τοῦ νόμου. καίτοι τῶν μὲν ἄλλων εὐεργετῶν χρόνον τινʼ ἕκαστος ἡμῖν χρήσιμον αὑτὸν παρέσχεν, οὗτος δέ, ἂν σκοπῆτε, φανήσεται συνεχῶς ἡμᾶς εὖ ποιῶν, καὶ ταῦθʼ ὧν μάλισθʼ ἡμῶν ἡ πόλις δεῖται.
It follows that Leptines deprives Leucon, the ruler of the Bosporus, and his children of the reward which you bestowed on them. For, of course, Leucon is a foreigner by birth, though by adoption an Athenian citizen, but on neither ground can he claim exemption, if this law stands. And yet, while of our other benefactors each has made himself useful to us on one occasion, Leucon will be found on reflection to be a perpetual benefactor, and that in a matter especially vital to our city.
§ 31
ἴστε γὰρ δήπου τοῦθʼ, ὅτι πλείστῳ τῶν πάντων ἀνθρώπων ἡμεῖς ἐπεισάκτῳ σίτῳ χρώμεθα. πρὸς τοίνυν ἅπαντα τὸν ἐκ τῶν ἄλλων ἐμπορίων ἀφικνούμενον ὁ ἐκ τοῦ Πόντου σῖτος εἰσπλέων ἐστίν. εἰκότως· οὐ γὰρ μόνον διὰ τὸ τὸν τόπον τοῦτον σῖτον ἔχειν πλεῖστον τοῦτο γίγνεται, ἀλλὰ διὰ τὸ κύριον ὄντα τὸν Λεύκωνʼ αὐτοῦ τοῖς ἄγουσιν Ἀθήναζε ἀτέλειαν δεδωκέναι, καὶ κηρύττειν πρώτους γεμίζεσθαι τοὺς ὡς ὑμᾶς πλέοντας. ἔχων γὰρ ἐκεῖνος ἑαυτῷ καὶ τοῖς παισὶ τὴν ἀτέλειαν ἅπασι δέδωκεν ὑμῖν.
For you are aware that we consume more imported corn than any other nation. Now the corn that comes to our ports from the Black Sea is equal to the whole amount from all other places of export. And this is not surprising; for not only is that district most productive of corn, but also Leucon, who controls the trade, has granted exemption from dues to merchants conveying corn to Athens, and he proclaims that those bound for your port shall have priority of lading. For Leucon, enjoying exemption for himself and his children, has granted exemption to every one of you.
§ 32
τοῦτο δʼ ἡλίκον ἐστὶ θεωρήσατε. ἐκεῖνος πράττεται τοὺς παρʼ αὑτοῦ σῖτον ἐξάγοντας τριακοστήν. αἱ τοίνυν παρʼ ἐκείνου δεῦρʼ ἀφικνούμεναι σίτου μυριάδες περὶ τετταράκοντʼ εἰσί· καὶ τοῦτʼ ἐκ τῆς παρὰ τοῖς σιτοφύλαξιν ἀπογραφῆς ἄν τις ἴδοι. οὐκοῦν παρὰ μὲν τὰς τριάκοντα μυριάδας μυρίους δίδωσι μεδίμνους ἡμῖν, παρὰ δὲ τὰς δέκα ὡσπερανεὶ τρισχιλίους.
See what this amounts to. He exacts a toll of one-thirtieth from exporters of corn from his country. Now from the Bosporus there come to Athens about four hundred thousand bushels; the figures can be checked by the books of the grain commissioners. So for each three hundred thousand bushels he makes us a present of ten thousand bushels, and for the remaining hundred thousand a present of roughly three thousand.
§ 33
τοσούτου τοίνυν δεῖ ταύτην ἀποστερῆσαι τὴν δωρειὰν τὴν πόλιν, ὥστε προσκατασκευάσας ἐμπόριον Θευδοσίαν, ὅ φασιν οἱ πλέοντες οὐδʼ ὁτιοῦν χεῖρον εἶναι τοῦ Βοσπόρου, κἀνταῦθʼ ἔδωκε τὴν ἀτέλειαν ἡμῖν. καὶ τὰ μὲν ἄλλα σιωπῶ, πόλλʼ ἂν ἔχων εἰπεῖν, ὅσʼ εὐεργέτηκεν ὑμᾶς οὗτος ἁνὴρ καὶ αὐτὸς καὶ οἱ πρόγονοι· ἀλλὰ πρωπέρυσιν σιτοδείας παρὰ πᾶσιν ἀνθρώποις γενομένης οὐ μόνον ὑμῖν ἱκανὸν σῖτον ἀπέστειλεν, ἀλλὰ τοσοῦτον ὥστε πεντεκαίδεκʼ ἀργυρίου τάλαντα, ἃ Καλλισθένης διῴκησε, προσπεριγενέσθαι.
Now, so little danger is there of his depriving our state of this gift, that he has opened another depot at Theudosia, which our merchants say is not at all inferior to the Bosporus, and there, too, he has granted us the same exemption. I omit much that might be said about the other benefits conferred upon you by this prince and also by his ancestors, but the year before last, when there was a universal shortage of grain, he not only sent enough for your needs, but such a quantity in addition that Callisthenes had a surplus of fifteen talents of silver to dispose of.
§ 34
τί οὖν οἴεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον τὸν τοιοῦτον περὶ ὑμᾶς γεγενημένον, ἐὰν ἀκούσῃ νόμῳ τὴν ἀτέλειαν ὑμᾶς ἀφῃρημένους αὐτὸν καὶ μηδʼ ἂν μεταδόξῃ ποτὲ ψηφισαμένους ἐξεῖναι δοῦναι; ἆρʼ ἀγνοεῖθʼ ὅτι ὁ αὐτὸς νόμος οὗτος ἐκεῖνόν τʼ ἀφαιρήσεται τὴν ἀτέλειαν, κύριος ἂν γένηται, καὶ ὑμῶν τοὺς παρʼ ἐκείνου σιτηγοῦντας;
What, then, men of Athens, do you expect of this man, who has proved himself such a friend to you, if he learns that you have deprived him by law of his immunity, and have made it illegal to bestow it hereafter, even if you change your minds? Are you not aware that this same law, if ratified, will take away the immunity, not only from Leucon, but from those of you who import corn from his country?
§ 35
οὐ γὰρ δήπου τοῦτό γʼ ὑπείληφεν οὐδείς, ὡς ἐκεῖνος ὑπομενεῖ ἑαυτῷ μὲν ἀκύρους εἶναι τὰς παρʼ ὑμῶν δωρειάς, ὑμῖν δὲ μένειν τὰς παρʼ ἑαυτοῦ. οὐκοῦν πρὸς πολλοῖς οἷς βλάψειν ὑμᾶς ὁ νόμος φαίνεται, καὶ προσαφαιρεῖταί τι τῶν ὑπαρχόντων ἤδη. εἶθʼ ὑμεῖς ἔτι σκοπεῖτʼ εἰ χρὴ τοῦτον ἐξαλεῖψαι, καὶ οὐ πάλαι βεβούλευσθε; ἀνάγνωθι λαβὼν αὐτοῖς τὰ ψηφίσματα τὰ περὶ τοῦΛεύκωνος. ΨΗΦΙΣΜΑΤΑ.
For surely no one dreams that he will tolerate the cancelling of your gifts to him, and let his own gifts to you stand good. So to the many disadvantages that this law will obviously entail upon you, may be added the immediate loss of part of your resources. In view of this, are you still considering whether you ought to erase it from the statute-book? Have you not made up your minds long ago? Take and read them the decrees touching Leucon. [The decrees are read]
§ 36
ὡς μὲν εἰκότως καὶ δικαίως τετύχηκεν τῆς ἀτελείας παρʼ ὑμῶν ὁ Λεύκων, ἀκηκόατʼ ἐκ τῶν ψηφισμάτων, ὦ ἄνδρες δικασταί. τούτων δʼ ἁπάντων στήλας ἀντιγράφους ἐστήσαθʼ ὑμεῖς κἀκεῖνος, τὴν μὲν ἐν Βοσπόρῳ, τὴν δʼ ἐν Πειραιεῖ, τὴν δʼ ἐφʼ Ἱερῷ. σκοπεῖτε δὴ πρὸς ὅσης κακίας ὑπερβολὴν ὑμᾶς ὁ νόμος προάγει, ὃς ἀπιστότερον τὸν δῆμον καθίστησʼ ἑνὸς ἀνδρός.
How reasonable and just was the immunity which Leucon has obtained from you, these decrees have informed you, gentlemen of the jury. Copies of all these decrees on stone were set up by you and by Leucon in the Bosporus, in the Piraeus, and at Hierum. Just reflect to what depths of meanness you are dragged by this law, which makes the nation less trustworthy than an individual.
§ 37
μὴ γὰρ οἴεσθʼ ὑμῖν ἄλλο τι τὰς στήλας ἑστάναι ταύτας ἢ τούτων πάντων ὧν ἔχετʼ ἢ δεδώκατε συνθήκας, αἷς ὁ μὲν Λεύκων ἐμμένων φανεῖται καὶ ποιεῖν ἀεί τι προθυμούμενος ὑμᾶς εὖ, ὑμεῖς δʼ ἑστώσας ἀκύρους πεποιηκότες, ὃ πολὺ δεινότερον τοῦ καθελεῖν· αὗται γὰρ οὑτωσὶ τοῖς βουλομένοις κατὰ τῆς πόλεως βλασφημεῖν τεκμήριον ὡς ἀληθῆ λέγουσιν ἑστήξουσιν.
For you must not imagine that the pillars standing there are anything else than the covenants of all that you have received or granted; and it will be made clear that Leucon observes them and is always eager to benefit you, but that you have repudiated them while they still stand; and that is a far worse offence than to pull them down; for when men wish to traduce our city, there will stand the pillars to witness to the truth of their words.
§ 38
φέρʼ, ἐὰν δὲ δὴ πέμψας ὡς ἡμᾶς ὁ Λεύκων ἐρωτᾷ, τί ἔχοντες ἐγκαλέσαι καὶ τί μεμφόμενοι τὴν ἀτέλειαν αὐτὸν ἀφῄρησθε, τί πρὸς θεῶν ἐροῦμεν ἢ τί γράψει ποθʼ ὁ τὸ ψήφισμʼ ὑπὲρ ἡμῶν γράφων;
Now mark! Suppose Leucon sends and asks us on what charge or for what fault we have taken away his immunity; what, in the name of wonder, shall we say, or in what terms will the proposer of your reply draft it? He will say, I suppose, that some of those who obtained immunity did not deserve it!
§ 39
ὅτι νὴ Δίʼ ἦσάν τινες τῶν εὑρημένων ἀνάξιοι. ἐὰν οὖν εἴπῃ πρὸς ταῦτʼ ἐκεῖνος καὶ γὰρ Ἀθηναίων τινὲς ἴσως φαῦλοι, καὶ οὐ διὰ ταῦτʼ ἐγὼ τοὺς χρηστοὺς ἀφειλόμην, ἀλλὰ τὸν δῆμον νομίζων χρηστὸν πάντας ἔχειν ἐῶ, οὐ δικαιότερʼ ἡμῶν ἐρεῖ; ἐμοὶ γοῦν δοκεῖ. παρὰ πᾶσι γὰρ ἀνθρώποις μᾶλλόν ἐστιν ἔθος διὰ τοὺς εὐεργέτας καὶ ἄλλους τινὰς εὖ ποιεῖν τῶν μὴ χρηστῶν ἢ διὰ τοὺς φαύλους τοὺς ὁμολογουμένως ἀξίους χάριτος τὰ δοθέντʼ ἀφαιρεῖσθαι.
If, then, Leucon replies to this, Yes; I dare say some of the Athenians are scoundrels, but I have not made that a reason for robbing the good citizens; on the contrary, because I think the Athenians, as a nation, are good men, I allow them all a share; will there not be more fairness in his words than in ours? To me, at least, it seems so. For it is the custom of all nations, for the sake of their benefactors, rather to include some bad men in their rewards, than to make the worthless men an excuse for withholding their rewards from those who are acknowledged to merit them.
§ 40
καὶ μὴν οὐδʼ ὅπως οὐκ ἀντιδώσει τῷ Λεύκωνί τις, ἂν βούληται, δύναμαι σκοπούμενος εὑρεῖν. χρήματα μὲν γάρ ἐστιν ἀεὶ παρʼ ὑμῖν αὐτοῦ, κατὰ δὲ τὸν νόμον τοῦτον, ἐάν τις ἐπʼ αὔτʼ ἔλθῃ, ἢ στερήσεται τούτων ἢ λῃτουργεῖν ἀναγκασθήσεται. ἔστι δʼ οὐ τὸ τῆς δαπάνης μέγιστον ἐκείνῳ, ἀλλʼ ὅτι τὴν δωρειὰν ὑμᾶς αὐτὸν ἀφῃρῆσθαι νομιεῖ.
Nay more, upon consideration, I cannot even see why anyone should not, if he wishes, challenge Leucon to an exchange of property. For there is always property of his at Athens, and by this law, if anyone tries to lay hands on it Leucon will either forfeit it or be compelled to perform public service. And it is not the question of expense that will trouble him most, but the reflection that you have robbed him of his reward.
§ 41
οὐ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μὴ Λεύκων ἀδικηθῇ μόνον δεῖ σκοπεῖν, ᾧ φιλοτιμίας ἕνεχʼ ἡ περὶ τῆς δωρειᾶς σπουδὴ γένοιτʼ ἄν, οὐ χρείας, ἀλλὰ καὶ εἴ τις ἄλλος εὖ μὲν ἐποίησεν ὑμᾶς εὖ πράττων, εἰς δέον δὲ νῦν γέγονʼ αὐτῷ τὸ λαβεῖν παρʼ ὑμῶν τὴν ἀτέλειαν. τίς οὖν οὗτός ἐστιν; Ἐπικέρδης ὁ Κυρηναῖος, ὅς, εἴπερ τις ἄλλος τῶν εἰληφότων, δικαίως ἠξιώθη ταύτης τῆς τιμῆς, οὐ τῷ μεγάλʼ ἢ θαυμάσιʼ ἡλίκα δοῦναι, ἀλλὰ τῷ παρὰ τοιοῦτον καιρὸν ἐν ᾧ καὶ τῶν εὖ πεπονθότων ἔργον ἦν εὑρεῖν ἐθέλοντά τινα ὧν εὐεργέτητο μεμνῆσθαι.
Again then, Athenians, it is not merely necessary to consider how Leucon may be spared injustice—a man whose anxiety about his privilege would arise from a sense of honor rather than from his needs—but we must also consider whether another man, who did you service when he was prosperous, may not find that the exemption he received from you then is a matter of necessity to him now. To whom, then, do I refer? To Epicerdes of Cyrene, than whom no recipient of this honor ever deserved it better, not because his gifts were great or extraordinary, but because they came at a time when we were hard put to it to find, even among those whom we had benefited, anyone willing to remember our benefactions.
§ 42
οὗτος γὰρ ἁνήρ, ὡς τὸ ψήφισμα τοῦτο δηλοῖ τὸ τότʼ αὐτῷ γραφέν, τοῖς ἁλοῦσι τότʼ ἐν Σικελίᾳ τῶν πολιτῶν, ἐν τοιαύτῃ συμφορᾷ καθεστηκόσιν, ἔδωκε μνᾶς ἑκατὸν καὶ τοῦ μὴ τῷ λιμῷ πάντας αὐτοὺς ἀποθανεῖν αἰτιώτατος ἐγένετο. καὶ μετὰ ταῦτα, δοθείσης ἀτελείας αὐτῷ διὰ ταῦτα παρʼ ὑμῶν, ὁρῶν ἐν τῷ πολέμῳ πρὸ τῶν τριάκοντα μικρὸν σπανίζοντα τὸν δῆμον χρημάτων, τάλαντον ἔδωκεν αὐτὸς ἐπαγγειλάμενος.
For Epicerdes, as this decree then passed in his honor declares, gave a hundred minae to our fellow-countrymen at that time prisoners in Sicily under such distressing circumstances, and thus he became the chief instrument in saving them from all perishing of hunger. Afterwards, when you had rewarded him with immunity, seeing that in the war just before the rule of the Thirty the people were straitened for want of funds, he gave them a talent as a freewill offering.
§ 43
σκέψασθε δὴ πρὸς Διὸς καὶ θεῶν, ἄνδρες Ἀθηναῖοι, πῶς ἂν ἄνθρωπος μᾶλλον φανερὸς γένοιτʼ εὔνους ὢν ὑμῖν, ἢ πῶς ἧττον ἄξιος ἀδικηθῆναι, ἢ πρῶτον μὲν εἰ παρὼν τῷ τῆς πόλεως ἀτυχήματι μᾶλλον ἕλοιτο τοὺς ἀτυχοῦντας καὶ τὴν παρὰ τούτων χάριν, ἥτις ποτʼ ἔμελλεν ἔσεσθαι, ἢ τοὺς ἐν ἐκείνῳ τῷ χρόνῳ κεκρατηκότας καὶ παρʼ οἷς ἦν, δεύτερον δέ, ἑτέραν χρείαν ἰδών, εἰ φαίνοιτο διδοὺς καὶ μὴ πῶς ἰδίᾳ τὰ ὄντα σώσει προνοούμενος, ἀλλʼ ὅπως τῶν ὑμετέρων μηδὲν ἐνδεῶς ἕξει τὸ καθʼ αὑτόν.
In the name of Zeus and all the gods, men of Athens, ask yourselves how a man could more clearly show his goodwill towards you, or how he could be less deserving of an ill return than if, being first an eye-witness of that national disaster, he should prefer the beaten side and such favors as they might some day bestow, rather than the victors among whom he found himself in their hour of triumph; or if next, seeing a further need arise, he should be found once more a donor, anxious not to hoard his own private means, but to ensure that no cause of yours should fall short of success, so far as in him lay.
§ 44
τοῦτον μέντοι τὸν τῷ μὲν ἔργῳ παρὰ τοὺς μεγίστους καιροὺς οὑτωσὶ κοινὰ τὰ ὄντα τῷ δήμῳ κεκτημένον, τῷ δὲ ῥήματι καὶ τῇ τιμῇ τὴν ἀτέλειαν ἔχοντα, οὐχὶ τὴν ἀτέλειαν ἀφαιρήσεσθε (οὐδὲ γὰρ οὔσῃ χρώμενος φαίνεται), ἀλλὰ τὸ πιστεύειν ὑμῖν, οὗ τί γένοιτʼ ἂν αἴσχιον; τὸ τοίνυν ψήφισμʼ ὑμῖν αὔτʼ ἀναγνώσεται τὸ τότε ψηφισθὲν τῷ ἀνδρί. καὶ θεωρεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅσα ψηφίσματʼ ἄκυρα ποιεῖ ὁ νόμος, καὶ οἵους ἀνθρώπους ἀδικεῖ, καὶ ἐν ὁποίοις καιροῖς χρησίμους ὑμῖν παρασχόντας ἑαυτούς· εὑρήσετε γὰρ τούτους, οὓς ἥκιστα προσῆκεν, ἀδικοῦντα. λέγε. ΨΗΦΙΣΜΑ.
Yet this man, who in actual deed on those momentous occasions shared his wealth with the people, but enjoyed only a nominal and honorary immunity, will be robbed by you, not of his immunity, for it is evident that he did not use it when he had it, but of his trust in you; and what could be more discreditable than that? Now you shall hear the very words of the decree then passed in his honor. And observe, men of Athens, how many decrees this law annuls, how many individuals it wrongs, and what occasions they chose for making themselves serviceable to you; for you will find that the law wrongs just the men who least deserve it. Read. The decree is read
§ 45
τὰς μὲν εὐεργεσίας ἀνθʼ ὧν εὕρετο τὴν ἀτέλειαν ὁ Ἐπικέρδης ἀκηκόατʼ ἐκ τῶν ψηφισμάτων, ὦ ἄνδρες δικασταί. σκοπεῖτε δὲ μὴ τοῦτο, εἰ μνᾶς ἑκατὸν καὶ πάλιν τάλαντον ἔδωκεν (οὐδὲ γὰρ τοὺς λαβόντας ἔγωγʼ ἡγοῦμαι τὸ πλῆθος τῶν χρημάτων θαυμάσαι), ἀλλὰ τὴν προθυμίαν καὶ τὸ αὐτὸν ἐπαγγειλάμενον ποιεῖν καὶ τοὺς καιροὺς ἐν οἷς.
Gentlemen of the jury, you have heard from the decrees what were the services for which Epicerdes obtained his immunity. Do not stop to ask whether he gave you a hundred minae and a talent as well—for I expect that even those who received it were not struck by the amount of his gift—but think of his zeal, his spontaneous act, and the occasion that he chose.
§ 46
πάντες μὲν γάρ εἰσιν ἴσως ἄξιοι χάριν ἀνταπολαμβάνειν οἱ προϋπάρχοντες τῷ ποιεῖν εὖ, μάλιστα δʼ οἱ παρὰ τὰς χρείας, ὧν εἷς οὗτος ἁνὴρ ὢν φαίνεται. εἶτʼ οὐκ αἰσχυνόμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς τοῦ τοιούτου παῖδας εἰ μηδεμίαν ποιησάμενοι τούτων μηδενὸς μνείαν ἀφῃρημένοι φανούμεθα τὴν δωρειάν, μηδὲν ἔχοντες ἐγκαλέσαι;
For recompense is due to all alike who are forward to do us service, but in a special degree to those who are friends in time of need; and such an one clearly was Epicerdes. Are we not then ashamed, men of Athens, if it appears that we have retained no memory of these services and have robbed of their reward the sons of such a benefactor, though we can charge them with no fault?
§ 47
οὐ γὰρ εἰ ἕτεροι μὲν ἦσαν οἱ τότε σωθέντες ὑπʼ αὐτοῦ καὶ δόντες τὴν ἀτέλειαν, ἕτεροι δʼ ὑμεῖς οἱ νῦν ἀφαιρούμενοι, ἀπολύει τοῦτο τὴν αἰσχύνην, ἀλλʼ αὐτὸ δὴ τοῦτο καὶ τὸ δεινόν ἐστιν. εἰ γὰρ οἱ μὲν εἰδότες καὶ παθόντες ἄξια τούτων ἐνόμιζον εὖ πάσχειν, ἡμεῖς δʼ οἱ λόγῳ ταῦτʼ ἀκούοντες ὡς ἀναξίων ἀφαιρησόμεθα, πῶς οὐχ ὑπέρδεινον ποιήσομεν;
For if those who were then saved by him and who bestowed on him this immunity were a different generation from you who now propose to take it away, yet that does not remove the infamy of the act; nay, it is just there that its atrocity lies. For if those who knew and experienced his generosity felt that it merited this return, while we, who have only heard the story told, shall revoke the gift as undeserved, shall we not be guilty of more than ordinary atrocity?
§ 48
ὁ αὐτὸς τοίνυν ἐστί μοι λόγος οὗτος καὶ περὶ τῶν τοὺς τετρακοσίους καταλυσάντων, καὶ περὶ τῶν ὅτʼ ἔφευγεν ὁ δῆμος χρησίμους αὑτοὺς παρασχόντων· πάντας γὰρ αὐτοὺς ἡγοῦμαι δεινότατʼ ἂν παθεῖν, εἴ τι τῶν τότε ψηφισθέντων αὐτοῖς λυθείη.
Now my plea is the same in this case as for those who overthrew the Four Hundred, and for those who proved helpful to the democrats in exile; for I think they would all be atrociously treated if any portion of the rewards then decreed to them should be revoked.
§ 49
εἰ τοίνυν τις ὑμῶν ἐκεῖνο πέπεισται, πολὺ τοῦ δεηθῆναί τινος τοιούτου νῦν ἀπέχειν τὴν πόλιν, ταῦτα μὲν εὐχέσθω τοῖς θεοῖς, κἀγὼ συνεύχομαι, λογιζέσθω δὲ πρῶτον μὲν ὅτι περὶ νόμου μέλλει φέρειν τὴν ψῆφον ᾧ μὴ λυθέντι δεήσει χρῆσθαι, δεύτερον δʼ ὅτι βλάπτουσιν οἱ πονηροὶ νόμοι καὶ τὰς ἀσφαλῶς οἰκεῖν οἰομένας πόλεις. οὐ γὰρ ἂν μετέπιπτε τὰ πράγματʼ ἐπʼ ἀμφότερα, εἰ μὴ τοὺς μὲν ἐν κινδύνῳ καθεστηκότας καὶ πράξεις χρησταὶ καὶ νόμοι καὶ ἄνδρες χρηστοὶ καὶ πάντʼ ἐξητασμένʼ ἐπὶ τὸ βέλτιον προῆγε, τοὺς δʼ ἐν ἁπάσῃ καθεστάναι δοκοῦντας εὐδαιμονίᾳ πάντα ταῦτʼ ἀμελούμενʼ ὑπέρρει κατὰ μικρόν.
Now if any of you is persuaded that our city is far from needing such a benefactor today, let him pray Heaven it may be so, and I will join in that prayer; but let him also reflect, first, that he is going to give his vote on a law under which, if unrepealed, he will have to live, and secondly, that bad laws can injure even communities which fancy they are dwelling in security. For there would have been no changes for better or for worse in the fortunes of states, had it not been that a nation in peril is guided to safety by good policy, good laws, and good citizens and by the observance of order in all things, but in the case of a nation that seems established in perfect prosperity, all these things, being neglected, slip away from it little by little.
§ 50
τῶν γὰρ ἀνθρώπων οἱ πλεῖστοι κτῶνται μὲν τἀγαθὰ τῷ καλῶς βουλεύεσθαι καὶ μηδενὸς καταφρονεῖν, φυλάττειν δʼ οὐκ ἐθέλουσι τοῖς αὐτοῖς τούτοις. ὃ μὴ πάθητε νῦν ὑμεῖς, μηδʼ οἴεσθε νόμον τοιοῦτον θέσθαι δεῖν, ὃς καλῶς τε πράττουσαν τὴν πόλιν ἡμῶν πονηρᾶς δόξης ἀναπλήσει, ἐάν τέ τι συμβῇ ποτέ, ἔρημον τῶν ἐθελησόντων ἀγαθόν τι ποιεῖν καταστήσει.
For most men achieve prosperity by planning soundly and by despising nothing; but they do not take the trouble to guard it by the same means. Let not this mistake be yours today, and do not think that you ought to ratify a law which will taint the reputation of our city in the time of her prosperity and, if ever a crisis comes, will leave her destitute of those who would be willing to do her service.
§ 51
οὐ τοίνυν μόνον, ὦ ἄνδρες Ἀθηναῖοι, τοὺς ἰδίᾳ γνόντας εὖ ποιεῖν ὑμᾶς καὶ παρασχόντας χρησίμους αὑτοὺς ἐπὶ τηλικούτων καὶ τοιούτων καιρῶν, οἵων μικρῷ πρότερον Φορμίων διεξελήλυθε κἀγὼ νῦν εἴρηκα, ἄξιόν ἐστιν εὐλαβηθῆναι ἀδικῆσαι, ἀλλὰ καὶ πολλοὺς ἄλλους, οἳ πόλεις ὅλας, τὰς ἑαυτῶν πατρίδας, συμμάχους ὑμῖν ἐπὶ τοῦ πρὸς Λακεδαιμονίους πολέμου παρέσχον, καὶ λέγοντες ἃ συμφέρει τῇ πόλει τῇ ὑμετέρᾳ καὶ πράττοντες·
Again, Athenians, it is not only the men who, in a private capacity, chose to benefit you and to offer their services on those important occasions that have been described a little while ago by Phormio and mentioned by me just now—it is not only these men that you must be careful not to wrong, but many others also, who drew whole states, their own native cities, into alliance with us in the war against the Lacedaemonians, thus furthering by word and deed the interests of your city;
§ 52
ὧν ἔνιοι διὰ τὴν πρὸς ὑμᾶς εὔνοιαν στέρονται τῆς πατρίδος. ὧν ἐπέρχεταί μοι πρώτους ἐξετάσαι τοὺς ἐκ Κορίνθου φεύγοντας. ἀναγκάζομαι δὲ λέγειν πρὸς ὑμᾶς ταῦθʼ ἃ παρʼ ὑμῶν τῶν πρεσβυτέρων αὐτὸς ἀκήκοα. τὰ μὲν οὖν ἄλλʼ ὅσα χρησίμους ὑμῖν ἑαυτοὺς ἐκεῖνοι παρέσχον, ἐάσω· ἀλλʼ ὅθʼ ἡ μεγάλη μάχη πρὸς Λακεδαιμονίους ἐγένεθʼ ἡ ἐν Κορίνθῳ, τῶν ἐν τῇ πόλει βουλευσαμένων μετὰ τὴν μάχην μὴ δέχεσθαι τῷ τείχει τοὺς στρατιώτας, ἀλλὰ πρὸς Λακεδαιμονίους ἐπικηρυκεύεσθαι,
and some of these men through their goodwill to you have no longer a fatherland. The first example that I propose to examine is that of the Corinthian exiles. And here I am obliged to mention facts which I myself have only heard from the lips of the older among you. Some occasions, then, on which they made themselves useful to us, I will pass over; but when the great battle against the Lacedaemonians was fought near Corinth, and when the party in that city determined after the battle not to admit our soldiers within their walls, but to send heralds to greet the Lacedaemonians,
§ 53
ὁρῶντες ἠτυχηκυῖαν τὴν πόλιν καὶ τῆς παρόδου κρατοῦντας Λακεδαιμονίους, οὐχὶ προὔδωκαν οὐδʼ ἐβουλεύσαντʼ ἰδίᾳ περὶ τῆς αὑτῶν σωτηρίας, ἀλλὰ πλησίον ὄντων μεθʼ ὅπλων ἁπάντων Πελοποννησίων ἀνέῳξαν τὰς πύλας ὑμῖν βίᾳ τῶν πολλῶν, καὶ μᾶλλον εἵλοντο μεθʼ ὑμῶν τῶν τότε στρατευσαμένων, εἴ τι δέοι, πάσχειν ἢ χωρὶς ὑμῶν ἀκινδύνως σεσῶσθαι, καὶ εἰσέφρουν τὸ στράτευμα, καὶ διέσωσαν καὶ ὑμᾶς καὶ τοὺς συμμάχους.
these men, though they saw that Athens had lost the day and that our enemies were holding the pass, refused to betray us or to take steps for their own individual safety, but with the whole armed force of the Peloponnese close upon them, they opened their gates to us in defiance of the majority and chose along with you, who had been engaged in the battle, to suffer whatever might betide, rather than without you to enjoy a safety that involved no danger; and so they admitted the troops and succeeded in saving both you and your allies.
§ 54
ἐπειδὴ δʼ ἡ πρὸς Λακεδαιμονίους εἰρήνη μετὰ ταῦτʼ ἐγένετο, ἡ ἐπʼ Ἀνταλκίδου, ἀντὶ τῶν ἔργων τούτων ὑπὸ Λακεδαιμονίων ἐξέπεσον. ὑποδεξάμενοι δʼ ὑμεῖς αὐτοὺς ἐποιήσατʼ ἔργον ἀνθρώπων καλῶν κἀγαθῶν· ἐψηφίσασθε γὰρ αὐτοῖς ἅπανθʼ ὧν ἐδέοντο. εἶτα ταῦτα νῦν εἰ χρὴ κύριʼ εἶναι σκοποῦμεν; ἀλλʼ ὁ λόγος πρῶτον αἰσχρὸς τοῖς σκοπουμένοις, εἴ τις ἀκούσειεν ὡς Ἀθηναῖοι σκοποῦσιν εἰ χρὴ τοὺς εὐεργέτας ἐᾶν τὰ δοθέντʼ ἔχειν· πάλαι γὰρ ἐσκέφθαι ταῦτα καὶ ἐγνῶσθαι προσῆκεν. ἀνάγνωθι καὶ τοῦτο τὸ ψήφισμʼ αὐτοῖς. ΨΗΦΙΣΜΑ.
And afterwards, when peace, the peace of Antalcidas, was concluded with the Lacedaemonians, the latter requited their acts with exile. But you, in giving them shelter, acted like good men and true; for you decreed them all that they needed. Yet now are we actually debating whether those decrees should remain valid? No! The bare statement is a disgrace, if it should be reported that Athenians are debating whether they ought to let their benefactors keep what they have given them; for that question ought to have been debated, yes, and decided, long ago. Read this decree also to the court. [The decree is read]
§ 55
ἃ μὲν ἐψηφίσασθε τοῖς φεύγουσιν διʼ ὑμᾶς Κορινθίων ταῦτʼ ἐστίν, ὦ ἄνδρες δικασταί. ὅρα δέ, εἴ τις ἐκείνους τοὺς καιροὺς εἰδὼς ἢ παρὼν ἤ τινος εἰδότος διεξιόντος ἀκούσας, ἀκούσαι τοῦ νόμου τούτου τὰς τότε δωρειὰς δοθείσας ἀφαιρουμένου, ὅσην ἂν κακίαν τῶν θεμένων τὸν νόμον καταγνοίη, οἳ παρὰ μὲν τὰς χρείας οὕτω φιλάνθρωποι καὶ πάντα ποιοῦντες, ἐπειδὴ δʼ ἐπράξαμεν πάνθʼ ὅσʼ ἂν εὐξαίμεθα, οὕτως ἀχάριστοι καὶ κακοί, ὥστε τούς τʼ ἔχοντας ἀφῃρήμεθα καὶ τὸ λοιπὸν μηδενὶ δοῦναι ταῦτʼ ἐξεῖναι νόμον τεθήκαμεν.
Such, gentlemen of the jury, is the decree passed by you in favor of the Corinthians who were exiled on your account. But think! If one who knew those critical times—whether as an eye-witness or hearing the story from one who knew—if he should hear this law which revokes the gifts that were then bestowed, how he would denounce the baseness of us who made the law—and who were so generous and obliging when our need was pressing, but when we have satisfied all our hopes, are so thankless and churlish that we have robbed men of the rewards they enjoy, and have made a law that hereafter no, such rewards should be bestowed!
§ 56
νὴ Δίʼ ἀνάξιοι γάρ τινες τῶν εὑρημένων ταῦτʼ ἦσαν· τουτὶ γὰρ παρὰ πάντʼ ἔσται τὸν λόγον αὐτοῖς. ἔπειτʼ ἐκεῖνʼ ἀγνοεῖν φήσομεν, ὅτι τὴν ἀξίαν, ὅταν διδῶμεν, δεῖ σκοπεῖν, οὐ μετὰ ταῦθʼ ὕστερον χρόνῳ παμπληθεῖ; τὸ μὲν γὰρ ἐξ ἀρχῆς τι μὴ δοῦναι γνώμῃ χρησαμένων ἔργον ἀνθρώπων ἐστί· τὸ δὲ τοὺς ἔχοντας ἀφαιρεῖσθαι φθονούντων, τοῦτο δʼ οὐ δεῖ δοκεῖν ὑμᾶς πεπονθέναι.
Oh but, we shall be told, some of those who received these rewards did not deserve them; for that thought will run through all their argument. In that case shall we confess that we do not know that a man’s deserts should be examined at the time of the reward, and not an indefinitely long time after? For to give no reward in the first instance is an exercise of judgement; to take it away when given shows a grudging spirit, and you must not seem to have been prompted by that.
§ 57
καὶ μὴν οὐδʼ ἐκεῖνʼ ὀκνήσω περὶ τῆς ἀξίας αὐτῆς πρὸς ὑμᾶς εἰπεῖν. ἐγὼ γὰρ οὐ τὸν αὐτὸν τρόπον νομίζω πόλει τὸν ἄξιον ἐξεταστέον εἶναι καὶ ἰδιώτῃ· οὐδὲ γὰρ περὶ τῶν αὐτῶν ἡ σκέψις. ἰδίᾳ μὲν γὰρ ἕκαστος ἡμῶν σκοπεῖ τίς ἄξιός ἐστιν ἑκάστου κηδεστὴς ἢ τῶν τοιούτων τι γίγνεσθαι, ταῦτα δὲ καὶ νόμοις τισὶ καὶ δόξαις διώρισται· κοινῇ δʼ ἡ πόλις καὶ ὁ δῆμος, ὅστις ἂν αὐτὸν εὖ ποιῇ καὶ σῴζῃ, τοῦτο δʼ οὐ γένει καὶ δόξῃ κρινόμενον ἴδοι τις ἄν, ἀλλʼ ἔργῳ. ὅταν μὲν οὖν εὖ πάσχειν δέῃ, τὸν βουλόμενον εὖ ποιεῖν ἡμᾶς ἐάσομεν, ἐπειδὰν δὲ πάθωμεν, τότε τὴν ἀξίαν τοῦ ποιήσαντος σκεψόμεθα; οὐκ ἄρʼ ὀρθῶς βουλευσόμεθα.
Furthermore, on the question of merit I shall not shrink from saying this to you: I for one do not think that merit should be examined by the State in the same way as by an individual, because the examination is not concerned with the same questions. For in private life each of us tries to find who is worthy, say, to marry into our family, or something of that sort, and such questions are determined by convention and opinion; but in public affairs the State and the people try to find who is their benefactor and savior, and that question you will find is best decided by reference not to birth or opinion, but to plain fact. So, whenever we want to receive benefits, are we to allow anyone to confer them, but when we have received them, then shall we scrutinize the merits of the benefactor? That will be a topsy-turvy policy.
§ 58
ἀλλὰ νὴ Δίʼ οὗτοι μόνοι τοῦτο πείσονται, καὶ περὶ τούτων μόνων ποιοῦμαι λόγον τοσοῦτον. πολλοῦ γε καὶ δέω. ἀλλὰ πάντας μὲν οὐδʼ ἂν ἐγχειρήσαιμʼ ἐξετάζειν ὅσοι πεποιηκότες ὑμᾶς εὖ διὰ τὸν νόμον, εἰ μὴ λυθήσεται, τὰ δοθέντʼ ἀφαιρεθήσονται· ἓν δʼ ἢ δύο δείξας ἔτι ψηφίσματʼ ἀπαλλάττομαι τοῦ περὶ τούτων λέγειν.
But, it may be said, the only sufferers will be those I have mentioned, and all my remarks apply to them alone. That is quite untrue. But I could not even attempt to examine all the instances of men who have benefited you, but who by this law, if it is not repealed, will be robbed of their rewards; by calling your attention to one or two further decrees, I absolve myself from discussing these cases.
§ 59
τοῦτο μὲν τοίνυν Θασίους τοὺς μετʼ Ἐκφάντου πῶς οὐκ ἀδικήσετε, ἐὰν ἀφαιρῆσθε τὴν ἀτέλειαν, οἳ παραδόντες ὑμῖν Θάσον καὶ τὴν Λακεδαιμονίων φρουρὰν μεθʼ ὅπλων ἐκβαλόντες καὶ Θρασύβουλον εἰσαγαγόντες καὶ παρασχόντες φίλην ὑμῖν τὴν αὑτῶν πατρίδα αἴτιοι τοῦ γενέσθαι σύμμαχον τὸν περὶ Θρᾴκην τόπον ὑμῖν ἐγένοντο;
In the first place, then, will you not wrong the Thasian supporters of Ecphantus, if you revoke their immunity—I mean the men who handed over Thasos to you by expelling the armed garrison of the Lacedaemonians and admitting Thrasybulus, and thus, by bringing their own country on to your side, were the means of winning for you the alliance of the district bordering on Thrace?
§ 60
τοῦτο δʼ Ἀρχέβιον καὶ Ἡρακλείδην, οἳ Βυζάντιον παραδόντες Θρασυβούλῳ κυρίους ὑμᾶς ἐποίησαν τοῦ Ἑλλησπόντου, ὥστε τὴν δεκάτην ἀποδόσθαι καὶ χρημάτων εὐπορήσαντας Λακεδαιμονίους ἀναγκάσαι τοιαύτην, οἵαν ὑμῖν ἐδόκει, ποιήσασθαι τὴν εἰρήνην; ὧν, ὦ ἄνδρες Ἀθηναῖοι, μετὰ ταῦτʼ ἐκπεσόντων ἐψηφίσασθʼ ἅπερ, οἶμαι, φεύγουσιν εὐεργέταις διʼ ὑμᾶς προσῆκε, προξενίαν, εὐεργεσίαν, ἀτέλειαν ἁπάντων. εἶτα τοὺς διʼ ὑμᾶς φεύγοντας καὶ δικαίως τι παρʼ ὑμῶν εὑρομένους ἐάσωμεν ἀφαιρεθῆναι ταῦτα, μηδὲν ἔχοντες ἐγκαλέσαι; ἀλλʼ αἰσχρὸν ἂν εἴη.
In the second place, will you not wrong Archebius and Heraclides, who by putting Byzantium into the hands of Thrasybulus made you masters of the Hellespont, so that you farmed out the toll of ten per cent, and thus being well furnished with money forced the Lacedaemonians to conclude a peace favorable to you? When subsequently they were banished, you, Athenians, passed what I think was a very proper decree in favor of men exiled through devotion to your interests, conferring on them the title of Friends of the State and Benefactors, together with immunity from all taxes. For your sakes they were in exile, from you they received a just recompense; and are we now to let them be robbed of this, though we can charge them with no fault? But that would be scandalous.
§ 61
μάθοιτε δὲ τοῦτο μάλιστʼ ἄν, ἐκείνως εἰ λογίσαισθε πρὸς ὑμᾶς αὐτούς· εἴ τινες νυνὶ τῶν ἐχόντων Πύδναν ἢ Ποτείδαιαν ἤ τι τῶν ἄλλων χωρίων, ἃ Φιλίππῳ μέν ἐστιν ὑπήκοα, ὑμῖν δʼ ἐχθρά, τὸν αὐτὸν τρόπον ὅνπερ ἡ Θάσος ἦν τότε καὶ τὸ Βυζάντιον Λακεδαιμονίοις μὲν οἰκεῖα, ὑμῖν δʼ ἀλλότρια, παραδώσειν ταῦτʼ ἐπαγγείλαιντο, ἂν αὐτοῖς τὰς αὐτὰς δῶτε δωρειὰς ὥσπερ Ἐκφάντῳ τῷ Θασίῳ καὶ Ἀρχεβίῳ τῷ Βυζαντίῳ, καί τινες τούτων ἀντιλέγοιεν αὐτοῖς ταῦτα λέγοντες,
You will grasp the situation best if you will reason it out for yourselves in this way. Suppose at the present day a party of those in power at Pydna or Potidaea or any of those other places which are subject to Philip and hostile to you—
§ 62
ὡς δεινὸν εἴ τινες μόνοι τῶν ἄλλων μετοίκων μὴ χορηγοῖεν, πῶς ποτʼ ἂν ἔχοιτε πρὸς τοὺς ταῦτα λέγοντας; ἢ δῆλον ὅτι φωνὴν οὐκ ἂν ἀνάσχοισθʼ ὡς συκοφαντούντων; οὔκουν αἰσχρὸν εἰ μέλλοντες μὲν εὖ πάσχειν συκοφάντην ἂν τὸν ταῦτα λέγονθʼ ἡγοῖσθε, ἐπὶ τῷ δʼ ἀφελέσθαι τὰς τῶν προτέρων εὐεργετῶν δωρειὰς ταῦτα λεγόντων ἀκούσεσθε;
just as Thasos and Byzantium then were friendly to the Lacedaemonians and estranged from you—promised to hand them over to you in return for the same rewards that you gave to Ecphantus of Thasos and Archebius of Byzantium; and suppose some of these gentlemen here objected to their proposal on the ground that it would be monstrous if a select few of the resident aliens were to escape the public services; how would you deal with their arguments? Is it not certain that you would refuse to listen to such malignant pettifoggers? If so, then it is disgraceful that you should consider such an objection malignant when you are going to receive a benefit, but should lend an ear to it when it is proposed to revoke your gifts to former benefactors. Now let us pass to another argument.
§ 63
φέρε δὴ κἀκεῖνʼ ἐξετάσωμεν. οἱ προδόντες τὴν Πύδναν καὶ τἄλλα χωρία τῷ Φιλίππῳ τῷ ποτʼ ἐπαρθέντες ἡμᾶς ἠδίκουν; ἢ πᾶσι πρόδηλον τοῦτο, ὅτι ταῖς παρʼ ἐκείνου δωρειαῖς, ἃς διὰ ταῦτʼ ἔσεσθαι σφίσιν ἡγοῦντο; πότερον οὖν μᾶλλον ἔδει σʼ, ὦ Λεπτίνη, τοὺς ἐχθρούς, εἰ δύνασαι, πεῖσαι τοὺς ἐπὶ τοῖς πρὸς ἡμᾶς ἀδικήμασι γιγνομένους ἐκείνων εὐεργέτας μὴ τιμᾶν, ἢ θεῖναι νόμον ἡμῖν ὃς τῶν τοῖς ἡμετέροις εὐεργέταις ὑπαρχουσῶν δωρειῶν ἀφαιρεῖταί τι; ἐγὼ μὲν ἐκεῖνʼ οἶμαι. ἀλλʼ ἵνα μὴ πόρρω τοῦ παρόντος γένωμαι, λαβὲ τὰ ψηφίσμαθʼ ἃ τοῖς Θασίοις καὶ Βυζαντίοις ἐγράφη. λέγε. ΨΗΦΙΣΜΑΤΑ.
The men who betrayed Pydna and the other places to Philip—what prompted them to injure us? Is it not obvious to everyone that it was the reward which they calculated on receiving from Philip for their services? Which, then, ought you to have chosen to do, Leptines? To induce our enemies, if you can, to give up honoring those who become their benefactors on the strength of injuries done to us, or to impose a law on us which takes away some part of the rewards which our own benefactors are enjoying? I fancy the former. But that I may not wander from the present point, take and read the decrees passed in honor of the Thasians and the Byzantines. [The decrees are read]
§ 64
ἠκούσατε μὲν τῶν ψηφισμάτων, ὦ ἄνδρες δικασταί. τούτων δʼ ἴσως ἔνιοι τῶν ἀνδρῶν οὐκέτʼ εἰσίν. ἀλλὰ τὰ ἔργα τὰ πραχθέντʼ ἔστιν, ἐπειδήπερ ἅπαξ ἐπράχθη. προσήκει τοίνυν τὰς στήλας ταύτας κυρίας ἐᾶν τὸν πάντα χρόνον, ἵνʼ, ἕως μὲν ἄν τινες ζῶσι, μηδὲν ὑφʼ ὑμῶν ἀδικῶνται, ἐπειδὰν δὲ τελευτήσωσιν, ἐκεῖναι τοῦ τῆς πόλεως ἤθους μνημεῖον ὦσι, καὶ παραδείγμαθʼ ἑστῶσι τοῖς βουλομένοις τι ποιεῖν ὑμᾶς ἀγαθόν, ὅσους εὖ ποιήσαντας ἡ πόλις ἀντʼ εὖ πεποίηκεν.
You have heard the decrees, gentlemen of the jury. Perhaps some of the men named are no longer alive. But their deeds survive, since they were done once for all. It is fitting, therefore, to allow these inscriptions to hold good for all time, that as long as any of the men are alive, they may suffer no wrong at your hands, and when they die, those inscriptions may be a memorial of our national character, and may stand as proofs to all who wish to do us service, declaring how many benefactors our city has benefited in return.
§ 65
καὶ μὴν μηδʼ ἐκεῖνʼ ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, λανθανέτω, ὅτι τῶν αἰσχίστων ἐστὶν πάντας ἀνθρώπους ἰδεῖν καὶ ἀκοῦσαι τὰς μὲν συμφοράς, αἷς διʼ ὑμᾶς ἐχρήσανθʼ οἱ ἄνδρες οὗτοι, πάντα τὸν χρόνον κυρίας αὐτοῖς γεγενημένας, τὰς δὲ δωρειάς, ἃς ἀντὶ τούτων ἔλαβον παρʼ ὑμῶν, καὶ δὴ λελυμένας.
Nor indeed would I have you forget this, men of Athens, that it is a most disgraceful thing to show and proclaim to all mankind that the misfortunes which these men endured for your sake have been confirmed to them for ever, while the grants which they received from you in recompense have been even now rescinded.
§ 66
πολὺ γὰρ μᾶλλον ἥρμοττεν τὰ δοθέντʼ ἐῶντας τῶν ἀτυχημάτων ἀφαιρεῖν ἢ τούτων μενόντων τὰς δωρειὰς ἀφαιρεῖσθαι. φέρε γὰρ πρὸς Διός, τίς ἔστιν ὅστις εὖ ποιεῖν ὑμᾶς βουλήσεται, μέλλων, ἂν μὲν ἀποτύχῃ, παραχρῆμα δίκην δώσειν τοῖς ἐχθροῖς, ἂν δὲ κατορθώσῃ, τὰς χάριτας παρʼ ὑμῶν ἀπίστους ἕξειν;
For it would have been far more fitting to mitigate their distress by letting them keep your gifts, than, while the distress remains, to rob them of your bounty. In Heaven’s name, I ask you, who is there that will choose to do you service with the prospect of instant punishment by your enemies, if he fails, and of a dubious gratitude from you, if he succeeds?
§ 67
πάνυ τοίνυν ἀχθοίμην ἄν, ὦ ἄνδρες δικασταί, εἰ τοῦτο μόνον δόξαιμι δίκαιον κατηγορεῖν τοῦ νόμου, ὅτι πολλοὺς ξένους εὐεργέτας ἀφαιρεῖται τὴν ἀτέλειαν, τῶν δὲ πολιτῶν μηδένʼ ἄξιον δοκοίην ἔχειν δεῖξαι τῶν εὑρημένων ταύτην τὴν τιμήν. καὶ γὰρ τἄλλʼ ἀγάθʼ εὐξαίμην ἂν ἔγωγε παρʼ ἡμῖν εἶναι πλεῖστα, καὶ ἄνδρας ἀρίστους καὶ πλείστους εὐεργέτας τῆς πόλεως πολίτας εἶναι.
Now I should be greatly vexed, gentlemen of the jury, if I thought that the only real charge I was bringing against the law was its depriving many of our alien benefactors of the immunity, but should seem unable to point to any deserving recipient of the honor among our own fellow-countrymen. For my prayer would ever be that Athens may abound in all blessings, but especially that the best men and the most numerous benefactors of this city may be her own citizens.
§ 68
πρῶτον μὲν τοίνυν Κόνωνα σκοπεῖτε, εἰ ἄρʼ ἄξιον, καταμεμψαμένους ἢ τὸν ἄνδρα ἢ τὰ πεπραγμένα, ἄκυρόν τι ποιῆσαι τῶν ἐκείνῳ δοθέντων. οὗτος γάρ, ὡς ὑμῶν τινῶν ἔστιν ἀκοῦσαι τῶν κατὰ τὴν αὐτὴν ἡλικίαν ὄντων, μετὰ τὴν τοῦ δήμου κάθοδον τὴν ἐκ Πειραιῶς ἀσθενοῦς ἡμῶν τῆς πόλεως οὔσης καὶ ναῦν οὐδεμίαν κεκτημένης, στρατηγῶν βασιλεῖ, παρʼ ὑμῶν οὐδʼ ἡντινοῦν ἀφορμὴν λαβών, κατεναυμάχησεν Λακεδαιμονίους, καὶ πρότερον τοῖς ἄλλοις ἐπιτάττοντας εἴθισʼ ἀκούειν ὑμῶν, καὶ τοὺς ἁρμοστὰς ἐξήλασεν ἐκ τῶν νήσων, καὶ μετὰ ταῦτα δεῦρʼ ἐλθὼν ἀνέστησε τὰ τείχη, καὶ πρῶτος πάλιν περὶ τῆς ἡγεμονίας ἐποίησε τῇ πόλει τὸν λόγον πρὸς Λακεδαιμονίους εἶναι.
First of all, then, in the case of Conon, ask yourselves whether dissatisfaction with the man or his performances justifies the cancelling of the gifts conferred on him. For, as some of you who are his contemporaries can attest, it was just after the return of the exiled democrats from the Piraeus, when our city was so weak that she had not a single ship, and Conon, who was a general in the Persian service and received no prompting whatever from you, defeated the Lacedaemonians at sea and taught the former dictators of Greece to show you deference; he cleared the islands of their military governors, and coming here he restored our Long Walls; and he was the first to make the hegemony of Greece once more the subject of dispute between Athens and Sparta.
§ 69
καὶ γάρ τοι μόνῳ τῶν πάντων αὐτῷ τοῦτʼ ἐν τῇ στήλῃ γέγραπται· ἐπειδὴ Κόνων φησὶν ἠλευθέρωσε τοὺς Ἀθηναίων συμμάχους. ἔστιν δὲ τοῦτο τὸ γράμμʼ, ὦ ἄνδρες δικασταί, ἐκείνῳ μὲν φιλοτιμία πρὸς ὑμᾶς αὐτούς, ὑμῖν δὲ πρὸς πάντας τοὺς Ἕλληνας· ὅτου γὰρ ἄν τις παρʼ ὑμῶν ἀγαθοῦ τοῖς ἄλλοις αἴτιος γένηται, τούτου τὴν δόξαν τὸ τῆς πόλεως ὄνομα καρποῦται.
For, indeed, he has the unique distinction of being thus mentioned in his inscription; Whereas Conon, it runs, freed the allies of Athens. That inscription, gentlemen of the jury, is his glory in your estimation, but it is yours in the estimation of all Greece. For whatever boon any one of us confers on the other states, the credit of it is reaped by the fame of our city.
§ 70
διόπερ οὐ μόνον αὐτῷ τὴν ἀτέλειαν ἔδωκαν οἱ τότε, ἀλλὰ καὶ χαλκῆν εἰκόνα, ὥσπερ Ἁρμοδίου καὶ Ἀριστογείτονος, ἔστησαν πρώτου· ἡγοῦντο γὰρ οὐ μικρὰν τυραννίδα καὶ τοῦτον τὴν Λακεδαιμονίων ἀρχὴν καταλύσαντα πεπαυκέναι. ἵνʼ οὖν μᾶλλον οἷς λέγω προσέχητε, τὰ ψηφίσμαθʼ ὑμῖν αὔτʼ ἀναγνώσεται τὰ τότε ψηφισθέντα τῷ Κόνωνι. λέγε. ΨΗΦΙΣΜΑΤΑ.
Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon. Read them. [The decrees are read]
§ 71
οὐ τοίνυν ὑφʼ ὑμῶν μόνον ὁ Κόνων, ὦ ἄνδρες Ἀθηναῖοι, τότʼ ἐτιμήθη πράξας ἃ διεξῆλθον ἐγώ, ἀλλὰ καὶ ὑπʼ ἄλλων πολλῶν, οἳ δικαίως ὧν εὐεργέτηντο χάριν ᾤοντο δεῖν ἀποδιδόναι. οὔκουν αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ αἱ μὲν παρὰ τοῖς ἄλλοις δωρειαὶ βέβαιοι μένουσιν αὐτῷ, τῆς δὲ παρʼ ὑμῶν μόνης τοῦτʼ ἀφαιρήσεται;
It was not, then, only by you, Athenians, that Conon was honored for the services that I have described, but by many others, who rightly felt bound to show gratitude for the benefits they had received. And so it is to your dishonor, men of Athens, that in other states his rewards hold good, but of your rewards alone he is to lose this part.
§ 72
καὶ μὴν οὐδʼ ἐκεῖνο καλόν, ζῶντα μὲν αὐτὸν οὕτω τιμᾶν ὥστε τοσούτων ὅσων ἀκηκόατʼ ἀξιοῦν, ἐπειδὴ δὲ τετελεύτηκεν, μηδεμίαν ποιησαμένους τούτων μνείαν ἀφελέσθαι τι τῶν δοθέντων τότε. πολλὰ μὲν γάρ ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, τῶν ὑπʼ ἐκείνου πραχθέντων ἄξιʼ ἐπαίνου, διʼ ἃ πάντα προσήκει μὴ λύειν τὰς ἐπὶ τούτοις δοθείσας δωρειάς, κάλλιστον δὲ πάντων ἡ τῶν τειχῶν ἀνάστασις.
Neither is this creditable—to honor him when living, with all the distinctions that have been recited to you, but when he is dead to take back some part of your former gifts. For many of his achievements, men of Athens, deserve praise, and all of them make it improper to revoke the gifts they earned for him, but the noblest deed of all was his restoration of the Long Walls.
§ 73
γνοίη δʼ ἄν τις εἰ παραθείη πῶς Θεμιστοκλῆς, ὁ τῶν καθʼ ἑαυτὸν ἁπάντων ἀνδρῶν ἐνδοξότατος, ταὐτὸ τοῦτʼ ἐποίησεν. λέγεται τοίνυν ἐκεῖνος, τειχίζειν εἰπὼν τοῖς πολίταις, κἂν ἀφικνῆταί τις ἐκ Λακεδαίμονος, κατέχειν κελεύσας, οἴχεσθαι πρεσβεύων αὐτὸς ὡς τοὺς Λακεδαιμονίους, λόγων δὲ γιγνομένων ἐκεῖ καί τινων ἀπαγγελλόντων ὡς Ἀθηναῖοι τειχίζουσιν, ἀρνεῖσθαι καὶ πρέσβεις πέμπειν σκεψομένους κελεύειν, ἐπειδὴ δʼ οὐχ ἧκον οὗτοι, πέμπειν ἑτέρους παραινεῖν. καὶ πάντες ἴσως ἀκηκόαθʼ ὃν τρόπον ἐξαπατῆσαι λέγεται.
You will realize this if you compare the way in which Themistocles, the most famous man of his age, accomplished the same result. Now history tells us that Themistocles bade his countrymen get on with the building and detain anyone who came from Sparta, while he went off himself on an embassy to the Lacedaemonians; and while negotiations went on there and the news kept coming that the Athenians were fortifying, he denied it and told them to send envoys to see for themselves, and when these envoys did not return, he urged them to send more. Indeed, I expect you have all heard the story of how he hoodwinked them.
§ 74
φημὶ τοίνυν ἐγώ (καὶ πρὸς Διός, ἄνδρες Ἀθηναῖοι, μηδεὶς φθόνῳ τὸ μέλλον ἀκούσῃ, ἀλλʼ ἂν ἀληθὲς ᾖ σκοπείτω), ὅσῳ τὸ φανερῶς τοῦ λάθρᾳ κρεῖττον, καὶ τὸ νικῶντας τοῦ παρακρουσαμένους πράττειν ὁτιοῦν ἐντιμότερον, τοσούτῳ κάλλιον Κόνωνα τὰ τείχη στῆσαι Θεμιστοκλέους· ὁ μὲν γὰρ λαθών, ὁ δὲ νικήσας τοὺς κωλύσοντας αὔτʼ ἐποίησεν. οὐ τοίνυν ἄξιον τὸν τοιοῦτον ὑφʼ ὑμῶν ἀδικηθῆναι, οὐδʼ ἔλαττον σχεῖν τῶν ῥητόρων τῶν διδαξόντων ὡς ἀφελέσθαι τι χρὴ τῶν ἐκείνῳ δοθέντων.
Now I assert—and I earnestly appeal to you, Athenians, not to take offence at what is coming, but to consider whether it is true—I assert that in proportion as openness is better than secrecy, and it is more honorable to gain one’s end by victory than by trickery, so Conon deserves more credit than Themistocles for building the walls. For the latter achieved it by evading those who would have prevented it, but the former by beating them in battle. Therefore it is not right that so great a man should be wronged by you, or should gain less than those orators who will try to prove that you ought to deduct something from what was bestowed on him.
§ 75
εἶεν. ἀλλὰ νὴ Δία τὸν παῖδα τὸν Χαβρίου περιίδωμεν ἀφαιρεθέντα τὴν ἀτέλειαν, ἣν ὁ πατὴρ αὐτῷ δικαίως παρʼ ὑμῶν λαβὼν κατέλιπεν. ἀλλʼ οὐδένʼ ἀνθρώπων εὖ φρονοῦντʼ οἶμαι ταῦτʼ ἂν φῆσαι καλῶς ἔχειν. ἴστε μὲν οὖν ἴσως, καὶ ἄνευ τοῦ παρʼ ἐμοῦ λόγου, ὅτι σπουδαῖος Χαβρίας ἦν ἀνήρ, οὐ μὴν κωλύει γʼ οὐδὲν κἀμὲ διὰ βραχέων ἐπιμνησθῆναι τῶν πεπραγμένων αὐτῷ.
Very well. But, they will say, we may let the son of Chabrias be robbed of the immunity which his father justly received from you and bequeathed to him. But I am sure there is not a single right-minded man who would approve of that. Now, perhaps you know, even without any words from me, that Chabrias was a man of high character; yet there is no harm if I too recall briefly his achievements.
§ 76
ὃν μὲν οὖν τρόπον ὑμᾶς ἔχων πρὸς ἅπαντας Πελοποννησίους παρετάξατʼ ἐν Θήβαις, καὶ ὡς Γοργώπαν ἀπέκτεινεν ἐν Αἰγίνῃ, καὶ ὅσʼ ἐν Κύπρῳ τρόπαιʼ ἔστησεν καὶ μετὰ ταῦτʼ ἐν Αἰγύπτῳ, καὶ ὅτι πᾶσαν ἐπελθὼν ὀλίγου δέω λέγειν χώραν οὐδαμοῦ τὸ τῆς πόλεως ὄνομʼ οὐδʼ αὑτὸν κατῄσχυνεν, οὔτε πάνυ ῥᾴδιον κατὰ τὴν ἀξίαν εἰπεῖν, πολλή τʼ αἰσχύνη λέγοντος ἐμοῦ ταῦτʼ ἐλάττω φανῆναι τῆς ἐν ἑκάστῳ νῦν περὶ αὐτοῦ δόξης ὑπαρχούσης· ἃ δʼ οὐδαμῶς ἂν εἰπὼν οἴομαι μικρὰ ποιῆσαι, ταῦθʼ ὑπομνῆσαι πειράσομαι.
How skilfully, as your commander, he drew up your ranks at Thebes to face the whole power of the Peloponnese, how he slew Gorgopas in Aegina, what trophies he set up in Cyprus and afterwards in Egypt, how he visited, I might almost say, every land, yet nowhere disgraced our city’s name or his own—of all these exploits it is by no means easy to speak adequately, and it would be a great shame if my words should make them fall below the estimate of him which each one of you has formed in his own mind. But of some, which I think I could never belittle in describing them, I will try to remind you.
§ 77
ἐνίκησεν μὲν τοίνυν Λακεδαιμονίους ναυμαχίᾳ καὶ πεντήκοντα μιᾶς δεούσας ἔλαβʼ αἰχμαλώτους τριήρεις, εἷλε δὲ τῶν νήσων τούτων τὰς πολλὰς καὶ παρέδωκεν ὑμῖν καὶ φιλίας ἐποίησεν ἐχθρῶς ἐχούσας πρότερον, τρισχίλια δʼ αἰχμάλωτα σώματα δεῦρʼ ἤγαγεν, καὶ πλεῖν ἢ δέκα καὶ ἑκατὸν τάλαντʼ ἀπέφηνʼ ἀπὸ τῶν πολεμίων. καὶ τούτων πάντων ὑμῶν τινὲς οἱ πρεσβύτατοι μάρτυρές εἰσί μοι. πρὸς δὲ τούτοις ἄλλας τριήρεις πλεῖν ἢ εἴκοσιν εἷλε, κατὰ μίαν καὶ δύο λαμβάνων, ἃς ἁπάσας εἰς τοὺς ὑμετέρους λιμένας κατήγαγεν.
Now, he beat the Lacedaemonians in a sea-fight and took forty-nine warships; he captured most of the islands near and handed them over to you, turning their previous enmity into friendship; he brought to Athens three thousand captives, and paid into the treasury more than a hundred and ten talents taken from the enemy. And in all these facts some of the oldest among you can bear me out. But in addition, he captured more than twenty warships, one or two at a time, and brought them all into your harbors.
§ 78
ἑνὶ δὲ κεφαλαίῳ μόνος τῶν πάντων στρατηγῶν οὐ πόλιν, οὐ φρούριον, οὐ ναῦν, οὐ στρατιώτην ἀπώλεσεν οὐδένʼ ἡγούμενος ὑμῶν, οὐδʼ ἔστιν οὐδενὶ τῶν ὑμετέρων ἐχθρῶν τρόπαιον οὐδὲν ἀφʼ ὑμῶν τε κἀκείνου, ὑμῖν δʼ ἀπὸ πολλῶν πόλλʼ ἐκείνου στρατηγοῦντος. ἵνα δὲ μὴ λέγων παραλίπω τι τῶν πεπραγμένων αὐτῷ, ἀναγνώσεται γεγραμμένας ὑμῖν τάς τε ναῦς ὅσας ἔλαβεν καὶ οὗ ἑκάστην, καὶ τῶν πόλεων τὸν ἀριθμὸν καὶ τῶν χρημάτων τὸ πλῆθος, καὶ τῶν τροπαίων οὗ ἕκαστον. λέγε. ΠΡΑΞΕΙΣ ΧΑΒΡΟΥ.
To sum up; he alone of all our generals never lost a city, a fort, a ship, or a man, as long as he led you; and none of your enemies can boast a single trophy won from you and him, while you possess many won from many enemies while he was your general. But for fear lest my speech should omit any of his exploits, the clerk shall read to you an inventory of all the ships he took and where he took each, the number of cities and the amount of treasure captured, and the place where he set up each trophy. Read. [The exploits of Chabrias are read]
§ 79
δοκεῖ τισὶν ὑμῶν, ὦ ἄνδρες δικασταί, οὗτος ὃ τοσαύτας πόλεις λαβὼν καὶ τριήρεις τῶν πολεμίων ναυμαχίᾳ νικήσας, καὶ τοσούτων καλῶν αἴτιος ὤν, αἰσχροῦ δʼ οὐδενὸς τῇ πόλει, ἄξιος εἶναι ἀποστερηθῆναι τὴν ἀτέλειαν ἣν εὕρετο παρʼ ὑμῶν καὶ τῷ υἱεῖ κατέλιπεν; ἐγὼ μὲν οὐκ οἴομαι. καὶ γὰρ ἂν ἄλογον εἴη· μίαν μὲν πόλιν εἰ ἀπώλεσεν ἢ ναῦς δέκα μόνας, περὶ προδοσίας ἂν αὐτὸν εἰσήγγελλον οὗτοι, καὶ εἰ ἑάλω, τὸν ἅπαντʼ ἂν ἀπωλώλει χρόνον·
Does it seem to any of you, gentlemen of the jury, that this man, who captured so many cities and ships from your enemies by his victories on sea, and who was the source of so much honor, but never of disgrace, to your city, deserves to be deprived of the immunity which he obtained at your hands and bequeathed to his son? I cannot believe it, for it is out of all reason. Had he lost a single city or as few as ten ships, Leptines and his supporters would have impeached him for high treason, and if he had been convicted, he would have been a ruined man for ever.
§ 80
ἐπειδὴ δὲ τοὐναντίον ἑπτακαίδεκα μὲν πόλεις εἷλεν, ἑβδομήκοντα δὲ ναῦς ἔλαβεν, τρισχιλίους δʼ αἰχμαλώτους, δέκα δὲ καὶ ἑκατὸν τάλαντʼ ἀπέφηνεν, τοσαῦτα δʼ ἔστησε τρόπαια, τηνικαῦτα δʼ οὐκ ἔσται κύριʼ αὐτῷ τὰ δοθέντʼ ἐπὶ τούτοις; καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ζῶν πάνθʼ ὑπὲρ ὑμῶν φανήσεται πράξας Χαβρίας, καὶ τὴν τελευτὴν αὐτὴν τοῦ βίου πεποιημένος οὐχ ὑπὲρ ἄλλου τινός, ὥστε δικαίως ἂν οὐ μόνον διὰ τὰ ζῶντι πεπραγμένα φαίνοισθʼ εὐνοϊκῶς διακείμενοι πρὸς τὸν υἱὸν αὐτοῦ, ἀλλὰ καὶ διὰ ταύτην.
But since, on the contrary, he took seventeen cities, and captured seventy ships and three thousand prisoners, and paid into the treasury a hundred and ten talents, and set up so many trophies, in that case shall not his rewards for these services stand good? Moreover, Athenians, it will be seen that Chabrias during his lifetime did everything in your behalf, and that he met death itself in no other service; so that for this, as well as for all that he did in his life, you ought to show yourselves generously disposed to his son.
§ 81
ἄξιον τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, κἀκεῖνο σκοπεῖν, ὅπως μὴ φανούμεθα φαυλότεροι Χίων περὶ τοὺς εὐεργέτας γεγενημένοι. εἰ γὰρ ἐκεῖνοι μέν, ἐφʼ οὓς μεθʼ ὅπλων ἦλθεν ἐν ἐχθροῦ τάξει, μηδὲν ὧν ἔδοσαν πρότερον νῦν ἀφῄρηνται, ἀλλὰ τὰς πάλαι χάριτας μείζους τῶν καινῶν ἐγκλημάτων πεποίηνται, ὑμεῖς δέ, ὑπὲρ ὧν ἐπʼ ἐκείνους ἐλθὼν ἐτελεύτησεν, ἀντὶ τοῦ διὰ ταῦτʼ ἔτι μᾶλλον αὐτὸν τιμᾶν καὶ τῶν ἐπὶ ταῖς πρότερον εὐεργεσίαις τι δοθέντων ἀφῃρημένοι φανήσεσθε, πῶς οὐκ εἰκότως αἰσχύνην ἕξετε;
Then this too, Athenians, demands your consideration—that we must not prove less generous than the Chians in our treatment of our benefactors. For if they, against whom Chabrias carried arms as an enemy, have not now revoked any of their former gifts, but have made ancient services outweigh recent offences, while you, in whose cause he marched against them to his death, so far from honoring him the more on that account, are even going to rob him of part of the reward of his past services, how will you escape the ignominy that you deserve?
§ 82
καὶ μὴν καὶ κατʼ ἐκεῖνʼ ἀνάξιʼ ἂν εἴη πεπονθὼς ὁ παῖς εἴ τι τῆς δωρειᾶς ἀφαιρεθείη, καθʼ ὃ πολλάκις ὑμῶν στρατηγήσαντος Χαβρίου οὐδενὸς πώποθʼ υἱὸς ὀρφανὸς διʼ ἐκεῖνον ἐγένετο, αὐτὸς δʼ ἐν ὀρφανίᾳ τέθραπται διὰ τὴν πρὸς ὑμᾶς φιλοτιμίαν τοῦ πατρός. οὕτω γὰρ ὡς ἀληθῶς ἔμοιγε φαίνεται βεβαίως πως ἐκεῖνος φιλόπολις, ὥστε δοκῶν καὶ ὢν ἀσφαλέστατος στρατηγὸς ἁπάντων, ὑπὲρ μὲν ὑμῶν, ὁπόθʼ ἡγοῖτο, ἐχρῆτο τούτῳ, ὑπὲρ αὑτοῦ δέ, ἐπειδὴ τὸ καθʼ αὑτὸν ἐτάχθη κινδυνεύειν, παρεῖδε, καὶ μᾶλλον εἵλετο μὴ ζῆν ἢ καταισχῦναι τὰς παρʼ ὑμῶν ὑπαρχούσας αὐτῷ τιμάς.
Moreover, should the son be robbed of part of his reward, his treatment would be undeserved in view of the fact that no man’s child was ever orphaned through the fault of Chabrias, though he frequently led you in war, but the boy himself has grown up an orphan, just because of his father’s devotion to your cause. For to me he seems truly to have been such a staunch patriot, that though reputed to be the most cautious of commanders, as indeed he was, it was for your sake that he displayed that quality whenever he led you, but for his own sake, when he found himself assigned to the post of danger, he forgot all his caution and preferred to lay down his life rather than tarnish the honors that you had bestowed.
§ 83
εἶθʼ ὑπὲρ ὧν ἐκεῖνος ᾤετο δεῖν ἀποθνῄσκειν ἢ νικᾶν, ταῦθʼ ἡμεῖς ἀφελώμεθα τὸν υἱὸν αὐτοῦ; καὶ τί φήσομεν, ὦ ἄνδρες Ἀθηναῖοι, ὅταν τὰ μὲν τρόπαιʼ ἑστήκῃ δῆλα πᾶσιν ἀνθρώποις, ἃ ὑπὲρ ὑμῶν στρατηγῶν ἐκεῖνος ἔστησε, τῶν δʼ ἐπὶ τούτοις δωρειῶν ἀφῃρημένον τι φαίνηται; οὐ σκέψεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ λογιεῖσθε, ὅτι νῦν οὐχ ὁ νόμος κρίνεται πότερον ἔστʼ ἐπιτήδειος ἢ οὔ, ἀλλʼ ὑμεῖς δοκιμάζεσθʼ εἴτʼ ἐπιτήδειοι πάσχειν ἔστʼ εὖ τὸν λοιπὸν χρόνον εἴτε μή;
After that, are we to rob the son of those honors which inspired the father to conquer or to die? And what shall we say, men of Athens, when the trophies that he set up as general in your name stand plain for all men to see, but a part of the reward for those trophies is found to have been filched away? Will you not observe, men of Athens, and reflect that today we are not judging the law, to see whether it is suitable or not? It is you who are under examination, to see whether you are suitable persons to receive benefits in the future or whether you are not.
§ 84
λαβὲ δὴ καὶ τὸ τῷ Χαβρίᾳ ψήφισμα ψηφισθέν. ὅρα δὴ καὶ σκόπει· δεῖ γὰρ αὔτʼ ἐνταῦθʼ εἶναί που. ἐγὼ δʼ ἔτι τοῦτʼ εἰπεῖν ὑπὲρ Χαβρίου βούλομαι. ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, τιμῶντές ποτʼ Ἰφικράτην, οὐ μόνον αὐτὸν ἐτιμήσατε, ἀλλὰ καὶ διʼ ἐκεῖνον Στράβακα καὶ Πολύστρατον· καὶ πάλιν, Τιμοθέῳ διδόντες τὴν δωρειάν, διʼ ἐκεῖνον ἐδώκατε καὶ Κλεάρχῳ καί τισιν ἄλλοις πολιτείαν· Χαβρίας δʼ αὐτὸς ἐτιμήθη παρʼ ὑμῖν μόνος.
Turn now to the decree passed in honor of Chabrias. Just look and see; it must be somewhere there. There is one thing further that I want to say about Chabrias. You, Athenians, in honoring Iphicrates, honored not only him but also on his account Strabax and Polystratus; and again, when giving your reward to Timotheus, you also for his sake rewarded Clearchus and some others with the citizenship;
§ 85
εἰ δὴ τόθʼ, ὅθʼ εὑρίσκετο τὴν δωρειάν, ἠξίωσεν ὑμᾶς, ὥσπερ διʼ Ἰφικράτην καὶ Τιμόθεον εὖ τινὰς πεποιήκατε, οὕτω καὶ διʼ αὑτὸν εὖ ποιῆσαι τούτων τινὰς τῶν εὑρημένων τὴν ἀτέλειαν, οὓς νῦν οὗτοι μεμφόμενοι πάντας ἀφαιρεῖσθαι κελεύουσιν ὁμοίως, οὐκ ἂν ἐδώκατε ταύτην αὐτῷ τὴν χάριν; ἔγωγʼ ἡγοῦμαι.
but in the case of Chabrias your honors were for him alone. Now, if at the time when he was receiving his reward, he had claimed that as you had rewarded others for the sake of Iphicrates and Timotheus, so for his sake you should reward some of those men who have actually received the immunity, but to whom our opponents object so strongly that they want all alike to be deprived of it, would you not have granted him that boon? I cannot doubt it.
§ 86
εἶθʼ οἷς διʼ ἐκεῖνον ἂν τότʼ ἐδώκατε δωρειάν, διὰ τούτους νῦν αὐτὸν ἐκεῖνον ἀφαιρήσεσθε τὴν ἀτέλειαν; ἀλλʼ ἄλογον. οὐδὲ γὰρ ὑμῖν ἁρμόττει δοκεῖν παρὰ μὲν τὰς εὐεργεσίας οὕτω προχείρως ἔχειν ὥστε μὴ μόνους αὐτοὺς τοὺς εὐεργέτας τιμᾶν, ἀλλὰ καὶ τοὺς ἐκείνων φίλους, ἐπειδὰν δὲ χρόνος διέλθῃ βραχύς, καὶ ὅσʼ αὐτοῖς δεδώκατε, ταῦτʼ ἀφαιρεῖσθαι. ΨΗΦΙΣΜΑΤΑ ΤΩΝ ΧΑΒΡΙΟΥ ΤΙΜΩΝ.
For his sake you would have rewarded them then; yet now, on their account, will you take away the immunity from Chabrias himself? Why, that is absurd! For it is inconsistent to seem so generous, when the benefits are recent, that you honor not the benefactors only but their friends as well, but, when a short time has elapsed, to take away even the rewards that you have given to the benefactors. [The decrees on the honour of Chabrias are read]
§ 87
οὓς μὲν τοίνυν ἀδικήσετε, εἰ μὴ λύσετε τὸν νόμον, πρὸς πολλοῖς ἄλλοις, οὓς ἀκηκόατε, εἰσίν, ὦ ἄνδρες δικασταί. σκοπεῖτε δὴ καὶ λογίσασθʼ ἐν ὑμῖν αὐτοῖς, εἴ τινες τούτων τῶν τετελευτηκότων λάβοιεν τρόπῳ τινὶ τοῦ νυνὶ γιγνομένου πράγματος αἴσθησιν, ὡς ἂν εἰκότως ἀγανακτήσειαν. εἰ γὰρ ὧν ἔργῳ πεποίηκεν ἕκαστος αὐτῶν ὑμᾶς εὖ, τούτων ἐκ λόγου κρίσις γίγνεται, καὶ τὰ καλῶς πραχθένθʼ ὑπʼ ἐκείνων, ἂν ὑφʼ ἡμῶν μὴ καλῶς ῥηθῇ τῷ λόγῳ, μάτην τοῖς πονήσασιν εἴργασται, πῶς οὐ δεινὰ πάσχουσιν;
So these whose names you have heard, as well as many others, are the men whom you will injure if you do not repeal the law. Just reflect and ponder in your own minds, if any of these men now passed away could somehow come to know of the present proceedings, what just ground they would have for indignation! For if of the deeds that each wrought for your advantage there is to be a judgement based on words, if actions nobly performed by them, unless nobly avowed by us in speech, have been wrought in vain for all their toil, are they not suffering a terrible wrong?
§ 88
ἵνα τοίνυν εἰδῆτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι ὡς ἀληθῶς ἐπὶ πᾶσι δικαίοις ποιούμεθα τοὺς λόγους πάντας οὓς λέγομεν πρὸς ὑμᾶς, καὶ οὐδὲν ἔσθʼ ὅ τι τοῦ παρακρούσασθαι καὶ φενακίσαι λέγεται παρʼ ἡμῶν ἕνεκα, ἀναγνώσεται τὸν νόμον ὑμῖν ὃν παρεισφέρομεν γράψαντες ἀντὶ τοῦδε, ὃν οὐκ ἐπιτήδειον εἶναί φαμεν. γνώσεσθε γὰρ ἐκ τούτου πρόνοιάν τινʼ ἔχοντας ἡμᾶς καὶ ὅπως ὑμεῖς μηδὲν αἰσχρὸν ποιῆσαι δόξετε, καὶ ὅπως, εἴ τινά τις καταμέμφεται τῶν εὑρημένων τὰς δωρειάς, ἂν δίκαιον ᾖ, κρίνας παρʼ ὑμῖν ἀφαιρήσεται, καὶ ὅπως, οὓς οὐδεὶς ἂν ἀντείποι μὴ οὐ δεῖν ἔχειν, ἕξουσιν τὰ δοθέντα.
Now, to satisfy you, Athenians, that every argument that we submit to you is based on perfectly just grounds, and that not a single argument is intended to mislead and deceive you, the clerk shall read the law drafted and proposed by us to take the place of the present one, which we contend is mischievous. For our law will show you that we take some care to ensure that you shall be saved from the appearance of a dishonorable act; that if anyone objects to one of the recipients, he can deprive him of his gift, if the objection is sound, after trial in your courts; and also that those whose claim to the gifts none could dispute shall keep them.
§ 89
καὶ τούτων πάντων οὐδὲν ἔσθʼ ἡμέτερον οὐδὲ καινὸν εὕρημα, ἀλλʼ ὁ παλαιός, ὃν οὗτος παρέβη, νόμος οὕτω κελεύει νομοθετεῖν, γράφεσθαι μέν, ἄν τίς τινα τῶν ὑπαρχόντων νόμων μὴ καλῶς ἔχειν ἡγῆται, παρεισφέρειν δʼ αὐτὸν ἄλλον, ὃν ἂν τιθῇ λύων ἐκεῖνον, ὑμᾶς δʼ ἀκούσαντες ἑλέσθαι τὸν κρείττω.
And in all this there is nothing new, no innovation of our own; but the old law, transgressed by Leptines, lays down this procedure in legislation, that if a man disapproves of an existing law, he shall bring an indictment against it, but shall himself introduce an alternative, such as he proposes to enact after repeal of the other, and that you, after hearing arguments, shall choose the better law.
§ 90
οὐ γὰρ ᾤετο δεῖν ὁ Σόλων, ὁ τοῦτον τὸν τρόπον προστάξας νομοθετεῖν, τοὺς μὲν θεσμοθέτας τοὺς ἐπὶ τοὺς νόμους κληρουμένους δὶς δοκιμασθέντας ἄρχειν, ἔν τε τῇ βουλῇ καὶ παρʼ ὑμῖν ἐν τῷ δικαστηρίῳ, τοὺς δὲ νόμους αὐτούς, καθʼ οὓς καὶ τούτοις ἄρχειν καὶ πᾶσι τοῖς ἄλλοις πολιτεύεσθαι προσήκει, ἐπὶ καιροῦ τεθέντας, ὅπως ἔτυχον, μὴ δοκιμασθέντας κυρίους εἶναι.
For Solon, who imposed this method, did not think it right that while the junior archons, who are appointed by lot to administer the laws, undergo two scrutinies before entering on office, one in the Council and a second in the law-courts before you, the laws themselves, which regulate their official acts and all other civic duties, should be passed at haphazard to meet some emergency, and should be at once valid without passing a scrutiny.
§ 91
καὶ γάρ τοι τότε μέν, τέως τὸν τρόπον τοῦτον ἐνομοθέτουν, τοῖς μὲν ὑπάρχουσι νόμοις ἐχρῶντο, καινοὺς δʼ οὐκ ἐτίθεσαν· ἐπειδὴ δὲ τῶν πολιτευομένων τινὲς δυνηθέντες, ὡς ἐγὼ πυνθάνομαι, κατεσκεύασαν αὑτοῖς ἐξεῖναι νομοθετεῖν, ὅταν τις βούληται καὶ ὃν ἂν τύχῃ τρόπον, τοσοῦτοι μὲν οἱ ἐναντίοι σφίσιν αὑτοῖς εἰσὶ νόμοι, ὥστε χειροτονεῖθʼ ὑμεῖς τοὺς διαλέξοντας τοὺς ἐναντίους ἐπὶ πάμπολυν ἤδη χρόνον,
For in those days, indeed, while they legislated in that way, they kept to the existing laws and were not always proposing new ones; but ever since certain statesmen rose to power and, as I am informed, contrived to get into their own hands the right to initiate legislation at any time and in any way they wished, there are so many contradictory statutes that for a long time you have had to appoint a commission to sort out the contradictory ones;
§ 92
καὶ τὸ πρᾶγμʼ οὐδὲν μᾶλλον δύναται πέρας ἔχειν· ψηφισμάτων δʼ οὐδʼ ὁτιοῦν διαφέρουσιν οἱ νόμοι, ἀλλὰ νεώτεροι οἱ νόμοι, καθʼ οὓς τὰ ψηφίσματα δεῖ γράφεσθαι, τῶν ψηφισμάτων αὐτῶν ὑμῖν εἰσίν. ἵνʼ οὖν μὴ λόγον λέγω μόνον, ἀλλὰ καὶ τὸν νόμον αὐτὸν ὅν φημι δείξω, λαβέ μοι τὸν νόμον καθʼ ὃν ἦσαν οἱ πρότερον νομοθέται. λέγε. ΝΟΜΟΣ.
yet in spite of this the business never comes to an end. Our laws are no better than so many decrees; nay, you will find that the laws which have to be observed in drafting the decrees are later than the decrees themselves. Not to be content, then, with a bare assertion, but to show you the actual law to which I refer, please take and read the law constituting the original legislative commission. [The law is read]
§ 93
συνίεθʼ ὃν τρόπον, ὦ ἄνδρες Ἀθηναῖοι, ὁ Σόλων τοὺς νόμους ὡς καλῶς κελεύει τιθέναι, πρῶτον μὲν παρʼ ὑμῖν, ἐν τοῖς ὀμωμοκόσιν, παρʼ οἷσπερ καὶ τἄλλα κυροῦται, ἔπειτα λύοντα τοὺς ἐναντίους, ἵνʼ εἷς ᾖ περὶ τῶν ὄντων ἑκάστου νόμος, καὶ μὴ τοὺς ἰδιώτας αὐτὸ τοῦτο ταράττῃ καὶ ποιῇ τῶν ἅπαντας εἰδότων τοὺς νόμους ἔλαττον ἔχειν, ἀλλὰ πᾶσιν ᾖ ταὔτʼ ἀναγνῶναι καὶ μαθεῖν ἁπλᾶ καὶ σαφῆ τὰ δίκαια.
You understand, Athenians, the beauty of Solon’s directions for legislating. The first stage is in your courts, before men under oath, where all other ratifications are made; the next is the repeal of the contradictory laws, so that there may be only one law dealing with each subject, and that the plain citizen may not be puzzled by such contradictions and be at a disadvantage compared with those who are acquainted with the whole body of law, but that all may have the same ordinances before them, simple and clear to read and understand.
§ 94
καὶ πρὸ τούτων γʼ ἐπέταξεν ἐκθεῖναι πρόσθε τῶν ἐπωνύμων καὶ τῷ γραμματεῖ παραδοῦναι, τοῦτον δʼ ἐν ταῖς ἐκκλησίαις ἀναγιγνώσκειν, ἵνʼ ἕκαστος ὑμῶν ἀκούσας πολλάκις καὶ κατὰ σχολὴν σκεψάμενος, ἃν ᾖ καὶ δίκαια καὶ συμφέροντα, ταῦτα νομοθετῇ. τούτων τοίνυν τοσούτων ὄντων δικαίων τὸ πλῆθος, οὑτοσὶ μὲν οὐδʼ ὁτιοῦν ἐποίησε Λεπτίνης· οὐδὲ γὰρ ἂν ὑμεῖς ποτʼ ἐπείσθητε, ὡς ἐγὼ νομίζω, θέσθαι τὸν νόμον· ἡμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, πάντα, καὶ παρεισφέρομεν πολλῷ καὶ κρείττω καὶ δικαιότερον τοῦ τούτου νόμον.
Moreover, before these proceedings, Solon ordered that the laws should be exposed before the statues of the eponymous heroes and handed in to the town-clerk to recite them at the meetings of the Assembly, so that each of you may hear them more than once and digest them at leisure, and if they are just and expedient, may add them to the statute-book. Now, numerous as those enactments are, Leptines yonder has observed not one of them, for, if he had, I do not think that you would ever have consented to pass his law. We on the other hand, Athenians, have observed them all, and we are submitting a much better and more equitable law than his. You will realize that when you hear it.
§ 95
γνώσεσθε δʼ ἀκούοντες. λαβὲ καὶ λέγε πρῶτον μὲν ἃ τοῦ τούτου νόμου γεγράμμεθα, εἶθʼ ἅ φαμεν δεῖν ἀντὶ τούτων τεθῆναι. λέγε. ΝΟΜΟΣ. ταῦτα μέν ἐσθʼ ἃ τοῦ τούτου νόμου διώκομεν ὡς οὐκ ἐπιτήδεια. τὰ δʼ ἑξῆς λέγε, ἃ τούτων εἶναι βελτίω φαμέν. προσέχετʼ, ἄνδρες δικασταί, τούτοις ἀναγιγνωσκομένοις τὸν νοῦν. λέγε. ΝΟΜΟΣ.
Take and read first of all the clauses of his law which we have indicted, and next the clauses we propose to substitute for them. Read. [The law is read] These are the parts of the law of Leptines which we arraign as unsatisfactory. Next in order read our proposed amendments. Pray attend, gentlemen of the jury, to these as they are recited. Read. [The law is read]
§ 96
ἐπίσχες. τοῦτο μέν ἐστιν ἐν τοῖς οὖσι νόμοις κυρίοις ὑπάρχον καλόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ σαφές, τὰς δωρειὰς ὅσας ὁ δῆμος ἔδωκε κυρίας εἶναι· δίκαιον, ὦ γῆ καὶ θεοί. χρῆν τοίνυν Λεπτίνην μὴ πρότερον τιθέναι τὸν ἑαυτοῦ νόμον πρὶν τοῦτον ἔλυσε γραψάμενος. νῦν δὲ μαρτυρίαν καθʼ ἑαυτοῦ καταλείπων ὅτι παρανομεῖ τουτονὶ τὸν νόμον, ὅμως ἐνομοθέτει, καὶ ταῦθʼ ἑτέρου κελεύοντος νόμου καὶ κατʼ αὐτὸ τοῦτʼ ἔνοχον εἶναι τῇ γραφῇ, ἐὰν ἐναντίος ᾖ τοῖς πρότερον κειμένοις νόμοις. λαβὲ δʼ αὐτὸν τὸν νόμον. >ΝΟΜΟΣ.
Stop there. The laws now in force contain this provision—a capital one, men of Athens, and unambiguous—that all rewards granted by the people shall be valid. Equitable too, by all the powers! So Leptines should not have proposed his own law until he had indicted and repealed this. As it is, neglecting proof of his own violation of the law, he nevertheless proceeded to legislate, in face of the fact that another law proclaims his law indictable for this very offence, namely, for contradicting previous legislation. Here is the very law in question. [The law is read]
§ 97
οὔκουν ἐναντίον, ὦ ἄνδρες Ἀθηναῖοι, τῷ κυρίας εἶναι τὰς δωρειάς, ὅσας ὁ δῆμος ἔδωκε, τὸ μηδένʼ εἶναι ἀτελῆ τούτων οἷς ὁ δῆμος ἔδωκεν; σαφῶς γʼ οὑτωσί. ἀλλʼ οὐκ ἐν ᾧ νῦν ὅδʼ ἀντεισφέρει νόμῳ, ἀλλʼ ἅ τʼ ἐδώκατε, κύρια, καὶ πρόφασις δικαία κατὰ τῶν ἢ παρακρουσαμένων ἢ μετὰ ταῦτʼ ἀδικούντων ἢ ὅλως ἀναξίων, διʼ ἣν ὃν ἂν ὑμῖν δοκῇ κωλύσετʼ ἔχειν τὴν δωρειάν. λέγε τὸν νόμον. ΝΟΜΟΣ.
Men of Athens, is not the provision that all rewards granted by the people shall be valid contradicted by the clause that no one shall be immune, no one, that is, of those to whom the people has granted immunity? That is plain enough, at any rate. But it is not so in the alternative law which my friend here proposes, and which confirms what you have granted, and provides a fair ground of action against those who have imposed upon you, or have subsequently injured you, or are generally undeserving; so that you will thus prevent anyone you please from retaining his grant. Read the law. [The law is read]
§ 98
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ καταμανθάνετε, ὅτι ἐνταῦθʼ ἔνι καὶ τοὺς ἀξίους ἔχειν τὰ δοθέντα καὶ τοὺς μὴ τοιούτους κριθέντας, ἐὰν ἀδίκως τι λάβωσιν, ἀφαιρεθῆναι, καὶ τὸ λοιπὸν ἐφʼ ὑμῖν εἶναι πάνθʼ, ὥσπερ ἐστὶ δίκαιον, καὶ δοῦναι καὶ μή. ὡς μὲν τοίνυν οὐχὶ καλῶς οὗτος ἔχει καὶ δικαίως ὁ νόμος, οὔτʼ ἐρεῖν οἴομαι Λεπτίνην οὔτʼ, ἐὰν λέγῃ, δεῖξαι δυνήσεσθαι· ἃ δὲ πρὸς τοῖς θεσμοθέταις ἔλεγεν, ταῦτʼ ἴσως λέγων παράγειν ὑμᾶς ζητήσει. ἔφη γὰρ ἐξαπάτης εἵνεκα παραγεγράφθαι τοῦτον τὸν νόμον, ἐὰν δʼ ὃν αὐτὸς ἔθηκεν λυθῇ, τοῦτον οὐ τεθήσεσθαι.
You hear the law, Athenians, and you understand that it enables the deserving to retain their rewards, and those who are judged otherwise to be deprived of any privilege they have unjustly secured; for the future everything is left in your hands, as is right, to grant or to withhold. Now I do not think that Leptines will deny that this law is sound and just, or, if he does, that he will be able to prove it. But perhaps he will try to lead you astray by repeating what he said before the junior archons. For he alleged that the publication of this amended law was a mere trick, and that should his own law be repealed, this one would never be passed.
§ 99
ἐγὼ δʼ, ὅτι μὲν τῇ ὑμετέρᾳ ψήφῳ τοῦ τούτου νόμου λυθέντος τὸν παρεισενεχθέντα κύριον εἶναι σαφῶς ὁ παλαιὸς κελεύει νόμος, καθʼ ὃν οἱ θεσμοθέται τοῦτον ὑμῖν παρέγραψαν, ἐάσω, ἵνα μὴ περὶ τούτου τις ἀντιλέγῃ μοι, ἀλλʼ ἐπʼ ἐκεῖνʼ εἶμι. ὅταν ταῦτα λέγῃ δήπου, ὁμολογεῖ μὲν εἶναι βελτίω καὶ δικαιότερον τόνδε τὸν νόμον οὗ τέθεικεν αὐτός, ὑπὲρ δὲ τοῦ πῶς τεθήσεται ποιεῖται τὸν λόγον.
Now, to avoid dispute, I will not press the point that the old law of Solon, in accordance with which the junior archons have notified these amendments to you, clearly enjoins that if the law of Leptines is repealed by your vote, the alternative law shall be valid. I will pass to another point. Leptines, in saying this, obviously admits that our law is better and fairer than his own, but bases his argument on the way in which it is to be passed.
§ 100
πρῶτον μὲν τοίνυν εἰσὶν αὐτῷ κατὰ τοῦ παρεισφέροντος πολλοὶ τρόποι, διʼ ὧν, ἂν βούληται, θεῖναι τὸν νόμον αὐτὸν ἀναγκάσει. ἔπειτʼ ἐγγυώμεθʼ ἡμεῖς, ἐγώ, Φορμίων, ἄλλον εἴ τινα βούλεται, θήσειν τὸν νόμον. ἔστι δὲ δήπου νόμος ὑμῖν, ἐάν τις ὑποσχόμενός τι τὸν δῆμον ἢ τὴν βουλὴν ἢ δικαστήριον ἐξαπατήσῃ, τὰ ἔσχατα πάσχειν. ἐγγυώμεθα, ὑπισχνούμεθα· οἱ θεσμοθέται ταῦτα γραφόντων, ἐπὶ τούτοις τὸ πρᾶγμα γιγνέσθω.
Now, in the first place, there are many ways open to him, if he wishes, of compelling the amender to introduce his own law. In the next place, Phormio and myself and anyone else he likes to name are prepared to guarantee that we will introduce it. You know there is a law making death the penalty for anyone who breaks his promise to the Assembly or one of the Councils or law-courts. You have our guarantee, our promise. Let the archons record it, and let the matter rest in their hands.
§ 101
μήθʼ ὑμεῖς ποιήσητε μηδὲν ἀνάξιον ὑμῶν αὐτῶν, μήτε, εἴ τις φαῦλός ἐστι τῶν εὑρημένων τὴν δωρειάν, ἐχέτω, ἀλλʼ ἰδίᾳ κατὰ τόνδε κριθήτω τὸν νόμον. εἰ δὲ ταῦτα λόγους καὶ φλυαρίας εἶναι φήσει, ἐκεῖνό γʼ οὐ λόγος· αὐτὸς θέτω, καὶ μὴ λεγέτω τοῦθʼ, ὡς οὐ θήσομεν ἡμεῖς. κάλλιον δὲ δήπου τὸν ὑφʼ ὑμῶν κριθέντα καλῶς ἔχειν νόμον εἰσφέρειν ἢ ὃν νῦν ἀφʼ αὑτοῦ τίθησιν.
Neither do anything that is unworthy of this court, nor, if a worthless person is found among those who enjoy the grant, let him keep it; only let each case be judged on its merits. But if Leptines shall say that that is all talk and humbug, this at any rate is not mere talk; let him bring in the amended law himself and cease to say that we will not do so. It is surely a greater honor to propose the law, stamped with your approval, than this of his own devising.
§ 102
ἐμοὶ δʼ, ὦ ἄνδρες Ἀθηναῖοι, δοκεῖ Λεπτίνης (καί μοι μηδὲν ὀργισθῇς· οὐδὲν γὰρ φλαῦρον ἐρῶ σε) ἢ οὐκ ἀνεγνωκέναι τοὺς Σόλωνος νόμους ἢ οὐ συνιέναι. εἰ γὰρ ὁ μὲν Σόλων ἔθηκεν νόμον ἐξεῖναι δοῦναι τὰ ἑαυτοῦ ᾧ ἄν τις βούληται, ἐὰν μὴ παῖδες ὦσι γνήσιοι, οὐχ ἵνʼ ἀποστερήσῃ τοὺς ἐγγυτάτω γένει τῆς ἀγχιστείας, ἀλλʼ ἵνʼ εἰς τὸ μέσον καταθεὶς τὴν ὠφέλειαν ἐφάμιλλον ποιήσῃ τὸ ποιεῖν ἀλλήλους εὖ,
It seems to me, Athenians, that Leptines—and pray, be not angry, for I am not going to say anything offensive about you—Leptines has either never read Solon’s laws or else does not understand them. For if Solon made a law that every man could grant his property to whomsoever he pleased, in default of legitimate offspring, not with the object of depriving the next of kin of their rights of consanguinity, but that by making the prize open to all he might excite a rivalry in doing good one to another;
§ 103
σὺ δὲ τοὐναντίον εἰσενήνοχας μὴ ἐξεῖναι τῷ δήμῳ τῶν αὑτοῦ δοῦναι μηδενὶ μηδέν, πῶς σέ τις φήσει τοὺς Σόλωνος ἀνεγνωκέναι νόμους ἢ συνιέναι; ὃς ἔρημον ποιεῖς τὸν δῆμον τῶν φιλοτιμησομένων, προλέγων καὶ δεικνὺς ὅτι τοῖς ἀγαθόν τι ποιοῦσιν οὐδʼ ὁτιοῦν ἔσται πλέον.
and if you, on the contrary, have proposed a law that the people shall not be permitted to bestow on any man any part of what is their own, how can you be said to have read or understood the laws of Solon? You make the nation barren of would-be patriots by proclaiming unmistakably that those who benefit us shall gain nothing by it.
§ 104
καὶ μὴν κἀκεῖνος τῶν καλῶς δοκούντων ἔχειν νόμων Σόλωνός ἐστι, μὴ λέγειν κακῶς τὸν τεθνεῶτα, μηδʼ ἂν ὑπὸ τῶν ἐκείνου τις ἀκούῃ παίδων αὐτός· σὺ δὲ ποιεῖς, οὐ λέγεις κακῶς τοὺς τετελευτηκότας τῶν εὐεργετῶν, τῷ δεῖνι μεμφόμενος καὶ τὸν δεῖνʼ ἀνάξιον εἶναι φάσκων, ὧν οὐδὲν ἐκείνοις προσῆκεν. ἆρʼ οὐ πολὺ τοῦ Σόλωνος ἀποστατεῖς τῇ γνώμῃ;
Again, there is another excellent law of Solon, forbidding a man to speak ill of the dead, even if he is himself defamed by the dead man’s children. You do not speak ill of our departed benefactors, Leptines; you do ill to them, when you blame one and assert that another is unworthy, though these charges have nothing to do with the dead men. Are you not very far from the intention of Solon?
§ 105
πάνυ τοίνυν σπουδῇ τις ἀπήγγελλέ μοι περὶ τοῦ μηδενὶ δεῖν μηδὲν διδόναι, μηδʼ ἂν ὁτιοῦν πράξῃ, τοιοῦτόν τι λέγειν αὐτοὺς παρεσκευάσθαι, ὡς ἄρʼ οἱ Λακεδαιμόνιοι καλῶς πολιτευόμενοι καὶ Θηβαῖοι οὐδενὶ τῶν παρʼ ἑαυτοῖς διδόασι τοιαύτην οὐδεμίαν τιμήν· καίτοι καὶ παρʼ ἐκείνοις τινές εἰσιν ἴσως ἀγαθοί. ἐμοὶ δὲ δοκοῦσιν, ὦ ἄνδρες Ἀθηναῖοι, πάντες οἱ τοιοῦτοι λόγοι παροξυντικοὶ μὲν εἶναι πρὸς τὸ τὰς ἀτελείας ὑμᾶς ἀφελέσθαι πεῖσαι, οὐ μέντοι δίκαιοί γʼ οὐδαμῇ. οὐ γὰρ ἀγνοῶ τοῦθʼ ὅτι Θηβαῖοι καὶ Λακεδαιμόνιοι καὶ ἡμεῖς οὔτε νόμοις οὔτʼ ἔθεσιν χρώμεθα τοῖς αὐτοῖς οὔτε πολιτείᾳ.
Now I have been quite seriously informed that with regard to the absolute prohibition of all rewards, whatever a man’s services may be, our opponents are prepared to use some such argument as this. The Lacedaemonians, who are a well-organized state, and the Thebans grant no such reward to any of their citizens, and yet possibly there are some good men among them. In my opinion, men of Athens, all such arguments are provocative, and intended to persuade you to abolish the immunities, but just they are certainly not. For I am quite aware that the Thebans and the Lacedaemonians and ourselves do not observe the same laws and customs, nor the same form of government.
§ 106
αὐτὸ γὰρ τοῦτο πρῶτον, ὃ νῦν οὗτοι ποιήσουσιν, ἐὰν ταῦτα λέγωσιν, οὐκ ἔξεστι ποιεῖν παρὰ τοῖς Λακεδαιμονίοις, τὰ τῶν Ἀθηναίων ἐπαινεῖν νόμιμα οὐδὲ τὰ τῶν δείνων, πολλοῦ γε καὶ δεῖ, ἀλλʼ ἃ τῇ παρʼ ἐκείνοις πολιτείᾳ συμφέρει, ταῦτʼ ἐπαινεῖν ἀνάγκη καὶ ποιεῖν. εἶτα καὶ Λακεδαιμόνιοι τῶν μὲν τοιούτων ἀφεστᾶσιν, ἄλλαι δέ τινες παρʼ ἐκείνοις εἰσὶ τιμαί, ἃς ἀπεύξαιτʼ ἂν ἅπας ὁ δῆμος ἐνταυθοῖ γενέσθαι.
For in the first place, if this is their argument, they are about to do exactly what a man cannot do at Sparta—praise the laws of Athens or of any other state; nay, so far from that, he is obliged to praise, as well as do, whatever accords with his native constitution. Then again, though the Lacedaemonians do not hold with these customs, yet there are other honors at Sparta, which our citizens to a man would shrink from introducing here.
§ 107
τίνες οὖν εἰσιν αὗται; τὰς μὲν καθʼ ἕκαστον ἐάσω, μίαν δʼ ἣ συλλαβοῦσα τὰς ἄλλας ἔχει, δίειμι. ἐπειδάν τις εἰς τὴν καλουμένην γερουσίαν ἐγκριθῇ παρασχὼν αὑτὸν οἷον χρή, δεσπότης ἐστὶ τῶν πολλῶν. ἐκεῖ μὲν γάρ ἐστι τῆς ἀρετῆς ἆθλον τῆς πολιτείας κυρίῳ γενέσθαι μετὰ τῶν ὁμοίων, παρὰ δʼ ἡμῖν ταύτης μὲν ὁ δῆμος κύριος, καὶ ἀραὶ καὶ νόμοι καὶ φυλακαὶ ὅπως μηδεὶς ἄλλος κύριος γενήσεται, στέφανοι δὲ καὶ ἀτέλειαι καὶ σιτήσεις καὶ τοιαῦτʼ ἐστίν, ὧν ἄν τις ἀνὴρ ἀγαθὸς ὢν τύχοι.
What, then, are those honors? Not to take each singly, I will describe one which comprises all the rest. Whenever a man for his good conduct is elected to the Senate, or Gerusia, as they call it, he is absolute master of the mass of citizens. For at Sparta the prize of merit is to share with one’s peers the supremacy in the State; but with us the people is supreme, and any other form of supremacy is forbidden by imprecations and laws and other safeguards, but we have crowns of honor and immunities and free maintenance and similar rewards, which anyone may win, if he is a good citizen.
§ 108
καὶ ταῦτʼ ἀμφότερʼ ὀρθῶς ἔχει, καὶ τἀκεῖ καὶ τὰ παρʼ ἡμῖν. διὰ τί; ὅτι τὰς μὲν διὰ τῶν ὀλίγων πολιτείας τὸ πάντας ἔχειν ἴσον ἀλλήλοις τοὺς τῶν κοινῶν κυρίους ὁμονοεῖν ποιεῖ, τὴν δὲ τῶν δήμων ἐλευθερίαν ἡ τῶν ἀγαθῶν ἀνδρῶν ἅμιλλα, ἣν ἐπὶ ταῖς παρὰ τοῦ δήμου δωρειαῖς πρὸς αὑτοὺς ποιοῦνται, φυλάττει.
And both these customs are right enough, the one at Sparta and the other here. Why? Because in an oligarchy harmony is attained by the equality of those who control the State, but the freedom of a democracy is guarded by the rivalry with which good citizens compete for the rewards offered by the people.
§ 109
καὶ μὴν περὶ τοῦ γε μηδὲ Θηβαίους μηδένα τιμᾶν, ἐκεῖνʼ ἂν ἔχειν εἰπεῖν ἀληθὲς οἴομαι. μεῖζον, ὦ ἄνδρες Ἀθηναῖοι, Θηβαῖοι φρονοῦσιν ἐπʼ ὠμότητι καὶ πονηρίᾳ ἢ ὑμεῖς ἐπὶ φιλανθρωπίᾳ καὶ τῷ τὰ δίκαια βούλεσθαι. μήτʼ οὖν ἐκεῖνοί ποτε παύσαιντο, εἰ ἄρʼ εὔξασθαι δεῖ, τοὺς μὲν ἑαυτοὺς ἀγαθόν τι ποιοῦντας μήτε τιμῶντες μήτε θαυμάζοντες, τοὺς δὲ συγγενεῖς (ἴστε γὰρ ὃν τρόπον Ὀρχομενὸν διέθηκαν) οὕτω μεταχειριζόμενοι, μήθʼ ὑμεῖς τἀναντία τούτοις τοὺς μὲν εὐεργέτας τιμῶντες, παρὰ δὲ τῶν πολιτῶν λόγῳ μετὰ τῶν νόμων τὰ δίκαια λαμβάνοντες.
Again, with regard to the absence of honors at Thebes, I think I can express the truth thus. The Thebans, men of Athens, plume themselves more on brutality and iniquity than you on humanity and love of justice. If a prayer may be allowed, may they never cease to withhold honor and admiration from those who do them service, or to deal with kindred states in the same way (For you remember how they treated Orchomenus.) And never may you cease to do the opposite, honoring your benefactors and winning your rights from your fellow-citizens by debate and in harmony with the laws!
§ 110
ὅλως δʼ οἶμαι τότε δεῖν τοὺς ἑτέρων ἐπαινεῖν τρόπους καὶ ἔθη τοῖς ὑμετέροις ἐπιτιμῶντας, ὅταν ᾖ δεῖξαι βέλτιον ἐκείνους πράττοντας ὑμῶν. ὅτε δʼ ὑμεῖς, καλῶς ποιοῦντες, καὶ κατὰ τὰς κοινὰς πράξεις καὶ κατὰ τὴν ὁμόνοιαν καὶ κατὰ τἄλλα πάντʼ ἄμεινον ἐκείνων πράττετε, τοῦ χάριν ἂν τῶν ὑμετέρων αὐτῶν ἐθῶν ὀλιγωροῦντες ἐκεῖνα διώκοιτε; εἰ γὰρ καὶ κατὰ τὸν λογισμὸν ἐκεῖνα φανείη βελτίω, τῆς γε τύχης ἕνεχʼ ᾗ παρὰ ταῦτʼ ἀγαθῇ κέχρησθε, ἐπὶ τούτων ἄξιον μεῖναι.
And in general, I think that then only ought you to praise the habits and character of other nations and decry your own, when it is possible to prove that they are more prosperous than you. As long as you (thank Heaven!) are more prosperous than they, in public policy, in internal harmony, and in every other way, why should you belittle your national institutions and imitate theirs? Even if theirs could be proved superior in theory, yet the good fortune that you have enjoyed under your own institutions makes it worth your while to retain them.
§ 111
εἰ δὲ δεῖ παρὰ πάντα ταῦτʼ εἰπεῖν ὃ δίκαιον ἡγοῦμαι, ἐκεῖνʼ ἂν ἔγωγʼ εἴποιμι. οὐκ ἔστι δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, τοὺς Λακεδαιμονίων νόμους οὐδὲ τοὺς Θηβαίων λέγειν ἐπὶ τῷ τοὺς ἐνθάδε λυμαίνεσθαι, οὐδὲ διʼ ὧν μὲν ἐκεῖνοι μεγάλοι τῆς ὀλιγαρχίας καὶ δεσποτείας εἰσί, κἂν ἀποκτεῖναι βούλεσθαι τὸν παρʼ ἡμῖν τούτων τι κατασκευάσαντα, διὰ δʼ ὧν ὁ παρʼ ἡμῖν δῆμος εὐδαίμων, ταῦθʼ ὡς ἀνελεῖν δεῖ λεγόντων τινῶν ἐθέλειν ἀκούειν.
Besides all this, if I must say what I think is right, I would put it in this way. It is not right, Athenians, to cite the laws of the Lacedaemonians or of the Thebans in order to undermine the laws established here; it is not right that you should want to put a man to death for transplanting to Athens any of the institutions that have made those nations great, and yet lend a willing ear to those who propose to destroy the institutions under which our democracy has flourished.
§ 112
ἔστι τοίνυν τις πρόχειρος λόγος, ὡς ἄρα καὶ παρʼ ἡμῖν ἐπὶ τῶν προγόνων πόλλʼ ἀγάθʼ εἰργασμένοι τινὲς οὐδενὸς ἠξιοῦντο τοιούτου, ἀλλʼ ἀγαπητῶς ἐπιγράμματος ἐν τοῖς Ἑρμαῖς ἔτυχον· καὶ ἴσως τοῦθʼ ὑμῖν ἀναγνώσεται τοὐπίγραμμα. ἐγὼ δʼ ἡγοῦμαι τοῦτον τὸν λόγον, ὦ ἄνδρες Ἀθηναῖοι, κατὰ πόλλʼ ἀσύμφορον εἶναι τῇ πόλει λέγεσθαι, πρὸς δὲ καὶ οὐδὲ δίκαιον.
Then they have another argument ready; that even at Athens in former generations men who had rendered great services met with no recognition of this sort, but were content with an inscription in the Hermes-Portico. Perhaps indeed the inscription will be read to you. But in my opinion, Athenians, this argument is in many ways prejudicial to the State, besides being unjust.
§ 113
εἰ μὲν γὰρ ἀναξίους εἶναί τις φήσει κἀκείνους τιμᾶσθαι, τίς ἄξιος, εἰπάτω, εἰ μήτε τῶν προτέρων μηδεὶς μήτε τῶν ὑστέρων· εἰ δὲ μηδένα φήσει, συναχθεσθείην ἂν ἔγωγε τῇ πόλει, εἰ μηδεὶς ἐν ἅπαντι τῷ χρόνῳ γέγονʼ ἄξιος εὖ παθεῖν. καὶ μὴν εἴ γʼ ὁμολογῶν ἐκείνους εἶναι σπουδαίους μὴ τετυχηκότας δείξει μηδενός, τῆς πόλεως ὡς ἀχαρίστου δήπου κατηγορεῖ. ἔστι δʼ οὐχ οὕτω ταῦτʼ ἔχοντα, οὐδʼ ὀλίγου δεῖ· ἀλλʼ ἐπειδάν τις οἶμαι κακουργῶν ἐπὶ μὴ προσήκοντα πράγματα τοὺς λόγους μεταφέρῃ, δυσχερεῖς ἀνάγκη φαίνεσθαι.
For if anyone says that even these men deserved no honor, let him say who does deserve it, if there is no one either before or after them. If he shall say no one, I should be very sorry for our city, if no one in the course of its history has proved worthy of reward. Again, if while admitting their merit he points out that they got nothing by it, assuredly he accuses the city of ingratitude. But that is not the truth or anything like it; but whenever a man maliciously gives a wrong twist to his arguments, I think they must appear hateful.
§ 114
ὡς δὲ τἀληθές τʼ ἔχει καὶ δίκαιόν ἐστι λέγειν, ἐγὼ πρὸς ὑμᾶς ἐρῶ. ἦσαν, ὦ ἄνδρες Ἀθηναῖοι, πολλοὶ τῶν πρότερον σπουδαῖοι, καὶ ἡ πόλις ἡμῶν ἐτίμα καὶ τότε τοὺς ἀγαθούς· αἱ μέντοι τιμαὶ καὶ τἄλλα πάντα τὰ μὲν τότʼ ἦν ἐπὶ τοῖς τότʼ ἔθεσιν, τὰ δὲ νῦν ἐπὶ τοῖς νῦν. πρὸς οὖν τί τοῦτο λέγω; ὅτι φήσαιμʼ ἂν ἔγωγʼ ἐκείνους οὐκ ἔσθʼ ὅτου παρὰ τῆς πόλεως οὐ τυχεῖν ὧν ἐβουλήθησαν.
I, however, will explain the case to you, as truth and justice demand. There were, men of Athens, plenty of zealous citizens in former generations, and our city even then honored its good men; only honors then, like everything else, reflected the temper of the times, just as they now reflect the temper of today. And why do I say this? Because for myself I should be inclined to assert that they did get from the State everything that they wished.
§ 115
τίνι χρώμενος τεκμηρίῳ; ὅτι Λυσιμάχῳ δωρειάν, ἑνὶ τῶν τότε χρησίμων, ἑκατὸν μὲν ἐν Εὐβοίᾳ πλέθρα γῆς πεφυτευμένης ἔδοσαν, ἑκατὸν δὲ ψιλῆς, ἔτι δʼ ἀργυρίου μνᾶς ἑκατόν, καὶ τέτταρας τῆς ἡμέρας δραχμάς. καὶ τούτων ψήφισμʼ ἔστιν Ἀλκιβιάδου, ἐν ᾧ ταῦτα γέγραπται. τότε μὲν γὰρ ἡ πόλις ἡμῶν καὶ γῆς ηὐπόρει καὶ χρημάτων, νῦν δʼ εὐπορήσει· δεῖ γὰρ οὕτω λέγειν καὶ μὴ βλασφημεῖν. καίτοι τίνʼ οὐκ ἂν οἴεσθε νῦν τὸ τρίτον μέρος τούτων ἀντὶ τῆς ἀτελείας ἑλέσθαι; ὅτι τοίνυν ἀληθῆ λέγω, λαβέ μοι τὸ ψήφισμα τουτί. ΨΗΦΙΣΜΑ.
What is my evidence? Lysimachus, only one of the worthies of that day, received a hundred roods of orchard in Euboea and a hundred of arable land, besides a hundred minas of silver and a pension of four drachmas a day. And the decree in which these gifts are recorded stands in the name of Alcibiades. For then our city was rich in lands and money, though now—she will be rich some day; for I must put it in that way to avoid anything like obloquy. Yet today who, think you, would not prefer a third of that reward to mere immunity? To prove the truth of my words, please take the decree. [The decree is read]
§ 116
ὅτι μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ τοῖς προγόνοις ὑμῶν ἔθος ἦν τοὺς χρηστοὺς τιμᾶν, δηλοῖ τὸ ψήφισμα τουτί· εἰ δὲ μὴ τοῖς αὐτοῖς οἷσπερ ἡμεῖς νῦν, ἕτερόν τι τοῦτʼ ἂν εἴη. εἰ τοίνυν μήτε Λυσίμαχον μήτʼ ἄλλον μηδένα μηδὲν εὑρῆσθαι παρὰ τῶν προγόνων ἡμῶν συγχωρήσαιμεν, τί μᾶλλον, οἷς ἔδομεν νῦν ἡμεῖς, διὰ τοῦτο δικαίως ἂν ἀφαιρεθεῖεν;
Now this decree, Athenians, proves that your ancestors, like yourselves, were accustomed to honor good men; if they used different methods from ours today, that is another matter. So even if we should admit that neither Lysimachus nor anyone else gained anything from our ancestors, does that make it any fairer in us to rob the men whom we have just rewarded?
§ 117
οὐ γὰρ οἱ μὴ δόντες ἃ μὴ ʼδόκει δεινόν εἰσιν οὐδὲν εἰργασμένοι, ἀλλʼ οἱ δόντες μέν, πάλιν δʼ ὕστερον μηδὲν ἐγκαλοῦντες ἀφαιρούμενοι. εἰ μὲν γάρ τις ἔχει δεῖξαι κἀκείνους ὧν ἔδοσάν τῴ τι, τοῦτʼ ἀφῃρημένους, συγχωρῶ καὶ ὑμᾶς ταὐτὸ τοῦτο ποιῆσαι, καίτοι τοῦτό γʼ αἰσχρὸν ὁμοίως· εἰ δὲ μηδʼ ἂν εἷς ἐν ἅπαντι τῷ χρόνῳ τοῦτʼ ἔχοι δεῖξαι γεγονός, τίνος εἵνεκʼ ἐφʼ ἡμῶν πρώτων καταδειχθῇ τοιοῦτον ἔργον;
For there is nothing outrageous in withholding what one never dreamed of giving; but it is an outrage to give and afterwards take back one’s gift, with no fault alleged. Prove to me that our ancestors ever took back the gifts they had bestowed, and you too have my leave to do the same, though the disgrace remains none the less; but if no one can cite an instance from the whole course of our history, why is such a precedent to be set in our generation?
§ 118
χρὴ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, κἀκεῖνʼ ἐνθυμεῖσθαι καὶ ὁρᾶν, ὅτι νῦν ὀμωμοκότες κατὰ τοὺς νόμους δικάσειν ἥκετε, οὐχὶ τοὺς Λακεδαιμονίων οὐδὲ Θηβαίων, οὐδʼ οἷς ποτʼ ἐχρήσανθʼ οἱ πρῶτοι τῶν προγόνων, ἀλλὰ καθʼ οὓς ἔλαβον τὰς ἀτελείας οὓς ἀφαιρεῖται νῦν οὗτος τῷ νόμῳ, καὶ περὶ ὧν ἂν νόμοι μὴ ὦσι, γνώμῃ τῇ δικαιοτάτῃ κρινεῖν. καλῶς. τὸ τοίνυν τῆς γνώμης πρὸς ἅπαντʼ ἀνενέγκατε τὸν νόμον.
Again, men of Athens, you must also consider well and carefully the fact that you have come into court today, sworn to give your verdict according to the laws, not of Sparta or Thebes, nor those of our earliest ancestors, but those under which immunities were granted to the men whom Leptines is now trying to rob by his law; and where there are no statutes to guide you, you are sworn to decide according to the best of your judgement. So far, so good. Then you must apply these principles to the law as a whole.
§ 119
ἆρʼ οὖν δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, τοὺς εὐεργέτας τιμᾶν; δίκαιον. τί δέ; ὅσʼ ἂν δῷ τις ἅπαξ, δίκαιον ἔχειν ἐᾶν; δίκαιον. ταῦτα τοίνυν αὐτοί τε ποιεῖτε, ἵνʼ εὐορκῆτε, καὶ τοὺς προγόνους ὀργίζεσθʼ ἂν μή τις φῇ ποιεῖν, καὶ τοὺς τὰ τοιαῦτα λέγοντας παραδείγματα, ὡς ἄρʼ ἐκεῖνοι μεγάλʼ εὖ παθόντες οὐδένʼ ἐτίμησαν, καὶ πονηροὺς καὶ ἀπαιδεύτους ἡγεῖσθʼ εἶναι, πονηροὺς μὲν διότι καταψεύδονται τῶν προγόνων ὑμῶν ὡς ἀχαρίστων, ἀμαθεῖς δὲ διότι ἐκεῖνʼ ἀγνοοῦσιν, ὅτι εἰ τὰ μάλιστα ταῦθʼ οὕτως εἶχεν, ἀρνεῖσθαι μᾶλλον ἢ λέγειν αὐτοῖς προσῆκεν.
Is it right, Athenians, to honor your benefactors? It is. Well then, is it right to allow a man to keep what has once been given him? It is. Then, to observe your oaths, act on that principle yourselves; resent the imputation that your ancestors acted otherwise; and as for those who cite such instances, alleging that your ancestors rewarded no man for great benefits received, look upon them as both knaves and dullards—knaves, because they falsely charge your ancestors with ingratitude; fools, because they do not see that were the charge proved to the hilt, it would better become them to deny than to repeat it.
§ 120
οἴομαι τοίνυν καὶ τοῦτον τὸν λόγον Λεπτίνην ἐρεῖν, ὡς τὰς εἰκόνας καὶ τὴν σίτησιν οὐκ ἀφαιρεῖται τῶν εἰληφότων ὁ νόμος, οὐδὲ τῆς πόλεως τὸ τιμᾶν τοὺς ὄντας ἀξίους, ἀλλʼ ἔσται χαλκοῦς ἱστάναι καὶ σίτησιν διδόναι καὶ ἄλλʼ ὅ τι ἂν βούλησθε, πλὴν τούτου. ἐγὼ δʼ ὑπὲρ ὧν μὲν τῇ πόλει καταλείπειν φήσει, τοσοῦτο λέγω· ὅταν ὧν ἐδώκατέ τῳ πρότερόν τι, τοῦτʼ ἀφέλησθε, καὶ τὰς ὑπολοίπους ἀπίστους ποιήσετε πάσας δωρειάς. τί γὰρ ἔσται πιστότερον τὸ τῆς εἰκόνος ἢ τῆς σιτήσεως ἢ τὸ τῆς ἀτελείας, ἣν πρότερόν τισι δόντες ἀφῃρημένοι φανεῖσθε;
Now I expect that another argument of Leptines will be that his law does not deprive the recipients of their inscriptions and their free maintenance, nor the State of the right to confer honor on those who deserve it, but that it will still be in your power to set up statues and grant maintenance and anything else you wish, except this one privilege. But with respect to the powers that he will pretend to leave to the State, I have just this to say. As soon as you take away one of the privileges you have already granted, you will shake the credit of all the rest. For how can the grant of a statue or of free maintenance be more indefeasible than that of an immunity, which you will seem to have first given and then taken away?
§ 121
ἔτι δʼ εἰ μηδὲν ἔμελλε τοῦτʼ ἔσεσθαι δυσχερές, οὐδʼ ἐκεῖνο καλῶς ἔχειν ἡγοῦμαι, εἰς τοιαύτην ἄγειν ἀνάγκην τὴν πόλιν διʼ ἧς ἅπαντας ἐξ ἴσου τῶν αὐτῶν ἀξιώσει τοῖς τὰ μέγιστʼ εὐεργετοῦσιν, ἢ μὴ τοῦτο ποιοῦσα χάριν τισὶν οὐκ ἀποδώσει. μεγάλων μὲν οὖν εὐεργεσιῶν οὔθʼ ὑμῖν συμφέρει συμβαίνειν πολλάκις καιρόν, οὔτʼ ἴσως ῥᾴδιον αἰτίῳ γενέσθαι·
Further, even if this difficulty were not likely to arise, I cannot think that it is well to bring the State into this dilemma, that it must either put all citizens on an equality with its greatest benefactors, or to avoid this must treat some with ingratitude. Now as for great benefactions, it is not well that you should have many opportunities of receiving them, nor is it perhaps easy for an individual to confer them;
§ 122
μετρίων δὲ καὶ ὧν ἂν ἐν εἰρήνῃ τις καὶ πολιτείᾳ δύναιτʼ ἐφικέσθαι, εὐνοίας, δικαιοσύνης, ἐπιμελείας, τῶν τοιούτων, καὶ συμφέρειν ἔμοιγε δοκεῖ καὶ χρῆναι διδόναι τὰς τιμάς. δεῖ τοίνυν μεμερίσθαι καὶ τὰ τῶν δωρειῶν, ἵνʼ ἧς ἂν ἄξιος ὢν ἕκαστος φαίνηται, ταύτην παρὰ τοῦ δήμου λαμβάνῃ τὴν δωρειάν.
but the humbler duties to which one can rise in time of peace and in the civil sphere—loyalty, justice, zeal and the like—it is, in my opinion, both well and necessary that they should be rewarded. Grants ought, therefore, to be so apportioned that each man may receive from the people the exact reward that he deserves.
§ 123
ἀλλὰ μὴν ὑπὲρ ὧν γε τοῖς εὑρημένοις τὰς τιμὰς καταλείπειν φήσει, οἱ μὲν ἁπλᾶ πάνυ καὶ δίκαιʼ ἂν εἴποιεν, πάνθʼ ὅσα τῶν αὐτῶν ἕνεκʼ αὐτοῖς ἔδοτʼ εὐεργεσιῶν ἀξιοῦντες ἔχειν, οἱ δὲ φενακίζειν τὸν ὡς καταλείπεται λέγοντά τι αὐτοῖς. ὁ γὰρ ἄξια τῆς ἀτελείας εὖ πεποιηκέναι δόξας καὶ ταύτην παρʼ ὑμῶν λαβὼν τὴν τιμὴν μόνην, ἢ ξένος ἢ καί τις πολίτης, ἐπειδὰν ἀφαιρεθῇ ταύτην, τίνʼ ἔχει λοιπὴν δωρειάν, Λεπτίνη; οὐδεμίαν δήπου. μὴ τοίνυν διὰ μὲν τοῦ τῶνδε κατηγορεῖν ὡς φαύλων ἐκείνους ἀφαιροῦ, διʼ ἃ δʼ αὖ καταλείπειν ἐκείνοις φήσεις, τούσδʼ ὃ μόνον λαβόντες ἔχουσι, τοῦτʼ ἀφέλῃ.
And then again, with regard to what he will say about leaving their honors to those who have received them, some would have a perfectly plain and straightforward answer, when they claim their right to all their rewards, because they were granted for the same service, but the others will reply that the man who says that he leaves them anything is mocking them. For if a man has been thought to deserve immunity and has received that from you as his sole reward, be he foreigner or citizen, what reward has he left, Leptines, if that is taken from him? None whatever! Then you have no right to rob some because you arraign the worthlessness of the others, or to rob one class of their sole reward because you say that you are going to leave the other class something.
§ 124
ὡς δʼ ἁπλῶς εἰπεῖν, οὐκ, εἰ τῶν πάντων ἀδικήσομέν τινʼ ἢ μείζονʼ ἢ ἐλάττονα, δεινόν ἐστιν, ἀλλʼ εἰ τὰς τιμάς, αἷς ἂν ἀντʼ εὖ ποιήσωμέν τινας, ἀπίστους καταστήσομεν· οὐδʼ ὁ πλεῖστος ἔμοιγε λόγος περὶ τῆς ἀτελείας ἐστίν, ἀλλʼ ὑπὲρ τοῦ πονηρὸν ἔθος τὸν νόμον εἰσάγειν καὶ τοιοῦτον διʼ οὗ πάντʼ ἄπισθʼ ὅσʼ ὁ δῆμος δίδωσιν ἔσται.
To put it plainly, the danger is not that of doing a greater or less injustice to one member of the whole body, but that of rendering precarious the honors with which we reward men’s services, nor is immunity the main topic of my speech, but the evil precedent which this law will establish, so that there will be no security for the nation’s gifts.
§ 125
ὃν τοίνυν κακουργότατον οἴονται λόγον εὑρηκέναι πρὸς τὸ τὰς ἀτελείας ὑμᾶς ἀφελέσθαι πεῖσαι, βέλτιόν ἐστι προειπεῖν, ἵνα μὴ λάθητʼ ἐξαπατηθέντες. ἐροῦσʼ ὅτι ταῦθʼ ἱερῶν ἐστιν ἅπαντα τἀναλώματα αἱ χορηγίαι καὶ αἱ γυμνασιαρχίαι· δεινὸν οὖν, εἰ τῶν ἱερῶν ἀτελής τις ἀφεθήσεται. ἐγὼ δὲ τὸ μέν τινας, οἷς ὁ δῆμος ἔδωκεν, ἀτελεῖς εἶναι τούτων δίκαιον ἡγοῦμαι, ὃ δὲ νῦν οὗτοι ποιήσουσιν, ἐὰν ἄρα ταῦτα λέγωσι, τοῦτʼ εἶναι δεινὸν νομίζω.
Again, the most unscrupulous argument that they have framed, as they think, to persuade you to withdraw the immunities, is one which I had better explain for fear you should be their innocent dupes. They are going to claim that all such payments are religious dues, and that of course it is monstrous that anyone should be exempt from the dues of religion. For my part, I see no unfairness in such exemption, if the people have bestowed it; the really monstrous thing is the course which they propose, if that is to be their argument.
§ 126
εἰ γὰρ ἃ κατὰ μηδένʼ ἄλλον ἔχουσι τρόπον δεῖξαι δίκαιον ὑμᾶς ἀφελέσθαι, ταῦτʼ ἐπὶ τῷ τῶν θεῶν ὀνόματι ποιεῖν ζητήσουσιν, πῶς οὐκ ἀσεβέστατον ἔργον καὶ δεινότατον πράξουσιν; χρὴ γάρ, ὡς γοῦν ἐμοὶ δοκεῖ, ὅσα τις πράττει τοὺς θεοὺς ἐπιφημίζων, τοιαῦτα φαίνεσθαι οἷα μηδʼ ἂν ἐπʼ ἀνθρώπου πραχθέντα πονηρὰ φανείη. ὅτι δʼ οὐκ ἔστι ταὐτὸν ἱερῶν ἀτέλειαν ἔχειν καὶ λῃτουργιῶν, ἀλλʼ οὗτοι τὸ τῶν λῃτουργιῶν ὄνομʼ ἐπὶ τὸ τῶν ἱερῶν μεταφέροντες ἐξαπατᾶν ζητοῦσι, Λεπτίνην ὑμῖν αὐτὸν ἐγὼ παρασχήσομαι μάρτυρα.
For if by appealing to the name of the gods they try to justify a robbery which they cannot justify otherwise, will not that be most impious and monstrous conduct? In my opinion, whenever a man appeals solemnly to the gods, his conduct ought to be clearly such as would not appear base even if supported only by human authority. Now that there is a difference between exemption from religious duties and exemption from public services, and that the defendants are trying to deceive you by transferring the name of public services to religious acts, I shall adduce Leptines himself as my witness.
§ 127
γράφων γὰρ ἀρχὴν τοῦ νόμου Λεπτίνης εἶπεν φησίν, ὅπως ἂν οἱ πλουσιώτατοι λῃτουργῶσιν, ἀτελῆ μηδένʼ εἶναι πλὴν τῶν ἀφʼ Ἁρμοδίου καὶ Ἀριστογείτονος. καίτοι εἰ ἦν ἱερῶν ἀτέλειαν ἔχειν ταὐτὸ καὶ λῃτουργιῶν, τί τοῦτο μαθὼν προσέγραψεν; οὐδὲ γὰρ τούτοις ἀτέλεια τῶν γʼ ἱερῶν ἐστιν δεδομένη. ἵνα δʼ εἰδῆθʼ ὅτι ταῦτα τοῦτον ἔχει τὸν τρόπον, λαβέ μοι πρῶτον μὲν τῆς στήλης τἀντίγραφα, εἶτα τὴν ἀρχὴν τοῦ νόμου τοῦ Λεπτίνου. λέγε. ΑΝΤΙΓΡΑΦΑ ΣΤΗΛΗΣ.
For the first clause of the law says Leptines proposed that, to the end that the wealthiest citizens may perform the public services, none shall be immune save and except the descendants of Harmodius and Aristogiton. But if immunity from religious duties were the same as immunity from public services, what was the object of that clause? For immunity from religious duties has never been granted even to the persons here named. To prove that this is so, please take and read the copy of the inscription and then the beginning of the law of Leptines. [The copy of the inscription is read]
§ 128
ἀκούετε τῶν ἀντιγράφων τῆς στήλης, ὦ ἄνδρες Ἀθηναῖοι, ἀτελεῖς αὐτοὺς εἶναι κελευόντων πλὴν ἱερῶν. λέγε δὴ τὴν ἀρχὴν τοῦ νόμου τοῦ Λεπτίνου. ΝΟΜΟΣ. καλῶς· κατάθες. γράψας ὅπως ἂν οἱ πλουσιώτατοι λῃτουργῶσι, μηδένʼ εἶναι προσέγραψεν ἀτελῆ πλὴν τῶν ἀφʼ Ἁρμοδίου καὶ Ἀριστογείτονος. τίνος ἕνεκα, εἴ γε τὸ τῶν ἱερῶν τέλος ἐστὶ λῃτουργεῖν; αὐτὸς γὰρ οὑτωσὶ τἀναντία τῇ στήλῃ γεγραφώς, ἂν τοῦτο λέγῃ, φανήσεται.
You hear the copy of the inscription, men of Athens, ordering them to be immune, save from religious duties. Now read the beginning of the law of Leptines. [The law is read Good; stop there. After the words to the end that the wealthiest citizens may perform the public services, he added no one shall be immune save and except, the descendants of Harmodius and Aristogiton. Why so, if to pay for a religious rite is to perform a public service? For if that is his meaning, his own drafting will be found to contradict the inscription.
§ 129
ἡδέως δʼ ἂν ἔγωγʼ ἐροίμην Λεπτίνην· τίνος αὐτοῖς τὴν ἀτέλειαν ἢ σὺ νῦν καταλείπειν φήσεις ἢ ἐκείνους τότε δοῦναι, τὰς λῃτουργίας ὅταν εἶναι φῇς ἱερῶν; τῶν μὲν γὰρ εἰς τὸν πόλεμον πασῶν εἰσφορῶν καὶ τριηραρχιῶν ἐκ τῶν παλαιῶν νόμων οὐκ εἴσʼ ἀτελεῖς· τῶν δὲ λῃτουργιῶν, εἴπερ εἴσʼ ἱερῶν, οὐδʼ ἔχουσιν.
Now I should like to put a question to Leptines. When you say that the public services come under the head of religious dues, in what, according to you, did the immunity consist, which our ancestors then granted and you now leave untouched? For by the old laws they are not immune from all the special war-taxes or from the equipment of war-galleys; and they enjoy no immunity from the state services, since they are included in the religious duties.
§ 130
ἀλλὰ μὴν γέγραπταί γʼ ἀτελεῖς αὐτοὺς εἶναι. τίνος; ἢ τοῦ μετοικίου; τοῦτο γὰρ λοιπόν. οὐ δήπου, ἀλλὰ τῶν ἐγκυκλίων λῃτουργιῶν, ὡς ἥ τε στήλη δηλοῖ καὶ σὺ προσδιώρισας ἐν τῷ νόμῳ καὶ μαρτυρεῖ πᾶς ὁ πρὸ τοῦ χρόνος γεγονώς, ἐν ᾧ τοσούτῳ τὸ πλῆθος ὄντι οὔτε φυλὴ πώποτʼ ἐνεγκεῖν ἐτόλμησεν οὐδεμίʼ οὐδένα τῶν ἀπʼ ἐκείνων χορηγόν, οὔτʼ ἐνεχθεὶς αὐτοῖς ἄλλος οὐδεὶς ἀντιδοῦναι. οἷς οὐκ ἀκουστέον ἂν ἐναντία τολμᾷ λέγειν.
And yet the inscription says that they shall be immune. From what? From the tax on resident aliens, since nothing else is left? Of course not. It is from the regularly recurring services, as the inscription shows, as your law further specifies, and as all history witnesses. During all that length of time no tribe has ever ventured to nominate one of these descendants as chorus-master, and no one nominated has ever ventured to challenge them to an exchange of property. If Leptines dares to deny it, you must pay no heed to him.
§ 131
ἔτι τοίνυν ἴσως ἐπισύροντες ἐροῦσιν ὡς Μεγαρεῖς καὶ Μεσσήνιοί τινες εἶναι φάσκοντες, ἔπειτʼ ἀτελεῖς εἰσιν, ἁθρόοι παμπληθεῖς ἄνθρωποι, καί τινες ἄλλοι δοῦλοι καὶ μαστιγίαι, Λυκίδας καὶ Διονύσιος, καὶ τοιούτους τινὰς ἐξειλεγμένοι. ὑπὲρ δὴ τούτων ὡδὶ ποιήσαθʼ ὅταν ταῦτα λέγωσι· κελεύετʼ, εἴπερ ἀληθῆ λέγουσι πρὸς ὑμᾶς, τὰ ψηφίσματʼ ἐν οἷς ἀτελεῖς εἰσιν οὗτοι δεῖξαι. οὐ γάρ ἐστʼ οὐδεὶς ἀτελὴς παρʼ ὑμῖν ὅτῳ μὴ ψήφισμʼ ἢ νόμος δέδωκε τὴν ἀτέλειαν.
Again, perhaps they will say in their haphazard style that some citizens, by claiming to be Megarians and Messenians, at once gain immunity, whole crowds at a time, to say nothing of slaves and jailbirds like Lycidas and Dionysius; such are the examples they select. When they hold such language, deal with them thus. Tell them, if they are speaking the truth, to produce the decrees which contain these men’s immunity; for no one in your city enjoys immunity unless granted by some decree or law.
§ 132
πρόξενοι μέντοι πολλοὶ διὰ τῶν πολιτευομένων γεγόνασι παρʼ ὑμῖν τοιοῦτοι, ὧν εἷς ἐστιν ὁ Λυκίδας. ἀλλʼ ἕτερον πρόξενόν ἐστʼ εἶναι καὶ ἀτέλειαν εὑρῆσθαι. μὴ δὴ παραγόντων ὑμᾶς, μηδʼ, ὅτι δοῦλος ὢν ὁ Λυκίδας καὶ Διονύσιος καί τις ἴσως ἄλλος διὰ τοὺς μισθοῦ τὰ τοιαῦτα γράφοντας ἑτοίμως πρόξενοι γεγόνασι, διὰ τοῦθʼ ἑτέρους ἀξίους καὶ ἐλευθέρους καὶ πολλῶν ἀγαθῶν αἰτίους, ἃς ἔλαβον δικαίως παρʼ ὑμῶν δωρειὰς ἀφελέσθαι ζητούντων.
Many such men, however, have been proclaimed Friends of the State here at the instance of your politicians Lycidas, for example. But it is one thing to be a Friend of the State and another to enjoy immunity. Be not misled by them. Because slaves, like Lycidas and Dionysius and perhaps one other, were made Friends of the State by men who are readily bribed to propose such decrees, they must not try to take away the gifts that you have justly bestowed on men of a different class—mentorious, freeborn, munificent benefactors.
§ 133
πῶς γὰρ οὐχὶ καὶ κατὰ τοῦτο δεινότατʼ ἂν πεπονθὼς ὁ Χαβρίας φανείη, εἰ μὴ μόνον ἐξαρκέσει τοῖς τὰ τοιαῦτα πολιτευομένοις τὸν ἐκείνου δοῦλον Λυκίδαν πρόξενον ὑμέτερον πεποιηκέναι, ἀλλʼ εἰ διὰ τοῦτον πάλιν καὶ τῶν ἐκείνῳ τι δοθέντων ἀφέλοιντο, καὶ ταῦτʼ αἰτίαν λέγοντες ψευδῆ; οὐ γάρ ἐστιν οὔθʼ οὗτος οὔτʼ ἄλλος οὐδεὶς πρόξενος ὢν ἀτελής, ὅτῳ μὴ διαρρήδην ἀτέλειαν ἔδωκεν ὁ δῆμος. τούτοις δʼ οὐ δέδωκεν, οὐδʼ ἕξουσιν οὗτοι δεικνύναι, λόγῳ δʼ ἂν ἀναισχυντῶσιν, οὐχὶ καλῶς ποιήσουσιν.
On this principle, what a gross insult it would be to Chabrias, if politicians of that stamp, not content with making his slave, Lycidas, a Friend of your State, should make the slave an excuse for taking back rewards conferred on the master, and that on a false plea! For neither Lycidas nor anyone else enjoys immunity as a Friend of the State, unless such immurity has been expressly conferred by the people. The men in question have not received it; I defy the defendants to prove it. If they have the effrontery to assert it, they will be acting dishonorably.
§ 134
ὃ τοίνυν μάλιστα πάντων οἶμαι δεῖν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, φυλάξασθαι, τοῦτʼ εἰπεῖν ἔτι βούλομαι. εἰ γάρ τις πάνθʼ ὅσα Λεπτίνης ἐρεῖ περὶ τοῦ νόμου διδάσκων ὑμᾶς ὡς καλῶς κεῖται, συγχωρήσειεν ἀληθῆ λέγειν αὐτόν, ἕν γʼ αἰσχρὸν οὐδʼ ἂν εἴ τι γένοιτʼ ἀναιρεθείη, ὃ συμβήσεται διὰ τοῦ νόμου κυρίου γενομένου τῇ πόλει. τί οὖν τοῦτʼ ἔστιν;
I now come to speak of a matter about which I feel bound, Athenians, to warn you most seriously. For even if one could admit the truth of all that Leptines will say in praise of his law, it would be impossible under any circumstances to wipe out one disgrace which his law, if ratified, will bring upon our city. To what do I refer? To the reputation of having cheated our benefactors.
§ 135
τὸ δοκεῖν ἐξηπατηκέναι τοὺς ἀγαθόν τι ποιήσαντας. ὅτι μὲν τοίνυν τοῦθʼ ἕν τι τῶν αἰσχρῶν ἐστιν πάντας ἂν ἡγοῦμαι φῆσαι, ὅσῳ δʼ ὑμῖν αἴσχιον τῶν ἄλλων, ἀκούσατέ μου. ἔστιν ὑμῖν νόμος ἀρχαῖος, τῶν καλῶς δοκούντων ἔχειν, ἄν τις ὑποσχόμενός τι τὸν δῆμον ἐξαπατήσῃ, κρίνειν, κἂν ἁλῷ, θανάτῳ ζημιοῦν. εἶτʼ οὐκ αἰσχύνεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, εἰ ἐφʼ ᾧ τοῖς ἄλλοις θάνατον ζημίαν ἐτάξατε, τοῦτʼ αὐτοὶ ποιοῦντες φανήσεσθε; καὶ μὴν πάντα μὲν εὐλαβεῖσθαι δεῖ ποιεῖν τὰ δοκοῦντα καὶ ὄντʼ αἰσχρά, μάλιστα δὲ ταῦτʼ ἐφʼ οἷς τοῖς ἄλλοις χαλεπῶς τις ἔχων ὁρᾶται· οὐδὲ γὰρ ἀμφισβήτησις καταλείπεται τὸ μὴ ταῦτα ποιεῖν ἃ πονήρʼ αὐτὸς ἔκρινεν εἶναι πρότερον.
Now I think you would all agree that this is a distinct disgrace; how much worse in you than in others, hear me explain. You have an ancient law, one held in great respect, that if anyone deceives the people by false promises, he shall be brought to trial, and if convicted shall be punished with death. And are you not then ashamed, Athenians, to find yourselves doing the very thing for which you punish other men with death? Nay, but in everything it is right to take heed against doing whatever seems or is dishonorable, but especially in cases where a man is seen to be indignant with others. For there is no room left even for hesitation in avoiding acts which a man’s own judgement has already condemned.
§ 136
ἔτι τοίνυν ὑμᾶς κἀκεῖνʼ εὐλαβεῖσθαι δεῖ, ὅπως μηδὲν ὧν ἰδίᾳ φυλάξαισθʼ ἄν, τοῦτο δημοσίᾳ ποιοῦντες φανήσεσθε. ὑμῶν τοίνυν οὐδʼ ἂν εἷς οὐδὲν ὧν ἰδίᾳ τινὶ δοίη, τοῦτʼ ἀφέλοιτο πάλιν, ἀλλʼ οὐδʼ ἐπιχειρήσειεν ἄν. μὴ τοίνυν μηδὲ δημοσίᾳ τοῦτο ποιήσητε, ἀλλὰ κελεύετε τούτους τοὺς ἐροῦντας ὑπὲρ τοῦ νόμου,
Then there is another precaution that you must take—to do nothing as a community which you would shun as individuals. Not a man among you would take away from another his own personal gifts, nor even dream of doing so. Then do not so in your public capacity, but tell the official defenders of this law that
§ 137
εἴ τινα τῶν εὑρημένων τὴν δωρειὰν ἀνάξιον εἶναί φασιν ἢ μὴ πεποιηκότʼ ἐφʼ οἷς εὕρετʼ ἔχειν, ἢ ἄλλʼ ὁτιοῦν ἐγκαλοῦσίν τινι, γράφεσθαι κατὰ τὸν νόμον ὃν παρεισφέρομεν νῦν ἡμεῖς, ἢ θέντων ἡμῶν, ὥσπερ ἐγγυώμεθα καὶ φαμὲν θήσειν, ἢ θέντας αὐτούς, ὅταν πρῶτον γένωνται νομοθέται. ἔστι δʼ ἑκάστῳ τις αὐτῶν, ὡς ἔοικεν, ἐχθρός, τῷ μὲν Διόφαντος, τῷ δʼ Εὔβουλος, τῷ δʼ ἴσως ἄλλος τις.
if they say that any of the recipients of these rewards is undeserving, or holds them under false pretences, or is open to any other charge, they should indict him under the amended law which we are now proposing, either when we have carried it through, as we guarantee and assert that we will, or when they have themselves carried it, that is, as soon as the legislative commission has been appointed. But each defender of this law, it seems, has a personal enemy, whether Diophantus or Eubulus or someone else.
§ 138
εἰ δὲ τοῦτο φεύξονται καὶ μὴ ʼθελήσουσι ποιεῖν, σκοπεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, εἰ καλῶς ὑμῖν ἔχει, ἃ τούτων ἕκαστος ὀκνεῖ τοὺς ἐχθροὺς ἀφαιρούμενος ὀφθῆναι, ταῦθʼ ὑμᾶς τοὺς εὐεργέτας ἀφῃρημένους φαίνεσθαι, καὶ τοὺς εὖ τι πεποιηκότας ὑμᾶς, οἷς οὐδεὶς ἂν ἐγκαλέσαι, νόμῳ τὰ δοθέντʼ ἀπολωλεκέναι διʼ ὑμῶν ἁθρόους, παρόν, εἴ τις ἄρʼ ἐστὶν ἀνάξιος, εἷς ἢ δύʼ ἢ πλείους, γραφῇ διὰ τούτων ταὐτὸ τοῦτο παθεῖν κατʼ ἄνδρα κριθέντας. ἐγὼ μὲν γὰρ οὐχ ὑπολαμβάνω ταῦτα καλῶς ἔχειν οὐδέ γʼ ἀξίως ὑμῶν.
If they hang back and refuse to take this step, then consider, men of Athens, whether it is to your credit that you should be known to have taken away from your benefactors what not one of these men ventures to take from his personal enemy, and that you should pass a law to rob collectively of their rewards men who have served you well and whom no one dreams of indicting, when the handful of unworthy recipients, if there are any, could be dealt with just as effectively, if these men would impeach them and bring them to trial one by one. For it passes my comprehension how the present arrangement can consort with your honor and your dignity.
§ 139
Σκοπῶ δὲ καὶ τοῦτο. Καὶ μὴν οὐδʼ ἐκείνου γʼ ἀποστατέον τοῦ λόγου, ὅτι τῆς μὲν ἀξίας, ὅτʼ ἐδώκαμεν, ἦν δίκαιον τὴν ἐξέτασιν λαμβάνειν, ὅτε τούτων οὐδεὶς ἀντεῖπεν, μετὰ ταῦτα δʼ ἐᾶν, εἴ τι μὴ πεπόνθαθʼ ὑπʼ αὐτῶν ὕστερον κακόν. εἰ δʼ οὗτοι τοῦτο φήσουσι (δεῖξαι μὲν γὰρ οὐκ ἔχουσιν), δεῖ κεκολασμένους αὐτοὺς παρʼ αὐτὰ τἀδικήματα φαίνεσθαι. εἰ δὲ μηδενὸς ὄντος τοιούτου τὸν νόμον ποιήσετε κύριον, δόξετε φθονήσαντες, οὐχὶ πονηροὺς λαβόντες ἀφῃρῆσθαι.
Again, we must not deviate from this principle, that it was fair to investigate their merits at the time of conferring the reward, when none of these men opposed the vote, but after that to let the reward stand, unless you have received any subsequent wrong at their hands. If they allege that (for they cannot prove it), it must be shown that the men were punished at the time of the alleged wrongs. But if you ratify this law, though no such wrong was committed, it will seem that you have taken away their reward because you were envious, not because you found them rascals.
§ 140
ἔστι δὲ πάντα μὲν ὡς ἔπος εἰπεῖν ὀνείδη φευκτέον, τοῦτο δὲ πάντων μάλιστʼ, ὦ ἄνδρες Ἀθηναῖοι. διὰ τί; ὅτι παντάπασι φύσεως κακίας σημεῖόν ἐστιν ὁ φθόνος, καὶ οὐκ ἔχει πρόφασιν διʼ ἣν ἂν τύχοι συγγνώμης ὁ τοῦτο πεπονθώς. εἶτα καὶ οὐδʼ ἔστιν ὄνειδος ὅτου πορρώτερόν ἐσθʼ ἡμῶν ἡ πόλις ἢ τοῦ φθονερὰ δοκεῖν εἶναι, ἁπάντων ἀπέχουσα τῶν αἰσχρῶν.
Every reproach, I might almost say, should be avoided, but this above all, men of Athens. Why? Because in every way envy is the mark of a vicious nature, and the man who is subject to it has no claim whatever to consideration. Moreover there is no reproach more alien to our city than the appearance of envy, averse as she is from all that is disgraceful.
§ 141
τεκμήρια δʼ ἡλίκα τούτου θεωρήσατε. πρῶτον μὲν μόνοι τῶν πάντων ἀνθρώπων ἐπὶ τοῖς τελευτήσασι δημοσίᾳ καὶ ταῖς ταφαῖς ταῖς δημοσίαις ποιεῖτε λόγους ἐπιταφίους, ἐν οἷς κοσμεῖτε τὰ τῶν ἀγαθῶν ἀνδρῶν ἔργα. καίτοι τοῦτʼ ἔστι τοὐπιτήδευμα ζηλούντων ἀρετήν, οὐ τοῖς ἐπὶ ταύτῃ τιμωμένοις φθονούντων. εἶτα μεγίστας δίδοτʼ ἐκ παντὸς τοῦ χρόνου δωρειὰς τοῖς τοὺς γυμνικοὺς νικῶσιν ἀγῶνας τοὺς στεφανίτας, καὶ οὐχ, ὅτι τῇ φύσει τούτων ὀλίγοις μέτεστιν, ἐφθονήσατε τοῖς ἔχουσιν, οὐδʼ ἐλάττους ἐνείματε τὰς τιμὰς διὰ ταῦτα. πρὸς δὲ τούτοις τοιούτοις οὖσιν οὐδεὶς πώποτε τὴν πόλιν ἡμῶν εὖ ποιῶν δοκεῖ νικῆσαι· τοσαύτας ὑπερβολὰς τῶν δωρειῶν αἷς ἀντʼ εὖ ποιεῖ, παρέσχηται.
See what strong evidence we have of this. In the first place, you alone of all mankind publicly pronounce over your dead funeral orations, in which you extol the deeds of the brave. Such, however, is the practice of men who admire bravery, not of men who envy the honors that bravery wins. Next, you have from time immemorial given the richest rewards to those who win crowns in the athletic games; nor, because such honors are necessarily confined to a few, have you grudged or stinted the honors of the victors on that account. Beside these notable instances, no one, I think, has ever surpassed our State in generosity; such a superabundance of rewards has she heaped on those who serve her well.
§ 142
ἔστι τοίνυν πάντα ταῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, δικαιοσύνης, ἀρετῆς, μεγαλοψυχίας ἐπιδείγματα. μὴ τοίνυν διʼ ἃ πάλαι παρὰ πάντα τὸν χρόνον ἡ πόλις εὐδοξεῖ, ταῦτʼ ἀνέλητε νῦν· μηδʼ ἵνα Λεπτίνης ἰδίᾳ τισίν, οἷς ἀηδῶς ἔχει, ἐπηρεάσῃ, τῆς πόλεως ἀφέλησθε καὶ ὑμῶν αὐτῶν ἣν διὰ παντὸς ἀεὶ τοῦ χρόνου δόξαν κέκτησθε καλήν· μηδʼ ὑπολαμβάνετʼ εἶναι τὸν ἀγῶνα τόνδʼ ὑπὲρ ἄλλου τινὸς ἢ τοῦ τῆς πόλεως ἀξιώματος, πότερον αὐτὸ δεῖ σῶν εἶναι καὶ ὅμοιον τῷ προτέρῳ, ἢ μεθεστάναι καὶ λελυμάνθαι.
All these, men of Athens, are proofs of justice, of virtue, of magnanimity. Then do not now destroy the very qualities on which throughout its history our city’s reputation is founded; do not, in order that Leptines may vent his spite on men whom he dislikes, rob both yourselves and your city of the fair fame that has been yours in every age; do not suppose that anything else is at stake in this trial save the honor of Athens, whether it is to stand unimpaired as of old, or to pass into neglect and degradation.
§ 143
πολλὰ δὲ θαυμάζων Λεπτίνου κατὰ τὸν νόμον, ἓν μάλιστα τεθαύμακα πάντων, εἰ ἐκεῖνʼ ἠγνόηκεν, ὅτι ὥσπερ ἂν εἴ τις μεγάλας τὰς τιμωρίας τῶν ἀδικημάτων τάττοι, οὐκ ἂν αὐτός γʼ ἀδικεῖν παρεσκευάσθαι δόξαι, οὕτως, ἄν τις ἀναιρῇ τὰς τιμὰς τῶν εὐεργεσιῶν, οὐδὲν αὐτὸς ποιεῖν ἀγαθὸν παρεσκευάσθαι δόξει. εἰ μὲν τοίνυν ἠγνόησε ταῦτα (γένοιτο γὰρ ἂν καὶ τοῦτο), αὐτίκα δηλώσει· συγχωρήσεται γὰρ ὑμῖν λῦσαι περὶ ὧν αὐτὸς ἥμαρτεν. εἰ δὲ φανήσεται σπουδάζων καὶ διατεινόμενος κύριον ποιεῖν τὸν νόμον, ἐγὼ μὲν οὐκ ἔχω πῶς ἐπαινέσω, ψέγειν δʼ οὐ βούλομαι.
But of all the astonishing features of Leptines’ law, what astonishes me most is his ignorance of the fact that just as a man who assigns heavy penalties for offences would be unlikely to have contemplated an offence himself, so one who abolishes the rewards for benefactions will not himself be likely to have contemplated a good deed. Now if, as is just possible, he did not know this, he will at once confess it by allowing you to repeal the law which embodies his own error, but if he shows himself obstinate and eager to ratify the law, I for one cannot praise him, though I refrain from censure.
§ 144
μηδὲν οὖν φιλονίκει, Λεπτίνη, μηδὲ βιάζου τοιοῦτον διʼ οὗ μήτʼ αὐτὸς δόξεις βελτίων εἶναι μήθʼ οἱ πεισθέντες σοι, ἄλλως τε καὶ γεγενημένου σοι τοῦ ἀγῶνος ἀκινδύνου. διὰ γὰρ τὸ τελευτῆσαι Βάθιππον τὸν τουτουὶ πατέρʼ Ἀψεφίωνος, ὃς αὐτὸν ἔτʼ ὄνθʼ ὑπεύθυνον ἐγράψατο, ἐξῆλθον οἱ χρόνοι, καὶ νυνὶ περὶ αὐτοῦ τοῦ νόμου πᾶς ἐσθʼ ὁ λόγος, τούτῳ δʼ οὐδείς ἐστι κίνδυνος.
Then be not stubborn, Leptines; do not insist on a course which will not add to your own reputation or that of your supporters, especially as this trial no longer endangers you. For owing to the death of the father of Apsephion here, Bathippus, who indicted Leptines when he was still liable, the legal period has elapsed, and now our whole concern is with the law, and its proposer runs no risk.
§ 145
καίτοι καὶ τοῦτʼ ἀκούω σε λέγειν, ὡς ἄρα τρεῖς σέ τινες γραψάμενοι πρότεροι τοῦδε οὐκ ἐπεξῆλθον. εἰ μὲν τοίνυν ἐγκαλῶν αὐτοῖς λέγεις ὅτι σʼ οὐ κατέστησαν εἰς κίνδυνον, φιλοκινδυνότατος πάντων ἀνθρώπων εἶ· εἰ δὲ τεκμήριον ποιεῖ τοῦ τὰ δίκαιʼ εἰρηκέναι, λίαν εὔηθες ποιεῖς. τί γὰρ εἵνεκα τούτου βελτίων ἔσθʼ ὁ νόμος, εἴ τις ἢ τετελεύτηκε τῶν γραψαμένων πρὶν εἰσελθεῖν, ἢ πεισθεὶς ὑπὸ σοῦ διεγράψατο, ἢ καὶ ὅλως ὑπὸ σοῦ παρεσκευάσθη; ἀλλὰ ταῦτα μὲν οὐδὲ λέγειν καλόν.
I am told, however, that you assert that three distinct persons indicted you before Apsephion, but dropped the action. Well, if your complaint against them is that they did not endanger you, you must be fonder of danger than other people, but if you bring it forward as a proof of the justice of your proposals, you are doing a very silly thing. For how is your law improved by the fact that one of those who indicted you died before he could come into court, or was induced by you to drop the charge, or even was simply suborned by you? But I am ashamed even to suggest such things.
§ 146
ᾕρηνται δὲ τῷ νόμῳ σύνδικοι καὶ μάλισθʼ οἱ δεινοὶ λέγειν ἄνδρες, Λεωδάμας Ἀχαρνεὺς καὶ Ἀριστοφῶν Ἁζηνιεὺς καὶ Κηφισόδοτος ἐκ Κεραμέων καὶ Δεινίας Ἑρχιεύς. ἃ δὴ πρὸς τούτους ὑπολαμβάνοιτʼ ἂν εἰκότως, ἀκούσατε, καὶ σκοπεῖτʼ ἂν ὑμῖν δίκαια φαίνηται. πρῶτον μὲν πρὸς Λεωδάμαντα. οὗτος ἐγράψατο τὴν Χαβρίου δωρειάν, ἐν ᾗ τοῦτʼ ἔνεστιν τὸ τῆς ἀτελείας τῶν ἐκείνῳ τι δοθέντων, καὶ πρὸς ὑμᾶς εἰσελθὼν ἡττήθη·
There are advocates appointed to defend the law, and very able speakers they are; Leodamas of Acharnae, Aristophon of Hazenia, Cephisodotus of Ceramicus, and Dinias of Herchia. Let me tell you, then, how you may reasonably retort upon them, and do you consider whether the retort is fair. Take Leodamas first. It was he who impeached the grant to Chabrias, which included among other things the gift of immunity, and when his case came before you, he lost it.
§ 147
οἱ νόμοι δʼ οὐκ ἐῶσι δὶς πρὸς τὸν αὐτὸν περὶ τῶν αὐτῶν οὔτε δίκας οὔτʼ εὐθύνας οὔτε διαδικασίαν οὔτʼ ἄλλο τοιοῦτʼ οὐδὲν εἶναι. χωρὶς δὲ τούτων ἀτοπώτατον ἂν πάντων συμβαίη, εἰ τότε μὲν τὰ Χαβρίου παρʼ ὑμῖν ἔργα μεῖζον ἴσχυε τῶν Λεωδάμαντος λόγων, ἐπειδὴ δὲ ταῦτά θʼ ὑπάρχει καὶ τὰ τῶν ἄλλων εὐεργετῶν προσγέγονεν, τηνικαῦτα σύμπαντα ταῦτʼ ἀσθενέστερα τῶν τούτου λόγων γένοιτο.
Now the laws forbid the same man to be tried twice on the same issue, be it a civil action, a scrutiny, a contested claim, or anything else of the sort. But quite apart from all this, it would be a most absurd result if on the first occasion the services of Chabrias outweighed the arguments of Leodamas, but when to his services were added those of all the other benefactors, then the combined effect should be weaker than the arguments.
§ 148
καὶ μὴν πρός γʼ Ἀριστοφῶντα πολλὰ καὶ δίκαιʼ ἂν ἔχειν εἰπεῖν οἶμαι. οὗτος εὕρετο τὴν δωρειὰν παρʼ ὑμῖν, ἐν ᾗ τοῦτʼ ἐνῆν. καὶ οὐ τοῦτʼ ἐπιτιμῶ· δεῖ γὰρ ἐφʼ ὑμῖν εἶναι διδόναι τὰ ὑμέτερʼ αὐτῶν οἷς ἂν βούλησθε. ἀλλʼ ἐκεῖνό γʼ οὐχὶ δίκαιον εἶναί φημι, τὸ ὅτε μὲν τούτῳ ταῦτʼ ἔμελλεν ὑπάρχειν λαβόντι, μηδὲν ἡγεῖσθαι δεινόν, ἐπειδὴ δʼ ἑτέροις δέδοται, τηνικαῦτʼ ἀγανακτεῖν καὶ πείθειν ὑμᾶς ἀφελέσθαι.
To Aristophon I think I could raise many sound objections. He obtained his grant, which included immunity, by your votes. I find no fault with that, for it is right that you should have it in your power to bestow what is yours on anyone you please. But I do suggest that it is unfair that he should raise no objection when he was going to receive it himself, but when it has been given to others, he should take offence and urge you to withdraw it.
§ 149
καὶ μὴν καὶ Γελάρχῳ πέντε τάλαντʼ ἀποδοῦναι γέγραφʼ οὗτος ὡς παρασχόντι τοῖς ἐν Πειραιεῖ τοῦ δήμου, καὶ καλῶς ἐποίει. μὴ τοίνυν ἃ μὲν ἦν ἀμάρτυρα, ταῦτʼ ἐπὶ τῇ τοῦ δήμου προφάσει διὰ σοῦ δεδόσθω, ὧν δʼ αὐτὸς ὁ δῆμος μαρτυρίας ἔστησεν ἐν τοῖς ἱεροῖς ἀναγράψας καὶ πάντες συνίσασιν, ταῦτʼ ἀφελέσθαι παραίνει· μηδʼ αὑτὸς φαίνου τά τʼ ὀφειλόμενʼ ὡς ἀποδοῦναι δεῖ γράφων, καὶ ἅ τις παρὰ τοῦ δήμου κεκόμισται, ταῦτʼ ἀφελέσθαι παραινῶν.
Moreover it was Aristophon who proposed to pay Gelarchus five talents for sums advanced to the democrats in the Piraeus; and he was right. Then, my friend, if you recommended the repayment of unattested sums on the ground of service done to the people, you must not advise the revocation of grants for services which the people themselves attested by inscriptions in the temples, and which are indeed known to all men. You must not exhibit yourself as at the same time proposing that debts ought to be paid, and urging that a man should be deprived of what he has won at the hands of the people.
§ 150
καὶ μὴν πρός γε Κηφισόδοτον τοσοῦτʼ ἂν εἴποιμι. οὗτός ἐστιν οὐδενὸς ἧττον, ὦ ἄνδρες Ἀθηναῖοι, τῶν λεγόντων δεινὸς εἰπεῖν. πολὺ τοίνυν κάλλιον τῇ δεινότητι ταύτῃ χρῆσθαι ἐπὶ τὸ τοὺς ἀδικοῦντας ὑμᾶς κολάζειν ἢ τοὺς ἀγαθοῦ τινὸς αἰτίους ἀδικεῖν. εἰ γὰρ ἀπεχθάνεσθαί τισι δεῖ, τοῖς ἀδικοῦσι τὸν δῆμον, οὐ τοῖς ἀγαθόν τι ποιοῦσιν ἔγωγε νομίζω δεῖν.
Next, I have this much to say to Cephisodotus. As an orator, men of Athens, he is inferior to none. Then it would be far more honorable to use his talents for the chastisement of evil-doers than for the injury of those who deserve well. If he must make enemies, I suggest that they should be those who injure the people, not those who benefit them.
§ 151
πρὸς τοίνυν Δεινίαν· οὗτος ἴσως ἐρεῖ τριηραρχίας αὑτοῦ καὶ λῃτουργίας. ἐγὼ δʼ, εἰ πολλοῦ τῇ πόλει Δεινίας ἄξιον αὑτὸν παρέσχηκεν, ὡς ἔμοιγε δοκεῖ νὴ τοὺς θεούς, μᾶλλον ἂν παραινέσαιμʼ αὑτῷ τινὰ τιμὴν ὑμᾶς ἀξιοῦν δοῦναι ἢ τὰς ἑτέροις πρότερον δοθείσας ἀφελέσθαι κελεύειν· πολὺ γὰρ βελτίονος ἀνδρός ἐστιν ἐφʼ οἷς αὐτὸς εὖ πεποίηκεν ἀξιοῦν τιμᾶσθαι ἢ ἐφʼ οἷς ἕτεροι ποιήσαντες ἐτιμήθησαν φθονεῖν.
Then as to Dinias. Perhaps he will tell you of the war-galleys he has equipped and of his other public services. For my part, though Dinias has proved himself a valuable servant of the public, as I sincerely believe, I would urge him rather to claim from you some reward for himself than to tell you to take back rewards previously given to others; for a man gives a surer proof of excellence by claiming a reward for his own services than by grudging others the rewards they have received for theirs.
§ 152
ὃ δὲ δὴ μέγιστον ἁπάντων καὶ κοινὸν ὑπάρχει κατὰ πάντων τῶν συνδίκων· τούτων πολλάκις εἷς ἕκαστος πρότερόν τισι πράγμασι σύνδικος γέγονεν. ἔστι δὲ καὶ μάλʼ ἔχων νόμος ὑμῖν καλῶς, οὐκ ἐπὶ τούτοις τεθείς, ἀλλʼ ἵνα μὴ τὸ πρᾶγμʼ ὥσπερ ἐργασία τισὶν ᾖ καὶ συκοφαντία, μὴ ἐξεῖναι ὑπὸ τοῦ δήμου χειροτονηθέντα πλεῖν ἢ ἅπαξ συνδικῆσαι.
But the most effective retort is one which applies to all the commissioners alike. Each one of them has often before served as commissioner for some business or other. Now you have a very sound law—not, of course, directed against these men, but framed to prevent any commissioner from using his opportunity for profit or blackmail—that no one, elected by the people, be permitted to serve as commissioner more than once.
§ 153
τοὺς δὴ συνεροῦντας νόμῳ καὶ διδάξοντας ὑμᾶς ὡς ἐπιτήδειός ἐστιν, αὐτοὺς τοῖς ὑπάρχουσι νόμοις δεῖ πειθομένους φαίνεσθαι· εἰ δὲ μή, γελοῖον νόμῳ μὲν συνδικεῖν, νόμον δʼ αὐτοὺς παραβαίνειν ἕτερον. ἀνάγνωθι λαβὼν τὸν νόμον αὐτοῖς ὃν λέγω. ΝΟΜΟΣ. οὗτος, ὦ ἄνδρες Ἀθηναῖοι, καὶ παλαιός ἐσθʼ ὁ νόμος καὶ καλῶς ἔχων, ὃν ἐὰν σωφρονῶσι φυλάξονται παραβαίνειν οὗτοι.
Surely those who are going to advocate a law and urge its necessity ought to show themselves ready to obey existing laws; otherwise it is absurd for them to defend one law as commissioners and violate another themselves. Take and read the law which I cite. [The law is read] That, Athenians, is both an old and a sound law, which the commissioners will be careful not to violate, if they are wise.
§ 154
ἐγὼ δʼ ἔτι μικρὰ πρὸς ὑμᾶς εἰπὼν καταβήσομαι. ἔστι γάρ, ὦ ἄνδρες Ἀθηναῖοι, πάντας μὲν τοὺς νόμους ὑμῖν, ὡς ἐγὼ νομίζω, σπουδαστέον ὡς κάλλιστʼ ἔχειν, μάλιστα δὲ τούτους διʼ ὧν ἢ μικρὰν ἢ μεγάλην ἔστʼ εἶναι τὴν πόλιν. εἰσὶ δʼ οὗτοι τίνες; οἵ τε τοῖς ἀγαθόν τι ποιοῦσι τὰς τιμὰς διδόντες καὶ οἱ τοῖς τἀναντία πράττουσι τὰς τιμωρίας. εἰ γὰρ ἅπαντες ὡς ἀληθῶς τὰς ἐν τοῖς νόμοις ζημίας φοβούμενοι τοῦ κακόν τι ποιεῖν ἀποσταῖεν, καὶ πάντες τὰς ἐπὶ ταῖς εὐεργεσίαις δωρειὰς ζηλώσαντες ἃ χρὴ πράττειν προέλοιντο, τί κωλύει μεγίστην εἶναι τὴν πόλιν καὶ πάντας χρηστοὺς καὶ μηδένʼ εἶναι πονηρόν;
I have still a few things to say to you before I sit down. For you ought, in my opinion, men of Athens, to be anxious for the utmost possible efficiency of our laws, but especially of those on which depends the strength or weakness of our State. And which are they? They are those which assign rewards to those who do good and punishments to those who do evil. For in truth, if from fear of legal penalties all men shunned wrongdoing, and if from ambition for the rewards of good service all chose the path of duty, what prevents our city from being great and all our citizens honest, with not a rogue among them?
§ 155
ὁ τοίνυν νόμος οὗτος ὁ Λεπτίνου, οὐ μόνον, ὦ ἄνδρες Ἀθηναῖοι, τοῦτʼ ἀδικεῖ, ὅτι τὰς τιμὰς ἀναιρῶν τῶν εὐεργεσιῶν ἀχρεῖον τὴν ἐπιείκειαν τοῖς φιλοτιμεῖσθαι βουλομένοις καθίστησιν, ἀλλʼ ὅτι καὶ παρανομίας δόξαν αἰσχίστην τῇ πόλει καταλείπει. ἴστε γὰρ δήπου τοῦθʼ ὅτι τῶν τὰ δεινόταθʼ ἡμᾶς ἀδικούντων ἓν ἑκάστῳ τίμημʼ ὑπάρχει διὰ τὸν νόμον, ὃς διαρρήδην λέγει μηδὲ ὡς χρὴ τίμημʼ ὑπάρχειν ἐπὶ κρίσει πλέον ἢ ἕν, ὁπότερον ἂν τὸ δικαστήριον τιμήσῃ, παθεῖν ἢ ἀποτεῖσαι· ἀμφότερα δὲ μὴ ἐξέστω.
Now the law of Leptines, Athenians, does harm not only by abolishing the rewards of good service and so rendering fruitless the good intentions of those who are ambitious for honor, but also by leaving our city under the serious reproach of imbecility. For you are of course aware that for each grave offence a single penalty is provided by the law, which says explicitly that at any trial there shall be not more than one assessment of penalty, whichever the court imposes, whether a personal punishment or a fine, but not both.
§ 156
ἀλλʼ οὐχ οὗτος ἐχρήσατο τούτῳ τῷ μέτρῳ, ἀλλʼ ἐάν τις ἀπαιτήσῃ χάριν ὑμᾶς, ἄτιμος ἔστω φησὶ καὶ ἡ οὐσία δημοσία ἔστω. δύο τιμήματα ταῦτα. εἶναι δὲ καὶ ἐνδείξεις καὶ ἀπαγωγάς· ἐὰν δʼ ἁλῷ, ἔνοχος ἔστω τῷ νόμῳ ὃς κεῖται, ἐάν τις ὀφείλων ἄρχῃ τῷ δημοσίῳ. θάνατον λέγει· τοῦτο γάρ ἐστʼ ἐπʼ ἐκείνῳ τοὐπιτίμιον. οὐκοῦν τρία τιμήματα ταῦτα. πῶς οὖν οὐ σχέτλιον καὶ δεινόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ χαλεπώτερον εἶναι παρʼ ὑμῖν δόξει χάριν εὖ ποιήσαντʼ ἀπαιτεῖν ἢ τὰ δεινότατʼ ἐργαζόμενον ληφθῆναι;
But Leptines has used a different measure and says that if anyone claims a return from you, he shall be disfranchised, and his property shall be confiscated. There you have two penalties. The process shall be by laying information or by summary arrest; and if he be convicted, he shall be liable under the law which provides for the case of a man holding office while in debt to the treasury. Death is what he means, for such is the punishment in that case. Why, here are three penalties! Is it not monstrously hard, Athenians, if it proves more serious in your courts to ask for a return for good service than to be convicted of some heinous crime?
§ 157
αἰσχρός, ὦ ἄνδρες Ἀθηναῖοι, καὶ κακῶς ἔχων ὁ νόμος, καὶ ὅμοιος φθόνῳ τινὶ καὶ φιλονικίᾳ καὶ—τὸ λοιπὸν ἐῶ· τοιούτοις δέ τισιν προσέοιχʼ ὁ γράφων χρῆσθαι. ὑμῖν δʼ οὐχὶ πρέπει τὰ τοιαῦτα μιμεῖσθαι, οὐδʼ ἀνάξια φαίνεσθαι φρονοῦντας ὑμῶν αὐτῶν. φέρε γὰρ πρὸς Διός, τί μάλιστʼ ἂν ἀπευξαίμεθα πάντες, καὶ τί μάλιστʼ ἐν ἅπασι διεσπούδασται τοῖς νόμοις; ὅπως μὴ γενήσονται οἱ περὶ ἀλλήλους φόνοι, περὶ ὧν ἐξαίρετος ἡ βουλὴ φύλαξ ἡ ἐν Ἀρείῳ πάγῳ τέτακται.
Men of Athens, this law, so dishonorable, so unsound, so suggestive of envy and spite and—I spare you the rest. Those are the sort of things that the framer of the law seems to favor, but you must not imitate them nor display sentiments unworthy of yourselves. I ask you in Heaven’s name, what should we all most earnestly deprecate? What do all our laws most carefully guard against? What but those vengeful murders against which our specially appointed protector is the Council of the Areopagus?
§ 158
ἐν τοίνυν τοῖς περὶ τούτων νόμοις ὁ Δράκων φοβερὸν κατασκευάζων καὶ δεινὸν τό τινʼ αὐτόχειρʼ ἄλλον ἄλλου γίγνεσθαι, καὶ γράφων χέρνιβος εἴργεσθαι τὸν ἀνδροφόνον, σπονδῶν, κρατήρων, ἱερῶν, ἀγορᾶς, πάντα τἄλλα διελθὼν οἷς μάλιστʼ ἄν τινας ᾤετʼ ἐπισχεῖν τοῦ τοιοῦτόν τι ποιεῖν, ὅμως οὐκ ἀφείλετο τὴν τοῦ δικαίου τάξιν, ἀλλʼ ἔθηκεν ἐφʼ οἷς ἐξεῖναι ἀποκτιννύναι, κἂν οὕτω τις δράσῃ, καθαρὸν διώρισεν εἶναι. εἶτʼ ἀποκτεῖναι μὲν δικαίως ἔν γε τοῖς παρʼ ὑμῖν νόμοις ἐξέσται, χάριν δʼ ἀπαιτεῖν οὔτε δικαίως οὔθʼ ὁπωσοῦν διὰ τὸν τούτου νόμον;
Now Draco, in this group of laws, marked the terrible wickedness of homicide by banning the offender from the lustral water, the libations, the loving-cup, the sacrifices and the market-place; he enumerated everything that he thought likely to deter the offender; but he never robbed him of his claim to justice; he defined the circumstances that make homicide justifiable and proclaimed the accused in such case free from taint. If, then, your laws can justify homicide, is this fellow’s law to forbid any claim, even a just one, to recompense? Not so, men of Athens!
§ 159
μηδαμῶς, ὦ ἄνδρες Ἀθηναῖοι· μὴ βούλεσθε δοκεῖν πλείω πεποιῆσθαι σπουδὴν ὅπως μηδενὶ τῶν εὖ τι ποιούντων ὑμᾶς χάριν ἐξέσται κομίσασθαι ἢ ὅπως μηδεὶς φόνος ἐν τῇ πόλει γενήσεται· ἀλλʼ ἀναμνησθέντες τῶν καιρῶν, παρʼ οὓς εὖ πεπονθότες εὖ πεποιήκατε τοὺς εὑρομένους, καὶ τῆς Δημοφάντου στήλης περὶ ἧς εἶπε Φορμίων, ἐν ᾗ γέγραπται καὶ ὀμώμοται, ἄν τις ἀμύνων τι πάθῃ τῇ δημοκρατίᾳ, τὰς αὐτὰς δώσειν δωρειὰς ἅσπερ Ἁρμοδίῳ καὶ Ἀριστογείτονι, καταψηφίσασθε τοῦ νόμου. οὐ γὰρ ἔνεστʼ εὐορκεῖν, εἰ μὴ τοῦτο ποιήσετε.
Do not let it appear that you have been more diligent to prevent any of your benefactors from winning a recompense than to suppress murder in your city. Rather, recalling the occasions on which you have repaid the services rendered you, and remembering the inscription of Demophantus, already referred to by Phormio, on which it stands written and confirmed by oath that whoso shall suffer in defence of the democracy shall receive the same reward as Harmodius and Aristogiton, vote for the repeal of this law; for if you do not, it is impossible for you to observe your oaths.
§ 160
παρὰ πάντα δὲ ταῦτʼ ἐκεῖνʼ ἔτʼ ἀκούσατέ μου. οὐκ ἔνι τοῦτον ἔχειν καλῶς τὸν νόμον, ὃς περὶ τῶν παρεληλυθότων καὶ τῶν μελλόντων ταὐτὰ λέγει. μηδένʼ εἶναί φησιν ἀτελῆ πλὴν τῶν ἀφʼ Ἁρμοδίου καὶ Ἀριστογείτονος. καλῶς. μηδὲ τὸ λοιπὸν ἐξεῖναι δοῦναι. μηδʼ ἂν τοιοῦτοί τινες γένωνται, Λεπτίνη; εἰ τὰ πρὸ τοῦ κατεμέμφου, τί;μὴ καὶ τὰ μέλλοντʼ ᾔδεις;
And besides all this, observe a further point. That law cannot be a sound one which deals with the past and the future in the same way. None, says this law, shall be immune save and except the descendants of Harmodius and Aristogiton. Good! Nor shall anyone in future be granted immunity. What! not even if other such benefactors arise, Leptines? If you found fault with the past, can it be that you also foresaw the future?
§ 161
ὅτι νὴ Δία πόρρω τοῦ τι τοιοῦτον νῦν ἐλπίζειν ἐσμέν. καὶ εἴημέν γʼ, ὦ ἄνδρες Ἀθηναῖοι· ἀλλὰ χρή γʼ ἀνθρώπους ὄντας τοιαῦτα καὶ λέγειν καὶ νομοθετεῖν οἷς μηδεὶς ἂν νεμεσήσαι, καὶ τἀγαθὰ μὲν προσδοκᾶν καὶ τοῖς θεοῖς εὔχεσθαι διδόναι, πάντα δʼ ἀνθρώπινʼ ἡγεῖσθαι. οὐδὲ γὰρ ἂν Λακεδαιμόνιοί ποτʼ ἤλπισαν εἰς τοιαῦτα πράγματʼ ἀφίξεσθαι, οὐδέ γʼ ἴσως Συρακόσιοι, τὸ πάλαι δημοκρατούμενοι καὶ φόρους Καρχηδονίους πραττόμενοι καὶ πάντων τῶν περὶ αὑτοὺς ἄρχοντες καὶ ναυμαχίᾳ νενικηκότες ἡμᾶς, ὑφʼ ἑνὸς γραμματέως, ὃς ὑπηρέτης ἦν, ὥς φασι, τυραννήσεσθαι.
Because, you will say, we are now past such expectation. I pray that we may be, Athenians. But as we are mere mortals, neither our language nor our laws should offend religious sentiment; we may both expect blessings and pray for them, but we must reflect that all things are conditioned by mortality. For the Lacedaemonians never dreamed that they would be brought to their present straits, and perhaps even the Syracusans, once a democracy, who exacted tribute from the Carthaginians and ruled all their neighbors and beat at us at sea, little thought they would fall under the tyranny of a single clerk, if report be true.
§ 162
οὐδέ γʼ ὁ νῦν ὢν Διονύσιος ἤλπισεν ἄν ποτʼ ἴσως πλοίῳ στρογγύλῳ καὶ στρατιώταις ὀλίγοις Δίωνʼ ἐλθόντʼ ἐφʼ αὑτὸν ἐκβαλεῖν τὸν τριήρεις πολλὰς καὶ ξένους καὶ πόλεις κεκτημένον. ἀλλʼ, οἶμαι, τὸ μέλλον ἄδηλον πᾶσιν ἀνθρώποις, καὶ μικροὶ καιροὶ μεγάλων πραγμάτων αἴτιοι γίγνονται. διὸ δεῖ μετριάζειν ἐν ταῖς εὐπραξίαις καὶ προορωμένους τὸ μέλλον φαίνεσθαι.
Nor again could the present Dionysius ever have exacted that Dion would come against him in a cargo-boat with a handful of soldiers and expel the master of so many warships and mercenaries and cities. But, methinks, the future is hidden from all men, and great events hang on small chances. Therefore we must be modest in the day of prosperity, and must show that we are not blind to the future.
§ 163
πολλὰ δʼ ἄν τις ἔχοι λέγειν ἔτι καὶ διεξιέναι περὶ τοῦ μηδαμῇ μηδὲ καθʼ ἓν τοῦτον ἔχειν καλῶς τὸν νόμον μηδὲ συμφέρειν ὑμῖν· ἀλλʼ ἵνʼ ἐν κεφαλαίῳ τοῦτο μάθητε κἀγὼ παύσωμαι λέγων, τάδε ποιήσατε· σκέψασθε παρʼ ἄλληλα καὶ λογίσασθε πρὸς ὑμᾶς αὐτοὺς τί συμβήσεται καταψηφισαμένοις ὑμῖν τοῦ νόμου καὶ τί μή· εἶτα φυλάττετε καὶ μέμνησθʼ ἃν ὑμῖν ἐξ ἑκατέρου φανῇ, ἵνʼ ἕλησθε τὰ κρείττω.
There are still many arguments that one might develop at length, showing that this law is in every respect unsound and opposed to your interests; but to sum up and bring my speech to a conclusion, I will ask you to do this. Calculate and compare in your own minds what will happen to you if you repeal this law, and what if you do not; and then be careful to remember all the consequences of either step, so that you may make the better choice.
§ 164
ἂν μὲν τοίνυν καταψηφίσησθε, ὥσπερ ἡμεῖς κελεύομεν, οἱ μὲν ἄξιοι παρʼ ὑμῶν τὰ δίκαιʼ ἕξουσιν, εἰ δέ τις ἔστʼ ἀνάξιος, ὡς ἔστω, πρὸς τῷ τὴν δωρειὰν ἀφαιρεθῆναι δίκην ἣν ἂν ὑμῖν δοκῇ δώσει κατὰ τὸν παρεισενηνεγμένον νόμον· ἡ δὲ πόλις πιστή, δικαία, πρὸς ἅπαντας ἀψευδὴς φανήσεται. ἐὰν δʼ ἀποψηφίσησθε, ὃ μὴ ποιήσαιτε, οἱ μὲν χρηστοὶ διὰ τοὺς φαύλους ἀδικήσονται, οἱ δʼ ἀνάξιοι συμφορᾶς ἑτέροις αἴτιοι γενήσονται, δίκην δʼ οὐδʼ ἡντινοῦν αὐτοὶ δώσουσιν, ἡ δὲ πόλις τἀναντίʼ ὧν εἶπον ἀρτίως, δόξει ἄπιστος, φθονερά, φαύλη παρὰ πᾶσιν εἶναι.
Now if, on our advice, you reject it, deserving men will receive their due reward from you, and any undeserving man (assuming that there are such) will not only lose his reward, but will pay whatever penalty you approve, in accordance with our alternative law, while all men will acknowledge the honor, justice and veracity of our city. If, on the other hand, you allow it to pass, as I pray you may not, the good will suffer for the sake of the bad, the undeserving will bring calamity on the rest, but come off scot-free themselves, and the reputation of Athens will be the very reverse of what I have described; all men will regard her as faithless, envious and mean.
§ 165
οὔκουν ἄξιον, ὦ ἄνδρες Ἀθηναῖοι, τοσαύτην βλασφημίαν ἀντὶ καλῶν καὶ προσηκόντων ὑμῖν ἀγαθῶν ἑλέσθαι. καὶ γὰρ ἕκαστος ὑμῶν ἰδίᾳ μεθέξει τῆς δόξης τῶν κοινῇ γνωσθέντων. οὐ γὰρ ἀγνοεῖ τοῦτʼ οὐδεὶς οὔτε τῶν περιεστηκότων οὔτε τῶν ἄλλων, ὅτι ἐν μὲν τῷ δικαστηρίῳ Λεπτίνης πρὸς ἡμᾶς ἀγωνίζεται, ἐν δὲ τῇ τῶν καθημένων ὑμῶν ἑνὸς ἑκάστου γνώμῃ φιλανθρωπία πρὸς φθόνον καὶ δικαιοσύνη πρὸς κακίαν καὶ πάντα τὰ χρηστὰ πρὸς τὰ πονηρότατʼ ἀντιτάττεται.
It is unworthy of you, Athenians, to prefer such a foul reproach to advantages so honorable and so appropriate to you. For each of you will share individually in the credit of your joint decision. For it is known to all standing round us, as to everyone else, that in this court Leptines is contending with us, but within the conscience of each member of the jury humanity is arrayed against envy, justice against malice, and all that is good against all that is most base.
§ 166
ὧν τοῖς βελτίοσι πειθόμενοι καὶ κατὰ ταὔθʼ ἡμῖν θέμενοι τὴν ψῆφον, αὐτοί θʼ ἃ προσήκει δόξετʼ ἐγνωκέναι, καὶ τῇ πόλει τὰ κράτιστʼ ἔσεσθʼ ἐψηφισμένοι, κἄν τις ἄρʼ ἔλθῃ ποτὲ καιρός, οὐκ ἀπορήσετε τῶν ἐθελησόντων ὑπὲρ ὑμῶν κινδυνεύειν. ὑπὲρ οὖν τούτων ἁπάντων οἶμαι δεῖν ὑμᾶς σπουδάζειν καὶ προσέχειν τὸν νοῦν, ὅπως μὴ βιασθῆθʼ ἁμαρτάνειν. πολλὰ γὰρ ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, πολλάκις οὐκ ἐδιδάχθηθʼ ὡς ἔστι δίκαια, ἀλλʼ ἀφῃρέθηθʼ ὑπὸ τῆς τῶν λεγόντων κραυγῆς καὶ βίας καὶ ἀναισχυντίας.
If you yield to the nobler impulse and cast your votes with us, you will win for yourselves the credit, and for the State the benefit, of a righteous verdict, and if ever occasion arises, you will not lack friends willing to encounter risk in your behalf. I ask you, therefore, to take all these considerations seriously to heart and to beware that you are not forced into an error of judgement. For on many occasions, men of Athens, the justice of the case has not been brought home to you, but a verdict has been wrested from you by the clamor, the violence and the shamelessness of the pleaders.
§ 167
ὃ μὴ πάθητε νῦν· οὐ γὰρ ἄξιον. ἀλλʼ ἃ δίκαιʼ ἐγνώκατε, ταῦτα φυλάξατε καὶ μνημονεύετε, ἕως ἂν ψηφίσησθε, ἵνʼ εὔορκον θῆσθε τὴν ψῆφον κατὰ τῶν τὰ πονηρὰ συμβουλευόντων. θαυμάζω δʼ ἔγωγε, εἰ τοῖς μὲν τὸ νόμισμα διαφθείρουσιν θάνατος παρʼ ὑμῖν ἐστιν ἡ ζημία, τοῖς δʼ ὅλην τὴν πόλιν κίβδηλον καὶ ἄπιστον ποιοῦσι λόγον δώσετε. οὐ δή πού γʼ, ὦ Ζεῦ καὶ θεοί. οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν· οἶμαι γὰρ ὑμᾶς οὐδὲν ἀγνοεῖν τῶν εἰρημένων.
Let not that be your case today, for that would be unworthy of you; but hold fast to what you are convinced is just, and bear it in mind until you vote, so that true to your oaths you may cast your votes against the counsels of the wicked. If you punish with death those who debase the coinage, I shall be surprised if you lend an ear to men who render our whole State base and counterfeit. By all the gods, I will not believe it of you. I think I need say no more, for I believe you understand all my arguments.
Against Meidias · urn:cts:greekLit:tlg0014.tlg021 · Greek: κατὰ Μειδίου περὶ τοῦ Κονδύλου — tlg0014.tlg021.perseus-grc2 · English: Against Meidias — trans. James Herbert Vince — tlg0014.tlg021.perseus-eng2
§ 1
τὴν μὲν ἀσέλγειαν, ὦ ἄνδρες δικασταί, καὶ τὴν ὕβριν, ᾗ πρὸς ἅπαντας ἀεὶ χρῆται Μειδίας, οὐδένʼ οὔθʼ ὑμῶν οὔτε τῶν ἄλλων πολιτῶν ἀγνοεῖν οἴομαι. ἐγὼ δʼ, ὅπερ ἂν καὶ ὑμῶν ἕκαστος ὑβρισθεὶς προείλετο πρᾶξαι, τοῦτο καὶ αὐτὸς ἐποίησα, καὶ προὐβαλόμην ἀδικεῖν τοῦτον περὶ τὴν ἑορτήν, οὐ μόνον πληγὰς ὑπʼ αὐτοῦ λαβὼν τοῖς Διονυσίοις, ἀλλὰ καὶ ἄλλα πολλὰ καὶ βίαια παθὼν παρὰ πᾶσαν τὴν χορηγίαν.
The brutality and insolence with which Meidias treats everyone alike are, I suppose, as well known to you, gentlemen of the jury, as to all other citizens. For myself, I have simply taken the course which anyone of you would have adopted, had he been the victim of a similar outrage. I lodged a plaint in the Assembly against him as an offender in connection with the festival, not only for his assault on my person at the Dionysia, but for many other acts of violence during the whole period when I served as chorus-master.
§ 2
ἐπειδὴ δὲ καλῶς καὶ τὰ δίκαια ποιῶν ὁ δῆμος ἅπας οὕτως ὠργίσθη καὶ παρωξύνθη καὶ σφόδρʼ ἐσπούδασεν ἐφʼ οἷς ἠδικημένῳ μοι συνῄδει, ὥστε πάντα ποιοῦντος τούτου καί τινων ἄλλων ὑπὲρ αὐτοῦ, οὐκ ἐπείσθη οὐδʼ ἀπέβλεψεν εἰς τὰς οὐσίας τὰς τούτων οὐδὲ τὰς ὑποσχέσεις, ἀλλὰ μιᾷ γνώμῃ κατεχειροτόνησεν αὐτοῦ, πολλοί μοι προσιόντες, ὦ ἄνδρες δικασταί, καὶ τῶν ἐν τῷ δικαστηρίῳ νῦν ὄντων ὑμῶν καὶ τῶν ἄλλων πολιτῶν ἠξίουν καὶ παρεκελεύοντʼ ἐπεξελθεῖν καὶ παραδοῦναι τοῦτον εἰς ὑμᾶς, ὡς μὲν ἐμοὶ δοκεῖ, διʼ ἀμφότερʼ, ὦ ἄνδρες Ἀθηναῖοι, νὴ τοὺς θεούς, καὶ δεινὰ πεπονθέναι νομίζοντες ἐμὲ καὶ δίκην ἅμα βουλόμενοι λαβεῖν ὧν ἐπὶ τῶν ἄλλων ἐτεθέαντο θρασὺν ὄντα καὶ βδελυρὸν καὶ οὐδὲ καθεκτὸν ἔτι.
But when the whole people, acting honorably and rightly, evinced such anger, such exasperation, such deep concern at the wrongs which they knew I had suffered, that, in spite of the frantic efforts of the defendant and a few supporters, they were deaf to their arguments, shut their eyes to their wealth and their promises, and condemned him by an unanimous show of hands, thereupon, gentlemen of the jury, many citizens, including some of you who are here in court, came to me and demanded and even implored that I should take the further step of bringing Meidias under your jurisdiction; and they did so, I think, for two reasons, men of Athens, because, so help me heaven! they thought that my own wrongs were serious, and they also wished to punish Meidias for conduct which they had witnessed on other occasions, as a scoundrel and a ruffian who could no longer be tolerated.
§ 3
οὕτω δὲ τούτων ἐχόντων, ὅσα μὲν παρʼ ἐμοῦ προσῆκε φυλαχθῆναι, πάντα δικαίως ὑμῖν τετήρηται, καὶ κατηγορήσων, ἐπειδή τις εἰσάγει, πάρειμι, ὡς ὁρᾶτε, πολλὰ μέν, ὦ ἄνδρες Ἀθηναῖοι, χρήματα, ἐξόν μοι λαβεῖν ὥστε μὴ κατηγορεῖν, οὐ λαβών, πολλὰς δὲ δεήσεις καὶ χάριτας καὶ νὴ Δίʼ ἀπειλὰς ὑπομείνας.
This being so, I have in your interests taken all due precautions, and now that the case is before the court, I am here, as you see, to accuse him, having refused large sums of money, men of Athens, which I might have accepted on condition of dropping the prosecution, and having had to steel myself against many appeals and favorable offers-yes, and even menaces.
§ 4
ἃ δʼ ἐν ὑμῖν μετὰ ταῦτʼ ἔσθʼ ὑπόλοιπα, ὅσῳ πλείοσιν οὗτος ἠνώχληκε καὶ παρήγγελκεν (ἑώρων γὰρ αὐτὸν ἄρτι πρὸ τῶν δικαστηρίων οἷʼ ἐποίει), τοσούτῳ μᾶλλον ἐλπίζω τὸ δίκαιον ἕξειν. οὐ γὰρ ἂν καταγνοίην ὑμῶν οὐδενὸς οὔθʼ ὡς περὶ ὧν πρὸς ἔμʼ ἐσπουδάσατʼ αὐτοί, τούτων ἀμελήσετε, οὔθʼ ὡς, ἵνα Μειδίας ἀδεῶς τὸ λοιπὸν ὑβρίζῃ, ψηφιεῖταί τις ὑμῶν ὀμωμοκὼς ἄλλο τι πλὴν ὅ τι ἂν δίκαιον ἡγῆται.
What yet remains to do is in your hands; but my hope is that the more the defendant has pestered you with his solicitations—I observed just now what he was up to in front of the courthouse-more likely I am to obtain justice. For I would not insult any of you by imagining that you will be indifferent to the cause in which you so heartily supported me before, or that, in order to grant Meidias immunity for future outrages, any juryman remembering his oath will give other than what he considers a righteous verdict.
§ 5
εἰ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, παρανόμων ἢ παραπρεσβείας ἤ τινος ἄλλης αἰτίας ἔμελλον αὐτοῦ κατηγορεῖν τοιαύτης, οὐδὲν ἂν ὑμῶν ἠξίουν δεῖσθαι, νομίζων τῷ μὲν κατηγόρῳ περὶ τῶν τοιούτων προσήκειν ἐλέγχειν μόνον, τῷ δὲ φεύγοντι καὶ παραιτεῖσθαι. ἐπειδὴ δὲ τούς τε κριτὰς διαφθείραντος τούτου καὶ διὰ τοῦτο τῆς φυλῆς ἀδίκως ἀφαιρεθείσης τὸν τρίποδα,
Now if, men of Athens, I were going to accuse Meidias of unconstitutional proposals or of misconduct on an embassy or of any offence of that sort, I should not feel justified in appealing for your sympathy, for I consider that in such cases the plaintiff ought to confine himself to proving his case, though the defendant may have recourse to prayers. But since Meidias bribed the umpires and so robbed my tribe unfairly of the prize,
§ 6
καὶ αὐτὸς πληγὰς εἰληφὼς καὶ ὑβρισμένος οἷʼ οὐκ οἶδʼ εἴ τις ἄλλος πώποτε χορηγὸς ὑβρίσθη, ἣν ὑπὲρ τούτων ἀγανακτήσας καὶ συνοργισθεὶς καταχειροτονίαν ὁ δῆμος ἐποιήσατο, ταύτην εἰσέρχομαι, οὐκ ὀκνήσω καὶ δεῖσθαι. εἰ γὰρ οἷόν τε τοῦτʼ εἰπεῖν, ἐγὼ νῦν φεύγω, εἴπερ ὑβρισθέντα μηδεμιᾶς δίκης τυχεῖν ἐστί τις συμφορά.
since I in person was struck by him and insulted as perhaps no chorus-master was ever insulted before, and since I am here to follow up the verdict which the Assembly pronounced in indignation and anger at such conduct, for these reasons I shall not shrink even from an appeal to you. For, if I may say so, it is now I who am in the position of a defendant, if indeed to obtain no redress for an insult is the real calamity.
§ 7
δέομαι οὖν ὑμῶν ἁπάντων, ὦ ἄνδρες δικασταί, καὶ ἱκετεύω, πρῶτον μὲν εὐνοϊκῶς ἀκοῦσαί μου λέγοντος, ἔπειτʼ, ἐὰν ἐπιδείξω Μειδίαν τουτονὶ μὴ μόνον εἰς ἐμὲ ἀλλὰ καὶ εἰς ὑμᾶς καὶ εἰς τοὺς νόμους καὶ εἰς τοὺς ἄλλους ἅπαντας ὑβρικότα, βοηθῆσαι καὶ ἐμοὶ καὶ ὑμῖν αὐτοῖς. καὶ γὰρ οὕτω πως ἔχει, ὦ ἄνδρες Ἀθηναῖοι· ὕβρισμαι μὲν ἐγὼ καὶ προπεπηλάκισται τὸ σῶμα τοὐμὸν τότε, ἀγωνιεῖται δὲ καὶ κριθήσεται τὸ πρᾶγμα νυνί, πότερον ἐξεῖναι δεῖ τὰ τοιαῦτα ποιεῖν καὶ εἰς τὸν τυχόνθʼ ὑμῶν ἀδεῶς ὑβρίζειν ἢ μή.
Therefore, gentlemen of the jury, I appeal to you all, and implore you first to grant me a favorable hearing, and secondly, if I prove that the insults of Meidias touch, not me only, but you and the laws and the whole body of citizens, to come at once to any rescue and to your own. For the case stands thus, Athenians. I was the victim and it was my person that was then outraged; but now the question to be fought out and decided is whether Meidias is to be allowed to repeat his performances and insult anyone and everyone of you with impunity.
§ 8
εἴ τις οὖν ὑμῶν ἄρα καὶ τὸν ἔμπροσθεν χρόνον τῶν ἰδίων τινὸς εἵνεκα γίγνεσθαι τὸν ἀγῶνα τόνδʼ ὑπελάμβανεν, ἐνθυμηθεὶς νῦν ὅτι δημοσίᾳ συμφέρει μηδενὶ μηδὲν ἐξεῖναι τοιοῦτο ποιεῖν, ὡς ὑπὲρ κοινοῦ τοῦ πράγματος ὄντος καὶ προσέχων ἀκουσάτω, καὶ τὰ φαινόμενʼ αὑτῷ δικαιότερʼ εἶναι, ταῦτα ψηφισάσθω. ἀναγνώσεται δὲ πρῶτον μὲν ὑμῖν τὸν νόμον καθʼ ὃν εἰσὶν αἱ προβολαί· μετὰ δὲ ταῦτα καὶ περὶ τῶν ἄλλων πειράσομαι διδάσκειν. λέγε τὸν νόμον. ΝΟΜΟΣ Τοὺς πρυτάνεις ποιεῖν ἐκκλησίαν ἐν Διονύσου τῇ ὑστεραίᾳ τῶν Πανδίων. ἐν δὲ ταύτῃ χρηματίζειν πρῶτον μὲν περὶ ἱερῶν, ἔπειτα τὰς προβολὰς παραδιδότωσαν τὰς γεγενημένας ἕνεκα τῆς πομπῆς ἢ τῶν ἀγώνων τῶν ἐν τοῖς Διονυσίοις, ὅσαι ἂν μὴ ἐκτετισμέναι ὦσιν.
Therefore if perhaps anyone of you hitherto assumed that this action was brought from private motives, when he now reflects that this is a matter of general concern, and that public interest demands that no one shall be allowed to act in this way, let him grant me an attentive hearing, and then let him give what seems to him the fairest verdict. But first the clerk shall read you the law which provides for the lodging of plaints in the Assembly; after that I will try to enlighten you on other points. Recite the law. The Law The Prytanes shall call a meeting of the Assembly in the temple of Dionysus on the day next after the Pandia. At this meeting they shall first deal with religious matters; next they shall lay before it the plaints lodged concerning the procession or the contests at the Dionysia, namely such as have not been satisfied.
§ 9
ὁ μὲν νόμος οὗτός ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, καθʼ ὃν αἱ προβολαὶ γίγνονται, λέγων, ὥσπερ ἠκούσατε, ποιεῖν τὴν ἐκκλησίαν ἐν Διονύσου μετὰ τὰ Πάνδια, ἐν δὲ ταύτῃ ἐπειδὰν χρηματίσωσιν οἱ πρόεδροι περὶ ὧν διῴκηκεν ὁ ἄρχων, χρηματίζειν καὶ περὶ ὧν ἄν τις ἠδικηκὼς ᾖ περὶ τὴν ἑορτὴν ἢ παρανενομηκώς, καλῶς, ὦ ἄνδρες Ἀθηναῖοι, καὶ συμφερόντως ἔχων ὁ νόμος, ὡς τὸ πρᾶγμʼ αὐτὸ μαρτυρεῖ. ὅπου γὰρ ἐπόντος τοῦ φόβου τούτου φαίνονταί τινες οὐδὲν ἧττον ὑβρισταί, τί χρὴ τοὺς τοιούτους προσδοκᾶν ἂν ποιεῖν, εἰ μηδεὶς ἐπῆν ἀγὼν μηδὲ κίνδυνος;
This is the law, Athenians, which provides for the lodging of a plaint. It directs, as you have heard, that a meeting of the Assembly shall be held in the temple of Dionysus after the Pandia, and that at this meeting, when the chairmen for the day have dealt with the official acts of the chief Archon, they shall also deal with any offences or illegal acts in connection with the festival—a sound and expedient law, Athenians, as the facts of the present case attest. For when it appears that certain persons, with this threat overhanging them, can be as insolent as ever, how should we expect that such men would behave, if there were no risk and no trial to be faced?
§ 10
βούλομαι τοίνυν ὑμῖν καὶ τὸν ἑξῆς ἀναγνῶναι νόμον τούτῳ· καὶ γὰρ ἐκ τούτου φανερὰ πᾶσιν ὑμῖν ἥ τε τῶν ἄλλων ὑμῶν εὐλάβεια γενήσεται καὶ τὸ τούτου θράσος. λέγε τὸν νόμον. ΝΟΜΟΣ Εὐήγορος εἶπεν· ὅταν ἡ πομπὴ ᾖ τῷ Διονύσῳ ἐν Πειραιεῖ καὶ οἱ κωμῳδοὶ καὶ οἱ τραγῳδοί, καὶ ἡ ἐπὶ Ληναίῳ πομπὴ καὶ οἱ τραγῳδοὶ καὶ οἱ κωμῳδοί, καὶ τοῖς ἐν ἄστει Διονυσίοις ἡ πομπὴ καὶ οἱ παῖδες καὶ ὁ κῶμος καὶ οἱ κωμῳδοὶ καὶ οἱ τραγῳδοί, καὶ Θαργηλίων τῇ πομπῇ καὶ τῷ ἀγῶνι, μὴ ἐξεῖναι μήτε ἐνεχυράσαι μήτε λαμβάνειν ἕτερον ἑτέρου, μηδὲ τῶν ὑπερημέρων, ἐν ταύταις ταῖς ἡμέραις. ἐὰν δέ τις τούτων τι παραβαίνῃ, ὑπόδικος ἔστω τῷ παθόντι, καὶ προβολαὶ αὐτοῦ ἔστωσαν ἐν τῇ ἐκκλησίᾳ τῇ ἐν Διονύσου ὡς ἀδικοῦντος, καθὰ περὶ τῶν ἄλλων τῶν ἀδικούντων γέγραπται.
Now I want to read to you the next law as well, because it will illustrate to all of you the self-restraint of the citizens in general and the hardihood of the defendant. Read the law. The Law Evegorus proposed that, on the occasion of the procession in honor of Dionysus in Peiraeus with the comedies and tragedies, the procession at the Lenaeum with the comedies and tragedies, the procession at the City Dionysia with the boys’ contests and the revel and the comedies and tragedies. and also at the procession and contest of the Thargelia, it shall not be lawful on those days to distrain or to seize any debtors’ property, even if they are defaulters. If anyone transgresses any of these regulations, he shall be liable to prosecution by the aggrieved party, and public plaints against him as an offender may be lodged at the meeting of the Assembly in the temple of Dionysus, as is provided by statute in the case of other offenders.
§ 11
ἐνθυμεῖσθʼ, ὦ ἄνδρες δικασταί, ὅτι ἐν τῷ προτέρῳ νόμῳ κατὰ τῶν περὶ τὴν ἑορτὴν ἀδικούντων οὔσης τῆς προβολῆς, ἐν τούτῳ καὶ κατὰ τῶν τοὺς ὑπερημέρους εἰσπραττόντων ἢ καὶ ἄλλʼ ὁτιοῦν τινὸς λαμβανόντων ἢ βιαζομένων ἐποιήσατε τὰς προβολάς. οὐ γὰρ ὅπως τὸ σῶμʼ ὑβρίζεσθαί τινος ἐν ταύταις ταῖς ἡμέραις, ἢ τὴν παρασκευὴν ἣν ἂν ἐκ τῶν ἰδίων πορίσαιτό τις εἰς λῃτουργίαν, ᾤεσθε χρῆναι, ἀλλὰ καὶ τὰ δίκῃ καὶ ψήφῳ τῶν ἑλόντων γιγνόμενα τῶν ἑαλωκότων καὶ κεκτημένων ἐξ ἀρχῆς τὴν γοῦν ἑορτὴν ἀπεδώκατʼ εἶναι.
You will observe, gentlemen of the jury, that whereas in the first law the public plaint may be lodged against those who violate the laws of the festival, in the latter law you have sanctioned plaints against those who exact money from defaulting debtors or seize any property or use violence to that end. So far from thinking it right that any man’s person should be outraged on those days, or that any equipment should be damaged which a citizen provides out of his private means for a public service, you have even conceded that what by law and by verdict belongs to the winner of a suit should remain the property of the loser and original owner, at any rate during the festival.
§ 12
ὑμεῖς μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, πάντες εἰς τοσοῦτον ἀφῖχθε φιλανθρωπίας καὶ εὐσεβείας ὥστε καὶ τῶν πρότερον γεγενημένων ἀδικημάτων τὸ λαμβάνειν δίκην ἐπέσχετε ταύτας τὰς ἡμέρας· Μειδίας δʼ ἐν αὐταῖς ταύταις ταῖς ἡμέραις ἄξια τοῦ δοῦναι τὴν ἐσχάτην δίκην ποιῶν δειχθήσεται. βούλομαι δʼ ἕκαστον ἀπʼ ἀρχῆς ὧν πέπονθʼ ἐπιδείξας καὶ περὶ τῶν πληγῶν εἰπεῖν ἃς τὸ τελευταῖον προσενέτεινέ μοι· ἓν γὰρ οὐδέν ἐστιν ἐφʼ ᾧ τῶν πεπραγμένων οὐ δίκαιος ὢν ἀπολωλέναι φανήσεται.
You therefore, Athenians, have all risen to such a height of benevolence and piety that during those days you have even suspended the exaction of penalties due for past offences; but Meidias, as I shall prove, chose those very same days to commit offences that call for the severest punishment. I intend to describe in order each outrage of which I have been the victim, before I speak of the blows in which his attacks culminated, for there is not a single one of those attacks for which he will not be shown to have deserved death.
§ 13
ἐπειδὴ γὰρ οὐ καθεστηκότος χορηγοῦ τῇ Πανδιονίδι φυλῇ, τρίτον ἔτος τουτί, παρούσης δὲ τῆς ἐκκλησίας ἐν ᾗ τὸν ἄρχοντʼ ἐπικληροῦν ὁ νόμος τοῖς χοροῖς τοὺς αὐλητὰς κελεύει, λόγων καὶ λοιδορίας γιγνομένης, καὶ κατηγοροῦντος τοῦ μὲν ἄρχοντος τῶν ἐπιμελητῶν τῆς φυλῆς, τῶν δʼ ἐπιμελητῶν τοῦ ἄρχοντος, παρελθὼν ὑπεσχόμην ἐγὼ χορηγήσειν ἐθελοντής, καὶ κληρουμένων πρῶτος αἱρεῖσθαι τὸν αὐλητὴν ἔλαχον,
Two years ago the tribe of Pandionis had failed to appoint a chorus-master, and when the Assembly met at which the law directs the Archons to assign the flute-players by lot to the choruses, there was a heated discussion and mutual recrimination between the Archon and the overseers of the tribe. Thereupon I came forward and volunteered to act as chorus-master, and at the drawing of the lots I was fortunate enough to get first choice of a flute-player.
§ 14
ὑμεῖς μέν, ὦ ἄνδρες Ἀθηναῖοι, πάντες ἀμφότερʼ ὡς οἷόν τε μάλιστʼ ἀπεδέξασθε, τήν τʼ ἐπαγγελίαν τὴν ἐμὴν καὶ τὸ συμβὰν ἀπὸ τῆς τύχης, καὶ θόρυβον καὶ κρότον τοιοῦτον ὡς ἂν ἐπαινοῦντές τε καὶ συνησθέντες ἐποιήσατε, Μειδίας δʼ οὑτοσὶ μόνος τῶν πάντων, ὡς ἔοικεν, ἠχθέσθη, καὶ παρηκολούθησε παρʼ ὅλην τὴν λῃτουργίαν ἐπηρεάζων μοι συνεχῶς καὶ μικρὰ καὶ μείζω.
You, Athenians, all of you, welcomed with the utmost cordiality both these incidents—my voluntary offer and my stroke of luck; and your cheers and applause expressed your approval of my conduct and your sympathy with my good fortune. But there seems to have been one solitary exception, Meidias, who in his chagrin kept up a constant fire of insults, trifling or serious, during the whole period of my service.
§ 15
ὅσα μὲν οὖν τοὺς χορευτὰς ἐναντιούμενος ἡμῖν ἀφεθῆναι τῆς στρατείας ἠνώχλησεν, ἢ προβαλλόμενος καὶ κελεύων ἑαυτὸν εἰς Διονύσια χειροτονεῖν ἐπιμελητήν, ἢ τἄλλα πάνθʼ ὅσα τοιαῦτα, ἐάσω· οὐ γὰρ ἀγνοῶ τοῦθʼ ὅτι τῷ μὲν ἐπηρεαζομένῳ τότʼ ἐμοὶ καὶ ὑβριζομένῳ τὴν αὐτὴν ὀργὴν ἕκαστον τούτων ἥνπερ ἄλλʼ ὁτιοῦν τῶν δεινοτάτων παρίστη, ὑμῖν δὲ τοῖς ἄλλοις, ἔξω τοῦ πράγματος οὖσιν, οὐκ ἂν ἴσως ἄξια ταῦτα καθʼ αὕτʼ ἀγῶνος φανείη· ἀλλʼ ἃ πάντες ὁμοίως ἀγανακτήσετε, ταῦτʼ ἐρῶ.
Now the trouble that he caused by opposing the exemption of our chorus from military service, or by putting himself forward as overseer at the Dionysia and demanding election, these and other similar annoyances I will pass over in silence; for I am not unaware that although to myself, the victim of his persecution and insolence, each of these acts caused as much irritation as any really serious offence, yet to the rest of you, who were not directly concerned, these things in themselves would hardly seem to call for litigation. I shall therefore confine myself to what will excite indignation in all of you alike.
§ 16
ἔστι δʼ ὑπερβολὴ τῶν μετὰ ταῦτα, ἃ μέλλω λέγειν, καὶ οὐδʼ ἂν ἐπεχείρησʼ ἔγωγε κατηγορεῖν αὐτοῦ νῦν, εἰ μὴ καὶ τότʼ ἐν τῷ δήμῳ παραχρῆμʼ ἐξήλεγξα. τὴν γὰρ ἐσθῆτα τὴν ἱεράν (ἱερὰν γὰρ ἔγωγε νομίζω πᾶσαν ὅσην ἄν τις εἵνεκα τῆς ἑορτῆς παρασκευάσηται, τέως ἂν χρησθῇ) καὶ τοὺς στεφάνους τοὺς χρυσοῦς, οὓς ἐποιησάμην ἐγὼ κόσμον τῷ χορῷ, ἐπεβούλευσεν, ὦ ἄνδρες Ἀθηναῖοι, διαφθεῖραί μοι νύκτωρ ἐλθὼν ἐπὶ τὴν οἰκίαν τὴν τοῦ χρυσοχόου. καὶ διέφθειρεν, οὐ μέντοι πᾶσάν γε· οὐ γὰρ ἐδυνήθη. καίτοι τοῦτό γʼ οὐδεὶς πώποτʼ οὐδένα φησὶν ἀκηκοέναι τολμήσαντʼ οὐδὲ ποιήσαντʼ ἐν τῇ πόλει.
His subsequent conduct, which I am now going to describe, passes all limits; and indeed I should never have ventured to arraign him today, had I not previously secured his immediate conviction in the Assembly. The sacred apparel—for all apparel provided for use at a festival I regard as being sacred until after it has been used—and the golden crowns,which I ordered for the decoration of the chorus, he plotted to destroy,men of Athens, by a nocturnal raid on the premises of my goldsmith. And he did destroy them, though not completely, for that was beyond his power. And no one can say that he ever yet heard of anyone daring or perpetrating such an outrage in this city.
§ 17
οὐκ ἀπέχρησε δʼ αὐτῷ τοῦτο, ἀλλὰ καὶ τὸν διδάσκαλον, ὦ ἄνδρες Ἀθηναῖοι, διέφθειρέ μου τοῦ χοροῦ· καὶ εἰ μὴ Τηλεφάνης ὁ αὐλητὴς ἀνδρῶν βέλτιστος περὶ ἐμὲ τότʼ ἐγένετο, καὶ τὸ πρᾶγμʼ αἰσθόμενος τὸν ἄνθρωπον ἀπελάσας αὐτὸς συγκροτεῖν καὶ διδάσκειν ᾤετο δεῖν τὸν χορόν, οὐδʼ ἂν ἠγωνισάμεθʼ, ὦ ἄνδρες Ἀθηναῖοι, ἀλλʼ ἀδίδακτος ἂν εἰσῆλθεν ὁ χορὸς καὶ πράγματʼ αἴσχιστʼ ἂν ἐπάθομεν. καὶ οὐδʼ ἐνταῦθʼ ἔστη τῆς ὕβρεως, ἀλλὰ τοσοῦτον αὐτῷ περιῆν ὥστε τὸν ἐστεφανωμένον ἄρχοντα διέφθειρεν, τοὺς χορηγοὺς συνῆγεν ἐπʼ ἐμέ, βοῶν, ἀπειλῶν, ὀμνύουσι παρεστηκὼς τοῖς κριταῖς, τὰ παρασκήνια φράττων, προσηλῶν, ἰδιώτης ὢν τὰ δημόσια, κακὰ καὶ πράγματʼ ἀμύθητά μοι παρέχων διετέλεσεν.
But not content with this, men of Athens, he actually corrupted the trainer of my chorus; and if Telephanes, the flute-player, had not proved the staunchest friend to me, if he had not seen through the fellow’s game and sent him about his business, if he had not felt it his duty to train the chorus and weld them into shape himself, we could not have taken part in the competition, Athenians; the chorus would have come in untrained and we should have been covered with ignominy. Nor did his insolence stop even there. It was so unrestrained that he bribed the crowned Archon himself; he banded the choristers against me; he bawled and threatened, standing beside the umpires as they took the oath he blocked the gangways from the wings, nailing up those public thoroughfares without public authority; he never ceased to cause me untold damage and annoyance.
§ 18
καὶ τούτων, ὅσα γʼ ἐν τῷ δήμῳ γέγονʼ ἢ πρὸς τοῖς κριταῖς ἐν τῷ θεάτρῳ, ὑμεῖς ἐστέ μοι μάρτυρες πάντες, ἄνδρες δικασταί. καίτοι τῶν λόγων τούτους χρὴ δικαιοτάτους ἡγεῖσθαι, οὓς ἂν οἱ καθήμενοι τῷ λέγοντι μαρτυρῶσιν ἀληθεῖς εἶναι. προδιαφθείρας τοίνυν τοὺς κριτὰς τῷ ἀγῶνι τῶν ἀνδρῶν, δύο ταῦθʼ ὡσπερεὶ κεφάλαιʼ ἐφʼ ἅπασι τοῖς ἑαυτῷ νενεανιευμένοις ἐπέθηκεν, ἐμοῦ μὲν ὕβρισεν τὸ σῶμα, τῇ φυλῇ δὲ κρατούσῃ τὸν ἀγῶνʼ αἰτιώτατος τοῦ μὴ νικῆσαι κατέστη.
Of those outrages which were committed in public or before the umpires in the theater, you are yourselves my witnesses, all of you, gentlemen of the jury. And surely the statements on which most reliance should be placed are those of which the jury can themselves attest the truth. So after he had already corrupted the umpires in the men’s contest, he put the cap, as it were, on all his previous acts of wantonness by two outrages: he assaulted my person, and he was chiefly responsible for preventing my tribe, which was winning, from gaining the prize.
§ 19
τὰ μὲν οὖν εἰς ἐμὲ καὶ τοὺς φυλέτας ἠσελγημένα καὶ περὶ τὴν ἑορτὴν ἀδικήματα τούτῳ πεπραγμένα, ἐφʼ οἷς αὐτὸν προὐβαλόμην, ταῦτʼ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, καὶ πόλλʼ ἕτερα, ὧν ὅσʼ ἂν οἷός τʼ ὦ διέξειμι πρὸς ὑμᾶς αὐτίκα δὴ μάλα. ἔχω δὲ λέγειν καὶ πονηρίας ἑτέρας παμπληθεῖς αὐτοῦ καὶ ὕβρεις εἰς πολλοὺς ὑμῶν καὶ τολμήματα τοῦ μιαροῦ τούτου πολλὰ καὶ δεινά,
These were the crimes and brutalities which Meidias committed in connection with the festival against my fellow-tribesmen and myself. It was for these, men of Athens, that I lodged my public plaint; and there are many besides, of which I will describe to you immediately as many as I can. But I have to tell of many other acts of unmitigated rascality and insolence, directed against many of yourselves, and many daring crimes of this blackguard.
§ 20
ἐφʼ οἷς τῶν πεπονθότων οἱ μέν, ὦ ἄνδρες δικασταί, καταδείσαντες τοῦτον καὶ τὸ τούτου θράσος καὶ τοὺς περὶ αὐτὸν ἑταίρους καὶ πλοῦτον καὶ τἄλλʼ ὅσα δὴ πρόσεστι τούτῳ, ἡσυχίαν ἔσχον, οἱ δʼ ἐπιχειρήσαντες δίκην λαμβάνειν οὐκ ἐδυνήθησαν, εἰσὶ δʼ οἳ διελύσαντο, ἴσως λυσιτελεῖν ἡγούμενοι. τὴν μὲν οὖν ὑπὲρ αὑτῶν δίκην ἔχουσιν οἵ γε πεισθέντες· τῆς δʼ ὑπὲρ τῶν νόμων, οὓς παραβὰς οὗτος κἀκείνους ἠδίκει καὶ νῦν ἐμὲ καὶ πάντας τοὺς ἄλλους, ὑμεῖς ἐστὲ κληρονόμοι.
Some of his victims, gentlemen of the jury, suffered in silence, because they were cowed by him and his self-confidence, or by his gang of bullies, his wealth and all his other resources; others tried to obtain redress and failed; others again made terms with him, perhaps because they thought that the best policy. Those, then, who were induced to do so have obtained the satisfaction due to themselves; but of the satisfaction due to the laws, by breaking which Meidias wronged them and is wronging me now and every other citizen—of that satisfaction you are the dispensers.
§ 21
πάντων οὖν ἁθρόων ἓν τίμημα ποιήσασθε, ὅ τι ἂν δίκαιον ἡγῆσθε. ἐξελέγξω δὲ πρῶτον μὲν ὅσʼ αὐτὸς ὑβρίσθην, ἔπειθʼ ὅσʼ ὑμεῖς· μετὰ ταῦτα δὲ καὶ τὸν ἄλλον, ὦ ἄνδρες Ἀθηναῖοι, βίον αὐτοῦ πάντʼ ἐξετάσω, καὶ δείξω πολλῶν θανάτων, οὐχ ἑνὸς ὄντʼ ἄξιον. λέγε μοι τὴν τοῦ χρυσοχόου πρώτην λαβὼν μαρτυρίαν. ΜΑΡΤΥΡΙΑ
Therefore include all the offences in one sweeping penalty, whatever you consider just.I will first, then, adduce proofs of the outrages against myself, next of those against you. After that, Athenians, I will examine all the rest of his life and will show that he deserves not one death, but a thousand. First please take and read the deposition of the goldsmith. The Deposition
§ 22
Παμμένης Παμμένους Ἑρχιεὺς ἔχω χρυσοχοεῖον ἐν τῇ ἀγορᾷ, ἐν ᾧ καταγίγνομαι καὶ ἐργάζομαι τὴν χρυσοχοϊκὴν τέχνην. ἐκδόντος δέ μοι Δημοσθένους, ᾧ μαρτυρῶ, στέφανον χρυσοῦν ὥστε κατασκευάσαι καὶ ἱμάτιον διάχρυσον ποιῆσαι, ὅπως πομπεύσαι ἐν αὐτοῖς τὴν τοῦ Διονύσου πομπήν, καὶ ἐμοῦ συντελέσαντος αὐτὰ καὶ ἔχοντος παρʼ ἐμαυτῷ ἕτοιμα, εἰσπηδήσας πρός με νύκτωρ Μειδίας ὁ κρινόμενος ὑπὸ Δημοσθένους, ἔχων μεθʼ ἑαυτοῦ καὶ ἄλλους, ἐπεχείρησε διαφθείρειν τὸν στέφανον καὶ τὸ ἱμάτιον, καὶ τινὰ μὲν αὐτῶν ἐλυμήνατο, οὐ μέντοι πάντα γε ἠδυνήθη διὰ τὸ ἐπιφανέντα με κωλῦσαι.
I, Pammenes, son of Pammenes, of Erchia, have a goldsmith’s shop in the Agora, where I reside and carry on my business. When Demosthenes, for whom I am a witness, commissioned me to fashion a golden crown, and to make a gold-embroidered robe, that he might wear them at the procession in honor of Dionysus; and when I had completed them and had them ready by me, Meidias, who is being prosecuted by Demosthenes, broke into my premises by night, having also others with him, and tried to destroy the crown and the robe, and a part of them he injured, but was not able to destroy them completely, because I appeared and prevented him.
§ 23
πολλὰ μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ περὶ ὧν τοὺς ἄλλους ἠδίκηκεν ἔχω λέγειν, ὥσπερ εἶπον ἐν ἀρχῇ τοῦ λόγου, καὶ συνείλοχʼ ὕβρεις αὐτοῦ καὶ ἀτιμίας τοσαύτας ὅσας ἀκούσεσθʼ αὐτίκα δὴ μάλα. ἦν δʼ ἡ συλλογὴ ῥᾳδία· αὐτοὶ γὰρ οἱ πεπονθότες προσῇσάν μοι.
Now I have much to say also, men of Athens, about the wrongs which he inflicted on others, as I told you at the beginning of my speech, and I have made a collection of his outrageous and insulting acts, which you shall hear in a moment. The collection was indeed an easy matter, for the victims themselves applied to me.
§ 24
βούλομαι δὲ πρὸ τούτων εἰπεῖν οἷς ἐπιχειρήσειν αὐτὸν ἀκήκοʼ ἐξαπατᾶν ὑμᾶς· τοὺς γὰρ ὑπὲρ τούτων λόγους ἐμοὶ μὲν ἀναγκαιοτάτους προειπεῖν ἡγοῦμαι, ὑμῖν δὲ χρησιμωτάτους ἀκοῦσαι. διὰ τί; ὅτι τοῦ δικαίαν καὶ εὔορκον θέσθαι τὴν ψῆφον ὁ κωλύσας ἐξαπατηθῆναι λόγος ὑμᾶς οὗτος αἴτιος ἔσται. πολὺ δὴ μάλιστα πάντων τούτῳ τῷ λόγῳ προσέχειν ὑμᾶς δεῖ, καὶ μνημονεῦσαι τοῦτον, καὶ πρὸς ἕκαστον ἀπαντᾶν, ὅταν οὗτος λέγῃ.
But before I come to that, I want to speak about the tricks by which I am told he will try to deceive you; for I think it very necessary for me to put my remarks on that subject before you, and very important for you to hear them. Why so? Because the same argument that prevents your deception will help you to cast your votes in accordance with justice and your oath. You must pay attention to this argument above all others and bear it in mind, so as to meet each separate point in his speech.
§ 25
ἔστι δὲ πρῶτον μὲν ἐκεῖνʼ οὐκ ἄδηλος ἐρῶν, ἐξ ὧν ἰδίᾳ πρός τινας αὐτὸς διεξιὼν ἀπηγγέλλετό μοι, ὡς εἴπερ ἀληθῶς ἐπεπόνθειν ταῦθʼ ἃ λέγω, δίκας ἰδίας μοι προσῆκεν αὐτῷ λαχεῖν, τῶν μὲν ἱματίων καὶ τῶν χρυσῶν στεφάνων τῆς διαφθορᾶς καὶ τῆς περὶ τὸν χορὸν πάσης ἐπηρείας, βλάβης, ὧς δʼ εἰς τὸ σῶμʼ ὑβρίσθαι φημί, ὕβρεως, οὐ μὰ Δίʼ οὐχὶ δημοσίᾳ κρίνειν αὐτὸν καὶ τίμημʼ ἐπάγειν ὅ τι χρὴ παθεῖν ἢ ἀποτεῖσαι.
And first, it is pretty evident from his private conversation as reported to me that he will say that, if I had really suffered from him as I assert, I ought to have brought various personal suits against him, one for willful damage, arising out of the destruction of the robes and golden crowns, and another for assault, arising out of his alleged attack on my person; but that I ought most emphatically not to have brought him to a public trial and proposed a penalty or a fine which he must pay.
§ 26
ἐγὼ δʼ ἓν μὲν ἐκεῖνʼ εὖ οἶδα, καὶ ὑμᾶς δʼ εἰδέναι χρή, ὅτι εἰ μὴ προὐβαλόμην αὐτόν, ἀλλʼ ἐδικαζόμην, οὑναντίος ἧκεν ἂν εὐθύς μοι λόγος, ὡς εἴπερ ἦν τι τούτων ἀληθές, προβάλλεσθαί μʼ ἔδει καὶ παρʼ αὐτὰ τἀδικήματα τὴν τιμωρίαν ποιεῖσθαι· ὅ τε γὰρ χορὸς ἦν τῆς πόλεως, ἥ τʼ ἐσθὴς τῆς ἑορτῆς εἵνεκα πᾶσα παρεσκευάζετο, ἐγώ θʼ ὁ πεπονθὼς ταῦτα χορηγὸς ἦν· τίς ἂν οὖν ἑτέραν εἵλετο τιμωρίαν ἢ τὴν ἐκ τοῦ νόμου κατὰ τῶν περὶ τὴν ἑορτὴν ἀδικούντων οὖσαν;
But of one thing I am perfectly certain, and you should be equally so-that if I had not lodged the public plaint but had brought a civil action, the opposite argument would have been used against me, that if there was any truth in my statements, I ought to have lodged a public plaint and claimed redress at the time when the offences were committed; for the chorus was a state-chorus, the apparel was being prepared entirely for a public festival, and I, the aggrieved party, was official chorus-master. Who then would dream of any other form of redress than that which the law provides against those who profane a festival?
§ 27
ταῦτʼ εὖ οἶδʼ ὅτι πάντʼ ἂν ἔλεγεν οὗτος τότε. φεύγοντος μὲν γάρ, οἶμαι, καὶ ἠδικηκότος ἐστὶ τὸ τὸν παρόντα τρόπον τοῦ δοῦναι δίκην διακρουόμενον τὸν οὐκ ὄνθʼ ὡς ἔδει γενέσθαι λέγειν, δικαστῶν δέ γε σωφρόνων τούτοις τε μὴ προσέχειν καὶ ὃν ἂν λάβωσιν ἀσελγαίνοντα κολάζειν.
I am sure that he would have said all that in those circumstances. For it is, I believe, the cue for the defendant, the man who has done a wrong, to try and shuffle out of the method actually adopted to bring him to punishment and to say that a different method should have been employed; but it is the duty of sensible jurymen to ignore such evasions and to chastise anyone whom they convict of an outrage.
§ 28
μὴ δὴ τοῦτο λέγειν αὐτὸν ἐᾶτε, ὅτι καὶ δίκας ἰδίας δίδωσʼ ὁ νόμος μοι καὶ γραφὴν ὕβρεως· δίδωσι γάρ· ἀλλʼ ὡς οὐ πεποίηκεν ἃ κατηγόρηκα, ἢ πεποιηκὼς οὐ περὶ τὴν ἑορτὴν ἀδικεῖ, τοῦτο δεικνύτω· τοῦτο γὰρ αὐτὸν ἐγὼ προὐβαλόμην, καὶ περὶ τούτου τὴν ψῆφον οἴσετε νῦν ὑμεῖς. εἰ δʼ ἐγὼ τὴν ἐπὶ τῶν ἰδίων δικῶν πλεονεξίαν ἀφεὶς τῇ πόλει παραχωρῶ τῆς τιμωρίας, καὶ τοῦτον εἱλόμην τὸν ἀγῶνʼ ἀφʼ οὗ μηδὲν ἔστι λῆμμα λαβεῖν ἐμοί, χάριν, οὐ βλάβην δήπου τοῦτʼ ἂν εἰκότως ἐνέγκοι μοι παρʼ ὑμῶν.
Do not allow him to say that the law affords me a choice of personal suits or an indictment for assault. That is true; but he has to prove that he has not done what I have charged him with, or that in doing it he has not profaned the festival, for that is the ground on which I based my public plaint against him, and that is the question on which you must presently cast your votes. But if I, waiving the profit which a private suit would bring, entrust his punishment to the State, and if I have chosen this particular form of action from which I can receive no benefit myself, then surely it ought to win me your favour and not prejudice my case.
§ 29
οἶδα τοίνυν ὅτι καὶ τούτῳ πολλῷ χρήσεται τῷ λόγῳ μή με Δημοσθένει παραδῶτε, μηδὲ διὰ Δημοσθένην μʼ ἀνέλητε. ὅτι τούτῳ πολεμῶ, διὰ τοῦτό μʼ ἀναιρήσετε; τὰ τοιαῦτα πολλάκις οἶδʼ ὅτι φθέγξεται, βουλόμενος φθόνον τινʼ ἐμοὶ διὰ τούτων τῶν λόγων συνάγειν.
Now I know that he will also make great use of this argument: Do not deliver me into Demosthenes’ hands; do not ruin me to oblige Demosthenes. Because I am at war with him, will you ruin me? That is the sort of language that he will, I am sure, use again and again, with the object of exciting prejudice against me.
§ 30
ἔχει δʼ οὐχ οὕτω ταῦτα, οὐδʼ ἐγγύς. οὐδένα γὰρ τῶν ἀδικούντων ὑμεῖς οὐδενὶ τῶν κατηγόρων ἐκδίδοτε· οὐδὲ γὰρ ἐπειδὰν ἀδικηθῇ τις, ὡς ἂν ἕκαστος ὑμᾶς ὁ παθὼν πείσῃ, ποιεῖσθε τὴν τιμωρίαν, ἀλλὰ τοὐναντίον νόμους ἔθεσθε πρὸ τῶν ἀδικημάτων, ἐπʼ ἀδήλοις μὲν τοῖς ἀδικήσουσιν, ἀδήλοις δὲ τοῖς ἀδικησομένοις. οὗτοι δὲ τί ποιοῦσιν οἱ νόμοι; πᾶσιν ὑπισχνοῦνται τοῖς ἐν τῇ πόλει, δίκην, ἂν ἀδικηθῇ τις, ἔσεσθαι διʼ αὐτῶν λαβεῖν. ὅταν τοίνυν τῶν παραβαινόντων τινὰ τοὺς νόμους κολάζητε, οὐ τοῖς κατηγόροις τοῦτον ἐκδίδοτε, ἀλλὰ τοὺς νόμους ὑμῖν αὐτοῖς βεβαιοῦτε.
But the truth is quite otherwise. You never deliver a malefactor to his accuser; for when someone has been wronged, you do not exact the penalty in such a form as the injured party urges upon you in each case. On the contrary, laws were laid down by you before the particular offences were committed, when the future wrongdoer and his victim were equally unknown. What is the effect of these laws? They ensure for every citizen the opportunity of obtaining redress if he is wronged. Therefore when you punish a man who breaks the laws, you are not delivering him over to his accusers; you are strengthening the arm of the law in your own interests.
§ 31
ἀλλὰ μὴν πρός γε τὸ τοιοῦτον, ὅτι Δημοσθένης φησὶν ὕβρισται, δίκαιος καὶ κοινὸς καὶ ὑπὲρ ἁπάντων ἔσθʼ ὁ λόγος. οὐ γὰρ εἰς Δημοσθένην ὄντα μʼ ἠσέλγαινε μόνον ταύτην τὴν ἡμέραν, ἀλλὰ καὶ εἰς χορηγὸν ὑμέτερον· τοῦτο δʼ ὅσον δύναται γνοίητʼ ἂν ἐκ τωνδί.
But surely when he says, Demosthenes was insulted, he is met by an argument that is just and impartial and in the interests of all. It was not against the individual named Demosthenes that his brutality was directed on that occasion, but also against your chorus-master; and what that implies you may realize from the following considerations.
§ 32
ἴστε δήπου τοῦθʼ ὅτι τῶν θεσμοθετῶν τούτων οὐδενὶ θεσμοθέτης ἔστʼ ὄνομα, ἀλλʼ ὁτιδήποθʼ ἑκάστῳ. ἂν μὲν τοίνυν ἰδιώτην ὄντα τινʼ αὐτῶν ὑβρίσῃ τις ἢ κακῶς εἴπῃ, γραφὴν ὕβρεως καὶ δίκην κακηγορίας ἰδίαν φεύξεται, ἐὰν δὲ θεσμοθέτην, ἄτιμος ἔσται καθάπαξ. διὰ τί; ὅτι τοὺς νόμους ἤδη ὁ τοῦτο ποιῶν προσυβρίζει καὶ τὸν ὑμέτερον κοινὸν στέφανον καὶ τὸ τῆς πόλεως ὄνομα· ὁ γὰρ θεσμοθέτης οὐδενὸς ἀνθρώπων ἔστʼ ὄνομα, ἀλλὰ τῆς πόλεως.
You know of course that of the judges who sit in this court none has the name of Judge, but each has some name of his own. Therefore if a man is guilty of assault or slander against anyone of them in his private capacity, he will stand his trial on an indictment for assault or in a suit for slander; but if he assails him as judge, he will incur total disfranchisement. Why so? Because at once by the mere act he is outraging your laws, your public crown of office, and the name that belongs to the State, for Judge is not a private name but a state-title.
§ 33
καὶ πάλιν γε τὸν ἄρχοντα, ταὐτὸ τοῦτο, ἐὰν μὲν ἐστεφανωμένον πατάξῃ τις ἢ κακῶς εἴπῃ, ἄτιμος, ἐὰν δʼ ἰδιώτην, ἰδίᾳ ὑπόδικος. καὶ οὐ μόνον περὶ τούτων οὕτω ταῦτʼ ἔχει, ἀλλὰ καὶ περὶ πάντων οἷς ἂν ἡ πόλις τινʼ ἄδειαν ἢ στεφανηφορίαν ἤ τινα τιμὴν δῷ. οὕτω τοίνυν καὶ ἐμέ, εἰ μὲν ἐν ἄλλαις τισὶν ἡμέραις ἠδίκησέ τι τούτων Μειδίας ἰδιώτην ὄντα, ἰδίᾳ καὶ δίκην προσῆκεν αὐτῷ διδόναι·
In the same way again, if you strike or abuse the Archon when wearing his crown, you are disfranchised; but if you assault him as a private citizen, you are liable to a private suit. Moreover, this is true not only of these officials, but of everyone to whom the State grants the inviolability of a crowned office or of any other honor. Therefore in my case also, if on any other day in the year Meidias had wronged me as a private citizen, he would have had to give me private satisfaction;
§ 34
εἰ δὲ χορηγὸν ὄνθʼ ὑμέτερον ἱερομηνίας οὔσης πάνθʼ ὅσʼ ἠδίκηκεν ὑβρίσας φαίνεται, δημοσίας ὀργῆς καὶ τιμωρίας δίκαιός ἐστι τυγχάνειν· ἅμα γὰρ τῷ Δημοσθένει καὶ ὁ χορηγὸς ὑβρίζετο, τοῦτο δʼ ἐστὶ τῆς πόλεως, καὶ τὸ ταύταις ταῖς ἡμέραις, αἷς οὐκ ἐῶσιν οἱ νόμοι. χρὴ δʼ, ὅταν μὲν τιθῆσθε τοὺς νόμους, ὁποῖοί τινές εἰσι σκοπεῖν, ἐπειδὰν δὲ θῆσθε, φυλάττειν καὶ χρῆσθαι· καὶ γὰρ εὔορκα ταῦθʼ ὑμῖν ἐστι καὶ ἄλλως δίκαια.
but if all his outrages are shown to have been aimed at your chorus-master during the holy days of the festival, it is right that he should face public resentment and pay a public penalty. For the chorus master was insulted as well as Demosthenes, and that is a concern of the State, as well as the fact that this occurred on the very days on which the laws expressly forbid it. When you are framing your laws, you must scrutinize their purport; but when you have passed them, you must uphold them and put them in force, for that is required by your oath and by justice as well.
§ 35
ἦν ὁ τῆς βλάβης ὑμῖν νόμος πάλαι, ἦν ὁ τῆς αἰκείας, ἦν ὁ τῆς ὕβρεως. εἰ τοίνυν ἀπέχρη τοὺς τοῖς Διονυσίοις τι ποιοῦντας τούτων κατὰ τούτους τοὺς νόμους δίκην διδόναι, οὐδὲν ἂν προσέδει τοῦδε τοῦ νόμου. ἀλλʼ οὐκ ἀπέχρη. σημεῖον δέ· ἔθεσθʼ ἱερὸν νόμον αὐτῷ τῷ θεῷ περὶ τῆς ἱερομηνίας. εἴ τις οὖν κἀκείνοις τοῖς προϋπάρχουσι νόμοις καὶ τούτῳ τῷ μετʼ ἐκείνους τεθέντι καὶ πᾶσι τοῖς λοιποῖς ἔστʼ ἔνοχος, ὁ τοιοῦτος πότερα μὴ δῷ διὰ τοῦτο δίκην ἢ κἂν μείζω δοίη δικαίως; ἐγὼ μὲν οἴομαι μέζω.
You had the law—an ancient one—of damage; you had the law of battery and the law of assault. Now if it had been sufficient that those guilty at the Dionysia of any of these offences should be punished according to these laws, there would have been no need for this further law. But it was not sufficient, and the proof of this is that you made a law to protect the sanctity of the god during the Holy Month. If, then, anyone is liable both under those pre-existing laws and under this subsequent one as well as all the rest of the laws, is he for that reason to escape punishment, or should he in fairness suffer a heavier one? I think that it should be the heavier punishment.
§ 36
ἀπήγγελλε τοίνυν τίς μοι περιιόντʼ αὐτὸν συλλέγειν καὶ πυνθάνεσθαι τίσι πώποτε συμβέβηκεν ὑβρισθῆναι, καὶ λέγειν τούτους καὶ διηγεῖσθαι πρὸς ὑμᾶς μέλλειν, οἷον, ὦ ἄνδρες Ἀθηναῖοι, τὸν πρόεδρον ὅν ποτέ φασιν ἐν ὑμῖν ὑπὸ Πολυζήλου πληγῆναι, καὶ τὸν θεσμοθέτην ὃς ἔναγχος ἐπλήγη τὴν αὐλητρίδʼ ἀφαιρούμενος, καὶ τοιούτους τινάς, ὡς, ἐὰν πολλοὺς ἑτέρους δεινὰ καὶ πολλὰ πεπονθότας ἐπιδείξῃ, ἧττον ὑμᾶς ἐφʼ οἷς ἐγὼ πέπονθʼ ὀργιουμένους. ἐμοὶ δʼ αὖ τοὐναντίον, ὦ ἄνδρες Ἀθηναῖοι,
I have been told that Meidias goes about inquiring and collecting examples of people who have at any time been assaulted, and that these people are going to give evidence and describe their experiences to you; for instance, men of Athens, the Chairman for the day who is said to have been struck by Polyzelus in your court, the judge who was lately struck when trying to rescue the flute-girl, and similar cases. He imagines that if he can point to many other victims of serious assault, you will be less indignant at the assault committed upon me!
§ 37
δοκεῖτε ποιεῖν ἂν εἰκότως, εἴπερ ὑπὲρ τοῦ κοινῇ βελτίστου δεῖ μέλειν ὑμῖν. τίς γὰρ οὐκ οἶδεν ὑμῶν τοῦ μὲν πολλὰ τοιαῦτα γίγνεσθαι τὸ μὴ κολάζεσθαι τοὺς ἐξαμαρτάνοντας αἴτιον ὄν, τοῦ δὲ μηδένʼ ὑβρίζειν τὸ λοιπὸν τὸ δίκην τὸν ἀεὶ ληφθένθʼ ἣν προσήκει διδόναι μόνον αἴτιον ἂν γενόμενον; εἰ μὲν τοίνυν ἀποτρέψαι συμφέρει τοὺς ἄλλους, τοῦτον καὶ διʼ ἐκεῖνα κολαστέον, καὶ μᾶλλόν γʼ ὅσῳπερ ἂν ᾖ πλείω καὶ μείζω· εἰ δὲ παροξῦναι καὶ τοῦτον καὶ πάντας, ἐατέον.
But it seems to me, Athenians, that it would be reasonable for you to do just the reverse, since your duty is to be solicitous for the common good of all. For who of you is unaware that the reason for the frequency of these assaults is the failure to punish the offenders, and that the only way to prevent such assaults in the future is adequately to punish every offender who is caught? Therefore, if it is to your interest to deter others, those cases are an additional reason for punishing Meidias, and punishing him the more severely in proportion to their number and their seriousness; but if you want to encourage him and everybody, you must let him off.
§ 38
ἔτι τοίνυν οὐδʼ ὁμοίαν οὖσαν τούτῳ κἀκείνοις συγγνώμην εὑρήσομεν. πρῶτον μὲν γὰρ ὁ τὸν θεσμοθέτην πατάξας τρεῖς εἶχεν προφάσεις, μέθην, ἔρωτα, ἄγνοιαν διὰ τὸ σκότους καὶ νυκτὸς τὸ πρᾶγμα γενέσθαι. ἔπειθʼ ὁ Πολύζηλος ὀργῇ καὶ τρόπου προπετείᾳ φθάσας τὸν λογισμὸν ἁμαρτὼν ἔπαισεν· οὐ γὰρ ἐχθρός γʼ ὑπῆρχεν ὤν, οὐδʼ ἐφʼ ὕβρει τοῦτʼ ἐποίησεν. ἀλλʼ οὐ Μειδίᾳ τούτων οὐδὲν ἔστʼ εἰπεῖν· καὶ γὰρ ἐχθρὸς ἦν, καὶ μεθʼ ἡμέραν εἰδὼς ὕβριζεν, καὶ οὐκ ἐπὶ τούτου μόνον, ἀλλʼ ἐπὶ πάντων φαίνεται προῃρημένος μʼ ὑβρίζειν.
Then again we shall find that he has not the same claim to consideration as these others. For in the first case the man who struck the judge had three excuses: he was drunk, he was in love, and he did not know what he was doing in the darkness and the night. Polyzelus again explained that owing to his ungovernable temper he had lost his head when he committed the offence; there was no hostility behind the act and no intention to insult. But Meidias cannot plead any of these excuses, for he was my enemy, and he assaulted me willfully by daylight, and not only on that, but on every occasion he has shown a deliberate intention to insult me.
§ 39
καὶ μὴν οὐδὲ τῶν πεπραγμένων ἐμοὶ καὶ τούτοις οὐδὲν ὅμοιον ὁρῶ. πρῶτον μὲν γὰρ ὁ θεσμοθέτης οὐχ ὑπὲρ ὑμῶν οὐδὲ τῶν νόμων φροντίσας οὐδʼ ἀγανακτήσας φανήσεται, ἀλλʼ ἰδίᾳ πεισθεὶς ὁπόσῳ δήποτʼ ἀργυρίῳ καθυφεὶς τὸν ἀγῶνα· ἔπειθʼ ὁ πληγεὶς ἐκεῖνος ὑπὸ τοῦ Πολυζήλου, ταὐτὸ τοῦτο, ἰδίᾳ διαλυσάμενος, ἐρρῶσθαι πολλὰ τοῖς νόμοις εἰπὼν καὶ ὑμῖν, οὐδʼ εἰσήγαγε τὸν Πολύζηλον.
And indeed I can see no comparison between my own conduct and that of those others. In the first case it will be proved that the judge took no thought or concern for you or for the laws, but was privately induced by a sum of money—I cannot say how much—to drop his action. In the same way the man who was struck by Polyzelus was privately squared, laughed in his sleeve at you and your laws, and never even prosecuted his assailant.
§ 40
εἰ μὲν τοίνυν ἐκείνων κατηγορεῖν βούλεταί τις ἐν τῷ παρόντι, δεῖ λέγειν ταῦτα· εἰ δʼ ὑπὲρ ὧν ἐγὼ τούτου κατηγόρηκʼ ἀπολογεῖσθαι, πάντα μᾶλλον ἢ ταῦτα λεκτέα. πᾶν γὰρ τοὐναντίον ἐκείνοις αὐτὸς μὲν οὔτε λαβὼν οὐδὲν οὔτʼ ἐπιχειρήσας λαβεῖν φανήσομαι, τὴν δʼ ὑπὲρ τῶν νόμων καὶ τὴν ὑπὲρ τοῦ θεοῦ καὶ τὴν ὑπὲρ ὑμῶν τιμωρίαν δικαίως φυλάξας καὶ νῦν ἀποδεδωκὼς ὑμῖν. μὴ τοίνυν ἐᾶτε ταῦτʼ αὐτὸν λέγειν, μηδʼ, ἂν βιάζηται, πείθεσθʼ ὡς δίκαιόν τι λέγοντι.
Such statements, then, are quite in point if one wishes to accuse those men today, but as a defence of Meidias against my indictments they are the very last pleas that should be urged. For my conduct was clean contrary to theirs. It will be proved that I never got, or tried to get, any advantage for myself, but religiously observed, and have now restored to your keeping, the task of avenging the laws, the god, and your interests. Do not then allow him to make these statements, or if he persists, do not give him credence as if his plea were just. If he finds that this is your fixed determination, he will have nothing to say, not a word.
§ 41
ἂν γὰρ ταῦθʼ οὕτως ἐγνωσμένʼ ὑπάρχῃ παρʼ ὑμῖν, οὐκ ἐνέσται αὐτῷ λόγος οὐδὲ εἷς. ποία γὰρ πρόφασις, τίς ἀνθρωπίνη καὶ μετρία σκῆψις φανεῖται τῶν πεπραγμένων αὐτῷ; ὀργὴ νὴ Δία· καὶ γὰρ τοῦτο τυχὸν λέξει. ἀλλʼ ἃ μὲν ἄν τις ἄφνω τὸν λογισμὸν φθάσας ἐξαχθῇ πρᾶξαι, κἂν ὑβριστικῶς ποιήσῃ, διʼ ὀργήν γʼ ἔνι φῆσαι πεποιηκέναι· ἃ δʼ ἂν ἐκ πολλοῦ συνεχῶς ἐπὶ πολλὰς ἡμέρας παρὰ τοὺς νόμους πράττων τις φωρᾶται, οὐ μόνον δήπου τοῦ μὴ μετʼ ὀργῆς ἀπέχει, ἀλλὰ καὶ βεβουλευμένως ὁ τοιοῦτος ὑβρίζων ἐστὶν ἤδη φανερός.
For what sort of pretext, what decent and moderate excuse, can he show for his conduct? Anger? Possibly that will be his plea. But whereas in cases where a sudden loss of self-control has impelled a man even to inflict a wanton insult, it is open to him to say that he has acted in anger; if, on the other hand, he is detected in a continuous course of law-breaking, spread over many days, surely this is far from a mere fit of anger and he stands convicted of a deliberate policy of insult.
§ 42
ἀλλὰ μὴν ὁπηνίκα καὶ πεποιηκὼς ἃ κατηγορῶ καὶ ὕβρει πεποιηκὼς φαίνεται, τοὺς νόμους ἤδη δεῖ σκοπεῖν, ὦ ἄνδρες δικασταί· κατὰ γὰρ τούτους δικάσειν ὀμωμόκατε. καὶ θεωρεῖθʼ ὅσῳ μείζονος ὀργῆς καὶ ζημίας ἀξιοῦσι τοὺς ἑκουσίως καὶ διʼ ὕβριν πλημμελοῦντας τῶν ἄλλως πως ἐξαμαρτανόντων.
Very well; since he has clearly done what I accuse him of, and has done it by way of insult, we must now consider the laws, gentlemen of the jury, for it is in accordance with the laws that you have sworn to give your verdict. Observe, moreover, that the laws treat the willful and insolent transgressors as deserving more resentment and a heavier punishment than other classes of offenders.
§ 43
πρῶτον μὲν τοίνυν οἱ περὶ τῆς βλάβης οὗτοι νόμοι πάντες, ἵνʼ ἐκ τούτων ἄρξωμαι, ἂν μὲν ἑκὼν βλάψῃ, διπλοῦν, ἂν δʼ ἄκων, ἁπλοῦν τὸ βλάβος κελεύουσιν ἐκτίνειν. εἰκότως· ὁ μὲν γὰρ παθὼν πανταχοῦ βοηθείας δίκαιος τυγχάνειν, τῷ δράσαντι δʼ οὐκ ἴσην τὴν ὀργήν, ἄν θʼ ἑκὼν ἄν τʼ ἄκων, ἔταξʼ ὁ νόμος. ἔπειθʼ οἱ φονικοὶ τοὺς μὲν ἐκ προνοίας ἀποκτιννύντας θανάτῳ καὶ ἀειφυγίᾳ καὶ δημεύσει τῶν ὑπαρχόντων ζημιοῦσι, τοὺς δʼ ἀκουσίως αἰδέσεως καὶ φιλανθρωπίας πολλῆς ἠξίωσαν.
First then, all the laws of damage—to take these first—order the offender to pay the amount twice over if the damage is willful, but only once if it is involuntary. This is reasonable, because, while the injured party is in any case entitled to relief, the law does not ordain that the resentment against the aggressor should be the same, whether his act is voluntary or involuntary. Again, the laws of homicide punish willful murder with death, perpetual exile, and confiscation of goods, but accidental homicide they treat with much consideration and charity.
§ 44
οὐ μόνον δʼ ἐπὶ τούτων τοῖς ἐκ προαιρέσεως ὑβρισταῖς χαλεποὺς ὄντας ἰδεῖν ἔστι τοὺς νόμους, ἀλλὰ καὶ ἐφʼ ἁπάντων. τί γὰρ δή ποτʼ, ἄν τις ὀφλὼν δίκην μὴ ἐκτίνῃ, οὐκέτʼ ἐποίησʼ ὁ νόμος τὴν ἐξούλην ἰδίαν, ἀλλὰ προστιμᾶν ἐπέταξε τῷ δημοσίῳ; καὶ πάλιν τί δή ποτʼ, ἂν μὲν ἑκὼν παρʼ ἑκόντος τις λάβῃ τάλαντον ἓν ἢ δύʼ ἢ δέκα καὶ ταῦτʼ ἀποστερήσῃ, οὐδὲν αὐτῷ πρὸς τὴν πόλιν ἐστίν, ἂν δὲ μικροῦ πάνυ τιμήματος ἄξιόν τις λάβῃ, βίᾳ δὲ τοῦτʼ ἀφέληται, τὸ ἴσον τῷ δημοσίῳ προστιμᾶν οἱ νόμοι κελεύουσιν ὅσον περ δὴ τῷ ἰδιώτῃ;
It is not only in these, but in all cases, that the laws may be seen to be severe against premeditated outrages. For how is it that if a man who has lost his case fails to pay, the law thereupon is not content with a private suit for ejectment, but directs the imposition of a further fine to the treasury? Or again, how is it that if a man takes from another by mutual consent a sum of one, two, or ten talents, and then fraudulently withholds it, the State has no concern with him; but if a man, taking something that would merit only a trifling fine, keeps it back by force, then the laws direct the jury to impose an additional fine for the treasury equal to that paid to the private owner?
§ 45
ὅτι πάνθʼ ὅσα τις βιαζόμενος πράττει κοίνʼ ἀδικήματα καὶ κατὰ τῶν ἔξω τοῦ πράγματος ὄντων ἡγεῖθʼ ὁ νομοθέτης· τὴν μὲν γὰρ ἰσχὺν ὀλίγων, τοὺς δὲ νόμους ἁπάντων εἶναι, καὶ τὸν μὲν πεισθέντʼ ἰδίας, τὸν δὲ βιασθέντα δημοσίας δεῖσθαι βοηθείας. διόπερ καὶ τῆς ὕβρεως αὐτῆς τὰς μὲν γραφὰς ἔδωκεν ἅπαντι τῷ βουλομένῳ, τὸ δὲ τίμημʼ ἐποίησεν ὅλον δημόσιον· τὴν γὰρ πόλιν ἡγεῖτʼ ἀδικεῖν, οὐ τὸν παθόντα μόνον, τὸν ὑβρίζειν ἐπιχειροῦντα, καὶ δίκην ἱκανὴν τὴν τιμωρίαν εἶναι τῷ παθόντι, χρήματα δʼ οὐ προσήκειν τῶν τοιούτων ἐφʼ ἑαυτῷ λαμβάνειν.
The answer is that the legislator regarded every deed of violence as a public offence, committed against those also who are not directly concerned. For force belongs to the few, but the laws to all alike; and the man who agreed to the transaction can right himself privately, but the victim of violence needs relief at the hands of the State. On this principle, for the actual assault the law grants everyone the right to prosecute, but makes over the whole of the fine to the State. The legislator considered that the State, as well as the injured party, was wronged by the author of the outrage, and that his punishment was sufficient compensation for the victim, who ought not to make money for himself out of such wrongs.
§ 46
καὶ τοσαύτῃ γʼ ἐχρήσαθʼ ὑπερβολῇ, ὥστε κἂν εἰς δοῦλον ὑβρίζῃ τις, ὁμοίως ἔδωκεν ὑπὲρ τούτου γραφήν. οὐ γὰρ ὅστις ὁ πάσχων ᾤετο δεῖν σκοπεῖν, ἀλλὰ τὸ πρᾶγμʼ ὁποῖόν τι τὸ γιγνόμενον· ἐπειδὴ δʼ εὗρεν οὐκ ἐπιτήδειον, μήτε πρὸς δοῦλον μήθʼ ὅλως ἐξεῖναι πράττειν ἐπέτρεψεν. οὐ γὰρ ἔστιν, οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, τῶν πάντων οὐδὲν ὕβρεως ἀφορητότερον, οὐδʼ ἐφʼ ὅτῳ μᾶλλον ὑμῖν ὀργίζεσθαι προσήκει. ἀνάγνωθι δʼ αὐτόν μοι λαβὼν τὸν τῆς ὕβρεως νόμον· οὐδὲν γὰρ οἷον ἀκούειν αὐτοῦ τοῦ νόμου. ΝΟΜΟΣ
Indeed he went to such extreme lengths that even if a slave was assaulted, he granted him the same right of bringing a public action. He thought that he ought to look, not at the rank of the sufferer, but at the nature of the act, and when he found the act unjustifiable, he would not give it his sanction either in regard to a slave or in any other case. For nothing, men of Athens, nothing in the world is more intolerable than a personal outrage, nor is there anything that more deserves your resentment. Read me the actual law with regard to it. There is nothing like hearing the law’s own words. The Law
§ 47
ἐάν τις ὑβρίζῃ εἴς τινα, ἢ παῖδα ἢ γυναῖκα ἢ ἄνδρα, τῶν ἐλευθέρων ἢ τῶν δούλων, ἢ παράνομόν τι ποιήσῃ εἰς τούτων τινά, γραφέσθω πρὸς τοὺς θεσμοθέτας ὁ βουλόμενος Ἀθηναίων οἷς ἔξεστιν, οἱ δὲ θεσμοθέται εἰσαγόντων εἰς τὴν ἡλιαίαν τριάκοντα ἡμερῶν ἀφʼ ἧς ἂν γραφῇ, ἐὰν μή τι δημόσιον κωλύῃ, εἰ δὲ μή, ὅταν ᾖ πρῶτον οἷόν τε. ὅτου δʼ ἂν καταγνῷ ἡ ἡλιαία, τιμάτω περὶ αὐτοῦ παραχρῆμα, ὅτου ἂν δοκῇ ἄξιος εἶναι παθεῖν ἢ ἀποτεῖσαι. ὅσοι δʼ ἂν γράφωνται γραφὰς ἰδίας κατὰ τὸν νόμον, ἐάν τις μὴ ἐπεξέλθῃ ἢ ἐπεξιὼν μὴ μεταλάβῃ τὸ πέμπτον μέρος τῶν ψήφων, ἀποτεισάτω χιλίας δραχμὰς τῷ δημοσίῳ. ἐὰν δὲ ἀργυρίου τιμηθῇ τῆς ὕβρεως, δεδέσθω, ἐὰν ἐλεύθερον ὑβρίσῃ, μέχρι ἂν ἐκτείσῃ.
If anyone assaults any child or woman or man, whether free or slave, or commits any unlawful act against anyone of these, any Athenian citizen who desires so to do, being qualified, may indict him before the Judges; and the Judges shall bring the case before the Heliastic Court within thirty days from the date of the indictment, unless some public business prevents, in which case it shall be brought on the earliest possible date. Whomsoever the Court shall condemn, it shall at once assess the punishment or the fine which he is considered to deserve. In all cases where an indictment is entered, as the law directs, if anyone fails to prosecute, or after prosecution fails to obtain one fifth of the votes of the jury, he shall pay a thousand drachmas to the Treasury. If he is fined for the assault, he shall be imprisoned until the fine is paid, provided that the offence was committed against a freeman.
§ 48
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦ νόμου τῆς φιλανθρωπίας, ὃς οὐδὲ τοὺς δούλους ὑβρίζεσθαι ἀξιοῖ. τί οὖν πρὸς θεῶν; εἴ τις εἰς τοὺς βαρβάρους ἐνεγκὼν τὸν νόμον τοῦτον, παρʼ ὧν τὰ ἀνδράποδʼ εἰς τοὺς Ἕλληνας κομίζεται, ἐπαινῶν ὑμᾶς καὶ διεξιὼν περὶ τῆς πόλεως εἴποι πρὸς αὐτοὺς ὅτι
Athenians, you hear the humanity of the law, which does not permit even slaves to be assaulted. In heaven’s name, think what this means. Suppose someone carried this law to the barbarous nations from whom we import our slaves; suppose he praised you and described your city to them in these words:
§ 49
εἰσὶν Ἕλληνές τινες ἄνθρωποι οὕτως ἥμεροι καὶ φιλάνθρωποι τοὺς τρόπους ὥστε πόλλʼ ὑφʼ ὑμῶν ἠδικημένοι, καὶ φύσει τῆς πρὸς ὑμᾶς ἔχθρας αὐτοῖς ὑπαρχούσης πατρικῆς, ὅμως οὐδʼ ὅσων ἂν τιμὴν καταθέντες δούλους κτήσωνται, οὐδὲ τούτους ὑβρίζειν ἀξιοῦσιν, ἀλλὰ νόμον δημοσίᾳ τὸν ταῦτα κωλύσοντα τέθεινται τουτονὶ καὶ πολλοὺς ἤδη παραβάντας τὸν νόμον τοῦτον ἐζημιώκασιν θανάτῳ,
There are in Greece men so mild and humane in disposition that though they have often been wronged by you, and though they have inherited a natural hostility towards you, yet they permit no insult to be offered even to the men whom they have bought for a price and keep as their slaves. Nay, they have publicly established this law forbidding such insult, and they have already punished many of the transgressors with death.
§ 50
εἰ ταῦτʼ ἀκούσειαν καὶ συνεῖεν οἱ βάρβαροι, οὐκ ἂν οἴεσθε δημοσίᾳ πάντας ὑμᾶς προξένους αὑτῶν ποιήσασθαι; τὸν τοίνυν οὐ παρὰ τοῖς Ἕλλησιν μόνον εὐδοκιμοῦντα νόμον, ἀλλὰ καὶ παρὰ τοῖς βαρβάροις εὖ δόξαντʼ ἂν ἔχειν, σκοπεῖσθʼ ὁ παραβὰς ἥντινα δοὺς δίκην ἀξίαν ἔσται δεδωκώς.
If the barbarians heard these words and understood their import, do you not think that they would unanimously appoint you their protectors? As regards this law then, which is so well esteemed among the Greeks and would be well esteemed among the barbarians also, consider what penalty he who transgresses it will have to pay before he has paid his deserts.
§ 51
εἰ μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μὴ χορηγὸς ὢν ταῦτʼ ἐπεπόνθειν ὑπὸ Μειδίου, ὕβριν ἄν τις μόνον κατέγνω τῶν πεπραγμένων αὐτῷ· νῦν δέ μοι δοκεῖ, κἂν ἀσέβειαν εἰ καταγιγνώσκοι, τὰ προσήκοντα ποιεῖν. ἴστε γὰρ δήπου τοῦθʼ ὅτι τοὺς χοροὺς ὑμεῖς ἅπαντας τούτους καὶ τοὺς ὕμνους τῷ θεῷ ποιεῖτε, οὐ μόνον κατὰ τοὺς νόμους τοὺς περὶ τῶν Διονυσίων, ἀλλὰ καὶ κατὰ τὰς μαντείας, ἐν αἷς ἁπάσαις ἀνῃρημένον εὑρήσετε τῇ πόλει, ὁμοίως ἐκ Δελφῶν καὶ ἐκ Δωδώνης, χοροὺς ἱστάναι κατὰ τὰ πάτρια καὶ κνισᾶν ἀγυιὰς καὶ στεφανηφορεῖν.
Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands.
§ 52
αὐδῶ Ἐρεχθείδῃσιν, ὅσοι Πανδίονος ἄστυ ναίετε καὶ πατρίοισι νόμοις ἰθύνεθʼ ἑορτάς, μεμνῆσθαι Βάκχοιο, καὶ εὐρυχόρους κατʼ ἀγυιὰς ἱστάναι ὡραίων Βρομίῳ χάριν ἄμμιγα πάντας, καὶ κνισᾶν βωμοῖσι κάρη στεφάνοις πυκάσαντας.
You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars.
§ 53
τῷ δήμῳ τῷ Ἀθηναίων ὁ τοῦ Διὸς σημαίνει. ὅτι τὰς ὥρας παρηνέγκατε τῆς θυσίας καὶ τῆς θεωρίας, αἱρετοὺς πέμπειν κελεύει θεωροὺς ἕνεκα τούτου διὰ ταχέων, καὶ τῷ Διὶ τῷ Ναΐῳ τρεῖς βοῦς καὶ πρὸς ἑκάστῳ βοῒ δύο οἶς, τῇ Διώνῃ βοῦν καλλιερεῖν, καὶ τράπεζαν χαλκῆν καὶ πρὸς τὸ ἀνάθημα ὃ ἀνέθηκεν ὁ δῆμος ὁ Ἀθηναίων. ὁ τοῦ Διὸς σημαίνει ἐν Δωδώνῃ, Διονύσῳ δημοτελῆ ἱερὰ τελεῖν καὶ κρατῆρα κεράσαι καὶ χοροὺς ἱστάναι, Ἀπόλλωνι ἀποτροπαίῳ βοῦν θῦσαι, καὶ στεφανηφορεῖν ἐλευθέρους καὶ δούλους, καὶ ἐλινύειν μίαν ἡμέραν. Διὶ κτησίῳ βοῦν λευκόν.
Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull.
§ 54
εἰσίν, ὦ ἄνδρες Ἀθηναῖοι, καὶ αὗται καὶ ἄλλαι πολλαὶ μαντεῖαι τῇ πόλει κἀγαθαί. τί οὖν ἐκ τούτων ὑμᾶς ἐνθυμεῖσθαι δεῖ; ὅτι τὰς μὲν ἄλλας θυσίας τοῖς ἐφʼ ἑκάστης μαντείας προφαινομένοις θεοῖς προστάττουσι θύειν, ἱστάναι δὲ χοροὺς καὶ στεφανηφορεῖν κατὰ τὰ πάτρια πρὸς ἁπάσαις ταῖς ἀφικνουμέναις μαντείαις προσαναιροῦσιν ὑμῖν.
Besides these oracles, men of Athens, there are many others addressed to our city, and excellent oracles they are. Now what conclusion ought you to draw from them? That while they prescribe the sacrifices to the gods indicated in each oracle, to every oracle that is published they add the injunction to set up dances and to wear garlands after the manner of our ancestors.
§ 55
οἱ τοίνυν χοροὶ πάντες οἱ γιγνόμενοι καὶ οἱ χορηγοὶ δῆλον ὅτι τὰς μὲν ἡμέρας ἐκείνας ἃς συνερχόμεθʼ ἐπὶ τὸν ἀγῶνα, κατὰ τὰς μαντείας ταύτας ὑπὲρ ὑμῶν ἐστεφανώμεθα, ὁμοίως ὅ τε μέλλων νικᾶν καὶ ὁ πάντων ὕστατος γενήσεσθαι, τῇ δὲ τῶν ἐπινικίων ὑπὲρ αὑτοῦ τότʼ ἤδη στεφανοῦται ὁ νικῶν. τὸν οὖν εἴς τινα τούτων τῶν χορευτῶν ἢ τῶν χορηγῶν ὑβρίζοντʼ ἐπʼ ἔχθρᾳ, καὶ ταῦτʼ ἐν αὐτῷ τῷ ἀγῶνι καὶ ἐν τῷ τοῦ θεοῦ ἱερῷ, τοῦτον ἄλλο τι πλὴν ἀσεβεῖν φήσομεν;
Therefore in the case of all the choruses that are constituted, together with their chorus-masters, during the days on which we meet in competition, these oracles make it clear that we wear our crowns as your representatives, the winner as well as the one destined to be last of all; it is not until the day of the prize-giving that the victor receives his own special crown. If, then, a man commits a malicious assault on any member or master of these choruses, especially during the actual contest in the sacred precinct of the god, can we deny that he is guilty of impiety?
§ 56
καὶ μὴν ἴστε γε τοῦθʼ ὅτι βουλόμενοι μηδένʼ ἀγωνίζεσθαι ξένον οὐκ ἐδώκαθʼ ἁπλῶς τῶν χορηγῶν οὐδενὶ προσκαλέσαντι τοὺς χορευτὰς σκοπεῖν, ἀλλʼ ἐὰν μὲν καλέσῃ, πεντήκοντα δραχμάς, ἐὰν δὲ καθέζεσθαι καθέζεσθαι κελεύσῃ, χιλίας ἀποτίνειν ἐτάξατε. τίνος εἵνεκα; ὅπως μὴ τὸν ἐστεφανωμένον καὶ λῃτουργοῦντα τῷ θεῷ ταύτην τὴν ἡμέραν καλῇ μηδʼ ἐπηρεάζῃ μηδʼ ὑβρίζῃ μηδεὶς ἐξεπίτηδες.
Moreover, you are aware that, although anxious to exclude aliens from the contest, you do not grant unlimited right to any chorus-master to summon for scrutiny any member of a chorus; if he summons him, he is fined fifty drachmas, and a thousand drachmas if he orders him to sit among the spectators. What is the object? To protect the crowned official, who is doing public service to the god, from being maliciously summoned or annoyed or insulted on that day.
§ 57
εἶτα τὸν μὲν χορευτὴν οὐδʼ ὁ προσκαλέσας κατὰ τὸν νόμον ἀζήμιος ἔσται, τὸν δὲ χορηγὸν οὐδʼ ὁ συγκόψας παρὰ πάντας τοὺς νόμους οὕτω φανερῶς δώσει δίκην; ἀλλὰ μὴν οὐδέν ἐστʼ ὄφελος καλῶς καὶ φιλανθρώπως τοὺς νόμους ὑπὲρ τῶν πολλῶν κεῖσθαι, εἰ τοῖς ἀπειθοῦσι καὶ βιαζομένοις αὐτοὺς ἡ παρʼ ὑμῶν ὀργὴ τῶν ἀεὶ κυρίων μὴ γενήσεται.
So even the man who in due course of law summons a member of a chorus will not escape a fine. And shall not he be punished who in contempt of all the laws thus publicly strikes the master of a chorus? Surely it is useless for your laws to be thus well and humanely framed for the protection of the humbler citizen, if those who disobey and flout them are not to incur the resentment of you who are, for the time being, entrusted with their administration.
§ 58
φέρε δὴ πρὸς θεῶν κἀκεῖνο σκέψασθε. παραιτήσομαι δʼ ὑμᾶς μηδὲν ἀχθεσθῆναί μοι, ἐὰν ἐπὶ συμφορᾶς τινῶν γεγονότων ὀνομαστὶ μνησθῶ· οὐ γὰρ ὀνειδίσαι μὰ τοὺς θεοὺς οὐδενὶ δυσχερὲς οὐδὲν βουλόμενος τοῦτο ποιήσω, ἀλλὰ δεῖξαι τὸ βιάζεσθαι καὶ ὑβρίζειν καὶ τὰ τοιαῦτα ποιεῖν ὡς ἅπαντες ὑμεῖς οἱ ἄλλοι φεύγετε. Σαννίων ἐστὶ δήπου τις ὁ τοὺς τραγικοὺς χοροὺς διδάσκων· οὗτος ἀστρατείας ἑάλω καὶ κέχρηται συμφορᾷ.
And now I solemnly call your attention to another point. I shall beg you not to be offended if I mention by name some persons who have fallen into misfortune; for I swear to you that in doing so I have no intention of casting reproach upon any man; I only want to show you how carefully all the rest of you avoid anything like violent or insulting behavior. There is, for instance, Sannio, the trainer of the tragic choruses, who was convicted of shirking military service and so found himself in trouble.
§ 59
τοῦτον μετὰ τὴν ἀτυχίαν ταύτην ἐμισθώσατό τις φιλονικῶν χορηγὸς τραγῳδῶν, οἶμαι, Θεοζοτίδης. τὸ μὲν οὖν πρῶτον ἠγανάκτουν οἱ ἀντιχορηγοὶ καὶ κωλύσειν ἔφασαν, ὡς δʼ ἐπληρώθη τὸ θέατρον καὶ τὸν ὄχλον συνειλεγμένον εἶδον ἐπὶ τὸν ἀγῶνα, ὤκνησαν, εἴασαν, οὐδεὶς ἥψατο, ἀλλὰ τοσοῦτον τῆς εὐσεβείας ἐν ἑκάστῳ τις ἂν ὑμῶν ἴδοι τὸ συγκεχωρηκὸς ὥστε πάντα τὸν μετὰ ταῦτα χρόνον διδάσκει τοὺς χοροὺς καὶ οὐδὲ τῶν ἰδίων ἐχθρῶν οὐδεὶς κωλύει· τοσοῦτʼ ἀπέχει τῶν χορηγῶν.
After that misfortune he was hired by a chorus-master—Theozotides, if I am not mistaken—who was keen to win a victory in the tragedies. Well, at first the rival masters were indignant and threatened to debar him, but when they saw that the theater was full and the crowd assembled for the contest, they hesitated, they gave way, and no one laid a finger on him. One can see that the forbearance which piety inspires in every one of you is such that Sannio has been training choruses ever since, not hindered even by his private enemies, much less by any of the chorus-masters.
§ 60
ἄλλος ἐστὶν Ἀριστείδης Οἰνῇδος φυλῆς, ἠτυχηκώς τι καὶ οὗτος τοιοῦτον, ὃς νῦν μὲν καὶ γέρων ἐστὶν ἤδη καὶ ἴσως ἥττων χορευτής, ἦν δέ ποθʼ ἡγεμὼν τῆς φυλῆς κορυφαῖος. ἴστε δὲ δήπου τοῦθʼ ὅτι τὸν ἡγεμόνʼ ἂν ἀφέλῃ τις, οἴχεται ὁ λοιπὸς χορός. ἀλλʼ ὅμως πολλῶν χορηγῶν φιλονικησάντων, οὐδεὶς πώποτε τοῦτʼ εἶδε τὸ πλεονέκτημα, οὐδʼ ἐτόλμησε τοῦτον ἐξαγαγεῖν οὐδὲ κωλῦσαι· διὰ γὰρ τὸ δεῖν αὐτὸν ἐπιλαβόμενον τῇ χειρὶ τοῦτο ποιῆσαι καὶ μὴ προσκαλέσασθαι πρὸς τὸν ἄρχοντʼ ἐξεῖναι, ὥσπερ ἂν εἰ ξένον τις ἐξαγαγεῖν ἐβούλετο, ἅπας τις ὤκνει τῆς ἀσελγείας ταύτης αὐτόχειρ ὀφθῆναι γιγνόμενος.
Then again there is Aristeides of the tribe of Oeneis, who has had a similar misfortune. He is now an old man and perhaps less useful in a chorus, but he was once chorus-leader for his tribe. You know, of course, that if the leader is withdrawn, the rest of the chorus is done for. But in spite of the keen rivalry of many of the chorus-masters, not one of them looked at the possible advantage or ventured to remove him or prevent him from performing. Since this involved laying hands on him, and since he could not be cited before the Archon as if he were an alien whom it was desired to eject, every man shrank from being seen as the personal author of such an outrage.
§ 61
οὔκουν δεινόν, ὦ ἄνδρες δικασταί, καὶ σχέτλιον τῶν μὲν νικᾶν ἂν παρὰ τοῦτʼ οἰομένων χορηγῶν, τῶν ἀνηλωκότων πολλάκις πάντα τὰ ὄντʼ εἰς τὰς λῃτουργίας, μηδένα τολμῆσαι πώποτε μηδʼ ὧν οἱ νόμοι διδόασιν ἅψασθαι, ἀλλʼ οὕτως εὐλαβῶς, οὕτως εὐσεβῶς, οὕτω μετρίως διακεῖσθαι ὥστʼ ἀναλίσκοντας, ἀγωνιῶντας ὅμως ἀπέχεσθαι καὶ προορᾶσθαι τὰς ὑμετέρας βουλήσεις καὶ τὴν περὶ τὴν ἑορτὴν σπουδήν, Μειδίαν δʼ ἰδιώτην ὄντα, μηδὲν ἀνηλωκότα, ὅτι τῳ προσέκρουσεν καὶ ἐχθρὸς ὑπῆρχεν, τοῦτον ἀναλίσκοντα, χορηγοῦντα, ἐπίτιμον ὄντα προπηλακίζειν καὶ τύπτειν, καὶ μήτε τῆς ἑορτῆς μήτε τῶν νόμων μήτε τί ὑμεῖς ἐρεῖτε μήτε τοῦ θεοῦ φροντίζειν;
Then is not this, gentlemen of the jury, a shocking and intolerable position? On the one hand, chorus-masters, who think that such a course might bring them victory and who have in many cases spent all their substance on their public services, have never dared to lay hands even on one whom the law permits them to touch, but show such caution, such piety, such moderation that, in spite of their expenditure and their eager competition, they restrain themselves and respect your wishes and your zeal for the festival. Meidias, on the other hand, a private individual who has been put to no expense, just because he has fallen foul of a man whom he hates—a man, remember, who is spending his money as chorus-master and who has full rights of citizenship—insults him and strikes him and cares nothing for the festival, for the laws, for your opinion, or for the god’s honor.
§ 62
πολλῶν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, γεγενημένων ἐχθρῶν ἀλλήλοις, οὐ μόνον ἐξ ἰδίων ἀλλὰ καὶ ἐκ κοινῶν πραγμάτων, οὐδεὶς πώποτʼ εἰς τοσοῦτʼ ἀναιδείας ἀφίκεθʼ ὥστε τοιοῦτόν τι τολμῆσαι ποιεῖν. καίτοι φασὶν Ἰφικράτην ποτʼ ἐκεῖνον Διοκλεῖ τῷ Πιθεῖ τὰ μάλιστʼ ἐλθεῖν εἰς ἔχθραν, καὶ ἔτι πρὸς τούτῳ συμβῆναι Τεισίαν τὸν Ἰφικράτους ἀδελφὸν ἀντιχορηγῆσαι τῷ Διοκλεῖ. ἀλλʼ ὅμως πολλοὺς μὲν ἔχων φίλους Ἰφικράτης, πολλὰ δὲ χρήματα κεκτημένος, φρονῶν δʼ ἐφʼ αὑτῷ τηλικοῦτον ἡλίκον εἰκὸς ἄνδρα καὶ δόξης καὶ τιμῶν τετυχηκόθʼ ὧν ἐκεῖνος ἠξίωτο παρʼ ὑμῶν,
Now although men have quarrelled often enough, whether on private or on public grounds, no one has ever been so lost to shame as to venture on such conduct as this. Yet it is said that the famous Iphicrates once had a serious quarrel with Diocles of the Pitthean deme, and, to make matters worse, Iphicrates’ brother Teisias happened to be a chorus-master in competition with Diocles. Iphicrates was a wealthy man with many friends and had a high opinion of himself, as a man would naturally have who had earned so many honors and distinctions at your hands;
§ 63
οὐκ ἐβάδιζʼ ἐπὶ τὰς τῶν χρυσοχόων οἰκίας νύκτωρ, οὐδὲ κατερρήγνυεν τὰ παρασκευαζόμενʼ ἱμάτιʼ εἰς τὴν ἑορτήν, οὐδὲ διέφθειρε διδάσκαλον, οὐδὲ χορὸν μανθάνειν ἐκώλυεν, οὐδὲ τῶν ἄλλων οὐδὲν ὧν οὗτος διεπράττετʼ ἐποίει, ἀλλὰ τοῖς νόμοις καὶ τῇ τῶν ἄλλων βουλήσει συγχωρῶν ἠνείχετο καὶ νικῶντα καὶ στεφανούμενον τὸν ἐχθρὸν ὁρῶν, εἰκότως· ἐν ᾗ γὰρ αὐτὸς εὐδαίμων ᾔδει γεγονὼς πολιτείᾳ, ταύτῃ συγχωρεῖν τὰ τοιαῦτʼ ἠξίου.
but Iphicrates never went under cover of night to the goldsmiths’ shops, he never ripped up the costumes intended for the festival, he never bribed the instructor and hindered the training of the chorus, he never played any of the tricks that Meidias repeatedly practised. No, he submitted to the laws and to the wishes of his fellow-citizens, and patiently witnessed the victory and the crowning of his enemy. And he was right; for he felt that such submission was due to the constitution under which he himself had enjoyed such prosperity.
§ 64
πάλιν Φιλόστρατον πάντες ἴσμεν τὸν Κολωνῆθεν Χαβρίου κατηγοροῦντα, ὅτʼ ἐκρίνετο τὴν περὶ Ὠρωποῦ κρίσιν θανάτου, καὶ πάντων τῶν κατηγόρων πικρότατον γενόμενον, καὶ μετὰ ταῦτα χορηγοῦντα παισὶν Διονύσια καὶ νικῶντα, καὶ Χαβρίαν οὔτε τύπτοντα οὔτʼ ἀφαρπάζοντα τὸν στέφανον οὔθʼ ὅλως προσιόνθʼ ὅποι μὴ προσῆκεν αὐτῷ.
Take another instance. We all know that Philostratus of Colonus was one of the accusers when Chabrias was tried for his life on charges relating to Oropus, and that he showed himself the bitterest of them all, and that afterwards he won the prize at the Dionysia with a chorus of boys. Yet Chabrias neither struck him nor snatched the crown off his head nor in any way intruded where he had no right.
§ 65
πολλοὺς δʼ ἂν ἔχων εἰπεῖν ἔτι καὶ διὰ πολλὰς προφάσεις ἐχθροὺς γεγενημένους ἀλλήλοις, οὐδένα πώποτʼ οὔτʼ ἀκήκοα οὔθʼ ἑόρακα ὅστις εἰς τοσοῦτον ἐλήλυθεν ὕβρεως ὥστε τοιοῦτόν τι ποιεῖν. οὐδέ γʼ ἐκεῖνʼ οὐδεὶς ὑμῶν οἶδʼ ὅτι μνημονεύει πρότερον, τῶν ἐπὶ τοῖς ἰδίοις ἢ καὶ τοῖς κοινοῖς ἐχθρῶν ἀλλήλοις οὐδένʼ οὔτε καλουμένων τῶν κριτῶν παρεστηκότα, οὔθʼ ὅταν ὀμνύωσιν ἐξορκοῦντα, οὔθʼ ὅλως ἐπʼ οὐδενὶ τῶν τοιούτων ἐχθρὸν ἐξεταζόμενον.
I could mention many others who on various grounds have quarrelled with their neighbors, but I have never seen or heard of anyone who carried his insolence so far as to behave like this. And I am quite sure that no one here can recall any case where a man, involved in a public or private dispute, has taken his stand beside the umpires while they were being named, or dictated the oath when they were being sworn, or paraded his hostility on any such occasion.
§ 66
ταῦτα γὰρ πάντα καὶ τὰ τοιαῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, φιλονικίᾳ μὲν ὑπαχθέντα χορηγὸν ὄντα ποιεῖν ἔχει τινὰ συγγνώμην· ἔχθρᾳ δʼ ἐλαύνοντά τινα, ἐκ προαιρέσεως, ἐφʼ ἅπασι, καὶ τὴν ἰδίαν δύναμιν κρείττω τῶν νόμων οὖσαν ἐνδεικνύμενον, Ἡράκλεις, βαρὺ κοὐχὶ δίκαιόν ἐστιν οὐδὲ συμφέρον ὑμῖν. εἰ γὰρ ἑκάστῳ τῶν χορηγούντων τοῦτο πρόδηλον γένοιτο, ὅτι ἂν ὁ δεῖνʼ ἐχθρὸς ᾖ μοι, Μειδίας ἤ τις ἄλλος θρασὺς οὕτω καὶ πλούσιος, πρῶτον μὲν ἀφαιρεθήσομαι τὴν νίκην, κἂν ἄμεινον ἀγωνίσωμαί τινος, ἔπειτʼ ἐφʼ ἅπασιν ἐλαττωθήσομαι καὶ προπηλακιζόμενος διατελῶ, τίς οὕτως ἀλόγιστος ἢ τίς οὕτως ἄθλιός ἐστιν, ὅστις ἑκὼν ἂν μίαν δραχμὴν ἐθελήσειεν ἀναλῶσαι; οὐδεὶς δήπου.
These and all similar acts, Athenians, are partly excusable in a chorus-master who is carried away by emulation; but to harass a man with one’s hostility, deliberately and on every occasion, and to boast one’s own power as superior to the laws, that, by Heaven! is cruel and unjust and contrary to your interests. For if each man when he becomes chorus-master could foresee this result: If So-and-so is my enemy—Meidias for example or anyone else equally rich and unscrupulous—first I shall be robbed of my victory, even if I make a better show than any of my competitors next I shall be worsted at every point and exposed to repeated insults: who is so irrational or such a poor creature that he would voluntarily consent to spend a single drachma?
§ 67
ἀλλʼ, οἶμαι, τὸ πάντας ποιοῦν καὶ φιλοτιμεῖσθαι καὶ ἀναλίσκειν ἐθέλειν ἐκεῖνʼ ἐστίν, ὅτι τῶν ἴσων καὶ τῶν δικαίων ἕκαστος ἡγεῖται ἑαυτῷ μετεῖναι ἐν δημοκρατίᾳ. ἐγὼ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τούτων οὐκ ἔτυχον διὰ τοῦτον, ἀλλὰ χωρὶς ὧν ὑβρίσθην, καὶ τῆς νίκης προσαπεστερήθην. καίτοι πᾶσιν ὑμῖν ἐγὼ τοῦτο δείξω σαφῶς, ὅτι μηδὲν ἀσελγὲς ἐξῆν ποιοῦντι Μειδίᾳ μηδʼ ὑβρίζοντι μηδὲ τύπτοντι καὶ λυπεῖν ἐμὲ καὶ κατὰ τοὺς νόμους αὐτῷ φιλοτιμεῖσθαι πρὸς ὑμᾶς, καὶ μηδὲ διᾶραι περὶ αὐτοῦ τὸ στόμʼ ἔχειν ἐμέ.
I suppose what tends to make everyone public-spirited and liberal with his money is the reflection that under a democracy each man has his share of just and equal rights. Now I, men of Athens, was deprived of those rights through this man’s acts, and, quite apart from the insults I endured, I was robbed of my victory. Yet I shall prove to all of you beyond a doubt that Meidias, without committing any outrageous offence, without insulting or striking me, had it in his power both to cause me trouble and to display his public spirit to you in a legitimate way, so that I should not be able to open my lips against him.
§ 68
ἐχρῆν γὰρ αὐτόν, ὦ ἄνδρες Ἀθηναῖοι, ὅτʼ ἐγὼ τῆς Πανδιονίδος χορηγὸς ὑπέστην ἐν τῷ δήμῳ, τότε τῆς Ἐρεχθῇδος ἀναστάντα, τῆς ἑαυτοῦ φυλῆς, ἀνθυποστῆναι, καὶ καταστήσανθʼ ἑαυτὸν ἐξ ἴσου καὶ τὰ ὄντʼ ἀναλίσκονθʼ ὥσπερ ἐγώ, οὕτω μʼ ἀφαιρεῖσθαι τὴν νίκην, ὑβρίζειν δὲ τοιαῦτα καὶ τύπτειν μηδὲ τότε.
This is what he ought to have done, Athenians. When I offered myself to the Assembly as chorus-master for the tribe of Pandionis, he should have got up and offered himself as a rival master for his own tribe of Erechtheis he should have put himself on equal terms with me and spent his money as I was spending mine and tried in that way to wrest the victory from me; but not even as my rival should he have thus insulted and struck me.
§ 69
νῦν δὲ τοῦτο μὲν οὐκ ἐποίησεν, ἐν ᾧ τὸν δῆμον ἐτίμησεν ἄν, οὐδʼ ἐνεανιεύσατο τοιοῦτον οὐδέν· ἐμοὶ δʼ, ὃς εἴτε τις, ὦ ἄνδρες Ἀθηναῖοι, βούλεται νομίσαι μανίαν (μανία γὰρ ἴσως ἐστὶν ὑπὲρ δύναμίν τι ποιεῖν), εἴτε καὶ φιλοτιμίᾳ χορηγὸς ὑπέστην, οὕτω φανερῶς καὶ μιαρῶς ἐπηρεάζων παρηκολούθησεν ὥστε μηδὲ τῶν ἱερῶν ἱματίων μηδὲ τοῦ χοροῦ μηδὲ τοῦ σώματος τὼ χεῖρε τελευτῶν ἀποσχέσθαι μου.
As it was, he did not adopt this course, by which he might have done honor to the people, nor did he work off his high spirits in this way. No; I was his target, I who in my madness, men of Athens,—for it may be madness to engage in something beyond one’s power perhaps in my ambition, volunteered for chorus-master. He harassed me with a persecution so undisguised and so brutal that neither the sacred costumes nor the chorus nor at last even my own person was safe from his hands.
§ 70
εἰ τοίνυν τις ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, ἄλλως πως ἔχει τὴν ὀργὴν ἐπὶ Μειδίαν ἢ ὡς δέον αὐτὸν τεθνάναι, οὐκ ὀρθῶς ἔχει. οὐ γάρ ἐστι δίκαιον οὐδὲ προσῆκον τὴν τοῦ παθόντος εὐλάβειαν τῷ μηδὲν ὑποστειλαμένῳ πρὸς ὕβριν μερίδʼ εἰς σωτηρίαν ὑπάρχειν, ἀλλὰ τὸν μὲν ὡς ἁπάντων τῶν ἀνηκέστων αἴτιον κολάζειν προσήκει, τῷ δʼ ἐπὶ τοῦ βοηθεῖν ἀποδιδόναι τὴν χάριν.
Now if there is anyone of you, Athenians, whose anger against Meidias falls short of a demand for his death, he is wrong. For it is neither just nor proper that the forbearance of the victim should contribute to the acquittal of a man who has put no check on his insolence. The latter you should punish as if the results of his conduct had been utterly irremediable; to the former you should show your goodwill by favouring his cause.
§ 71
οὐδὲ γὰρ αὖ τοῦτʼ ἔστιν εἰπεῖν, ὡς οὐ γεγενημένου πώποτʼ οὐδενὸς ἐκ τῶν τοιούτων δεινοῦ τῷ λόγῳ τὸ πρᾶγμʼ ἐγὼ νῦν αἴρω καὶ φοβερὸν ποιῶ. πολλοῦ γε καὶ δεῖ. ἀλλʼ ἴσασιν ἅπαντες, εἰ δὲ μή, πολλοί γε, Εὔθυνον τὸν παλαίσαντά ποτʼ ἐκεῖνον, τὸν νεανίσκον, καὶ Σώφιλον τὸν παγκρατιαστήν (ἰσχυρός τις ἦν, μέλας, εὖ οἶδʼ ὅτι γιγνώσκουσίν τινες ὑμῶν ὃν λέγω,) τοῦτον ἐν Σάμῳ ἐν συνουσίᾳ τινὶ καὶ διατριβῇ οὕτως ἰδίᾳ, ὅτι ὁ τύπτων αὐτὸν ὑβρίζειν ᾤετο, ἀμυνάμενον οὕτως ὥστε καὶ ἀποκτεῖναι. ἴσασιν Εὐαίωνα πολλοὶ τὸν Λεωδάμαντος ἀδελφόν, ἀποκτείναντα Βοιωτὸν ἐν δείπνῳ καὶ συνόδῳ κοινῇ διὰ πληγὴν μίαν.
You cannot retort that such acts have never had any serious consequences, but that I am now exaggerating the incident and representing it as formidable. That is wide of the mark. But all, or at least many, know what Euthynus, the once famous wrestler, a youngster, did to Sophilus the prize-fighter. He was a dark, brawny fellow. I am sure some of you know the man I mean. He met him in Samos at a gathering—just a private pleasure-party-and because he imagined he was insulting him, took such summary vengeance that he actually killed him.It is a matter of common knowledge that Euaeon, the brother of Leodamas, killed Boeotus at a public banquet and entertainment in revenge for a single blow.
§ 72
οὐ γὰρ ἡ πληγὴ παρέστησε τὴν ὀργήν, ἀλλʼ ἡ ἀτιμία· οὐδὲ τὸ τύπτεσθαι τοῖς ἐλευθέροις ἐστὶ δεινόν, καίπερ ὂν δεινόν, ἀλλὰ τὸ ἐφʼ ὕβρει. πολλὰ γὰρ ἂν ποιήσειεν ὁ τύπτων, ὦ ἄνδρες Ἀθηναῖοι, ὧν ὁ παθὼν ἔνιʼ οὐδʼ ἂν ἀπαγγεῖλαι δύναιθʼ ἑτέρῳ, τῷ σχήματι, τῷ βλέμματι, τῇ φωνῇ, ὅταν ὡς ὑβρίζων, ὅταν ὡς ἐχθρὸς ὑπάρχων, ὅταν κονδύλοις, ὅταν ἐπὶ κόρρης. ταῦτα κινεῖ, ταῦτʼ ἐξίστησιν ἀνθρώπους αὑτῶν, ἀήθεις ὄντας τοῦ προπηλακίζεσθαι. οὐδεὶς ἄν, ὦ ἄνδρες Ἀθηναῖοι, ταῦτʼ ἀπαγγέλλων δύναιτο τὸ δεινὸν παραστῆσαι τοῖς ἀκούουσιν οὕτως ὡς ἐπὶ τῆς ἀληθείας καὶ τοῦ πράγματος τῷ πάσχοντι καὶ τοῖς ὁρῶσιν ἐναργὴς ἡ ὕβρις φαίνεται.
For it was not the blow but the indignity that roused the anger. To be struck is not the serious thing for a free man, serious though it is, but to be struck in wanton insolence. Many things, Athenians, some of which the victim would find it difficult to put into words, may be done by the striker—by gesture, by look, by tone; when he strikes in wantonness or out of enmity; with the fist or on the cheek. These are the things that provoke men and make them beside themselves, if they are unused to insult. No description, men of Athens, can bring the outrage as vividly before the hearers as it appears in truth and reality to the victim and to the spectators.
§ 73
σκέψασθε δὴ πρὸς Διὸς καὶ θεῶν, ὦ ἄνδρες Ἀθηναῖοι, καὶ λογίσασθε παρʼ ὑμῖν αὐτοῖς, ὅσῳ πλείονʼ ὀργὴν ἐμοὶ προσῆκε παραστῆναι πάσχοντι τοιαῦθʼ ὑπὸ Μειδίου ἢ τότʼ ἐκείνῳ τῷ Εὐαίωνι τῷ τὸν Βοιωτὸν ἀποκτείναντι. ὁ μέν γʼ ὑπὸ γνωρίμου, καὶ τούτου μεθύοντος, ἐναντίον ἓξ ἢ ἕπτʼ ἀνθρώπων ἐπλήγη, καὶ τούτων γνωρίμων, οἳ τὸν μὲν κακιεῖν οἷς ἔπραξε, τὸν δʼ ἐπαινέσεσθαι μετὰ ταῦτʼ ἀνασχόμενον καὶ κατασχόνθʼ ἑαυτὸν ἔμελλον, καὶ ταῦτʼ εἰς οἰκίαν ἐλθὼν ἐπὶ δεῖπνον, οἷ μηδὲ βαδίζειν ἐξῆν αὐτῷ·
In the name of all the gods, Athenians, I ask you to reflect and calculate in your own minds how much more reason I had to be angry when I suffered so at the hands of Meidias, than Euaeon when he killed Boeotus. Euaeon was struck by an acquaintance, who was drunk at the time, in the presence of six or seven witnesses, who were also acquaintances and might be depended upon to denounce the one for his offence and commend the other if he had patiently restrained his feelings after such an affront, especially as Euaeon had gone to sup at a house which he need never have entered at all.
§ 74
ἐγὼ δʼ ὑπʼ ἐχθροῦ, νήφοντος, ἕωθεν, ὕβρει καὶ οὐκ οἴνῳ τοῦτο ποιοῦντος, ἐναντίον πολλῶν καὶ ξένων καὶ πολιτῶν ὑβριζόμην, καὶ ταῦτʼ ἐν ἱερῷ καὶ οἷ πολλή μοι ἦν ἀνάγκη βαδίζειν χορηγοῦντι. καὶ ἐμαυτὸν μέν γʼ, ὦ ἄνδρες Ἀθηναῖοι, σωφρόνως, μᾶλλον δʼ εὐτυχῶς οἶμαι βεβουλεῦσθαι, ἀνασχόμενον τότε καὶ οὐδὲν ἀνήκεστον ἐξαχθέντα πρᾶξαι· τῷ δʼ Εὐαίωνι καὶ πᾶσιν, εἴ τις αὑτῷ βεβοήθηκεν ἀτιμαζόμενος, πολλὴν συγγνώμην ἔχω.
But I was assaulted by a personal enemy early in the day, when he was sober, prompted by insolence, not by wine, in the presence of many foreigners as well as citizens, and above all in a temple which I was strictly obliged to enter by virtue of my office. And, Athenians, I consider that I was prudent, or rather happily inspired, when I submitted at the time and was not impelled to any irremediable action; though I fully sympathize with Euaeon and anyone else who, when provoked, takes the law into his own hands.
§ 75
δοκοῦσι δέ μοι καὶ τῶν δικασάντων τότε πολλοί· ἀκούω γὰρ αὐτὸν ἔγωγε μιᾷ μόνον ἁλῶναι ψήφῳ, καὶ ταῦτʼ οὔτε κλαύσαντʼ οὔτε δεηθέντα τῶν δικαστῶν οὐδενός, οὔτε φιλάνθρωπον οὔτε μικρὸν οὔτε μέγʼ οὐδʼ ὁτιοῦν πρὸς τοὺς δικαστὰς ποιήσαντα. θῶμεν τοίνυν οὑτωσί, τοὺς μὲν καταγνόντας αὐτοῦ μὴ ὅτι ἠμύνατο, διὰ τοῦτο καταψηφίσασθαι, ἀλλʼ ὅτι τοῦτον τὸν τρόπον ὥστε καὶ ἀποκτεῖναι, τοὺς δʼ ἀπογνόντας καὶ ταύτην τὴν ὑπερβολὴν τῆς τιμωρίας τῷ γε τὸ σῶμʼ ὑβρισμένῳ δεδωκέναι.
My views were, I think, shared at that trial by many of the jury; for I am told that he was only condemned by a single vote, and yet he had no recourse to tears or supplications and made no effort, small or great, to win the favour of his judges. Let us assume, then, that the judges who condemned him did so, not because he retaliated, but because he did it in such a way as to kill the aggressor, while the judges who acquitted him allowed even this licence of revenge to a man who had suffered an outrage on his person.
§ 76
τί οὖν; ἐμοὶ τῷ τοσαύτῃ κεχρημένῳ προνοίᾳ τοῦ μηδὲν ἀνήκεστον γενέσθαι, ὥστε μηδʼ ἀμύνασθαι, παρὰ τοῦ τὴν τιμωρίαν ὧν πέπονθʼ ἀποδοθῆναι προσήκει; ἐγὼ μὲν οἶμαι παρʼ ὑμῶν καὶ τῶν νόμων, καὶ παράδειγμά γε πᾶσι γενέσθαι τοῖς ἄλλοις, ὅτι τοὺς ὑβρίζοντας ἅπαντας καὶ τοὺς ἀσελγεῖς οὐκ αὐτὸν ἀμύνεσθαι μετὰ τῆς ὀργῆς, ἀλλʼ ἐφʼ ὑμᾶς ἄγειν δεῖ, ὡς βεβαιούντων ὑμῶν καὶ φυλαττόντων τὰς ἐν τοῖς νόμοις τοῖς παθοῦσι βοηθείας.
What follows? I who was so careful not to cause any irremediable mischief that I never retaliated—from whom am I to seek redress for my sufferings? I think it should be from you and from the laws. I think that you should set up a precedent for all to follow, that no one who wantonly assaults and outrages another should be punished by the victim himself in hot blood, but must be brought into your court, because it is you who confirm and uphold the protection granted by the laws to those who are injured.
§ 77
οἶμαι τοίνυν τινὰς ὑμῶν, ὦ ἄνδρες δικασταί, ποθεῖν ἀκοῦσαι τὴν ἔχθραν, ἥτις ἦν ἡμῖν πρὸς ἀλλήλους· νομίζειν γὰρ οὐδένʼ ἂν ἀνθρώπων οὕτως ἀσελγῶς καὶ βιαίως οὐδενὶ τῶν πολιτῶν χρήσασθαι, μὴ μεγάλου τινὸς ὄντος ὃ αὐτῷ προωφείλετο. βούλομαι δὴ καὶ περὶ ταύτης ὑμῖν ἐξ ἀρχῆς εἰπεῖν καὶ διηγήσασθαι, ἵνʼ εἰδῆθʼ ὅτι καὶ τούτων ὀφείλων δίκην φανήσεται. ἔσται δὲ βραχὺς περὶ αὐτῶν ὁ λόγος, κἂν ἄνωθεν ἄρχεσθαι δοκῶ.
Now I expect, gentlemen of the jury, that some of you are anxious to hear about the quarrel between Meidias and myself; for you must suppose that no human being could treat a fellow-countryman with such violence and brutality, unless he had a long account to settle with him. Well, I am quite willing to give you a detailed account of this quarrel from its inception, so that you may understand that on this score too, as I shall prove, he owes me reparation. The narrative shall be brief, though I may seem to go a long way back for the start.
§ 78
ἡνίκα τὰς δίκας ἔλαχον τῶν πατρῴων τοῖς ἐπιτρόποις, μειρακύλλιον ὢν κομιδῇ καὶ τοῦτον οὐδʼ εἰ γέγονʼ εἰδὼς οὐδὲ γιγνώσκων ὡς μηδὲ νῦν ὤφελον, τότε μοι μελλουσῶν εἰσιέναι τῶν δικῶν εἰς ἡμέραν ὡσπερεὶ τετάρτην ἢ πέμπτην εἰσεπήδησαν ἁδελφὸς ὁ τούτου καὶ οὗτος εἰς τὴν οἰκίαν ἀντιδιδόντες τριηραρχίαν. τοὔνομα μὲν δὴ παρέσχεν ἐκεῖνος, καὶ ἦν ὁ ἀντιδιδοὺς Θρασύλοχος· τὰ δʼ ἔργα πάντʼ ἦν καὶ τὰ πραττόμενα ὑπὸ τούτου.
When I brought my action against my guardians for the recovery of my patrimony, being a mere lad, neither acquainted with Meidias nor even aware of his existence—would that I were not acquainted with him now!—when my suit was due to come on in three or four days, Meidias and his brother suddenly burst into my house and challenged me to take over their trierarchy. It was the brother, Thrasylochus, who submitted his name and made the challenge; but the real author of all these proceedings was Meidias.
§ 79
καὶ πρῶτον μὲν κατέσχισαν τὰς θύρας τῶν οἰκημάτων, ὡς αὐτῶν ἤδη γιγνομένας κατὰ τὴν ἀντίδοσιν· εἶτα τῆς ἀδελφῆς, ἔτʼ ἔνδον οὔσης τότε καὶ παιδὸς οὔσης κόρης, ἐναντίον ἐφθέγγοντʼ αἰσχρὰ καὶ τοιαῦθʼ οἷʼ ἂν ἄνθρωποι τοιοῦτοι φθέγξαιντο (οὐ γὰρ ἔγωγε προαχθείην ἂν εἰπεῖν πρὸς ὑμᾶς τῶν τότε ῥηθέντων οὐδέν), καὶ τὴν μητέρα κἀμὲ καὶ πάντας ἡμᾶς ῥητὰ καὶ ἄρρητα κάκʼ ἐξεῖπον· ὃ δʼ οὖν δεινότατον καὶ οὐ λόγος, ἀλλʼ ἔργον ἤδη· τὰς δίκας ὡς αὐτῶν οὔσας ἀφίεσαν τοῖς ἐπιτρόποις.
And first they forced the doors of the apartments, assuming that these became their property by the terms of the challenge; next in the presence of my sister, who was a young girl still living at home, they used foul language such as only men of their stamp would use—nothing would induce me to repeat to you some of their expressions—and they uttered unrestrained abuse of my mother and myself and all my family. But, what was more shocking still, from words they proceeded to deeds, and they were going to drop the lawsuits, claiming them as their own, to oblige my guardians.
§ 80
καὶ ταῦτʼ ἐστὶ μὲν παλαιά, ὅμως δέ τινας μνημονεύειν ὑμῶν οἴομαι· ὅλη γὰρ ἡ πόλις τὴν ἀντίδοσιν καὶ τὴν ἐπιβουλὴν τότε ταύτην καὶ τὴν ἀσέλγειαν ᾔσθετο. κἀγὼ τότε παντάπασιν ἔρημος ὢν καὶ νέος κομιδῇ, ἵνα μὴ τῶν παρὰ τοῖς ἐπιτρόποις ἀποστερηθείην, οὐχ ὅσʼ ἐδυνήθην ἀνακομίσασθαι προσδοκῶν εἰσπράξειν, ἀλλʼ ὅσων ἐμαυτῷ συνῄδειν ἀπεστερημένῳ, δίδωμʼ εἴκοσι μνᾶς τούτοις, ὅσου τὴν τριηραρχίαν ἦσαν μεμισθωκότες. τὰ μὲν δὴ τόθʼ ὑβρίσματα τούτων εἰς ἐμὲ ταῦτʼ ἐστίν.
All this is ancient history, though I expect some of you remember it, for all Athens heard of the challenge and of the plot they then hatched and of their brutal behavior. As for me, being quite alone in the world and a mere lad, I did not want to lose the property that was still in the hands of my guardians, and I expected to obtain, not the trifle that I was actually able to recover, but all that I knew I had been robbed of; so I gave them twenty minas, the sum which they had paid for the performance of their trierarchy by deputy. Such was the scandalous treatment that I received at their hands.
§ 81
δίκην δὲ τούτῳ λαχὼν ὕστερον τῆς κακηγορίας εἷλον ἐρήμην· οὐ γὰρ ἀπήντα. λαβὼν δʼ ὑπερήμερον καὶ ἔχων, οὐδενὸς ἡψάμην πώποτε τῶν τούτου, ἀλλὰ λαχὼν ἐξούλης πάλιν οὐδέπω καὶ τήμερον εἰσελθεῖν δεδύνημαι· τοσαύτας τέχνας καὶ σκήψεις οὗτος εὑρίσκων ἐκκρούει. κἀγὼ μὲν οὕτως εὐλαβῶς τῇ δίκῃ, τοῖς νόμοις ἅπαντα πράττειν ἀξιῶ· ὁ δʼ, ὡς ὑμεῖς ἀκούετε, ἀσελγῶς οὐ μόνον εἰς ἐμὲ καὶ τοὺς ἐμοὺς ᾤετο δεῖν ὑβρίζειν, ἀλλὰ καὶ εἰς τοὺς φυλέτας διʼ ἐμέ.
Next I brought an action against Meidias for slander and gained the verdict by default, for he did not appear. He had put himself into my power by failing to pay the fine, but I did not lay hands on his property. Instead I obtained leave to bring an action for ejectment, but to this day I have never been able to commence it, such shifts and quibbles does he find to thwart me. While I think it my duty to proceed thus with caution, legally and constitutionally, Meidias, as you learn, thought fit to treat with brutal insolence not only me and mine, but also my fellow-tribesmen through me.
§ 82
ὡς οὖν ταῦτʼ ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας, ἵνʼ εἰδῆθʼ ὅτι, πρὶν κατὰ τοὺς νόμους δίκην ὧν πρότερον ἠδικήθην λαβεῖν, πάλιν τοιαῦθʼ οἷʼ ἀκηκόαθʼ ὕβρισμαι. ΜΑΡΤΥΡΙΑ Καλλισθένης Σφήττιος, Διόγνητος Θορίκιος, Μνησίθεος Ἀλωπεκῆθεν, οἴδαμεν Δημοσθένην, ᾧ μαρτυροῦμεν, κρίσιν λελογχότα Μειδίᾳ ἐξούλης, τῷ καὶ νῦν ὑπʼ αὐτοῦ κρινομένῳ δημοσίᾳ, καὶ ἤδη τῇ κρίσει ἐκείνῃ διαγεγονότα ἔτη ὀκτώ, καὶ τοῦ χρόνου γεγενημένον παντὸς αἴτιον Μειδίαν ἀεὶ προφασιζόμενον καὶ ἀναβαλλόμενον.
To prove the truth of this, please call my witnesses, so that you may know that, before obtaining legal redress for my former injuries, I have again been insulted in the way that you have heard. The Deposition We, Callisthenes of Sphettus, Diognetus of Thoricus, Mnesitheus of Alopece, know that Demosthenes, for whom we appear, has brought an action for ejectment against Meidias, who is now also being publicly prosecuted by him, and that eight years have now passed since that action, and that Meidias has been the cause of all the delay by repeated excuses and procrastinations.
§ 83
ὃ τοίνυν πεποίηκεν, ὦ ἄνδρες Ἀθηναῖοι, περὶ τῆς δίκης, ἀκούσατε, καὶ θεωρεῖτʼ ἐφʼ ἑκάστου τὴν ὕβριν καὶ τὴν ὑπερηφανίαν αὐτοῦ. τῆς γὰρ δίκης, ταύτης λέγω ἧς εἷλον αὐτόν, γίγνεταί μοι διαιτητὴς Στράτων Φαληρεύς, ἄνθρωπος πένης μέν τις καὶ ἀπράγμων, ἄλλως δʼ οὐ πονηρός, ἀλλὰ καὶ πάνυ χρηστός· ὅπερ τὸν ταλαίπωρον οὐκ ὀρθῶς οὐδὲ δικαίως, ἀλλὰ καὶ πάνυ αἰσχρῶς ἀπολώλεκεν.
Hear now what he has done, men of Athens, in the matter of the legal action and observe his insolent and overbearing conduct on each occasion. In that action—I mean the one in which I obtained a verdict against him—the arbitrator assigned to me was Strato of Phalerum, a man of small means and no experience, but in other respects quite a good fellow; but his appointment proved the unhappy man’s ruin—a ruin undeserved, unjust, and in every way scandalous.
§ 84
οὗτος διαιτῶν ἡμῖν ὁ Στράτων, ἐπειδή ποθʼ ἧκεν ἡ κυρία, πάντα δʼ ἤδη διεξεληλύθει ταῦτα τἀκ τῶν νόμων, ὑπωμοσίαι καὶ παραγραφαί, καὶ οὐδὲν ἔτʼ ἦν ὑπόλοιπον, τὸ μὲν πρῶτον ἐπισχεῖν ἐδεῖτό μου τὴν δίαιταν, ἔπειτʼ εἰς τὴν ὑστεραίαν ἀναβαλέσθαι· τὸ τελευταῖον δʼ, ὡς οὔτʼ ἐγὼ συνεχώρουν οὔθʼ οὗτος ἀπήντα, τῆς δʼ ὥρας ἐγίγνετʼ ὀψέ, κατεδιῄτησεν.
This Strato, acting as arbitrator, when the appointed day arrived and all the legal delays had been exhausted—counter-pleas, demurrers, and the rest of them—and there was not a trick left, at first begged me to abandon the arbitration, and then to postpone it till the next day, and at the last, as I continued to refuse and Meidias did not appear in court, and it was getting late, he gave his decision against him.
§ 85
ἤδη δʼ ἑσπέρας οὔσης καὶ σκότους ἔρχεται Μειδίας οὑτοσὶ πρὸς τὸ τῶν ἀρχόντων οἴκημα, καὶ καταλαμβάνει τοὺς ἄρχοντας ἐξιόντας καὶ τὸν Στράτωνʼ ἀπιόντʼ ἤδη, τὴν ἔρημον δεδωκότα, ὡς ἐγὼ τῶν παραγενομένων τινὸς ἐπυνθανόμην. τὸ μὲν οὖν πρῶτον οἷός τʼ ἦν πείθειν αὐτόν, ἣν κατεδεδιῃτήκει, ταύτην ἀποδεδιῃτημένην ἀποφαίνειν, καὶ τοὺς ἄρχοντας μεταγράφειν, καὶ πεντήκοντα δραχμὰς αὐτοῖς ἐδίδου·
It was now evening and growing dark. Up comes this fellow Meidias to the office of the Archons, and finds them just leaving and Strato already making his way home after having handed to them his judgement of guilty by default. This I learned from one of the bystanders. Well, at first he had the impudence to try and persuade Strato to report a judgement for the defendant instead of one for the plaintiff, and he wanted the Archons to alter the record and offered them fifty drachmas.
§ 86
ὡς δʼ ἐδυσχέραινον οὗτοι τὸ πρᾶγμα καὶ οὐδετέρους ἔπειθεν, ἀπειλήσας καὶ διαλοιδορηθεὶς ἀπελθὼν τί ποιεῖ; καὶ θεάσασθε τὴν κακοήθειαν. τὴν μὲν δίαιταν ἀντιλαχὼν οὐκ ὤμοσεν, ἀλλʼ εἴασε καθʼ αὑτοῦ κυρίαν γενέσθαι, καὶ ἀνώμοτος ἀπηνέχθη· βουλόμενος δὲ τὸ μέλλον λαθεῖν, φυλάξας τὴν τελευταίαν ἡμέραν τῶν διαιτητῶν, τὴν τοῦ θαργηλιῶνος ἢ τοῦ σκιροφοριῶνος γιγνομένην, εἰς ἣν ὁ μὲν ἦλθε τῶν διαιτητῶν,
But finding that they resented the offer and that he could persuade neither Archons nor arbitrator, he threatened them and blackguarded them and went off and—what do you think he did? Just observe his malignity. He appealed against the arbitration but omitted the oath, thus allowing the verdict against him to be made absolute, and he was recorded as unsworn. Then, wishing to conceal his real object, he waited for the last day for appeal against the arbitrators, which falls in Thargelion or Scirophorion, a day on which some of the arbitrators turned up but others did not;
§ 87
ὁ δʼ οὐκ ἦλθε, πείσας τὸν πρυτανεύοντα δοῦναι τὴν ψῆφον παρὰ πάντας τοὺς νόμους, κλητῆρʼ οὐδʼ ὁντινοῦν ἐπιγραψάμενος, κατηγορῶν ἔρημον, οὐδενὸς παρόντος, ἐκβάλλει καὶ ἀτιμοῖ τὸν διαιτητήν· καὶ νῦν εἷς Ἀθηναίων, ὅτι Μειδίας ἔρημον ὦφλε δίκην, ἁπάντων ἀπεστέρηται τῶν ἐν τῇ πόλει καὶ καθάπαξ ἄτιμος γέγονεν· καὶ οὔτε λαχεῖν ἀδικηθέντα οὔτε διαιτητὴν γενέσθαι Μειδίᾳ οὔθʼ ὅλως τὴν αὐτὴν ὁδὸν βαδίζειν, ὡς ἔοικεν, ἔστʼ ἀσφαλές.
he induced the presiding arbitrator to put it to the vote contrary to all the laws, because Meidias had not appended the name of a single witness to the summons; he denounces Strato in his absence and in the absence of witnesses, and gets him struck off the roll of arbitrators and disfranchised. And so a citizen of Athens, because Meidias lost his suit by default, has been deprived of all his civic rights, and has been irrevocably disfranchised; and it is unsafe for him to bring an action against Meidias when wronged, or to act as arbitrator for him, or even, it seems, to walk the same street with him.
§ 88
δεῖ δὴ τοῦτο τὸ πρᾶγμʼ ὑμᾶς οὑτωσὶ σκέψασθαι, καὶ λογίσασθαι τί ποτʼ ἔσθʼ ὃ παθὼν Μειδίας οὕτως ὠμὸν τηλικαύτην ἐπεβούλευσε λαβεῖν τῶν πεπραγμένων παρʼ ἀνδρὸς πολίτου δίκην, κἂν μὲν ᾖ τι δεινὸν ὡς ἀληθῶς καὶ ὑπερφυές, συγγνώμην ἔχειν, ἐὰν δὲ μηδέν, θεάσασθε τὴν ἀσέλγειαν καὶ τὴν ὠμότητα, ᾗ καθʼ ἁπάντων χρῆται τῶν ἐντυγχανόντων. τί οὖν ἔσθʼ ὃ πέπονθεν; μεγάλην νὴ Δίʼ ὦφλε δίκην καὶ τοσαύτην ὥστʼ ἀποστερεῖσθαι τῶν ὄντων. ἀλλὰ χιλίων ἡ δίκη μόνον ἦν δραχμῶν.
Now you must consider the transaction from this point of view. Estimate what loss Meidias must have suffered before he could plan such a dire revenge against a fellow-citizen; and if it was something really terrible and overwhelming, he may be forgiven, but if it was nothing of the sort, mark the insolent brutality with which he treats all whom he comes across. Well, what loss has he suffered? He was cast, you reply, in a big lawsuit, so big that he has lost all his property.
§ 89
πάνυ γε, ἀλλὰ δάκνει καὶ τοῦτο, φαίη τις ἄν, ὅταν ἐκτίνειν ἀδίκως δέῃ, συνέβη δʼ ὑπερημέρῳ γενομένῳ λαθεῖν αὐτῷ διὰ τὸ ἀδικηθῆναι. ἀλλʼ αὐθημερὸν μὲν ᾔσθετο, ὃ καὶ μέγιστόν ἐστι τεκμήριον τοῦ μηδὲν ἠδικηκέναι τὸν ἄνθρωπον, δραχμὴν δʼ οὐδέπω μίαν ἐκτέτεικεν.
But the lawsuit only involved a thousand drachmas. True, you will say; but the galling thing is to be made to pay unfairly, and it was the unfairness of it that caused him to let the day of payment pass unnoticed. But he noticed his mistake the same day, which is the strongest possible proof that Strato had done him no wrong; and he has not yet paid a single drachma. But of that later.
§ 90
ἀλλὰ μή πω τοῦτο. ἀλλὰ τὴν μὴ οὖσαν ἀντιλαχεῖν ἐξῆν αὐτῷ δήπου, καὶ πρὸς ἐμὲ τὸ πρᾶγμα καταστήσασθαι, πρὸς ὅνπερ ἐξ ἀρχῆς ἦν ἡ δίκη. ἀλλʼ οὐκ ἐβούλετο· ἀλλʼ ἵνα μὴ Μειδίας ἀτίμητον ἀγωνίσηται δέκα μνῶν δίκην, πρὸς ἣν οὐκ ἀπήντα δέον, καὶ εἰ μὲν ἠδίκηκε, δίκην δῷ, εἰ δὲ μή, ἀποφύγῃ, ἄτιμον Ἀθηναίων ἕνʼ εἶναι δεῖ καὶ μήτε συγγνώμης μήτε λόγου μήτε ἐπιεικείας μηδεμιᾶς τυχεῖν, ἃ καὶ τοῖς ὄντως ἀδικοῦσιν ἅπανθʼ ὑπάρχει.
But of course he could have moved for a fresh trial on the ground of nullity, and so made me the object of his litigation as at the first. But no; that was not his game. To save him from defending a suit in which the penalty was fixed by law at ten minas—the suit in which he neglected to apppear—to save him from paying the penalty if guilty or if innocent, a citizen of Athens must needs be disfranchised, and must obtain neither pardon nor right of defence nor any sort of equitable treatment, privileges extended even to those whose guilt is established.
§ 91
ἀλλʼ ἐπειδή γʼ ἠτίμωσεν ὃν ἐβουλήθη, καὶ τοῦτʼ ἐχαρίσασθʼ αὐτῷ, καὶ τὴν ἀναιδῆ γνώμην, ᾗ ταῦτα προαιρεῖται ποιεῖν, ἐνέπλησεν αὑτοῦ, ἐκεῖνʼ ἐποίησε, τὴν καταδίκην ἐκτέτεικε, διʼ ἣν τὸν ἄνθρωπον ἀπώλεσεν; οὐδὲ χαλκοῦν οὐδέπω καὶ τήμερον, ἀλλὰ δίκην ἐξούλης ὑπομένει φεύγειν. οὐκοῦν ὁ μὲν ἠτίμωται καὶ παραπόλωλεν, ὁ δʼ οὐδʼ ὁτιοῦν πέπονθεν, ἀλλʼ ἄνω κάτω τοὺς νόμους, τοὺς διαιτητάς, πάνθʼ ὅσʼ ἂν βούληται στρέφει.
But now that he has disfranchised the man he wanted to, and you have indulged him in this; now that he has sated that shameless temper that prompted him to this course, has he finished the business? Has he paid the fine, to escape which he ruined the poor fellow? Not a brass farthing of it to this day! He submits rather to be the defendant in an action for ejectment. So the one man is disfranchised and ruined on a side issue; the other is unscathed and is playing havoc with the laws, the arbitrators, and everything else that he pleases.
§ 92
καὶ τὴν μὲν κατὰ τοῦ διαιτητοῦ γνῶσιν, ἣν ἀπρόσκλητον κατεσκεύασεν, αὐτὸς κυρίαν αὑτῷ πεποίηται· ἣν δʼ αὐτὸς ὦφλεν ἐμοὶ προσκληθείς, εἰδώς, οὐκ ἀπαντῶν, ἄκυρον ποιεῖ. καίτοι εἰ παρὰ τῶν ἔρημον καταδιαιτησάντων αὐτοῦ τηλικαύτην δίκην οὗτος ἀξιοῖ λαμβάνειν, τίνʼ ὑμῖν προσήκει παρὰ τούτου λαβεῖν, τοῦ φανερῶς τοὺς ὑμετέρους νόμους ἐφʼ ὕβρει παραβαίνοντος; εἰ γὰρ ἀτιμία καὶ νόμων καὶ δικῶν καὶ πάντων στέρησις ἐκείνου τἀδικήματος προσήκουσʼ ἐστὶν δίκη, τῆς γʼ ὕβρεως μικρὰ θάνατος φαίνεται.
Moreover, he has secured the validity of the award against the arbitrator, which he maneuvered to get without serving a summons, while the suit which he lost to me, wittingly and after due summons, this he renders invalid. Yet if such is the vengeance that he claims from arbitrators who have given judgement against him by default, what vengeance ought you to wreak on a man who openly and wantonly transgresses your laws? For if disfranchisement and loss of all legal and civil rights is a fitting punishment for that other offence, death seems an inadequate one for this reckless outrage.
§ 93
ἀλλὰ μὴν ὡς ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας, καὶ τὸν τῶν διαιτητῶν ἀνάγνωθι νόμον. Μάρτυρες Νικόστρατος Μυρρινούσιος, Φανίας Ἀφιδναῖος οἴδαμεν Δημοσθένην, ᾧ μαρτυροῦμεν, καὶ Μειδίαν τὸν κρινόμενον ὑπὸ Δημοσθένους, ὅτʼ αὐτῷ Δημοσθένης ἔλαχε τὴν τοῦ κακηγορίου δίκην, ἑλομένους διαιτητὴν Στράτωνα, καὶ ἐπεὶ ἧκεν ἡ κυρία τοῦ νόμου, οὐκ ἀπαντήσαντα Μειδίαν ἐπὶ τὴν δίαιταν, ἀλλὰ καταλιπόντα. γενομένης δὲ ἐρήμου κατὰ Μειδίου, ἐπιστάμεθα Μειδίαν πείθοντα τόν τε Στράτωνα τὸν διαιτητὴν καὶ ἡμᾶς, ὄντας ἐκείνοις τοῖς χρόνοις ἄρχοντας, ὅπως τὴν δίαιταν αὐτῷ ἀποδιαιτήσομεν, καὶ διδόντα δραχμὰς πεντήκοντα. καὶ ἐπειδὴ οὐχ ὑπεμείναμεν, προσαπειλήσαντα ἡμῖν καὶ οὕτως ἀπαλλαγέντα. καὶ διὰ ταύτην τὴν αἰτίαν ἐπιστάμεθα Στράτωνα ὑπὸ Μειδίου καταβραβευθέντα καὶ παρὰ πάντα τὰ δίκαια ἀτιμωθέντα.
However, to prove the truth of my statements, please call the witnesses, and also read the law concerning arbitrators. The Witnesses We, Nicostratus of Myrrhinus and Phanias of Aphidna, know that Demosthenes, for whom we appear, and Meidias, who is being prosecuted by Demosthenes, when Demosthenes brought his action against him for slander, chose Strato as arbitrator; and when the statutory day arrived, Meidias did not appear in court but abandoned the case. Judgement having gone by default against Meidias, we know that Meidias tried to induce Strato, the arbitrator, and us, who were at that time Archons, to reverse the judgement against him, and he offered us fifty drachmas, and, when we resented his offer, he threatened us and so departed. Also we know that on this account Strato was victimized by Meidias and was disfranchised contrary to all justice.
§ 94
λέγε δὴ καὶ τὸν τῶν διαιτητῶν νόμον. ΝΟΜΟΣ Ἐὰν δέ τινες περὶ συμβολαίων ἰδίων πρὸς ἀλλήλους ἀμφισβητῶσι καὶ βούλωνται διαιτητὴν ἑλέσθαι ὁντινοῦν, ἐξέστω αὐτοῖς αἱρεῖσθαι ὃν ἂν βούλωνται διαιτητὴν ἑλέσθαι. ἐπειδὰν δʼ ἕλωνται κατὰ κοινόν, μενέτωσαν ἐν τοῖς ὑπὸ τούτου διαγνωσθεῖσι, καὶ μηκέτι μεταφερέτωσαν ἀπὸ τούτου ἐφʼ ἕτερον δικαστήριον ταὐτὰ ἐγκλήματα, ἀλλʼ ἔστω τὰ κριθέντα ὑπὸ τοῦ διαιτητοῦ κύρια.
Read also the law concerning arbitrators. The Law If any parties are in dispute concerning private contracts and wish to choose any arbitrator, it shall be lawful for them to choose whomsoever they wish. But when they have chosen by mutual agreement, they shall abide by his decisions and shall not transfer the same charges from him to another court, but the judgements of the arbitrator shall be final.
§ 95
κάλει δὴ καὶ τὸν Στράτωνʼ αὐτὸν τὸν τὰ τοιαῦτα πεπονθότα· ἑστάναι γὰρ ἐξέσται δήπουθεν αὐτῷ. οὗτος, ὦ ἄνδρες Ἀθηναῖοι, πένης μὲν ἴσως ἐστίν, οὐ πονηρὸς δέ γε. οὗτος μέντοι πολίτης ὤν, ἐστρατευμένος ἁπάσας τὰς ἐν ἡλικίᾳ στρατείας καὶ δεινὸν οὐδὲν εἰργασμένος, ἕστηκε νυνὶ σιωπῇ, οὐ μόνον τῶν ἄλλων ἀγαθῶν τῶν κοινῶν ἀπεστερημένος, ἀλλὰ καὶ τοῦ φθέγξασθαι ἢ ὀδύρασθαι· καὶ οὐδʼ εἰ δίκαιʼ ἢ ἄδικα πέπονθεν, οὐδὲ ταῦτʼ ἔξεστιν αὐτῷ πρὸς ὑμᾶς εἰπεῖν.
Call also Strato, the victim of this persecution, for no doubt he will be allowed to stand up in court. This man, Athenians, is a poor man perhaps, but certainly not a bad man. He was once a citizen and served at the proper age in all the campaigns; he has done nothing reprehensible, yet now there he stands silent, stripped not only of all our common privileges, but also of the right to speak or complain; he is not even allowed to tell you whether he has suffered justly or unjustly.
§ 96
καὶ ταῦτα πέπονθʼ ὑπὸ Μειδίου καὶ τοῦ Μειδίου πλούτου καὶ τῆς ὑπερηφανίας παρὰ τὴν πενίαν καὶ ἐρημίαν καὶ τὸ τῶν πολλῶν εἷς εἶναι. καὶ εἰ μὲν παραβὰς τοὺς νόμους ἔλαβεν τὰς πεντήκοντα δραχμὰς παρʼ αὐτοῦ, καὶ τὴν δίκην ἣν κατεδιῄτησεν ἀποδεδιῃτημένην ἀπέφηνεν, ἐπίτιμος ἂν ἦν καὶ οὐδὲν ἔχων κακὸν τῶν ἴσων μετεῖχε τοῖς ἄλλοις ἡμῖν· ἐπειδὴ δὲ παρεῖδε πρὸς τὰ δίκαια Μειδίαν, καὶ τοὺς νόμους μᾶλλον ἔδεισε τῶν ἀπειλῶν τῶν τούτου, τηνικαῦτα τηλικαύτῃ καὶ τοιαύτῃ συμφορᾷ περιπέπτωκεν ὑπὸ τούτου.
All this he has endured at the hands of Meidias, and from the wealth and pride of Meidias, because he himself is poor and friendless and just one of the multitude. If in violation of the laws he had accepted the fifty drachmas and changed his verdict from a condemnation to an acquittal, he would now be a full citizen, untouched by harm and sharing with the rest of us in our common rights; but because he disregarded Meidias in comparison with justice and feared the laws more than his threats, therefore he has met with this great and terrible misfortune through the act of this man.
§ 97
εἶθʼ ὑμεῖς τὸν οὕτως ὠμόν, τὸν οὕτως ἀγνώμονα, τὸν τηλικαύτας δίκας λαμβάνονθʼ ὧν αὐτὸς ἠδικῆσθαι φησὶ μόνον (οὐ γὰρ ἠδίκητό γε), τοῦτον ὑβρίζοντα λαβόντες εἴς τινα τῶν πολιτῶν ἀφήσετε, καὶ μήθʼ ἑορτῆς μήθʼ ἱερῶν μήτε νόμου μήτʼ ἄλλου μηδενὸς πρόνοιαν ποιούμενον, οὐ καταψηφιεῖσθε;
And then this same man, so cruel, so heartless, who has taken such dire vengeance for his wrongs—you have only his word for them, for he really suffered none—will you acquit him when you have detected him in a wanton outrage on one of the citizens? If he regards neither festivals nor temples nor law nor anything else, will you not condemn him? Will you not make an example of him?
§ 98
οὐ παράδειγμα ποιήσετε; καὶ τί φήσετʼ, ὦ ἄνδρες δικασταί; καὶ τίνʼ, ὢ πρὸς τῶν θεῶν, ἕξετʼ εἰπεῖν πρόφασιν δικαίαν ἢ καλήν; ὅτι νὴ Δίʼ ἀσελγής ἐστι καὶ βδελυρός· ταῦτα γάρ ἐστι τἀληθῆ· ἀλλὰ μισεῖν ὀφείλετʼ, ἄνδρες Ἀθηναῖοι, δήπου τοὺς τοιούτους μᾶλλον ἢ σῴζειν. ἀλλʼ ὅτι πλούσιός ἐστιν· ἀλλὰ τοῦτό γε τῆς ὕβρεως αὐτοῦ σχεδὸν αἴτιον εὑρήσετʼ ὄν, ὥστʼ ἀφελεῖν τὴν ἀφορμήν, διʼ ἣν ὑβρίζει, προσήκει μᾶλλον ἢ σῶσαι διὰ ταύτην· τὸ γὰρ χρημάτων πολλῶν θρασὺν καὶ βδελυρὸν καὶ τοιοῦτον ἄνθρωπον ἐᾶν εἶναι κύριον, ἀφορμήν ἐστιν ἐφʼ ὑμᾶς αὐτοὺς δεδωκέναι.
If not, what have you to say, gentlemen of the jury? What fair and honorable excuse, in heaven’s name, can you find for him? Is it because he is a ruffian and a blackguard? That is true enough, but surely, men of Athens, your duty is to hate such creatures, not to screen them. Is it because he is wealthy? But you will find that his wealth was the main cause of his insolence, so that your duty is to cut off the resources from which his insolence springs, rather than spare him for the sake of those resources; for to allow such a reckless and abominable creature to have such wealth at his command is to supply him with resources to use against yourselves.
§ 99
τί οὖν ὑπόλοιπον; ἐλεῆσαι νὴ Δία· παιδία γὰρ παραστήσεται καὶ κλαήσει καὶ τούτοις αὑτὸν ἐξαιτήσεται· τοῦτο γὰρ λοιπόν. ἀλλʼ ἴστε δήπου τοῦθʼ ὅτι τοὺς ἀδίκως τι πάσχοντας, ὃ μὴ δυνήσονται φέρειν, ἐλεεῖν προσήκει, οὐ τοὺς ὧν πεποιήκασι δεινῶν δίκην διδόντας. καὶ τίς ἂν ταῦτʼ ἐλεήσειε δικαίως, ὁρῶν τὰ τοῦδʼ οὐκ ἐλεηθένθʼ ὑπὸ τούτου, ἃ τῇ τοῦ πατρὸς συμφορᾷ χωρὶς τῶν ἄλλων κακῶν οὐδʼ ἐπικουρίαν ἐνοῦσαν ὁρᾷ. οὐ γάρ ἐστιν ὄφλημʼ ὅ τι χρὴ καταθέντʼ ἐπίτιμον γενέσθαι τουτονί, ἀλλʼ ἁπλῶς οὕτως ἠτίμωται τῇ ῥύμῃ τῆς ὀργῆς καὶ τῆς ὕβρεως τῆς Μειδίου.
What plea, then, is left? Pity, forsooth! He will group his children round him and weep and beg you to pardon him for their sakes. That is his last move. But I need not remind you that pity is the due of those who unjustly suffer more than they can endure, not of those who are paying the penalty for the misdeeds they have committed. And who could justly pity his children, when he sees that Meidias had no pity for Strato’s children, whose distress is enhanced by the reflection that for their father’s calamity no relief is possible? For it is not a question of paying a fixed fine and regaining his civil rights; he has been disfranchised absolutely, at one stroke, by the wanton resentment of Meidias.
§ 100
τίς οὖν ὑβρίζων παύσεται καὶ διʼ ἃ ταῦτα ποιεῖ χρήματʼ ἀφαιρεθήσεται, εἰ τοῦτον ὥσπερ δεινὰ πάσχοντʼ ἐλεήσετε; εἰ δέ τις πένης μηδὲν ἠδικηκὼς ταῖς ἐσχάταις συμφοραῖς ἀδίκως ὑπὸ τούτου περιπέπτωκε, τούτῳ δʼ οὐδὲ συνοργισθήσεσθε; μηδαμῶς· οὐδεὶς γάρ ἐστι δίκαιος τυγχάνειν ἐλέου τῶν μηδένʼ ἐλεούντων, οὐδὲ συγγνώμης τῶν ἀσυγγνωμόνων.
Whose insolence then will be checked, and who will be deprived of the wealth that makes such outrages possible, if you are prepared to pity Meidias as though he were an innocent victim, while, if a poor man, who has done no wrong, has through him become unjustly involved in utmost ruin, you fail even to share in his indignation? It must not be. No one deserves pity who shows no pity; no one deserves pardon who grants no pardon.
§ 101
ἐγὼ γὰρ οἶμαι πάντας ἀνθρώπους φέρειν ἀξιοῦν παρʼ ἑαυτῶν εἰς τὸν βίον αὑτοῖς ἔρανον παρὰ πάνθʼ ὅσα πράττουσιν· οἷον ἐγώ τις οὑτοσὶ μέτριος πρὸς ἅπαντάς εἰμʼ, ἐλεήμων, εὖ ποιῶν πολλούς· ἅπασι προσήκει τῷ τοιούτῳ ταὔτʼ εἰσφέρειν, ἐάν του καιρὸς ἢ χρεία παραστῇ. ἕτερος οὑτοσί τις βίαιος, οὐδένʼ οὔτʼ ἐλεῶν οὔθʼ ὅλως ἄνθρωπον ἡγούμενος· τούτῳ τὰς ὁμοίας φορὰς παρʼ ἑκάστου δίκαιον ὑπάρχειν. σὺ δή, πληρωτὴς τοιούτου γεγονὼς ἐράνου σεαυτῷ, τοῦτον δίκαιος εἶ συλλέξασθαι.
For I think that all men, in all that they do, feel bound to make a contribution out of their own pockets for the benefit of their own life. Here am I, let us suppose; moderate and merciful towards all, and a benefactor of many. To such a man all men ought to make an equivalent return, if occasion offers or need demands. Here again is a very different man; violent, showing no pity to his neighbor, nor even treating him as a fellow-man. Such a man deserves to be paid in his own coin. And such, Meidias, was the contribution that you paid for your own benefit; such is the return that you deserve.
§ 102
ἡγοῦμαι μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ εἰ μηδὲν ἔτʼ ἄλλʼ εἶχον κατηγορεῖν Μειδίου, μηδὲ δεινότερʼ ἦν ἃ μέλλω λέγειν ὧν εἴρηκα, δικαίως ἂν ὑμᾶς ἐκ τῶν εἰρημένων καὶ καταψηφίσασθαι καὶ τιμᾶν αὐτῷ τῶν ἐσχάτων. οὐ μὴν ἐνταῦθʼ ἕστηκε τὸ πρᾶγμα, οὐδʼ ἀπορήσειν μοι δοκῶ τῶν μετὰ ταῦτα· τοσαύτην ἀφθονίαν οὗτος πεποίηκε κατηγοριῶν.
Therefore, men of Athens, I think that even if I had no other charge to bring against Meidias, and even if what I shall allege hereafter were not more serious than what I have already said, you would be justified, in view of my statements, in condemning him and imposing the utmost penalty of the law. Yet the tale is not complete, and I think I shall not be at a loss what to say next, so lavishly has he furnished me with matter for indictment.
§ 103
ὅτι μὲν δὴ λιποταξίου γραφὴν κατεσκεύασεν κατʼ ἐμοῦ καὶ τὸν τοῦτο ποιήσοντʼ ἐμισθώσατο, τὸν μιαρὸν καὶ λίαν εὐχερῆ, τὸν κονιορτὸν Εὐκτήμονα, ἐάσω. καὶ γὰρ οὔτʼ ἀνεκρίνατο ταύτην ὁ συκοφάντης ἐκεῖνος, οὔθʼ οὗτος οὐδενὸς εἵνεκʼ αὐτὸν ἐμισθώσατο πλὴν ἵνʼ ἐκκέοιτο πρὸ τῶν ἐπωνύμων καὶ πάντες ὁρῷεν Εὐκτήμων Λουσιεὺς ἐγράψατο Δημοσθένην Παιανιέα λιποταξίου· καί μοι δοκεῖ κἂν προσγράψαι τοῦθʼ ἡδέως, εἴ πως ἐνῆν, ὅτι Μειδίου μισθωσαμένου γέγραπται. ἀλλʼ ἐῶ τοῦτο· ἐφʼ ᾗ γὰρ ἐκεῖνος ἠτίμωκεν αὑτὸν οὐκ ἐπεξελθών, οὐδεμιᾶς ἔγωγʼ ἔτι προσδέομαι δίκης, ἀλλʼ ἱκανὴν ἔχω.
How he trumped up a charge of desertion against me and bribed another to bring the action—a scoundrel ready for any dirty job, the filthy Euctemon—that I shall pass over; for that blackmailer never moved for a trial, nor had Meidias hired him for any other purpose than to have this notice posted up before the Tribal Heroes for all men to read, Euctemon of the Lusian deme has indicted Demosthenes of the Paeanian deme for desertion of his post. Indeed I think he would have been delighted, if it had been in order, to add that Meidias had hired him to indict me. But I pass that over, because Euctemon, having disfranchised himself by failing to follow up the charge, has given me all the satisfaction that I require.
§ 104
ἀλλʼ ὃ καὶ δεινόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ σχέτλιον καὶ κοινὸν ἔμοιγʼ ἀσέβημα, οὐκ ἀδίκημα μόνον, τούτῳ πεπρᾶχθαι δοκεῖ, τοῦτʼ ἐρῶ. τῷ γὰρ ἀθλίῳ καὶ ταλαιπώρῳ κακῆς καὶ χαλεπῆς συμβάσης αἰτίας Ἀριστάρχῳ τῷ Μόσχου, τὸ μὲν πρῶτον, ὦ ἄνδρες Ἀθηναῖοι, κατὰ τὴν ἀγορὰν περιιὼν ἀσεβεῖς καὶ δεινοὺς λόγους ἐτόλμα περὶ ἐμοῦ λέγειν, ὡς ἐγὼ τὸ πρᾶγμʼ εἰμὶ τοῦτο δεδρακώς· ὡς δʼ οὐδὲν ἤνυε τούτοις, προσελθὼν τοῖς ἐπʼ ἐκεῖνον ἄγουσι τὴν αἰτίαν τοῦ φόνου, τοῖς τοῦ τετελευτηκότος οἰκείοις, χρήμαθʼ ὑπισχνεῖτο δώσειν εἰ τοῦ πράγματος αἰτιῷντʼ ἐμέ, καὶ οὔτε θεοὺς οὔθʼ ὁσίαν οὔτʼ ἄλλʼ οὐδὲν ἐποιήσατʼ ἐμποδὼν τοιούτῳ λόγῳ, οὐδʼ ὤκνησεν.
But I will now relate a serious act of cruelty committed by him, men of Athens, which I at least regard as not merely a personal wrong but a public sacrilege. For when a grave criminal charge was hanging over that unlucky wretch, Aristarchus, the son of Moschus, at first, Athenians, Meidias went round the Market-place and ventured to spread impious and atrocious statements about me to the effect that I was the author of the deed; next, when this device failed, he went to the relations of the dead man, who were bringing the charge of murder against Aristarchus, and offered them money if they would accuse me of the crime. He let neither religion nor piety nor any other consideration stand in the way of this wild proposal: he shrank from nothing.
§ 105
ἀλλʼ οὐδὲ πρὸς οὓς ἔλεγεν αὐτοὺς ᾐσχύνθη, εἰ τοιοῦτο κακὸν καὶ τηλικοῦτον ἀδίκως ἐπάγει τῳ, ἀλλʼ ἕνʼ ὅρον θέμενος παντὶ τρόπῳ μʼ ἀνελεῖν, οὐδὲν ἐλλείπειν ᾤετο δεῖν, ὡς δέον, εἴ τις ὑβρισθεὶς ὑπὸ τούτου δίκης ἀξιοῖ τυχεῖν καὶ μὴ σιωπᾷ, τοῦτον ἐξόριστον ἀνῃρῆσθαι καὶ μηδαμῇ παρεθῆναι, ἀλλὰ καὶ λιποταξίου γραφὴν ἑαλωκέναι καὶ ἐφʼ αἵματι φεύγειν καὶ μόνον οὐ προσηλῶσθαι. καίτοι ταῦθʼ ὅταν ἐξελεγχθῇ ποιῶν πρὸς οἷς ὕβριζέν με χορηγοῦντα, τίνος συγγνώμης ἢ τίνος ἐλέου δικαίως τεύξεται παρʼ ὑμῶν;
Nay, he was not ashamed to look even that audience in the face and bring such a terrible calamity upon an innocent man; but having set one goal before him, to ruin me by every means in his power, he thought himself bound to leave no stone unturned, as if it were only right that when any man, having been insulted by him, claimed redress and refused to keep silence, he should be removed by banishment without a chance of escape, should even find himself convicted of desertion, should defend himself on a capital charge, and should be in imminent danger of crucifixion. Yet when Meidias is proved guilty of all this, as well as of his insults when I was chorus-master, what leniency, what compassion shall he deserve at your hands?
§ 106
ἐγὼ μὲν γὰρ αὐτόν, ὦ ἄνδρες Ἀθηναῖοι, νομίζω αὐτόχειρά μου γεγενῆσθαι τούτοις τοῖς ἔργοις, καὶ τότε μὲν τοῖς Διονυσίοις τὴν παρασκευὴν καὶ τὸ σῶμα καὶ τἀναλώμαθʼ ὑβρίζειν, νῦν δὲ τούτοις οἷς ἐποίει καὶ διεπράττετʼ ἐκεῖνά τε καὶ τὰ λοιπὰ πάντα, τὴν πόλιν, τὸ γένος, τὴν ἐπιτιμίαν, τὰς ἐλπίδας· εἰ γὰρ ἓν ὧν ἐπεβούλευσε κατώρθωσεν, ἁπάντων ἂν ἀπεστερήμην ἐγὼ καὶ μηδὲ ταφῆναι προσυπῆρχεν οἴκοι μοι. διὰ τί, ἄνδρες δικασταί; εἰ γάρ, ἐάν τις παρὰ πάντας τοὺς νόμους ὑβρισθεὶς ὑπὸ Μειδίου βοηθεῖν αὑτῷ πειρᾶται, ταῦτα καὶ τοιαῦθʼ ἕτερʼ αὐτῷ παθεῖν ὑπάρξει, προσκυνεῖν τοὺς ὑβρίζοντας ὥσπερ ἐν τοῖς βαρβάροις, οὐκ ἀμύνεσθαι κράτιστον ἔσται.
My own opinion, men of Athens, is that these acts constitute him my murderer; that while at the Dionysia his outrages were confined to my equipment, my person, and my expenditure, his subsequent course of action shows that they were aimed at everything else that is mine, my citizenship, my family, my privileges, my hopes. Had a single one of his machinations succeeded, I should have been robbed of all that I had, even of the right to be buried in the homeland. What does this mean, gentlemen of the jury? It means that if treatment such as I have suffered is to be the fate of any man who tries to right himself when outraged by Meidias in defiance of all the laws, then it will be best for us, as is the way among barbarians, to grovel at the oppressor’s feet and make no attempt at self-defence.
§ 107
ἀλλὰ μὴν ὡς ἀληθῆ λέγω καὶ προσεξείργασται ταῦτα τῷ βδελυρῷ τούτῳ καὶ ἀναιδεῖ, κάλει μοι καὶ τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ Διονύσιος Ἀφιδναῖος, Ἀντίφιλος Παιανιεὺς διαφθαρέντος Νικοδήμου τοῦ οἰκείου ἡμῶν βιαίῳ θανάτῳ ὑπὸ Ἀριστάρχου τοῦ Μόσχου ἐπεξῇμεν τοῦ φόνου τὸν Ἀρίσταρχον. αἰσθόμενος δὲ ταῦτα Μειδίας ὁ νῦν κρινόμενος ὑπὸ Δημοσθένους, ᾧ μαρτυροῦμεν, ἔπειθεν ἡμᾶς διδοὺς κέρματα τὸν μὲν Ἀρίσταρχον ἀθῷον ἀφεῖναι, Δημοσθένει δὲ τὴν γραφὴν τοῦ φόνου παραγράψασθαι. λαβὲ δή μοι τὸν περὶ τῶν δώρων νόμον.
However, to prove that my statements are true and that these things have actually been perpetrated by this shameless ruffian, please call the witnesses. The Witnesses We, Dionysius of Aphidna and Antiphilus of Paeania, when our kinsman Nicodemus had met with a violent death at the hands of Aristarchus, the son of Moschus, prosecuted Aristarchus for murder. Learning this, Meidias, who is now being brought to trial by Demosthenes, for whom we appear, offered us small sums of money to let Aristarchus go unharmed, and to substitute the name of Demosthenes in the indictment for murder. Now let me have the law concerning bribery.
§ 108
ἐν ὅσῳ δὲ τὸν νόμον, ὦ ἄνδρες Ἀθηναῖοι, λαμβάνει, βούλομαι μικρὰ πρὸς ὑμᾶς εἰπεῖν, δεηθεὶς ὑμῶν ἁπάντων πρὸς Διὸς καὶ θεῶν, ὦ ἄνδρες δικασταί· περὶ πάντων ὧν ἂν ἀκούητε, τοῦθʼ ὑποθέντες ἀκούετε τῇ γνώμῃ, τί ἄν, εἴ τις ἔπασχε ταῦθʼ ὑμῶν, ἐποίει, καὶ τίνʼ ἂν εἶχεν ὀργὴν ὑπὲρ αὑτοῦ πρὸς τὸν ποιοῦντα. ἐγὼ γὰρ ἐνηνοχὼς χαλεπῶς ἐφʼ οἷς περὶ τὴν λῃτουργίαν ὑβρίσθην, ἔτι πολλῷ χαλεπώτερον, ὦ ἄνδρες Ἀθηναῖοι, τούτοις τοῖς μετὰ ταῦτʼ ἐνήνοχα καὶ μᾶλλον ἠγανάκτηκα.
While the clerk is finding the statute, men of Athens, I wish to address a few words to you. I appeal to all of you jurymen, in the name of Zeus and all the gods, that whatever you hear in court, you may listen to it with this in your minds: What would one of you do, if he were the victim of this treatment, and what anger would he feel on his own account against the author of it? Seriously distressed as I was at the insults that I endured in the discharge of my public service, I am far more seriously distressed and indignant at what ensued.
§ 109
τί γὰρ ὡς ἀληθῶς πέρας ἂν φήσειέ τις εἶναι κακίας καὶ τίνʼ ὑπερβολὴν ἀναιδείας καὶ ὠμότητος καὶ ὕβρεως, ἄνθρωπος εἰ ποιήσας δεινὰ νὴ Δία καὶ πόλλʼ ἀδίκως τινά, ἀντὶ τοῦ ταῦτʼ ἀναλαμβάνειν καὶ μεταγιγνώσκειν, πολλῷ δεινότερʼ ὕστερον ἄλλα προσεξεργάζοιτο, καὶ χρῷτο τῷ πλουτεῖν μὴ ἐπὶ ταῦτʼ ἐν οἷς μηδένα βλάπτων αὐτὸς ἄμεινόν τι τῶν ἰδίων θήσεται, ἀλλʼ ἐπὶ τἀναντία, ἐν οἷς ἀδίκως ἐκβάλλων τινὰ καὶ προπηλακίσας αὑτὸν εὐδαιμονιεῖ τῆς περιουσίας;
For in truth, what bounds can be set to wickedness, and how can shamelessness, brutality and insolence go farther, if a man who has committed grave-yes, grave and repeated wrongs against another, instead of making amends and repenting of the evil, should afterwards add more serious outrages and should employ his riches, not to further his own interests without prejudice to others, but for the opposite purpose of driving his victim into exile unjustly and covering him with ignominy, while he gloats over his own superabundance of wealth?
§ 110
ταῦτα τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, πάντα τούτῳ πέπρακται κατʼ ἐμοῦ. καὶ γὰρ αἰτίαν ἐπήγαγέ μοι φόνου ψευδῆ καὶ οὐδὲν ἐμοὶ προσήκουσαν, ὡς τὸ πρᾶγμʼ αὔτʼ ἐδήλωσεν, καὶ γραφὴν λιποταξίου μʼ ἐγράψατο τρεῖς αὐτὸς τάξεις λελοιπώς, καὶ τῶν ἐν Εὐβοίᾳ πραγμάτων (τουτὶ γὰρ αὖ μικροῦ παρῆλθέ μʼ εἰπεῖν), ἃ Πλούταρχος ὁ τούτου ξένος καὶ φίλος διεπράξατο, ὡς ἐγὼ αἴτιός εἰμι, κατεσκεύαζε πρὸ τοῦ τὸ πρᾶγμα γενέσθαι πᾶσιν φανερὸν διὰ Πλουτάρχου γεγονός.
All that, men of Athens, is just what has been done by Meidias. He brought against me a false charge of murder, in which, as the facts proved, I was in no way concerned; he indicted me for desertion, having himself on three occasions deserted his post; and as for the troubles in Euboea—why, I nearly forgot to mention them!-troubles for which his bosom-friend Plutarchus was responsible, he contrived to have the blame laid at my door, before it became plain to everyone that Plutarchus was at the bottom of the whole business.
§ 111
καὶ τελευτῶν βουλεύειν μου λαχόντος δοκιμαζομένου κατηγόρει, καὶ τὸ πρᾶγμʼ εἰς ὑπέρδεινόν μοι περιέστη· ἀντὶ γὰρ τοῦ δίκην ὑπὲρ ὧν ἐπεπόνθειν λαβεῖν, δοῦναι πραγμάτων ὧν οὐδὲν ἐμοὶ προσῆκεν ἐκινδύνευον. καὶ ταῦτα πάσχων ἐγὼ καὶ τοῦτον τὸν τρόπον ὃν διεξέρχομαι νυνὶ πρὸς ὑμᾶς ἐλαυνόμενος, οὐκ ὢν οὔτε τῶν ἐρημοτάτων οὔτε τῶν ἀπόρων κομιδῇ, οὐκ ἔχω, ὦ ἄνδρες Ἀθηναῖοι, τί χρὴ ποιῆσαι.
Lastly, when I was made senator by lot, he denounced me at the scrutiny, and the business proved a very real danger for me; for instead of getting compensation for the injuries I had suffered, I was in danger of being punished for acts with which I had no concern. Having such grievances and being persecuted in the way that I have just described to you, but at the same time being neither quite friendless nor exactly a poor man, I am uncertain, men of Athens, what I ought to do.
§ 112
εἰ γὰρ εἰπεῖν τι καὶ περὶ τούτων ἤδη δεῖ, οὐ μέτεστι τῶν ἴσων οὐδὲ τῶν ὁμοίων, ὦ ἄνδρες Ἀθηναῖοι, πρὸς τοὺς πλουσίους τοῖς λοιποῖς ἡμῖν, οὐ μέτεστιν, οὔ· ἀλλὰ καὶ χρόνοι τούτοις τοῦ τὴν δίκην ὑποσχεῖν, οὓς ἂν αὐτοὶ βούλωνται, δίδονται, καὶ τἀδικήμαθʼ ἕωλα τὰ τούτων ὡς ὑμᾶς καὶ ψύχρʼ ἀφικνεῖται, τῶν δʼ ἄλλων ἡμῶν ἕκαστος, ἄν τι συμβῇ, πρόσφατος κρίνεται. καὶ μάρτυρές εἰσιν ἕτοιμοι τούτοις καὶ συνήγοροι πάντες καθʼ ἡμῶν εὐτρεπεῖς· ἐμοὶ δʼ οὐδὲ τἀληθῆ μαρτυρεῖν ἐθέλοντας ὁρᾶτʼ ἐνίους.
For, if I may add a word on this subject also, where the rich are concerned, Athenians, the rest of us have no share in our just and equal rights. Indeed we have not. The rich can choose their own time for facing a jury, and their crimes are stale and cold when they are dished up before you, but if any of the rest of us is in trouble, he is brought into court while all is fresh. The rich have witnesses and counsel in readiness, all primed against us; but, as you see, my witnesses are some of them unwilling even to bear testimony to the truth.
§ 113
ταῦτα μὲν οὖν ἀπείποι τις ἄν, οἶμαι, θρηνῶν. τὸν δὲ νόμον μοι λέγʼ ἐφεξῆς, ὥσπερ ἠρξάμην. λέγε. ΝΟΜΟΣ ἐάν τις Ἀθηναίων λαμβάνῃ παρά τινος, ἢ αὐτὸς διδῷ ἑτέρῳ, ἢ διαφθείρῃ τινὰς ἐπαγγελλόμενος, ἐπὶ βλάβῃ τοῦ δήμου ἢ ἰδίᾳ τινὸς τῶν πολιτῶν, τρόπῳ ἢ μηχανῇ ᾑτινιοῦν, ἄτιμος ἔστω καὶ παῖδες καὶ τὰ ἐκείνου.
One might harp on these grievances till one was weary, I suppose; but now recite in full the law which I began to quote. Read. The Law If any Athenian accepts a bribe from another, or himself offers it to another, or corrupts anyone by promises, to the detriment of the people in general, or of any individual citizen, by any means or device whatsoever, he shall be disfranchised together with his children, and his property shall be confiscated.
§ 114
οὕτω τοίνυν οὗτός ἐστʼ ἀσεβὴς καὶ μιαρὸς καὶ πᾶν ἂν ὑποστὰς εἰπεῖν καὶ πρᾶξαι, εἰ δʼ ἀληθὲς ἢ ψεῦδος ἢ πρὸς ἐχθρὸν ἢ φίλον ἢ τὰ τοιαῦτα, ἀλλʼ οὐδʼ ὁτιοῦν διορίζων, ὥστʼ ἐπαιτιασάμενός με φόνου καὶ τοιοῦτο πρᾶγμʼ ἐπαγαγών, εἴασε μέν μʼ εἰσιτητήριʼ ὑπὲρ τῆς βουλῆς ἱεροποιῆσαι καὶ θῦσαι καὶ κατάρξασθαι τῶν ἱερῶν ὑπὲρ ὑμῶν καὶ ὅλης τῆς πόλεως,
This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State;
§ 115
εἴασε δʼ ἀρχεθεωροῦντʼ ἀγαγεῖν τῷ Διὶ τῷ Νεμείῳ τὴν κοινὴν ὑπὲρ τῆς πόλεως θεωρίαν, περιεῖδε δὲ ταῖς σεμναῖς θεαῖς ἱεροποιὸν αἱρεθέντʼ ἐξ Ἀθηναίων ἁπάντων τρίτον αὐτὸν καὶ καταρξάμενον τῶν ἱερῶν. ἆρʼ ἄν, εἴ γʼ εἶχε στιγμὴν ἢ σκιὰν τούτων ὧν κατεσκεύαζεν κατʼ ἐμοῦ, ταῦτʼ ἂν εἴασεν; ἐγὼ μὲν οὐκ οἶμαι. οὐκοῦν ἐξελέγχεται τούτοις ἐναργῶς ὕβρει ζητῶν μʼ ἐκβάλλειν ἐκ τῆς πατρίδος.
he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land.
§ 116
ἐπειδὴ τοίνυν τοῦτο τὸ πρᾶγμʼ οὐδὲ καθʼ ἕν, πανταχῇ στρέφων, οἷός τʼ ἦν ἀγαγεῖν ἐπʼ ἐμέ, φανερῶς ἤδη διʼ ἐμὲ τὸν Ἀρίσταρχον ἐσυκοφάντει. καὶ τὰ μὲν ἄλλα σιωπῶ· τῆς δὲ βουλῆς περὶ τούτων καθημένης καὶ σκοπουμένης, παρελθὼν οὗτος ἀγνοεῖτʼ ἔφη ὦ βουλή, τὸ πρᾶγμα; καὶ τὸν αὐτόχειρʼ ἔχοντες λέγων τὸν Ἀρίσταρχον μέλλετε καὶ ζητεῖτε καὶ τετύφωσθε; οὐκ ἀποκτενεῖτε; οὐκ ἐπὶ τὴν οἰκίαν βαδιεῖσθε;
Then, when for all his desperate shifts he could bring none of these charges home to me, he turned informer against Aristarchus, aiming evidently at me. To pass over other incidents, when the Council was in session and was investigating the murder, Meidias came in and cried, Don’t you know the facts of the case, Councillors? Are you wasting time and groping blindly for the murderer, when you have him already in your hands?-meaning Aristarchus. Won’t you put him to death? Won’t you go to his house and arrest him?
§ 117
οὐχὶ συλλήψεσθε; καὶ ταῦτʼ ἔλεγʼ ἡ μιαρὰ καὶ ἀναιδὴς αὕτη κεφαλή, ἐξεληλυθὼς τῇ προτεραίᾳ παρʼ Ἀριστάρχου, καὶ χρώμενος ὥσπερ ἂν ἄλλος τις τὰ πρὸ τούτου, καί, ὅτʼ ηὐτύχει, πλεῖστα παρεσχηκότος ἐκείνου πράγματά μοι περὶ τῶν πρὸς τοῦτον ἀπαλλαγῶν. εἰ μὲν οὖν εἰργάσθαι τι τούτων ἐφʼ οἷς ἀπόλωλεν ἡγούμενος τὸν Ἀρίσταρχον καὶ πεπιστευκὼς τοῖς τῶν αἰτιασαμένων λόγοις ταῦτʼ ἔλεγεν,
Such was the language of this shameless and abandoned reptile, though only the day before he had stepped out of Aristarchus’s house, though up till then he had been as intimate with him as anyone could be, and though Aristarchus in the day of his prosperity had often importuned me to settle my suit with Meidias out of court. Now if he said this to the Council, believing that Aristarchus had actually committed the crime which has since proved his ruin, and trusting to the tale told by his accusers, yet even so the speech was unpardonable.
§ 118
χρῆν μὲν οὐδʼ οὕτω (μετρία γὰρ δίκη παρὰ τῶν φίλων ἐστίν, ἄν τι δοκῶσι πεποιηκέναι δεινόν, μηκέτι τῆς λοιπῆς φιλίας κοινωνεῖν, τὸ δὲ τιμωρεῖσθαι καὶ ἐπεξιέναι τοῖς πεπονθόσι καὶ τοῖς ἐχθροῖς παραλείπεται)· ὅμως δʼ ἔστω τούτῳ γε συγγνώμη. εἰ δὲ λαλῶν μὲν καὶ ὁμωρόφιος γιγνόμενος ὡς οὐδὲν εἰργασμένῳ φανήσεται, λέγων δὲ καὶ καταιτιώμενος ταῦθʼ εἵνεκα τοῦ συκοφαντεῖν ἐμέ, πῶς οὐ δεκάκις, μᾶλλον δὲ μυριάκις δίκαιός ἐστʼ ἀπολωλέναι;
Upon friends, if they seem to have done something serious, one should impose the moderate penalty of withdrawing from their friendship; vengeance and prosecution should be left to their victims or their enemies. Yet in a man like Meidias this may be condoned. But if it shall appear that he chatted familiarly under the same roof with Aristarchus, as if he were perfectly innocent, and then uttered those damning charges against him in order to involve me in a false accusation, does he not deserve to be put to death ten times—no! ten thousand times over?
§ 119
ἀλλὰ μὴν ὡς ἀληθῆ λέγω καὶ τῇ μὲν προτεραίᾳ ὅτε ταῦτʼ ἔλεγεν, εἰσεληλύθει καὶ διείλεκτʼ ἐκείνῳ, τῇ δʼ ὑστεραίᾳ πάλιν (τοῦτο γάρ, τοῦτʼ οὐκ ἔχον ἐστὶν ὑπερβολὴν ἀκαθαρσίας, ἄνδρες Ἀθηναῖοι) εἰσελθὼν οἴκαδʼ ὡς ἐκεῖνον καὶ ἐφεξῆς οὑτωσὶ καθεζόμενος, τὴν δεξιὰν ἐμβαλών, παρόντων πολλῶν, μετὰ τοὺς ἐν τῇ βουλῇ τούτους λόγους, ἐν οἷς αὐτόχειρα καὶ τὰ δεινότατʼ εἰρήκει τὸν Ἀρίσταρχον, ὤμνυε μὲν κατʼ ἐξωλείας μηδὲν εἰρηκέναι κατʼ αὐτοῦ φλαῦρον, καὶ οὐδὲν ἐφρόντιζʼ ἐπιορκῶν, καὶ ταῦτα παρόντων τῶν συνειδότων, ἠξίου δὲ καὶ πρὸς ἔμʼ αὑτῷ διʼ ἐκείνου γίγνεσθαι τὰς διαλύσεις, τούτων τοὺς παρόντας ὑμῖν καλῶ μάρτυρας.
I am going to call the witnesses now present in court to prove that my version of the facts is correct; that on the day before he told that tale to the Council, he had entered Aristarchus’s house and had a conversation with him; that on the next day-and this, men of Athens, this for vileness is impossible to beat—he went into his house and sat as close to him as this, and put his hand in his, in the presence of many witnesses, after that speech in the Council in which he had called Aristarchus a murderer and said the most terrible things of him; that he invoked utter destruction on himself if he had said a word in his disparagement; that he never thought twice about his perjury, though there were people present who knew the truth, and he actually begged him to use his influence to bring about a reconciliation with me.
§ 120
καίτοι πῶς οὐ δεινόν, ὦ ἄνδρες Ἀθηναῖοι, μᾶλλον δʼ ἀσεβές, λέγειν ὡς φονεύς, καὶ πάλιν ὡς οὐκ εἴρηκε ταῦτʼ ἀπομνύναι, καὶ φόνον μὲν ὀνειδίζειν, τούτῳ δʼ ὁμωρόφιον γίγνεσθαι; κἂν μὲν ἀφῶ τοῦτον ἐγὼ καὶ προδῶ τὴν ὑμετέραν καταχειροτονίαν, οὐδέν, ὡς ἔοικʼ, ἀδικῶ· ἂν δʼ ἐπεξίω, λέλοιπα τὴν τάξιν, φόνον κοινωνῶ, δεῖ μʼ ἀνηρπάσθαι. ἐγὼ δʼ αὐτὸ τοὐναντίον οἶμαι, εἰ τοῦτον ἀφῆκα, λελοιπέναι μέν, ὦ ἄνδρες Ἀθηναῖοι, τὴν τοῦ δικαίου τάξιν, φόνου δʼ ἂν εἰκότως ἐμαυτῷ λαχεῖν· οὐ γὰρ ἦν μοι δήπου βιωτὸν τοῦτο ποιήσαντι.
And yet, Athenians, must we not call it a crime, or rather an impiety, to say that a man is a murderer and then swear that one has never said this to reproach a man with murder and then sit in the same room with him? And if I let him off now and so stultify your vote of condemnation, I am an innocent man apparently; but if I proceed with my case, I am a deserter, I am accessory to a murder, I deserve extermination. I am quite of the contrary opinion, men of Athens. If I had let Meidias off, then I should have been a deserter from the cause of justice, and I might reasonably have charged myself with murder, for life would have been impossible for me, had I acted thus.
§ 121
ὅτι τοίνυν καὶ ταῦτʼ ἀληθῆ λέγω, κάλει μοι καὶ τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ Λυσίμαχος Ἀλωπεκῆθεν, Δημέας Σουνιεύς, Χάρης Θορίκιος, Φιλήμων Σφήττιος, Μόσχος Παιανιεύς, καθʼ οὓς καιροὺς ἡ εἰσαγγελία ἐδόθη εἰς τὴν βουλὴν ὑπὲρ Ἀριστάρχου τοῦ Μόσχου, ὅτι εἴη Νικόδημον ἀπεκτονώς, οἴδαμεν Μειδίαν τὸν κρινόμενον ὑπὸ Δημοσθένους, ᾧ μαρτυροῦμεν, ἐλθόντα πρὸς τὴν βουλὴν καὶ λέγοντα μηδένα ἕτερον εἶναι τὸν Νικοδήμου φονέα, ἀλλʼ Ἀρίσταρχον, καὶ τοῦτον αὐτοῦ γεγονέναι αὐτόχειρα, καὶ συμβουλεύοντα τῇ βουλῇ βαδίζειν ἐπὶ τὴν οἰκίαν τὴν Ἀριστάρχου καὶ συλλαμβάνειν αὐτόν. ταῦτα δʼ ἔλεγε πρὸς τὴν βουλὴν τῇ προτεραίᾳ μετʼ Ἀριστάρχου καὶ μεθʼ ἡμῶν συνδεδειπνηκώς. οἴδαμεν δὲ καὶ Μειδίαν, ὡς ἀπῆλθεν ἀπὸ τῆς βουλῆς τούτους τοὺς λόγους εἰρηκώς, εἰσεληλυθότα πάλιν ὡς Ἀρίσταρχον καὶ τὴν δεξιὰν ὡς ἐμβεβληκότα καὶ ὀμνύοντα κατʼ ἐξωλείας μηδὲν κατʼ αὐτοῦ πρὸς τὴν βουλὴν εἰρηκέναι φαῦλον, καὶ ἀξιοῦντα Ἀρίσταρχον ὅπως ἂν διαλλάξῃ αὐτῷ Δημοσθένην.
And now please call the witnesses to attest the truth of these statements also. The Witnesses We, Lysimachus of Alopece, Demeas of Sunium, Chares of Thoricus, Philemon of Sphetta, Moschus of Paeania, know that at the date when the indictment was presented to the Council charging Aristarchus, the son of Moschus, with the murder of Nicodemus, Meidias, who is now being tried at the suit of Demosthenes, for whom we appear, came before the Council and stated that Aristarchus, and no one else, was the murderer of Nicodemus, and he advised the Council to go to the house of Aristarchus and arrest him. This he said to the Council, having dined on the previous day with Aristarchus in our company. We also know that Meidias, when he came from the Council after making this statement, again entered the house of Aristarchus and shook hands with him and, invoking destruction on his own head, swore that he had said nothing in his disparagement before the Council, and he asked Aristarchus to reconcile Demosthenes to him.
§ 122
τίς οὖν ὑπερβολή, τίς ὁμοία τῇ τούτου γέγονʼ ἢ γένοιτʼ ἂν πονηρία; ὃς ἄνδρʼ ἀτυχοῦντα, οὐδὲν αὐτὸν ἠδικηκότα (ἐῶ γὰρ εἰ φίλον), ἅμα συκοφαντεῖν ᾤετο δεῖν καὶ πρὸς ἔμʼ αὑτὸν διαλύειν ἠξίου, καὶ ταῦτʼ ἔπραττε καὶ χρήματʼ ἀνήλισκεν ἐπὶ τῷ μετʼ ἐκείνου κἀμὲ προσεκβαλεῖν ἀδίκως.
Can anything go beyond that? Has there ever been, or could there ever be, baseness to compare with this of Meidias? He felt justified in informing against that unfortunate man, who had done him no wrong—I waive the fact that he was his friend—and at the same time he was begging him to bring about a reconciliation between himself and me; and not content with this, he spent money on an iniquitous attempt to procure my banishment as well as that of Aristarchus.
§ 123
τοῦτο μέντοι τὸ τοιοῦτον ἔθος καὶ τὸ κατασκεύασμʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ τοῖς ὑπὲρ αὑτῶν ἐπεξιοῦσι δικαίως ἔτι πλείω περιιστάναι κακά, οὐκ ἐμοὶ μὲν ἄξιόν ἐστʼ ἀγανακτεῖν καὶ βαρέως φέρειν, ὑμῖν δὲ τοῖς ἄλλοις παριδεῖν, πολλοῦ γε καὶ δεῖ, ἀλλὰ πᾶσιν ὁμοίως ὀργιστέον, ἐκλογιζομένοις καὶ θεωροῦσιν ὅτι τοῦ μέν, ὦ ἄνδρες Ἀθηναῖοι, ῥᾳδίως κακῶς παθεῖν ἐγγύταθʼ ὑμῶν εἰσιν οἱ πενέστατοι καὶ ἀσθενέστατοι, τοῦ δʼ ὑβρίσαι καὶ τοῦ ποιήσαντας μὴ δοῦναι δίκην, ἀλλὰ τοὺς ἀντιπαρέξοντας πράγματα μισθώσασθαι, οἱ βδελυροὶ καὶ χρήματʼ ἔχοντές εἰσιν ἐγγυτάτω.
Yet this habit of his, Athenians, this scheme of involving in yet greater calamities all who stand up against him in just defence, is not something that might well rouse indignation and resentment in me, but that the rest of you should overlook. Far from it. All citizens alike should be stirred to anger, when they reflect and observe that it is exactly the poorest and weakest of you that run the greatest risk of being thus wantonly wronged, while it is the rich blackguards that find it easiest to oppress others and escape punishment, and even to hire agents to put obstacles in the path of justice.
§ 124
οὐ δὴ δεῖ παρορᾶν τὰ τοιαῦτα, οὐδὲ τὸν ἐξείργοντα δέει καὶ φόβῳ τὸ δίκην ὧν ἂν ἡμῶν ἀδικηθῇ τις λαμβάνειν παρʼ αὐτοῦ ἄλλο τι χρὴ νομίζειν ποιεῖν ἢ τὰς τῆς ἰσηγορίας καὶ τὰς τῆς ἐλευθερίας ἡμῶν μετουσίας ἀφαιρεῖσθαι. ἐγὼ μὲν γὰρ ἴσως διεωσάμην, καὶ ἄλλος τις ἄν, ψευδῆ λόγον καὶ συκοφαντίαν, καὶ οὐκ ἀνήρπασμαι· οἱ δὲ πολλοὶ τί ποιήσετε, ἂν μὴ δημοσίᾳ πᾶσιν φοβερὸν καταστήσητε τὸ εἰς ταῦτʼ ἀποχρῆσθαι τῷ πλουτεῖν;
Such conduct must not be overlooked. It must not be supposed that the man who by intimidation tries to debar any citizen from obtaining reparation for his wrongs is doing less than robbing us of our liberties and of our right of free speech. Perhaps I and one or two others may have managed to repel a false and calamitous charge and so have escaped destruction; but what will the vast majority of you do, if you do not by a public example make it a dangerous game for anyone to abuse his wealth for such a purpose?
§ 125
δόντα λόγον καὶ ὑποσχόντα κρίσιν περὶ ὧν ἄν τις ἐγκαλῇ, τότʼ ἀμύνεσθαι τοὺς ἀδίκως ἐφʼ αὑτὸν ἐλθόντας χρή, καὶ τότʼ, ἂν ἀδικοῦντας ὁρᾷ τις, οὐ προαναρπάζειν, οὐδʼ ἐπάγοντʼ αἰτίας ψευδεῖς ἄκριτον ζητεῖν ἀποφεύγειν, οὐδʼ ἐπὶ τῷ διδόναι δίκην ἀσχάλλειν, ἀλλὰ μὴ ποιεῖν ἐξ ἀρχῆς ἀσελγὲς μηδέν.
When the accused man has rendered an account of his actions and has stood his trial on the charges brought against him, then he may retaliate upon unjust assailants; but even then he must not try to spirit away some witness of his ill deeds, nor to escape a trial by bringing false charges; he must not count it a grievance to submit to justice, but must avoid all outrageous conduct from the first.
§ 126
ὅσα μὲν τοίνυν εἴς τε τὴν λῃτουργίαν καὶ τὸ σῶμʼ ὑβρίσθην, καὶ πάντʼ ἐπιβουλευόμενος τρόπον καὶ πάσχων κακῶς ἐκπέφευγα, ἀκηκόατʼ, ὦ ἄνδρες Ἀθηναῖοι. καὶ παραλείπω δὲ πολλά· οὐ γὰρ ἴσως ῥᾴδιον πάντʼ εἰπεῖν. ἔχει δʼ οὕτως. οὐκ ἔστʼ ἐφʼ ὅτῳ τῶν πεπραγμένων ἐγὼ μόνος ἠδίκημαι, ἀλλʼ ἐπὶ μὲν τοῖς εἰς τὸν χορὸν γεγενημένοις ἀδικήμασιν ἡ φυλή, δέκατον μέρος ὑμῶν, συνηδίκηται, ἐπὶ δʼ οἷς ἔμʼ ὕβρισε καὶ ἐπεβούλευσεν οἱ νόμοι, διʼ οὓς εἷς ἕκαστος ὑμῶν σῶς ἐστιν· ἐφʼ ἅπασι δὲ τούτοις ὁ θεός, ᾧ χορηγὸς ἐγὼ καθειστήκειν, καὶ τὸ τῆς ὁσίας, ὁτιδήποτʼ ἐστί, τὸ σεμνὸν καὶ τὸ δαιμόνιον συνηδίκηται.
Men of Athens, you have now heard how many outrages I endured, both in my own person and in the performance of my public service, and how many escapes I have had from plots and ill-treatment of every kind. Yet I have omitted much, for it was not easy perhaps to mention everything. But the case is this. By none of his acts was I alone wronged, but in the wrongs inflicted on the chorus my whole tribe, the tenth part of the citizens, shared; by his plots and attacks against me he wronged the laws, to which each of you looks for protection;lastly by all these acts he wronged the god to whose service I had been dedicated and that divine and awful power beyond our ken—the power of Holiness.
§ 127
δεῖ δὴ τούς γε βουλομένους ὀρθῶς τὴν κατʼ ἀξίαν τῶν πεπραγμένων παρὰ τούτου δίκην λαμβάνειν, οὐχ ὡς ὑπὲρ ἐμοῦ μόνον ὄντος τοῦ λόγου τὴν ὀργὴν ἔχειν, ἀλλʼ ὡς ἐν ταὐτῷ τῶν νόμων, τοῦ θεοῦ, τῆς πόλεως, ὁμοῦ πάντων ἠδικημένων, οὕτω ποιεῖσθαι τὴν τιμωρίαν, καὶ τοὺς βοηθοῦντας καὶ τοὺς συνεξεταζομένους μετὰ τούτου μὴ συνηγόρους μόνον, ἀλλὰ καὶ δοκιμαστὰς τῶν τούτῳ πεπραγμένων ὑπολαμβάνετʼ εἶναι.
Those who would exact from him an adequate punishment for his misdeeds must not let their indignation be checked by the reflection that I alone am concerned, but must base the penalty on the ground that all alike are victims of the same wrong—the laws, the gods, the city of Athens; and they must look upon those who support him and are marshalled in his defence as something more than mere advocates, as men who set the seal of their approval to his acts.
§ 128
εἰ μὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, σώφρονα καὶ μέτριον πρὸς τἄλλα παρεσχηκὼς αὑτὸν Μειδίας καὶ μηδένα τῶν ἄλλων πολιτῶν ἠδικηκὼς εἰς ἔμʼ ἀσελγὴς μόνον οὕτω καὶ βίαιος ἐγεγόνει, πρῶτον μὲν ἔγωγʼ ἀτύχημʼ ἂν ἐμαυτοῦ τοῦθʼ ἡγούμην, ἔπειτʼ ἐφοβούμην ἂν μὴ τὸν ἄλλον ἑαυτοῦ βίον οὗτος μέτριον δεικνύων καὶ φιλάνθρωπον διακρούσηται τούτῳ τὸ δίκην ὧν ἔμʼ ὕβρικεν δοῦναι.
Now if, men of Athens, Meidias had in other respects behaved with decency and moderation, if he had never injured any other citizen, but had confined his brutality and violence to me, I might, in the first place, consider this a piece of my own bad luck, and, in the second place, I should be afraid lest, by pointing to the moderation and humanity of the rest of his life, he might so evade punishment for his outrage on me.
§ 129
νυνὶ δὲ τοσαῦτʼ ἐστὶ τἄλλʼ ἃ πολλοὺς ὑμῶν ἠδίκησεν καὶ τοιαῦτα, ὥστε τούτου μὲν τοῦ δέους ἀπήλλαγμαι, φοβοῦμαι δὲ πάλιν τοὐναντίον μή, ἐπειδὰν πολλὰ καὶ δείνʼ ἑτέρους ἀκούηθʼ ὑπʼ αὐτοῦ πεπονθότας, τοιοῦτός τις ὑμῖν λογισμὸς ἐμπέσῃ τί οὖν; σὺ δεινότερʼ ἢ τῶν ἄλλων εἷς ἕκαστος πεπονθὼς ἀγανακτεῖς; πάντα μὲν δὴ τὰ τούτῳ πεπραγμένα οὔτʼ ἂν ἐγὼ δυναίμην πρὸς ὑμᾶς εἰπεῖν, οὔτʼ ἂν ὑμεῖς ὑπομείναιτʼ ἀκούειν, οὐδʼ, εἰ τὸ παρʼ ἀμφοτέρων ἡμῶν ὕδωρ ὑπάρξειε πρὸς τὸ λοιπόν, πᾶν τό τʼ ἐμὸν καὶ τὸ τούτου προστεθέν, οὐκ ἂν ἐξαρκέσειεν· ἃ δʼ ἐστὶ μέγιστα καὶ φανερώτατα, ταῦτʼ ἐρῶ.
But as it is, the wrongs that he has done to many of you are so many and so great that I am relieved of this apprehension; my fear is now, on the contrary, that when you hear of the terrible wrongs that others have suffered at his hands, some such argument as this may occur to you. What have you to complain of? Have you suffered more than each of his other victims? Now all that he has done, I could not relate to you, nor would you have the patience to listen, even if I were allowed for the rest of my speech all the time assigned to both of us: all my time and all his in addition would not suffice. I will confine myself to the most important and clearest examples.
§ 130
μᾶλλον δʼ ἐκεῖνο ποιήσω· ἀναγνώσομαι μὲν ὑμῖν, ὡς ἐμαυτῷ γέγραμμαι, πάντα τὰ ὑπομνήματα, λέξω δʼ ὅ τι ἂν πρῶτον ἀκούειν βουλομένοις ὑμῖν ᾖ, τοῦτο πρῶτον, εἶθʼ ἕτερον, καὶ τἄλλα τὸν αὐτὸν τρόπον, ἕως ἂν ἀκούειν βούλησθε. ἔστι δὲ ταῦτα παντοδαπά, καὶ ὕβρεις πολλαὶ καὶ περὶ τοὺς οἰκείους κακουργήματα καὶ περὶ τοὺς θεοὺς ἀσεβήματα, καὶ τόπος οὐδείς ἐστιν ἐν ᾧ τοῦτον οὐ θανάτου πεποιηκότʼ ἄξια πόλλʼ εὑρήσετε. ΥΠΟΜΝΗΜΑΤΑ ΤΩ͂Ν ΜΕΙΔΙΟΥ ΑΔΙΚΗΜΑΤΩΝ
Or rather, this is what I propose to do. I will read you all my memoranda, just as I wrote them out for my own use. I will take first whatever incident you would like to hear first; next your second choice, and so on, as long as you care to listen. There is no lack of variety; plenty of examples of assault, of kinsmen swindled, and of sacrilege. There is not a single passage where you will not find that he has committed many crimes worthy of death. Memoranda of the Crimes of Meidias
§ 131
ὅσα μὲν τοίνυν, ὦ ἄνδρες δικασταί, τὸν ἀεὶ προστυχόντʼ αὐτῷ πεποίηκεν, ταῦτʼ ἐστίν. καὶ παραλέλοιφʼ ἕτερα· οὐ γὰρ ἂν δύναιτʼ οὐδεὶς εἰσάπαξ εἰπεῖν ἃ πολὺν χρόνον οὗτος ὑβρίζων συνεχῶς ἅπαντα τὸν βίον εἴργασται. ἄξιον δʼ ἰδεῖν ἐφʼ ὅσον φρονήματος ἤδη προελήλυθε τῷ τούτων δίκην μηδενὸς δεδωκέναι. οὐ γὰρ ἡγεῖθʼ, ὡς ἐμοὶ δοκεῖ, λαμπρὸν οὐδὲ νεανικὸν οὐδʼ ἄξιον ἑαυτοῦ ὅ τι ἄν τις πρὸς ἕνʼ εἷς διαπράττηται, ἀλλʼ εἰ μὴ φυλὴν ὅλην καὶ βουλὴν καὶ ἔθνος προπηλακιεῖ καὶ πολλοὺς ἁθρόους ὑμῶν ἅμʼ ἐλᾷ, ἀβίωτον ᾤετʼ ἔσεσθαι τὸν βίον αὑτῷ.
That, gentlemen of the jury, is how he has treated everyone that comes across his path. I have omitted other instances, for no one could compress into a single narrative the violent acts that he has spent a lifetime in committing. But it is worth while noticing to what a height of audacity he has advanced in consequence of his never having been punished for any of these acts. He seems to have thought that no act that one man can commit against an individual was brilliant or dashing enough or worth risking his life for, and unless he could affront a whole tribe or the Council or some class of citizens and harass vast multitudes of you at once, he felt that life was really not worth living.
§ 132
καὶ τὰ μὲν ἄλλα σιωπῶ, μυρίʼ εἰπεῖν ἔχων, περὶ δὲ τῶν συστρατευσαμένων ἱππέων εἰς Ἄργουραν ἴστε δήπου πάντες οἷʼ ἐδημηγόρησε παρʼ ὑμῖν, ὅθʼ ἧκεν ἐκ Χαλκίδος, κατηγορῶν καὶ φάσκων ὄνειδος ἐξελθεῖν τὴν στρατιὰν ταύτην τῇ πόλει· καὶ τὴν λοιδορίαν ἣν ἐλοιδορήθη Κρατίνῳ περὶ τούτων, τῷ νῦν, ὡς ἐγὼ πυνθάνομαι, μέλλοντι βοηθεῖν αὐτῷ, μέμνησθε. τὸν δὴ τοσούτοις ἁθρόοις τῶν πολιτῶν ἔχθραν ἐπʼ οὐδενὶ τηλικαύτην ἀράμενον πόσῃ πονηρίᾳ καὶ θρασύτητι ταῦτα χρὴ νομίζειν πράττειν;
And as to other instances, innumerable as they are, I say nothing, but as regards the cavalry which was dispatched to Argura, and of which he was one, you all know of course how he harangued you on his return from Chalcis, blaming the troop and saying that its dispatch was a scandal to the city. In connection with that, you remember too the abuse that he heaped on Cratinus, who is, I understand, going to support him in the present case. Now if he provoked such serious but groundless quarrels with so many citizens at once, what degree of wickedness and recklessness may we expect from him now?
§ 133
καίτοι πότερʼ εἰσὶν ὄνειδος, ὦ Μειδία, τῇ πόλει οἱ διαβάντες ἐν τάξει καὶ τὴν σκευὴν ἔχοντες ἣν προσῆκε τοὺς ἐπὶ τοὺς πολεμίους ἐξιόντας καὶ συμβαλουμένους τοῖς συμμάχοις, ἢ σὺ ὁ μηδὲ λαχεῖν εὐχόμενος τῶν ἐξιόντων ὅτʼ ἐκληροῦ, τὸν θώρακα δʼ οὐδεπώποτʼ ἐνδύς, ἐπʼ ἀστράβης δʼ ὀχούμενος ἀργυρᾶς τῆς ἐξ Εὐβοίας, χλανίδας δὲ καὶ κυμβία καὶ κάδους ἔχων, ὧν ἐπελαμβάνονθʼ οἱ πεντηκοστολόγοι; ταῦτα γὰρ εἰς τοὺς ὁπλίτας ἡμᾶς ἀπηγγέλλετο· οὐ γὰρ εἰς ταὐτὸν ἡμεῖς τούτοις διέβημεν.
But I should like to ask you, Meidias, which was the greater scandal to the city—the men who crossed to Chalcis in due order, and with the equipment proper to those who were to take the field against the enemy and to join forces with our allies, or you, who, when lots were drawn for the expedition, prayed that you might draw a blank, who never donned your cuirass, who rode on a saddle with silver trappings, imported from Euboea, taking with you your shawls and goblets and wine-jars, which were confiscated by the customs? We of the infantry learned this by report, for we had not crossed at the same point as the cavalry.
§ 134
εἶτα, εἴ σʼ ἐπὶ τούτοις ἔσκωψεν Ἀρχετίων ἤ τις ἄλλος, πάντας ἤλαυνες; εἰ μὲν γὰρ ἐποίεις ταῦτʼ, ὦ Μειδία, ἃ σέ φασιν οἱ συνιππεῖς καὶ κατηγόρεις ὡς λέγοιεν περὶ σοῦ, δικαίως κακῶς ἤκουες· καὶ γὰρ ἐκείνους καὶ τουτουσὶ καὶ ὅλην τὴν πόλιν ἠδίκεις καὶ κατῄσχυνες. εἰ δὲ μὴ ποιοῦντός σου κατεσκεύαζόν τινες καταψευδόμενοί σου, οἱ δὲ λοιποὶ τῶν στρατιωτῶν οὐκ ἐκείνοις ἐπετίμων, ἀλλὰ σοὶ ἐπέχαιρον, δῆλον ὅτι ἐκ τῶν ἄλλων ὧν ἔζης ἄξιος αὐτοῖς ἐδόκεις εἶναι τοῦ τοιαῦτʼ ἀκούειν· σαυτὸν οὖν μετριώτερον ἐχρῆν παρέχειν, οὐκ ἐκείνους διαβάλλειν.
And then, because Archetion or someone chaffed you on the subject, must you annoy them all? If you did what your fellow-troopers say you did, Meidias, and what you complain of them for saying, then you deserved their reproaches, because you were bringing harm and disgrace both on them and on these jurymen here and on all the city. But if you did not do it and it was all a fabrication, and if the rest of the soldiers, instead of reproving the slanderers, chuckled over you, it only shows that from your general manner of life they thought that such a story exactly fitted you. It was yourself, then, that you ought to have kept more under control, instead of accusing the others.
§ 135
σὺ δʼ ἀπειλεῖς πᾶσιν, ἐλαύνεις πάντας· τοὺς ἄλλους ἀξιοῖς ὅ τι σὺ βούλει σκοπεῖν, οὐκ αὐτὸς σκοπεῖς ὅ τι μὴ λυπήσεις τοὺς ἄλλους ποιῶν. καὶ τὸ δὴ σχετλιώτατον καὶ μέγιστον ἔμοιγε δοκοῦν ὕβρεως εἶναι σημεῖον· τοσούτων ἀνθρώπων, ὦ μιαρὰ κεφαλή, σὺ παρελθὼν ἁθρόων κατηγόρεις, ὃ τίς οὐκ ἂν ἔφριξε ποιῆσαι τῶν ἄλλων;
But you threaten all, you bully all. You insist that everyone else shall consult your wishes; you do not your self consult how to avoid annoying others. Yes, and what seems to me the most damning proof of your audacity is this: you come forward, you shameless ruffian, and include all these men in one sweeping accusation. Anyone else would have shuddered at the thought of doing such a thing.
§ 136
τοῖς μὲν τοίνυν ἄλλοις ἅπασιν ἀνθρώποις ὁρῶ τοῖς κρινομένοις, ὦ ἄνδρες δικασταί, ἓν μὲν ἢ δύʼ ὄντα τἀδικήμαθʼ ἃ κατηγορεῖται, λόγους δʼ ἀφθόνους τοιούτους ὑπάρχοντας τίς ὑμῶν ἐμοί τι σύνοιδε τοιοῦτον; τίς ὑμῶν ἐμὲ ταῦθʼ ἑόρακε ποιοῦντα; οὐκ ἔστιν, ἀλλʼ οὗτοι διʼ ἔχθραν καταψεύδονταί μου, καταψευδομαρτυροῦμαι, τὰ τοιαῦτα· τούτῳ δʼ αὖ τἀναντία τούτων.
I observe, gentlemen, that in all other trials the defendants are charged with one or two offences only, but they can rely on any number of appeals, such as these: Does anyone in court know me to be capable of this? Who among you has ever seen me commit these offences? No one. The plaintiffs are libelling me out of spite. I am the victim of false testimony, and so on. But with Meidias the case is just the reverse;
§ 137
πάντας γὰρ ὑμᾶς εἰδέναι νομίζω τὸν τρόπον καὶ τὴν ἀσέλγειαν καὶ τὴν ὑπερηφανίαν τοῦ βίου, καὶ πάλαι θαυμάζειν ἐνίους οἴομαι ὧν αὐτοὶ μὲν ἴσασιν, οὐκ ἀκηκόασι δὲ νῦν ἐμοῦ. πολλοὺς δὲ τῶν πεπονθότων οὐδὲ πάνθʼ ὅσʼ ἠδίκηνται μαρτυρεῖν ἐθέλοντας ὁρῶ, τὴν βίαν καὶ τὴν φιλοπραγμοσύνην ὁρῶντας τὴν τούτου καὶ τὴν ἀφορμήν, ἥπερ ἰσχυρὸν ποιεῖ καὶ φοβερὸν τὸν κατάπτυστον τουτονί.
for I suppose you all know his way of life, his arrogance and his superciliousness, and I even suspect that some have long marvelled at things which they know themselves, but have not heard from my lips today. But I note that many of his victims are reluctant to disclose in evidence all that they have suffered, because they realize his violence and his persistence and the extent of those resources which make him so powerful and so dreaded, despicable though he is.
§ 138
τὸ γὰρ ἐπʼ ἐξουσίας καὶ πλούτου πονηρὸν εἶναι καὶ ὑβριστὴν τεῖχός ἐστι πρὸς τὸ μηδὲν ἂν αὐτὸν ἐξ ἐπιδρομῆς παθεῖν, ἐπεὶ περιαιρεθεὶς οὗτος τὰ ὄντα ἴσως μὲν οὐκ ἂν ὑβρίζοι, εἰ δʼ ἄρα, ἐλάττονος ἄξιος ἔσται τοῦ μικροτάτου παρʼ ὑμῖν· μάτην γὰρ λοιδορήσεται καὶ βοήσεται, δίκην δʼ, ἂν ἀσελγαίνῃ τι, τοῖς ἄλλοις ἡμῖν ἐξ ἴσου δώσει.
For a man whose wickedness and violence are supported by power and wealth is fortified against any sudden attack. So this fellow, if he were deprived of his property, would perhaps discontinue his outrages, or if not, he will be of less account in your courts than the most insignificant criminal; for then he will rail and bluster to deaf ears, and for any act of gross violence he will pay the penalty like the rest of us.
§ 139
νῦν δʼ, οἶμαι, τούτου προβέβληται Πολύευκτος, Τιμοκράτης, Εὐκτήμων ὁ κονιορτός· τοιοῦτοί τινές εἰσι μισθοφόροι περὶ αὐτόν, καὶ πρὸς ἔθʼ ἕτεροι τούτοις, μαρτύρων συνεστῶσʼ ἑταιρεία, φανερῶς μὲν οὐκ ἐνοχλούντων ὑμῖν, σιγῇ δὲ τὰ ψευδῆ ῥᾷστʼ ἐπινευόντων. οὓς μὰ τοὺς θεοὺς οὐδὲν ὠφελεῖσθαι νομίζω παρὰ τούτου· ἀλλὰ δεινοί τινές εἰσιν, ὦ ἄνδρες Ἀθηναῖοι, φθείρεσθαι πρὸς τοὺς πλουσίους καὶ παρεῖναι καὶ μαρτυρεῖν.
But now, I believe, his champions are Polyeuctus and Timocrates and the ragamuffin Euctemon. Such are the mercenaries that he keeps about him; and there are others besides, an organized gang of witnesses, who do not openly force themselves upon you, but readily give a silent nod of assent to his lies. I do not of course imagine that they make anything out of him, but there are some people, men of Athens, who are strangely prone to abase themselves towards the wealthy, to attend upon them, and to give witness in their favour.
§ 140
πάντα δὲ ταῦτʼ, οἶμαι, φοβέρʼ ἐστὶ τῶν ἄλλων ὑμῶν ἑκάστῳ καθʼ ἑαυτὸν ὅπως δύναται ζῶντι. οὗπερ εἵνεκα συλλέγεσθʼ ὑμεῖς, ἵνʼ, ὧν καθʼ ἕνʼ ἐστὶν ἕκαστος ὑμῶν ἐλάττων ἢ φίλοις ἢ τοῖς οὖσιν ἢ τῶν ἄλλων τινί, τούτων συλλεγέντες ἑκάστου κρείττους τε γίγνησθε καὶ παύητε τὴν ὕβριν.
All this, I expect, is alarming for the rest of you as individuals, depending each upon his own resources; and that is why you band yourselves together, so that when you find yourselves individually inferior to others, whether in wealth or in friends or in any other respect, you may together prove stronger than any one of your enemies and so check his insolence.
§ 141
τάχα τοίνυν καὶ τοιοῦτός τις ἥξει πρὸς ὑμᾶς λόγος, τί δὴ τὰ καὶ τὰ πεπονθὼς ὁ δεῖνʼ οὐκ ἐλάμβανεν δίκην παρʼ ἐμοῦ; ἢ τί δὴ πάλιν ἄλλον ἴσως τινὰ τῶν ἠδικημένων ὀνομάζων. ἐγὼ δὲ διʼ ἃς μὲν προφάσεις ἕκαστος ἀφίσταται τοῦ βοηθεῖν αὑτῷ, πάντας ὑμᾶς εἰδέναι νομίζω· καὶ γὰρ ἀσχολία καὶ ἀπραγμοσύνη καὶ τὸ μὴ δύνασθαι λέγειν καὶ ἀπορία καὶ μυρίʼ ἐστὶν αἴτια·
Now, some such ready plea as this will be submitted to you: Why did not So-and-so, who suffered this or that at my hands, try to obtain redress from me? Or why did not So-and-so?—naming perhaps another of his victims. But I expect you all know the stock excuses for shirking the duty of self-defence—want of leisure, a distaste for affairs, inability to speak, lack of means, and a thousand such reasons.
§ 142
προσήκειν μέντοι τούτῳ μὴ ταῦτα λέγειν ἡγοῦμαι νυνί, ἀλλʼ ὡς οὐ πεποίηκέ τι τούτων ὧν αὐτοῦ κατηγόρηκα διδάσκειν, ἐὰν δὲ μὴ δύνηται, διὰ ταῦτʼ ἀπολωλέναι πολὺ μᾶλλον, εἰ γὰρ τηλικοῦτός τίς ἐστιν ὥστε τοιαῦτα ποιῶν δύνασθαι καθʼ ἕνʼ ἕκαστον ἡμῶν ἀποστερεῖν τοῦ δίκης παρʼ αὐτοῦ τυχεῖν, κοινῇ νῦν, ἐπειδήπερ εἴληπται, πᾶσιν ὑπὲρ ἁπάντων ἐστὶ τιμωρητέος ὡς κοινὸς ἐχθρὸς τῇ πολιτείᾳ.
I do not, however, think that Meidias has any right to use such language now; his duty is to prove that he has not done what I have accused him of doing, and if he cannot, then he deserves death all the more. For if he is so powerful that he can act like this and yet prevent you individually from obtaining satisfaction from him, you ought all of you, in common and on behalf of all, now that he is in your grasp, to punish him as the common enemy of the State.
§ 143
λέγεται τοίνυν ποτʼ ἐν τῇ πόλει κατὰ τὴν παλαιὰν ἐκείνην εὐδαιμονίαν Ἀλκιβιάδης γενέσθαι, ᾧ σκέψασθε τίνων ὑπαρχόντων καὶ ποίων τινῶν πρὸς τὸν δῆμον πῶς ἐχρήσανθʼ ὑμῶν οἱ πρόγονοι, ἐπειδὴ βδελυρὸς καὶ ὑβριστὴς ᾤετο δεῖν εἶναι. καὶ οὐκ ἀπεικάσαι δήπου Μειδίαν Ἀλκιβιάδῃ βουλόμενος τούτου μέμνημαι τοῦ λόγου (οὐχ οὕτως εἴμʼ ἄφρων οὐδʼ ἀπόπληκτος ἐγώ), ἀλλʼ ἵνʼ εἰδῆθʼ ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, καὶ γνῶθʼ ὅτι οὐδὲν οὔτʼ ἔστιν οὔτʼ ἔσται, οὐ γένος, οὐ πλοῦτος, οὐ δύναμις, ὅ τι τοῖς πολλοῖς ὑμῖν, ἂν ὕβρις προσῇ, προσήκει φέρειν.
History tells us that Alcibiades lived at Athens in the good old days of her prosperity, and I want you to consider what great public services stand to his credit and how your ancestors dealt with him when he thought fit to behave like a ruffian and a bully. And assuredly it is not from any desire to compare Meidias with Alcibiades that I mention this story. I am not so foolish or infatuated. My object, men of Athens, is that you may know and feel that there is not, and never will be, anything—not birth, not wealth, not power—that you, the great mass of citizens, ought to tolerate, if it is coupled with insolence.
§ 144
ἐκεῖνος γάρ, ὦ ἄνδρες Ἀθηναῖοι, λέγεται πρὸς πατρὸς μὲν Ἀλκμεωνιδῶν εἶναι (τούτους δέ φασιν ὑπὸ τῶν τυράννων ὑπὲρ τοῦ δήμου στασιάζοντας ἐκπεσεῖν, καὶ δανεισαμένους χρήματʼ ἐκ Δελφῶν ἐλευθερῶσαι τὴν πόλιν καὶ τοὺς Πεισιστράτου παῖδας ἐκβαλεῖν), πρὸς δὲ μητρὸς Ἱππονίκου καὶ ταύτης τῆς οἰκίας ἧς ὑπάρχουσι πολλαὶ καὶ μεγάλαι πρὸς τὸν δῆμον εὐεργεσίαι.
For Alcibiades, Athenians, was on his father’s side one of the Alcmaeonidae, who are said to have been banished by the tyrants because they belonged to the democratic faction, and who, with money borrowed from Delphi, liberated our city, expelling the sons of Peisistratus, and on his mother’s side he claimed descent from Hipponicus and that famous house to which the people are indebted for many eminent services.
§ 145
οὐ μόνον δὲ ταῦθʼ ὑπῆρχεν αὐτῷ, ἀλλὰ καὶ αὐτὸς ὑπὲρ τοῦ δήμου θέμενος τὰ ὅπλα δὶς μὲν ἐν Σάμῳ, τρίτον δʼ ἐν αὐτῇ τῇ πόλει, τῷ σώματι τὴν εὔνοιαν, οὐ χρήμασιν οὐδὲ λόγοις ἐνεδείξατο τῇ πατρίδι. ἔτι δʼ ἵππων Ὀλυμπίασιν ἀγῶνες ὑπῆρχον αὐτῷ καὶ νῖκαι καὶ στέφανοι, καὶ στρατηγὸς ἄριστος, καὶ λέγειν ἐδόκει πάντων, ὥς φασιν, εἶναι δεινότατος.
But these were not his only claims, for he had also taken arms in the cause of democracy, twice in Samos and a third time in Athens itself, displaying his patriotism, not by gifts of money or by speeches, but by personal service. He had also to his credit for the Olympian chariot-race and victories there, and we are told that he was regarded as the best general and the ablest speaker of the day.
§ 146
ἀλλʼ ὅμως οἱ κατʼ ἐκεῖνον ὑμέτεροι πρόγονοι οὐδενὸς τούτων αὐτῷ συνεχώρησαν ὑβρίζειν αὑτούς, ἀλλὰ ποιήσαντες φυγάδʼ ἐξέβαλον· καὶ Λακεδαιμονίων ὄντων ἰσχυρῶν τότε, καὶ Δεκέλειαν ἑαυτοῖς ἐπιτειχισθῆναι καὶ τὰς ναῦς ἁλῶναι καὶ πάνθʼ ὑπέμειναν, ὁτιοῦν ἄκοντες παθεῖν κάλλιον εἶναι νομίζοντες ἢ ἑκόντες ὑβρίζεσθαι συγχωρῆσαι.
But yet your ancestors, for all these services, would not allow him to insult them. They made him a fugitive and an outlaw, and in the day of Lacedaemonian power they endured the fortification of Decelea, the capture of their fleet, and every kind of loss, because they deemed any involuntary suffering more honorable than a voluntary submission to the tyranny of insolence.
§ 147
καίτοι τί τοσοῦτον ἐκεῖνος ὕβρισεν, ἡλίκον οὗτος νῦν ἐξελήλεγκται; Ταυρέαν ἐπάταξε χορηγοῦντʼ ἐπὶ κόρρης. ἔστω ταῦτα, ἀλλὰ χορηγῶν γε χορηγοῦντα τοῦτʼ ἐποίησεν, οὔπω τόνδε τὸν νόμον παραβαίνων· οὐ γὰρ ἔκειτό πω. εἷρξεν Ἀγάθαρχον τὸν γραφέα· καὶ γὰρ ταῦτα λέγουσιν. λαβὼν γέ τι πλημμελοῦνθʼ ὥς φασιν· ὅπερ οὐδʼ ὀνειδίζειν ἄξιον. τοὺς Ἑρμᾶς περιέκοπτεν. ἅπαντα μέν, οἶμαι, τἀσεβήματα τῆς αὐτῆς ὀργῆς δίκαιον ἀξιοῦν· τὸ δʼ ὅλως ἀφανίζειν ἱερὰ ἔσθʼ ὅ τι τοῦ κόπτειν τοὺς Ἑρμᾶς διαφέρει· οὐκοῦν οὗτος ἐξελήλεγκται τοῦτο ποιῶν.
Yet what was his insolence compared with what has been proved of Meidias today? He boxed the ears of Taureas, when the latter was chorus-master. Granted; but it was as chorus-master to chorus-master that he did it, and he did not transgress the present law, for it had not yet been made. Another story is that he imprisoned the painter Agatharchus. Yes, but he had caught him in an act of trespass, or so we are told; so that it is unfair to blame him for that. He was one of the mutilators of the Hermae. All acts of sacrilege, I suppose, ought to excite the same indignation, but is not complete destruction of sacred things just as sacrilegious as their mutilation? Well, that is what Meidias has been convicted of.
§ 148
ἀντιθῶμεν δὴ τίς ὢν καὶ τίσι ταῦτʼ ἐνδεικνύμενος. μὴ τοίνυν ὑμῖν, πρὸς τῷ μὴ καλόν, μηδὲ θεμιτὸν νομίζετʼ, ἄνδρες δικασταί, μηδʼ ὅσιον εἶναι τοιούτων ἀνδρῶν οὖσιν ἀπογόνοις, πονηρὸν καὶ βίαιον καὶ ὑβριστὴν λαβοῦσιν ἄνθρωπον καὶ μηδένα μηδαμόθεν, συγγνώμης ἢ φιλανθρωπίας ἢ χάριτός τινος ἀξιῶσαι. τίνος γὰρ εἵνεκα; τῶν στρατηγιῶν· ἀλλʼ οὐδὲ καθʼ αὑτὸν στρατιώτης οὗτος οὐδενός ἐστʼ ἄξιος, μή τί γε τῶν ἄλλων ἡγεμών. ἀλλὰ τῶν λόγων· ἐν οἷς κοινῇ μὲν οὐδὲν πώποτʼ εἶπʼ ἀγαθόν, κακῶς δʼ ἰδίᾳ πάντας ἀνθρώπους λέγει.
To contrast the two men, let us ask who Meidias is and to whom he displayed his qualities. Do not then imagine that for you, gentlemen, being the descendants of such ancestors, it would be in accordance with justice or piety, to say nothing of honor, if, when you have caught a rascally, violent bully, a mere nobody and son of nobody, you should pronounce him deserving of pardon or pity or favour of any kind. For why should you? Because of his services as general? But not even as a private soldier, much less as a leader of others, is he worth anything at all. For his speeches then? In his public speeches he never yet said a good word of anyone, and he speaks ill of everyone in private.
§ 149
γένους εἵνεκα νὴ Δία· καὶ τίς οὐκ οἶδεν ὑμῶν τὰς ἀπορρήτους, ὥσπερ ἐν τραγῳδίᾳ, τὰς τούτου γονάς; ᾧ δύʼ ἐναντιώτατα συμβέβηκεν εἶναι· ἡ μὲν γὰρ ὡς ἀληθῶς μήτηρ, ἡ τεκοῦσʼ αὐτόν, πλεῖστον ἁπάντων ἀνθρώπων εἶχε νοῦν, ἡ δὲ δοκοῦσα καὶ ὑποβαλομένη πασῶν ἦν ἀνοητοτάτη γυναικῶν. σημεῖον δέ· ἡ μὲν γὰρ ἀπέδοτʼ εὐθὺς γενόμενον, ἡ δʼ ἐξὸν αὐτῇ βελτίω πρίασθαι τῆς αὐτῆς τιμῆς τοῦτον ἠγόρασεν.
For the sake of his family perhaps? And who of you does not know the mysterious story of his birth—quite like a melodrama? He was the sport of two opposing circumstances. The real mother who bore him was the most sensible of mortals; his reputed mother who adopted him was the silliest woman in the world. Do you ask why? The one sold him as soon as he was born; the other purchased him, when she might have got a better bargain at the same figure.
§ 150
καὶ γάρ τοι διὰ τοῦτο τῶν οὐ προσηκόντων ἀγαθῶν κύριος γεγονώς, καὶ πατρίδος τετυχηκὼς ἣ νόμοις τῶν ἁπασῶν πόλεων μάλιστʼ οἰκεῖσθαι δοκεῖ, οὐδένʼ οἶμαι τρόπον φέρειν οὐδὲ χρῆσθαι τούτοις δύναται, ἀλλὰ τὸ τῆς φύσεως ὡς ἀληθῶς βάρβαρον καὶ θεοῖς ἐχθρὸν ἕλκει καὶ βιάζεται, καὶ φανερὸν ποιεῖ τοῖς παροῦσιν ὥσπερ ἀλλοτρίοις, ὅπερ ἔστιν, αὐτὸν χρώμενον.
And yet, though he has thus become the possessor of privileges to which he has no claim, and has found a fatherland which is reputed to be of all states the most firmly based upon its laws, he seems utterly unable to submit to those laws or abide by them. His true, native barbarism and hatred of religion drive him on by force and betray the fact that he treats his present rights as if they were not his own—as indeed they are not.
§ 151
τοσούτων τοίνυν καὶ τοιούτων ὄντων ἃ τῷ βδελυρῷ τούτῳ καὶ ἀναιδεῖ βεβίωται, ἔνιοί μοι προσιόντες, ὦ ἄνδρες δικασταί, τῶν χρωμένων αὐτῷ, παραινοῦντες ἀπαλλαγῆναι καὶ καθυφεῖναι τὸν ἀγῶνα τουτονί, ἐπειδή με μὴ πείθοιεν, ὡς μὲν οὐ πολλὰ καὶ δεινὰ πεποίηκεν οὗτος καὶ δίκην ἡντινοῦν ἂν δοίη δικαίως τῶν πεπραγμένων, οὐκ ἐτόλμων λέγειν, ἐπὶ ταῦτα δʼ ἀπήντων ὡς ἑάλωκεν ἤδη καὶ κατεψήφισται· τίνος τιμήσειν αὐτῷ προσδοκᾷς τὸ δικαστήριον; οὐχ ὁρᾷς ὅτι πλουτεῖ καὶ τριηραρχίας ἐρεῖ καὶ λῃτουργίας; σκόπει δὴ μὴ τούτοις αὑτὸν ἐξαιτήσηται, καὶ ἐλάττω πολὺ τῇ πόλει καταθεὶς ἢ ὅσα σοι δίδωσι καταγελάσῃ.
Such, then, being the events that make up the life of this shameless blackguard, some of his associates came to me, gentlemen of the jury, urging me to retire and drop this action; but finding me unmoved, they did not venture to assert that he was innocent of all these crimes and would not deserve the severest penalty for his deeds. They took this line of argument. He has already been convicted and condemned; what fine do you expect the court to impose on him? Do you not see that he is a rich man and will talk about the equipment of war-galleys and other public services? Then take care that he does not beg himself off by such pleas, and make you his laughingstock, when he pays the State a far less sum than he now offers you.
§ 152
ἐγὼ δὲ πρῶτον μὲν οὐδὲν ἀγεννὲς ὑμῶν καταγιγνώσκω, οὐδʼ ὑπολαμβάνω τιμήσειν οὐδὲν ἐλάττονος τούτῳ ἢ ὅσον καταθεὶς οὗτος παύσεται τῆς ὕβρεως· τοῦτο δʼ ἐστὶ μάλιστα μὲν θάνατος, εἰ δὲ μή, πάντα τὰ ὄντʼ ἀφελέσθαι. ἔπειθʼ ὑπὲρ τῶν τούτου λῃτουργιῶν καὶ τῶν τριηραρχιῶν καὶ τῶν τοιούτων λόγων ὡδὶ γιγνώσκω.
For myself, in the first place, I do not charge you with anything dishonorable, nor do I suppose that you will lay on him a lighter punishment than will effectually check his insolence; and that means, for choice, death, or failing that, at least the confiscation of all his property. In the next place, my own opinion about his trierarchies and public services and pleas of that sort is this.
§ 153
εἰ μέν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, τὸ λῃτουργεῖν τοῦτο, τὸ ἐν ὑμῖν λέγειν ἐν ἁπάσαις ταῖς ἐκκλησίαις καὶ πανταχοῦ ἡμεῖς οἱ λῃτουργοῦντες, ἡμεῖς οἱ προεισφέροντες ὑμῖν, ἡμεῖς οἱ πλούσιοί ἐσμεν, εἰ τὸ τὰ τοιαῦτα λέγειν, τοῦτʼ ἔστιν λῃτουργεῖν, ὁμολογῶ Μειδίαν ἁπάντων τῶν ἐν τῇ πόλει λαμπρότατον γεγενῆσθαι· ἀποκναίει γὰρ ἀηδίᾳ δήπου καὶ ἀναισθησίᾳ καθʼ ἑκάστην τὴν ἐκκλησίαν ταῦτα λέγων.
If, men of Athens, public service consists in saying to you at all the meetings of the Assembly and on every possible occasion, We are the men who perform the public services; we are those who advance your tax-money; we are the capitalists—if that is all it means, then I confess that Meidias has shown himself the most distinguished citizen of Athens; for he bores us at every Assembly by these tasteless and tactless boasts.
§ 154
εἰ μέντοι τί ποτʼ ἐστὶν ἃ λῃτουργεῖ τῇ ἀληθείᾳ δεῖ σκοπεῖν, ἐγὼ πρὸς ὑμᾶς ἐρῶ· καὶ θεάσασθʼ ὡς δικαίως αὐτὸν ἐξετάσω, πρὸς ἐμαυτὸν κρίνων. οὗτος, ὦ ἄνδρες Ἀθηναῖοι, γεγονὼς ἔτη περὶ πεντήκοντʼ ἴσως ἢ μικρὸν ἔλαττον οὐδὲν ἐμοῦ πλείους λῃτουργίας ὑμῖν λελῃτούργηκεν, ὃς δύο καὶ τριάκοντʼ ἔτη γέγονα. κἀγὼ μὲν κατʼ ἐκείνους τοὺς χρόνους ἐτριηράρχουν, εὐθὺς ἐκ παίδων ἐξελθών, ὅτε σύνδυʼ ἦμεν οἱ τριήραρχοι καὶ τἀναλώματα πάντʼ ἐκ τῶν ἰδίων οἴκων καὶ τὰς ναῦς ἐπληρούμεθʼ αὐτοί·
But if you want to find out how he really performs his services, I will tell you; and please mark with what fairness I shall test him, for I will compare him with myself. This man, Athenians, who is about fifty years old or only a trifle less, has not performed more public services than I, who am only two and thirty. Moreover I, as soon as I had reached man’s estate, undertook the trierarchy in the days when only two shared the duty, and when we paid all the expenses from our own purses and provided the crews ourselves.
§ 155
οὗτος δέ, ὅτε μὲν κατὰ ταύτην τὴν ἡλικίαν ἦν ἣν ἐγὼ νῦν, οὐδέπω λῃτουργεῖν ἤρχετο, τηνικαῦτα δὲ τοῦ πράγματος ἧπται, ὅτε πρῶτον μὲν διακοσίους καὶ χιλίους πεποιήκατε συντελεῖς ὑμεῖς, παρʼ ὧν εἰσπραττόμενοι τάλαντον ταλάντου μισθοῦσι τὰς τριηραρχίας οὗτοι, εἶτα πληρώμαθʼ ἡ πόλις παρέχει καὶ σκεύη δίδωσιν, ὥστʼ αὐτῶν ἐνίοις τῇ ἀληθείᾳ τὸ μηδὲν ἀναλῶσαι καὶ δοκεῖν λελῃτουργηκέναι καὶ τῶν ἄλλων λῃτουργιῶν ἀτελεῖς γεγενῆσθαι περίεστιν.
Meidias, when he was of my present age, had not yet begun to perform services; he has only put his hand to the task since you made twelve hundred citizens joint contributors, from whom such men as Meidias exact a talent and then contract for the equipment of the war-galley at the same price. After this the State provides the crews and furnishes the tackle; so that some of them succeed in really spending nothing at all and by pretending to have performed one public service enjoy exemption from the rest.
§ 156
ἀλλὰ μὴν τί ἄλλο; τραγῳδοῖς κεχορήγηκέ ποθʼ οὗτος, ἐγὼ δʼ αὐληταῖς ἀνδράσιν. καὶ ὅτι τοῦτο τἀνάλωμʼ ἐκείνης τῆς δαπάνης πλέον ἐστὶ πολλῷ, οὐδεὶς ἀγνοεῖ δήπου. κἀγὼ μὲν ἐθελοντὴς νῦν, οὗτος δὲ καταστὰς ἐξ ἀντιδόσεως τότε, οὗ χάριν οὐδεμίαν δήπου δικαίως ἄν τις ἔχοι. τί ἔτι; εἱστίακα τὴν φυλὴν ἐγὼ καὶ Παναθηναίοις κεχορήγηκα, οὗτος δʼ οὐδέτερα.
Well, is there anything else? He has once equipped a tragic chorus; I have furnished a band of male flute-players; and everyone knows that the latter involves much greater expense than the former. Moreover my service is voluntary; his was only undertaken after a challenge to exchange property. Therefore no one could justly allow him any credit for it. What else? I have feasted my tribe and equipped a chorus for the Panathenaea; he has done neither.
§ 157
ἡγεμὼν συμμορίας ὑμῖν ἐγενόμην ἐγὼ ἔτη δέκα, ἴσον Φορμίωνι καὶ Λυσιθείδῃ καὶ Καλλαίσχρῳ καὶ τοῖς πλουσιωτάτοις, εἰσφέρων οὐκ ἀφʼ ὑπαρχούσης οὐσίας (ὑπὸ γὰρ τῶν ἐπιτρόπων ἀπεστερήμην), ἀλλʼ ἀπὸ τῆς δόξης ὧν ὁ πατήρ μοι κατέλιπεν καὶ ὧν δίκαιον ἦν με δοκιμασθέντα κομίσασθαι. ἐγὼ μὲν οὖν οὕτως ὑμῖν προσενήνεγμαι, Μειδίας δὲ πῶς; οὐδέπω καὶ τήμερον συμμορίας ἡγεμὼν γέγονεν, οὐδὲν τῶν πατρῴων ἀποστερηθεὶς ὑπʼ οὐδενός, ἀλλὰ παρὰ τοῦ πατρὸς πολλὴν οὐσίαν παραλαβών.
I was chairman of one of the tax-syndicates for ten years, contributing the same share as Phormio, Lysitheides, Callaeschrus, and the richest citizens, not from my actual property, of which my guardians had robbed me, but from the estimated wealth which my father had left and which I was entitled to inherit when I had passed the scrutiny for citizenship. That is how I have borne myself towards you; but how has Meidias? To this day he has never been chairman of a syndicate, though no one has ever robbed him of any part of his inheritance and he has received from his father a large property.
§ 158
τίς οὖν ἡ λαμπρότης, ἢ τίνες αἱ λῃτουργίαι καὶ τὰ σέμνʼ ἀναλώματα τούτου; ἐγὼ μὲν γὰρ οὐχ ὁρῶ, πλὴν εἰ ταῦτά τις θεωρεῖ· οἰκίαν ᾠκοδόμηκεν Ἐλευσῖνι τοσαύτην ὥστε πᾶσιν ἐπισκοτεῖν τοῖς ἐν τῷ τόπῳ, καὶ εἰς μυστήρια τὴν γυναῖκʼ ἄγει, κἂν ἄλλοσέ ποι βούληται, ἐπὶ τοῦ λευκοῦ ζεύγους τοῦ ἐκ Σικυῶνος, καὶ τρεῖς ἀκολούθους ἢ τέτταρας αὐτὸς ἔχων διὰ τῆς ἀγορᾶς σοβεῖ, κυμβία καὶ ῥυτὰ καὶ φιάλας ὀνομάζων οὕτως ὥστε τοὺς παριόντας ἀκούειν.
In what, then, consist his splendor, his public services and his lordly expenditure? I cannot for the life of me see, unless one fixes one’s attention on these facts. He has built at Eleusis a mansion huge enough to overshadow his neighbors; he drives his wife to the Mysteries, or anywhere else that he wishes, with a pair of greys from Sicyon; he swaggers about the market-place with three or four henchmen in attendance, describing beakers and drinking-horns and cups loud enough for the passers-by to hear.
§ 159
ἐγὼ δʼ ὅσα μὲν τῆς ἰδίας τρυφῆς εἵνεκα Μειδίας καὶ περιουσίας κτᾶται, οὐκ οἶδʼ ὅ τι τοὺς πολλοὺς ὑμῶν ὠφελεῖ· ἃ δʼ ἐπαιρόμενος τούτοις ὑβρίζει, ἐπὶ πολλοὺς καὶ τοὺς τυχόντας ἡμῶν ἀφικνούμενʼ ὁρῶ. οὐ δεῖ δὴ τὰ τοιαῦθʼ ἑκάστοτε τιμᾶν οὐδὲ θαυμάζειν ὑμᾶς, οὐδὲ τὴν φιλοτιμίαν ἐκ τούτων κρίνειν, εἴ τις οἰκοδομεῖ λαμπρῶς ἢ θεραπαίνας κέκτηται πολλὰς ἢ σκεύη καλά, ἀλλʼ ὃς ἂν ἐν τούτοις λαμπρὸς καὶ φιλότιμος ᾖ, ὧν ἅπασι μέτεστι τοῖς πολλοῖς ὑμῶν· ὧν οὐδὲν εὑρήσετε τούτῳ προσόν.
I do not see how the mass of Athenians are benefited by all the wealth that Meidias retains for private luxury and superfluous display; I do see that his insolence, fostered by his wealth, affects many of us ordinary folk. You ought not to show respect and admiration for such things on every occasion, nor judge a man’s public spirit by such tests as these—whether he builds himself a splendid house or keeps many maid-servants or handsome furniture, but whether his splendor and public spirit are displayed in those things in which the majority of you can share. There you will find Meidias absolutely wanting.
§ 160
ἀλλὰ νὴ Δία τριήρη ἐπέδωκεν· ταύτην γὰρ οἶδʼ ὅτι θρυλήσει, καὶ φήσει ἐγὼ ὑμῖν τριήρη ἐπέδωκα. οὑτωσὶ δὴ ποιήσατε. εἰ μέν, ὦ ἄνδρες Ἀθηναῖοι, φιλοτιμίας εἵνεκα ταύτην ἐπέδωκεν, ἣν προσήκει τῶν τοιούτων ἔχειν χάριν, ταύτην ἔχετʼ αὐτῷ καὶ ἀπόδοτε, ὑβρίζειν δὲ μὴ δῶτε· οὐδενὸς γὰρ πράγματος οὐδʼ ἔργου τοῦτο συγχωρητέον. εἰ δὲ δὴ καὶ δειλίας καὶ ἀνανδρίας εἵνεκα δειχθήσεται τοῦτο πεποιηκώς, μὴ παρακρουσθῆτε. πῶς οὖν εἴσεσθε; ἐγὼ καὶ τοῦτο διδάξω· ἄνωθεν δέ, βραχὺς γάρ ἐσθʼ ὁ λόγος, λέξω.
But, mark you, he gave us a war-galley! I am sure he will brag about that vessel. I, he will say, presented you with a trireme. Now this is how you must deal with him. If, men of Athens, he gave it from patriotic motives, be duly grateful and pay him the thanks that such a gift deserves. But do not give him a chance to air his insolence; that must not be conceded as the price of any act or deed. If, on the other hand, it is proved that his motive was cowardice and malingering, do not be led astray. How then will you know? This too I will explain. I will tell you the story from the start: it is not a long one.
§ 161
ἐγένοντʼ εἰς Εὔβοιαν ἐπιδόσεις παρʼ ὑμῖν πρῶται· τούτων οὐκ ἦν Μειδίας, ἀλλʼ ἐγώ, καὶ συντριήραρχος ἦν μοι Φιλῖνος ὁ Νικοστράτου. ἕτεραι δεύτεραι μετὰ ταῦτʼ εἰς Ὄλυνθον· οὐδὲ τούτων ἦν Μειδίας. καίτοι τόν γε δὴ φιλότιμον πανταχοῦ προσῆκεν ἐξετάζεσθαι. τρίται νῦν αὗται γεγόνασιν ἐπιδόσεις· ἐνταῦθʼ ἐπέδωκεν. πῶς; ἐν τῇ βουλῇ γιγνομένων ἐπιδόσεων παρὼν οὐκ ἐπεδίδου τότε·
Voluntary gifts were first introduced at Athens for the expedition to Euboea. Meidias was not one of those volunteers, but I was, and my colleague was Philinus, the son of Nicostratus. There was a second call subsequently for Olynthus. Meidias was not one of those volunteers either. Yet surely the public-spirited man ought to be found at his post on every occasion. We have now these voluntary gifts for the third time, and this time he did make an offer. But how? Though present in the Council when the gifts were being received, he made no offer then.
§ 162
ἐπειδὴ δὲ πολιορκεῖσθαι τοὺς ἐν Ταμύναις στρατιώτας ἐξηγγέλλετο, καὶ πάντας ἐξιέναι τοὺς ὑπολοίπους ἱππέας, ὧν εἷς οὗτος ἦν, προεβούλευσεν ἡ βουλή, τηνικαῦτα φοβηθεὶς τὴν στρατείαν ταύτην εἰς τὴν ἐπιοῦσαν ἐκκλησίαν, πρὶν καὶ προέδρους καθέζεσθαι, παρελθὼν ἐπέδωκεν. τῷ δῆλον, ὥστε μηδʼ ἀντειπεῖν αὐτὸν ἔχειν, ὅτι τὴν στρατείαν φεύγων, οὐ φιλοτιμίᾳ, τοῦτʼ ἐποίησεν; τοῖς μετὰ ταῦτα πραχθεῖσιν ὑπʼ αὐτοῦ.
But when it was announced that the troops at Tamynae were blockaded, and when the Council carried a preliminary decree to dispatch the rest of the cavalry, to which he belonged, then, alarmed at the prospect of this campaign, he came forward with a voluntary gift at the next meeting of the Assembly, even before the Committee could take their seats. What makes it clear, beyond all possibility of doubt, that his motive was not public spirit but the desire to shirk the campaign? His subsequent proceedings.
§ 163
τὸ μὲν γὰρ πρῶτον, ὡς οὐκ ἐδόκει, προϊούσης τῆς ἐκκλησίας καὶ λόγων γιγνομένων, τῆς τῶν ἱππέων βοηθείας ἤδη δεῖν, ἀλλʼ ἀνεπεπτώκει τὰ τῆς ἐξόδου, οὐκ ἀνέβαινʼ ἐπὶ τὴν ναῦν ἣν ἐπέδωκεν, ἀλλὰ τὸν μέτοικον ἐξέπεμψε τὸν Αἰγύπτιον, Πάμφιλον, αὐτὸς δὲ μένων ἐνθάδε τοῖς Διονυσίοις διεπράττετο ταῦτʼ ἐφʼ οἷς νυνὶ κρίνεται·
For in the first place, when it appeared, as the meeting proceeded and speeches were made, that the services of the cavalry were not now required, but that the proposed expedition had fallen through, he never set foot on the ship he had presented, but dispatched a resident alien, the Egyptian Pamphilus, while he himself stayed at home and behaved at the Dionysia in the way that is the matter of the present trial.
§ 164
ἐπειδὴ δʼ ὁ στρατηγὸς Φωκίων μετεπέμπετο τοὺς ἐξ Ἀργούρας ἱππέας ἐπὶ τὴν διαδοχὴν καὶ κατείληπτο σοφιζόμενος, τόθʼ ὁ δειλὸς καὶ κατάρατος οὑτοσὶ λιπὼν τὴν τάξιν ταύτην ἐπὶ τὴν ναῦν ᾤχετο, καὶ ὧν ἱππαρχεῖν ἠξίωσε παρʼ ὑμῖν ἱππέων, τούτοις οὐ συνεξῆλθεν. εἰ δʼ ἐν τῇ θαλάττῃ κίνδυνός τις ἦν, εἰς τὴν γῆν δῆλον ὅτι ᾤχετʼ ἄν.
Next, when the general, Phocion, summoned the cavalry from Argura to take their turn of service, and the trickery of Meidias was exposed, then this damnable coward quitted that post and hurried to his ship and never went out with the cavalry whom he claimed to command here at home. But if there had been any risk at sea, he would certainly have hastened to land.
§ 165
οὐ μὴν Νικήρατός γʼ οὕτως ὁ τοῦ Νικίου, ὁ ἀγαπητός, ὁ ἄπαις, ὁ παντάπασιν ἀσθενὴς τῷ σώματι· οὐδʼ Εὐκτήμων ὁ τοῦ Αἰσίωνος, οὐχ οὕτως· οὐδʼ Εὐθύδημος ὁ τοῦ Στρατοκλέους· ἀλλʼ αὐτῶν ἕκαστος ἑκὼν ἐπιδοὺς τριήρη οὐκ ἀπέδρα ταύτῃ τὴν στρατείαν, ἀλλὰ τὴν μὲν ἐπίδοσιν ἐν χάριτος μέρει καὶ δωρειᾶς παρεῖχον πλέουσαν τῇ πόλει, οὗ δʼ ὁ νόμος προσέταττεν, ἐνταῦθα τοῖς σώμασιν αὐτοὶ λῃτουργεῖν ἠξίουν.
Not so behaved Niceratus, the beloved son of Nicias, though he was himself physically an utter weakling. Not so behaved Euctemon, the son of Aesion, nor Euthydemus, the son of Stratocles. Each of these men had made the gift of a war-galley, yet did not run away from the campaign in this way. Each, as an act of grace and a free gift, supplied the State with a ship ready for sea, and where the law of the State assigned them their posts, there each insisted on giving his personal service.
§ 166
ἀλλʼ οὐχ ὁ ἵππαρχος Μειδίας, ἀλλὰ τὴν ἐκ τῶν νόμων τάξιν λιπών, οὗ δίκην ὀφείλει τῇ πόλει δοῦναι, τοῦτʼ ἐν εὐεργεσίας ἀριθμήσει μέρει. καίτοι τὴν τοιαύτην τριηραρχίαν, ὢ πρὸς θεῶν, πότερον τελωνίαν καὶ πεντηκοστὴν καὶ λιποτάξιον καὶ στρατείας ἀπόδρασιν καὶ πάντα τὰ τοιαῦθʼ ἁρμόττει καλεῖν, ἢ φιλοτιμίαν; οὐδένα γὰρ τρόπον ἄλλον ἐν τοῖς ἱππεῦσιν αὑτὸν ἀτελῆ ποιῆσαι στρατείας δυνάμενος ταύτην εὕρηκε Μειδίας καινὴν ἱππικήν τινα πεντηκοστήν.
But not so our cavalry-officer Meidias. He deserted the post assigned him by the laws, and this, which is a punishable offence against the State, he is prepared to count as a meritorious service. Yet, good heavens! what name best befits such a trierarchy as his? Shall we call it patriotism, or tax-jobbing, two-per-cent-collecting, desertion, malingering, and everything of that sort? Unable in any other way to get himself exempt from service with the cavalry, Meidias has invented this new-fangled cavalry-collectorship. Another point.
§ 167
καὶ γὰρ αὖ τοῦτο. τῶν ἄλλων ἁπάντων τῶν ἐπιδόντων τριηράρχων παραπεμπόντων ὑμᾶς ὅτε δεῦρʼ ἀπεπλεῖτʼ ἐκ Στύρων, μόνος οὗτος οὐ παρέπεμπεν, ἀλλʼ ἀμελήσας ὑμῶν χάρακας καὶ βοσκήματα καὶ θυρώμαθʼ ὡς αὑτὸν καὶ ξύλʼ εἰς τὰ ἔργα τὰ ἀργύρειʼ ἐκόμιζεν, καὶ χρηματισμός, οὐ λῃτουργία γέγονεν ἡ τριηραρχία τῷ καταπτύστῳ τούτῳ. ἀλλὰ μὴν ὡς ἀληθῆ λέγω σύνιστε μὲν τὰ πολλὰ τούτων, ὅμως δὲ καὶ μάρτυρας ὑμῖν καλῶ. ΜΑΡΤΥΡΕΣ
All the other donors of war-galleys convoyed you when you sailed back from Styra; Meidias alone took no part in the convoy, but, without a thought for you, he was bringing fences and cattle and door-posts for his own house and pit-props for his silver-mines, and so his command has proved, not a public service, but a lucrative job for this detestable creature. However, to prove to you the truth of my statements, though most of the facts are known to you, I will nevertheless call witnesses. The Witnesses
§ 168
Κλέων Σουνιεύς, Ἀριστοκλῆς Παιανιεύς, Πάμφιλος, Νικήρατος Ἀχερδούσιος, Εὐκτήμων Σφήττιος, καθʼ ὃν καιρὸν ἐκ Στύρων ἀπεπλέομεν δεῦρο τῷ στόλῳ παντί, ἐτύχομεν τριηραρχοῦντες καὶ αὐτοὶ καὶ Μειδίας ὁ νῦν κρινόμενος ὑπὸ Δημοσθένους, ᾧ μαρτυροῦμεν. παντὸς δὲ τοῦ στόλου πλεόντων ἐν τάξει, καὶ τῶν τριηράρχων ἐχόντων παράγγελμα μὴ χωρίζεσθαι ἕως ἂν δεῦρο καταπλεύσωμεν, Μειδίας ὑπολειφθεὶς τοῦ στόλου, καὶ γεμίσας τὴν ναῦν ξύλων καὶ χαράκων καὶ βοσκημάτων καὶ ἄλλων τινῶν, κατέπλευσεν εἰς Πειραιᾶ μόνος μεθʼ ἡμέρας δύο, καὶ οὐ συγκατέστησε τὸν στόλον μετὰ τῶν ἄλλων τριηράρχων.
We, Cleon of Sunium, Aristocles of Paeania, Pamphilus, Niceratus of Acherdus, and Euctemon of Sphetta, on the occasion when we sailed home from Styra with the entire force, were commanders of triremes along with Meidias, who is now being prosecuted by Demosthenes, for whom we appear as witnesses. When the whole fleet was sailing in formation and the commanders had instructions not to separate until we landed at Athens, Meidias lagged behind the fleet and loaded his ship with timber and fencing and cattle and other things, and sailed alone into Peiraeus two days later, and did not join with the other commanders in bringing the force to land.
§ 169
εἰ τοίνυν ὡς ἀληθῶς, ἄνδρες Ἀθηναῖοι, οἷάπερ φήσει καὶ καταλαζονεύσεται πρὸς ὑμᾶς αὐτίκα δὴ μάλα, τοιαῦτʼ ἦν αὐτῷ τὰ λελῃτουργημένα καὶ πεπραγμένα, καὶ μὴ τοιαῦθʼ οἷʼ ἐγὼ δεικνύω, οὐδʼ οὕτω δήπου τό γε δοῦναι δίκην ὧν ὕβρικεν ἐκφυγεῖν ταῖς λῃτουργίαις δίκαιος ἂν ἦν. ἐγὼ γὰρ οἶδʼ ὅτι πολλοὶ πολλὰ κἀγάθʼ ὑμᾶς εἰσιν εἰργασμένοι, οὐ κατὰ τὰς Μειδίου λῃτουργίας, οἱ μὲν ναυμαχίας νενικηκότες, οἱ δὲ πόλεις εἰληφότες, οἱ δὲ πολλὰ καὶ καλὰ ὑπὲρ τῆς πόλεως στήσαντες τρόπαια·
Now if, men of Athens, his public services and his conduct were really what he will presently in court allege and boast them to have been and not what I thus prove them to have been, even so surely he has no right, under cover of his services, to escape the punishment due to his insolent acts. For I know that there are many men who have done you great and useful service—though not after the style of Meidias! Some have won naval victories, others have captured cities, others have set up many glorious trophies to the credit of the State.
§ 170
ἀλλʼ ὅμως οὐδενὶ πώποτε τούτων δεδώκατε τὴν δωρειὰν ταύτην οὐδʼ ἂν δοίητε, ἐξεῖναι τοὺς ἰδίους ἐχθροὺς ὑβρίζειν αὐτῶν ἑκάστῳ, ὁπότʼ ἂν βούληται καὶ ὃν ἂν δύνηται τρόπον. οὐδὲ γὰρ Ἁρμοδίῳ καὶ Ἀριστογείτονι· τούτοις γὰρ δὴ μέγισται δέδονται δωρειαὶ παρʼ ὑμῶν καὶ ὑπὲρ μεγίστων. οὐδʼ ἂν ἠνέσχεσθε, εἰ προσέγραψέ τις ἐν τῇ στήλῃ ἐξεῖναι δὲ καὶ ὑβρίζειν αὐτοῖς ὃν ἂν βούλωνται· ὑπὲρ γὰρ αὐτοῦ τούτου τὰς ἄλλας ἔλαβον δωρειάς, ὅτι τοὺς ὑβρίζοντας ἔπαυσαν.
But yet to not one of these men have you ever yet granted, nor are you likely to grant, this reward—licence for each one of them to oppress his private enemies whenever he likes and in whatever way he can. For not even Harmodius and Aristogeiton were so privileged, though indeed they received from you the highest rewards for the noblest services. You would never have tolerated it if any one had added this to the inscription on their monument, And they shall be licensed to oppress whomsoever they will. No, they received their other rewards for this very service, that they had restrained those who acted insolently.
§ 171
ὅτι τοίνυν καὶ κεκόμισται χάριν, ὦ ἄνδρες Ἀθηναῖοι, παρʼ ὑμῶν, οὐ μόνον ὧν αὐτὸς λελῃτούργηκε λῃτουργιῶν ἀξίαν (μικρὰ γὰρ αὕτη γέ τις ἦν), ἀλλὰ καὶ τῶν μεγίστων, καὶ τοῦτο βούλομαι δεῖξαι, ἵνα μηδʼ ὀφείλειν οἴησθέ τι τῷ καταπτύστῳ τούτῳ. ὑμεῖς γάρ, ὦ ἄνδρες Ἀθηναῖοι, ἐχειροτονήσατε τοῦτον τῆς Παράλου ταμίαν, ὄντα τοιοῦτον οἷός ἐστι, καὶ πάλιν ἵππαρχον, ὀχεῖσθαι διὰ τῆς ἀγορᾶς ταῖς πομπαῖς οὐ δυνάμενον, καὶ μυστηρίων ἐπιμελητὴν καὶ ἱεροποιόν ποτε καὶ βοώνην, καὶ τὰ τοιαῦτα δή.
I now propose to show you, Athenians, that he has received from you a recompense adequate not only to the public services he has actually performed—for in that case it would be small indeed!—but even to the most distinguished services; so that you may not imagine that you are still in debt to this contemptible fellow. For it was you, men of Athens, who elected him—he being what he is—steward of the Paralus, and also commander of the cavalry, though he could not sit a horse in the processions through the market-place, and superintendent of the Mysteries, and sacrificer on one occasion, and buyer of the victims and all the rest of it.
§ 172
εἶτα πρὸς τῶν θεῶν τὸ τὴν τῆς φύσεως κακίαν καὶ ἀνανδρίαν καὶ πονηρίαν ταῖς παρʼ ὑμῶν ἀρχαῖς καὶ τιμαῖς καὶ χειροτονίαις ἐπανορθοῦσθαι μικρὰν ὑπολαμβάνετʼ εἶναι δωρειὰν καὶ χάριν; καὶ μὴν εἴ τις αὐτοῦ ταῦτʼ ἀφέλοιτο ἱππάρχηκα, τῆς Παράλου ταμίας γέγονα, τίνος ἔστʼ ἄξιος οὗτος;
And then, that a man’s innate baseness and cowardice and wickedness should be redeemed by offices and honors and appointments from you—do you, in heaven’s name, regard that as a trivial gift and favour? Take away, indeed, his right to say, I have been commander of the cavalry; I have been made steward of the Paralus, and what else is he good for?
§ 173
ἀλλὰ μὴν κἀκεῖνό γʼ ἐπίστασθε, ὅτι τῆς μὲν Παράλου ταμιεύσας Κυζικηνῶν ἥρπασε πλεῖν ἢ πέντε τάλαντα, ὑπὲρ ὧν ἵνα μὴ δῷ δίκην, πάντα τρόπον περιωθῶν καὶ ἐλαύνων τοὺς ἀνθρώπους καὶ τὰ σύμβολα συγχέων τὴν μὲν πόλιν ἐχθρὰν τῇ πόλει πεποίηκεν, τὰ χρήματα δʼ αὐτὸς ἔχει· ἵππαρχος δὲ χειροτονηθεὶς λελύμανται τὸ ἱππικὸν ὑμῶν, τοιούτους θεὶς νόμους οὓς πάλιν αὐτὸς ἔξαρνος ἦν μὴ τεθεικέναι.
But at any rate you know this, that when he had been made steward of the Paralus, he plundered the people of Cyzicus of more than five talents, and to avoid punishment he worried and harassed the wretches in every possible way, and by making chaos of the treaties he has alienated their state from ours, while he keeps the money himself. Since he was appointed its commander, he has ruined your cavalry force, getting laws passed which he afterwards disowned.
§ 174
καὶ τῆς μὲν Παράλου ταμιεύων τότε, ὅτε τὴν ἐπὶ Θηβαίους ἔξοδον εἰς Εὔβοιαν ἐποιεῖσθʼ ὑμεῖς, δώδεκα τῆς πόλεως τάλαντʼ ἀναλίσκειν ταχθείς, ἀξιούντων ὑμῶν πλεῖν καὶ παραπέμπειν τοὺς στρατιώτας οὐκ ἐβοήθησεν, ἀλλʼ ἤδη τῶν σπονδῶν γεγονυιῶν, ἃς Διοκλῆς ἐσπείσατο Θηβαίοις, ἧκεν. καὶ τόθʼ ἡττᾶτο πλέων τῶν ἰδιωτικῶν τριήρων μιᾶς· οὕτως εὖ τὴν ἱερὰν τριήρη παρεσκευάκει. ἱππαρχῶν τοίνυν, τί οἴεσθε τἄλλα; ἀλλʼ ἵππον, ἵππον οὐκ ἐτόλμησεν ὁ λαμπρὸς καὶ πλούσιος οὗτος πρίασθαι, ἀλλʼ ἐπʼ ἀλλοτρίου τὰς πομπὰς ἡγεῖτο, τοῦ Φιλομήλου τοῦ Παιανιέως ἵππου· καὶ ταῦτα πάντες ἴσασιν οἱ ἱππεῖς. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι καὶ τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ
When he was steward of the Paralus at the time of your expedition to Euboea against the Thebans, though he was authorized to expend twelve talents of public money and was instructed by you to sail and convoy the troops, he rendered them no assistance and did not arrive until Diocles had already concluded his truce with the Thebans; moreover he was outstripped by one of the privately owned galleys. That shows you how well he had equipped your sacred galley. Then as cavalry-commander-I do not know what you think of his other performances, but this wealthy fine gentleman did not venture to buy a horse—not even a horse! He led the processions on one borrowed from Philomelus of Paeania, and every cavalryman knows it. Please call the witnesses to prove the truth of these statements also. The Witnesses
§ 175
βούλομαι τοίνυν ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὅσων ἤδη καταχειροτονήσαντος τοῦ δήμου περὶ τὴν ἑορτὴν ἀδικεῖν ὑμεῖς κατεγνώκατε, εἰπεῖν, καὶ δεῖξαι τί πεποιηκότες αὐτῶν ἔνιοι τίνος ὀργῆς τετυχήκασι παρʼ ὑμῶν, ἵνα ταῦτα πρὸς τὰ τούτῳ πεπραγμένʼ ἀντιθῆτε. πρῶτον μὲν τοίνυν, ἵνα πρώτης τῆς τελευταίας γεγονυίας μνησθῶ καταγνώσεως, περὶ τὰ μυστήριʼ ἀδικεῖν Εὐάνδρου κατεχειροτόνησεν ὁ δῆμος τοῦ Θεσπιῶς, προβαλλομένου αὐτὸν Μενίππου, Καρός τινος ἀνθρώπου. ἔστι δʼ ὁ αὐτὸς νόμος τῷδε τῷ περὶ τῶν Διονυσίων ὁ περὶ τῶν μυστηρίων, κἀκεῖνος ὕστερος τοῦδʼ ἐτέθη.
Now I propose, men of Athens, to name those who have been condemned by you, after an adverse vote of the Assembly, for violating the festival, and to explain what some of them had done to incur your anger, so that you may compare their guilt with that of Meidias. First of all then, to begin with the most recent condemnation, the Assembly gave its verdict against Euandrus of Thespiae for profanation of the Mysteries on the charge of Menippus, a fellow from Caria. The law concerning the Mysteries is identical with that concerning the Dionysia, and it was enacted later.
§ 176
τί οὖν ποιήσαντος, ὦ ἄνδρες Ἀθηναῖοι, κατεχειροτονήσατε τοῦ Εὐάνδρου; τοῦτʼ ἀκούσατε. ὅτι δίκην ἐμπορικὴν καταδικασάμενος τοῦ Μενίππου, οὐκ ἔχων πρότερον λαβεῖν αὐτόν, ὡς ἔφη, τοῖς μυστηρίοις ἐπιδημοῦντος ἐπελάβετο. κατεχειροτονήσατε μὲν διὰ ταῦτα, καὶ οὐδʼ ὁτιοῦν ἄλλο προσῆν, εἰσελθόντα δʼ εἰς τὸ δικαστήριον ἐβούλεσθε μὲν θανάτῳ κολάσαι, τοῦ δὲ προβαλλομένου πεισθέντος τὴν δίκην τε πᾶσαν ἀφεῖναι ἠναγκάσατʼ αὐτόν, ἣν ᾑρήκει πρότερον (ἦν δὲ δυοῖν αὕτη ταλάντοιν), καὶ προσετιμήσατε τὰς βλάβας, ἃς ἐπὶ τῇ χειροτονίᾳ μένων ἐλογίζεθʼ αὑτῷ γεγενῆσθαι πρὸς ὑμᾶς ἅνθρωπος.
Well, Athenians, what had Euandrus done to deserve your condemnation? He had won a commercial suit against Menippus, but being, as he alleged, unable to catch him sooner, he had arrested him while he was staying here for the Mysteries. You condemned him for that alone, and there were no aggravating circumstances. When he came before the court, you were inclined to punish him with death, and when his accuser was induced to relent, you compelled Euandrus to refund the damages, amounting to two talents, which he had won in the former action, and you also made him compensate the fellow for the loss that he had sustained, on his own calculation, by staying here in deference to your preliminary verdict.
§ 177
εἷς μὲν οὗτος ἐξ ἰδίου πράγματος, οὐδεμιᾶς ὕβρεως προσούσης, ὑπὲρ αὐτοῦ τοῦ παραβῆναι τὸν νόμον τοσαύτην ἔδωκε δίκην. εἰκότως· τοῦτο γάρ ἐσθʼ ὃ φυλάττειν ὑμᾶς δεῖ, τοὺς νόμους, τὸν ὅρκον· ταῦτʼ ἔχεθʼ ὑμεῖς οἱ δικάζοντες ἀεὶ παρὰ τῶν ἄλλων ὡσπερεὶ παρακαταθήκην, ἣν ἅπασιν, ὅσοι μετὰ τοῦ δικαίου πρὸς ὑμᾶς ἔρχονται, σῶν ὑπάρχειν δεῖ.
There you have one case of a man, in a merely private matter, with no added circumstances of insolence, paying so heavy a penalty for a breach of the law. With good reason; because that is what you are here to guard—the laws and your oath. That is what you who serve on any jury hold as a trust from the rest of the citizens, a trust which must be maintained inviolate in the interests of all who appeal to you with justice on their side.
§ 178
ἕτερος ἀδικεῖν ποτʼ ἔδοξεν ὑμῖν περὶ τὰ Διονύσια, καὶ κατεχειροτονήσατʼ αὐτοῦ παρεδρεύοντος ἄρχοντι τῷ υἱεῖ, ὅτι θέαν τινὸς καταλαμβάνοντος ἥψατο, ἐξείργων ἐκ τοῦ θεάτρου· ἦν δʼ οὗτος ὁ τοῦ βελτίστου πατὴρ Χαρικλείδου, τοῦ ἄρξαντος.
There was another man who in your opinion had profaned the Dionysia, and although he was actually sitting as assessor to his son, who was Archon, you condemned him, because in ejecting from the theater a man who was taking a wrong seat, he laid a hand on him. That man was the father of the highly respected Charicleides, at that time archon.
§ 179
καὶ μέγα γʼ ὑμῖν τοῦτʼ ἐδόκει δίκαιον ἔχειν ὁ προβαλλόμενος λέγειν, εἰ κατελάμβανον, ἄνθρωπε, θέαν, εἰ μὴ τοῖς κηρύγμασιν, ὡς σύ με φῄς, ἐπειθόμην, τίνος ἐκ τῶν νόμων εἶ κύριος, καὶ ὁ ἄρχων αὐτός; τοῖς ὑπηρέταις ἐξείργειν εἰπεῖν, οὐκ αὐτὸς τύπτειν. οὐδʼ οὕτω πείθομαι· ἐπιβολὴν ἐπιβαλεῖν, πάντα μᾶλλον πλὴν αὐτὸς ἅψασθαι τῇ χειρί· πολλὰ γὰρ πρὸ τοῦ μὴ τὸ σῶμʼ ἕκαστον ὑβρίζεσθαι πεποιήκασιν οἱ νόμοι. ταῦτʼ ἔλεγεν μὲν ἐκεῖνος, ἐχειροτονήσατε δʼ ὑμεῖς· οὐ μὴν εἰσῆλθεν εἰς τὸ δικαστήριον οὗτος, ἀλλʼ ἐτελεύτησεν πρότερον.
Yes, and you thought that his accuser had a strong case when he said, If I was taking a wrong seat, fellow, if as you assert I was disregarding the notices, what authority do the laws confer on you or even on the archon himself? The authority to bid the attendants remove me, but not to strike me yourself. If I still refuse to go, you may impose a fine; anything rather than touch me with your own hand; for the laws have taken every precaution to save a citizen from being insulted in his own person. That was his argument. You gave your votes, but the accuser died before he could bring the case before a jury.
§ 180
ἑτέρου τοίνυν ὅ τε δῆμος ἅπας κατεχειροτόνησʼ ἀδικεῖν περὶ τὴν ἑορτήν, καὶ ὑμεῖς εἰσελθόντʼ ἀπεκτείνατε τοῦτον, Κτησικλέα, ὅτι σκῦτος ἔχων ἐπόμπευε, καὶ τούτῳ μεθύων ἐπάταξέ τινʼ ἐχθρὸν ὑπάρχονθʼ ἑαυτῷ· ἐδόκει γὰρ ὕβρει καὶ οὐκ οἴνῳ τύπτειν, ἀλλὰ τὴν ἐπὶ τῆς πομπῆς καὶ τοῦ μεθύειν πρόφασιν λαβὼν ἀδικεῖν, ὡς δούλοις χρώμενος τοῖς ἐλευθέροις.
Then another man, Ctesicles, was unanimously condemned by the Assembly for profaning the festival, and when he came before you, you sentenced him to death, because he carried a leathern lash in the procession and, being drunk, struck with it a personal enemy of his. It was thought that insolence, not drink, prompted the stroke, and that he seized the excuse of the procession and his own drunkenness to commit the offence of treating freemen like slaves.
§ 181
ἁπάντων τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τούτων, ὧν ὁ μὲν ὧν εἷλεν ἀποστάς, ὁ δὲ καὶ θανάτῳ ζημιωθεὶς φαίνεται, πολλῷ δεινότερʼ εὖ οἶδʼ ὅτι πάντες ἂν εἶναι φήσειαν τὰ Μειδίᾳ πεπραγμένα· οὔτε γὰρ πομπεύων οὔτε δίκην ᾑρηκὼς οὔτε παρεδρεύων οὔτʼ ἄλλην σκῆψιν ἔχων οὐδεμίαν πλὴν ὕβριν, τοιαῦτα πεποίηκεν οἷʼ οὐδεὶς ἐκείνων. καὶ τούτους μὲν ἐάσω.
Now I am certain, men of Athens, that everyone would admit that the offences of Meidias were much more serious than those of any of these men, of whom one, as I have shown, forfeited the damages he had already received, while the other was actually punished with death. For Meidias, not being in a procession, not having won a suit, not acting as assessor, having in fact no other motive than insolence, behaved worse than any of them. About them I will say no more;
§ 182
ἀλλὰ Πύρρον, ὦ ἄνδρες Ἀθηναῖοι, τὸν Ἐτεοβουτάδην, ἐνδειχθέντα δικάζειν ὀφείλοντα τῷ δημοσίῳ, θανάτῳ ζημιῶσαί τινες ὑμῶς ᾤοντο χρῆναι, καὶ τέθνηκεν ἁλοὺς παρʼ ὑμῖν· καίτοι τοῦτο τὸ λῆμμα διʼ ἔνδειαν, οὐ διʼ ὕβριν λαμβάνειν ἐπεχείρησεν ἐκεῖνος. καὶ πολλοὺς ἂν ἑτέρους ἔχοιμι λέγειν, ὧν οἱ μὲν τεθνᾶσιν, οἱ δʼ ἠτιμωμένοι διὰ πολλῷ τούτων εἰσὶν ἐλάττω πράγματα. ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, Σμίκρῳ δέκα ταλάντων ἐτιμήσατε καὶ Σκίτωνι τοσούτων ἑτέρων, δόξαντι παράνομα γράφειν, καὶ οὔτε παιδίʼ οὔτε φίλους οὔτε συγγενεῖς οὔθʼ ὁντινοῦν ἠλεήσατε τῶν παρόντων ἐκείνοις.
but Pyrrhus, men of Athens, one of the Eteobutadae, who was indicted for serving on a jury when he was in debt to the Treasury, was thought by some of you to deserve capital punishment, and he was convicted in your court and put to death. And yet it was from poverty, not from insolence, that he tried to get the juryman’s fee. And I could mention many others who were put to death or disfranchised for far slighter offences than those of Meidias. You yourselves, Athenians, fined Smicrus ten talents and Sciton a similar sum, because he was adjudged to be proposing unconstitutional measures; you had no pity for their children or friends and relations, or for any of those who supported them in court.
§ 183
μὴ τοίνυν, ἐὰν μὲν εἴπῃ τις παράνομα, οὕτως ὀργιζόμενοι φαίνεσθε, ἐὰν δὲ ποιῇ, μὴ λέγῃ, πράως διάκεισθε. οὐδὲν γὰρ ῥῆμʼ οὐδʼ ὄνομʼ οὕτως ἐστὶ τοῖς πολλοῖς ὑμῶν χαλεπόν, ὡς ὅσʼ ὑβρίζων τις τὸν ἐντυχόνθʼ ὑμῶν διαπράττεται. μὴ τοίνυν αὐτοὶ καθʼ ὑμῶν αὐτῶν δεῖγμα τοιοῦτον ἐξενέγκητʼ, ἄνδρες Ἀθηναῖοι, ὡς ἄρʼ ὑμεῖς, ἂν μὲν τῶν μετρίων τινὰ καὶ δημοτικῶν λάβηθʼ ὁτιοῦν ἀδικοῦντα, οὔτʼ ἐλεήσετʼ οὔτʼ ἀφήσετε, ἀλλʼ ἀποκτενεῖτʼ ἢ ἀτιμώσετε, ἂν δὲ πλούσιος ὤν τις ὑβρίζῃ, συγγνώμην ἕξετε. μὴ δῆτα· οὐ γὰρ δίκαιον· ἀλλʼ ἐπὶ πάντων ὁμοίως ὀργιζόμενοι φαίνεσθε.
Do not, then, display such anger when people make unconstitutional proposals, and such indulgence when not their proposals, but their acts are unconstitutional. For no mere words and terms can be so galling to the great mass of you as the conduct of a man who persistently insults any citizen who crosses his path. Beware, Athenians, of bearing this testimony against yourselves, that if you detect a man of the middle class or a friend of the people committing an offence, you will neither pity nor reprieve him, but will punish him with death or disfranchisement, while you are ready to pardon the insolence of a rich man. Spare us that injustice, and show your indignation impartially against all offenders.
§ 184
ἃ τοίνυν οὐδενὸς τῶν εἰρημένων ἧττον ἀναγκαῖον εἶναι νομίζω πρὸς ὑμᾶς εἰπεῖν, ταῦτʼ εἰπὼν ἔτι καὶ βραχέα περὶ τούτων διαλεχθεὶς καταβήσομαι. ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, μεγάλη τοῖς ἀδικοῦσιν ἅπασι μερὶς καὶ πλεονεξία ἡ τῶν ὑμετέρων τρόπων πραότης. ὅτι δὴ ταύτης οὐδʼ ὁτιοῦν ὑμῖν μεταδοῦναι τούτῳ προσήκει, ταῦτʼ ἀκούσατέ μου. ἐγὼ νομίζω πάντας ἀνθρώπους ἐράνους φέρειν παρὰ πάντα τὸν βίον αὑτοῖς, οὐχὶ τούσδε μόνους οὓς συλλέγουσί τινες καὶ ὧν πληρωταὶ γίγνονται, ἀλλὰ καὶ ἄλλους.
There are some other points that I consider no less necessary to mention than those which I have already put before you. I will mention them and discuss them briefly before I sit down. The leniency of your disposition, men of Athens, is a great asset and advantage to all wrongdoers. Give me, then, your attention while I show that you have no right to admit Meidias to the least share in that advantage. My view is that all men during their lives pay contributions to their own fortunes, not only those which are actually collected and paid in, but others also.
§ 185
οἷον ἔστι μέτριος καὶ φιλάνθρωπός τις ἡμῶν καὶ πολλοὺς ἐλεῶν· τούτῳ ταὐτὸ δίκαιον ὑπάρχειν παρὰ πάντων, ἄν ποτʼ εἰς χρείαν καὶ ἀγῶνʼ ἀφίκηται. ἄλλος οὑτοσί τις ἀναιδὴς καὶ πολλοὺς ὑβρίζων, καὶ τοὺς μὲν πτωχούς, τοὺς δὲ καθάρματα, τοὺς δʼ οὐδʼ ἀνθρώπους ὑπολαμβάνων· τούτῳ τὰς αὐτὰς δίκαιον ὑπάρχειν φοράς, ἅσπερ αὐτὸς εἰσενήνοχε τοῖς ἄλλοις. ἂν τοίνυν ὑμῖν ἐπίῃ σκοπεῖν, τούτου πληρωτὴν εὑρήσετε Μειδίαν ὄντα τοῦ ἐράνου, καὶ οὐκ ἐκείνου.
For instance, one of us is moderate, kindly disposed and merciful: he deserves to receive an equivalent return from all, if he ever falls into want or distress. Yonder is another, who is shameless and insulting, treating others as if they were beggars, the scum of the earth, mere nobodies: he deserves to be paid with the same measure that he has meted to others. If you will consent to look at it in a true light, you will find that this, and not the former, is the kind of contribution that Meidias has made.
§ 186
οἶδα τοίνυν ὅτι τὰ παιδίʼ ἔχων ὀδυρεῖται, καὶ πολλοὺς λόγους καὶ ταπεινοὺς ἐρεῖ, δακρύων καὶ ὡς ἐλεινότατον ποιῶν ἑαυτόν. ἔστι δʼ, ὅσῳ περ ἂν αὑτὸν νῦν ταπεινότερον ποιῇ, τοσούτῳ μᾶλλον ἄξιον μισεῖν αὐτόν, ὦ ἄνδρες Ἀθηναῖοι. διὰ τί; ὅτι εἰ μὲν μηδαμῶς δυνηθεὶς ταπεινὸς γενέσθαι οὕτως ἀσελγὴς καὶ βίαιος ἦν ἐπὶ τοῦ παρεληλυθότος βίου, τῇ φύσει καὶ τῇ τύχῃ, διʼ ἣν τοιοῦτος ἐγένετο, ἄξιον ἦν ἄν τι τῆς ὀργῆς ἀνεῖναι· εἰ δʼ ἐπιστάμενος μέτριον παρέχειν αὑτὸν ὅταν βούληται τὸν ἐναντίον ἢ τοῦτον τὸν τρόπον εἵλετο ζῆν, εὔδηλον δήπου τοῦθʼ ὅτι καὶ νῦν ἂν διακρούσηται, πάλιν αὐτὸς ἐκεῖνος ὃν ὑμεῖς ἴστε γενήσεται.
Now I know that he will set up a wail, with his children grouped about him, and will make a long and humble appeal, weeping and making himself as pitiable a figure as he can. But the more he humiliates himself, Athenians, the more he deserves your hatred. Why so? If in his past life he was so brutal and violent because it was impossible for him to be humble, it would be right to abate some of your anger as a concession to his natural temper and to the destiny that made him the man he is; but if he knows how to behave discreetly when he likes, but has deliberately chosen the opposite line of conduct, it is surely obvious that, if he slips through your fingers now, he will once more prove himself the man you know so well.
§ 187
οὐ δεῖ δὴ προσέχειν, οὐδὲ τὸν παρόντα καιρόν, ὃν οὗτος ἐξεπίτηδες πλάττεται, κυριώτερον οὐδὲ πιστότερον τοῦ παντός, ὃν αὐτοὶ σύνιστε, χρόνου ποιήσασθαι. ἐμοὶ παιδίʼ οὐκ ἔστιν, οὐδʼ ἂν ἔχοιμι ταῦτα παραστησάμενος κλάειν καὶ δακρύειν ἐφʼ οἷς ὑβρίσθην. διὰ τοῦτʼ ἄρα τοῦ πεποιηκότος ὁ πεπονθὼς ἔλαττον ἕξω παρʼ ὑμῖν;
Pay no attention to him; do not let the present crisis in his affairs, expressly invented by him, carry more weight and influence with you than the whole course of his life, of which you have direct knowledge. I have no children to pose before you, while I weep and wail over them for the insults I have received. For that reason shall I, the victim, be of less account in your court than the perpetrator of the wrong? It must not be.
§ 188
μὴ δῆτα· ἀλλʼ ὅταν οὗτος ἔχων τὰ παιδία τούτοις ἀξιοῖ δοῦναι τὴν ψῆφον ὑμᾶς, τόθʼ ὑμεῖς τοὺς νόμους ἔχοντά με πλησίον ἡγεῖσθε παρεστάναι καὶ τὸν ὅρκον ὃν ὀμωμόκατε, τούτοις ἀξιοῦντα καὶ ἀντιβολοῦνθʼ ἕκαστον ὑμῶν ψηφίσασθαι. οἷς ὑμεῖς κατὰ πολλὰ δικαιότερον πρόσθοισθʼ ἂν ἢ τούτῳ· καὶ γὰρ ὀμωμόκατʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῖς νόμοις πείσεσθαι, καὶ τῶν ἴσων μέτεστιν ὑμῖν διὰ τοὺς νόμους, καὶ πάνθʼ ὅσʼ ἔστʼ ἀγάθʼ ὑμῖν διὰ τοὺς νόμους ἐστίν, οὐ διὰ Μειδίαν οὐδὲ διὰ τοὺς Μειδίου παῖδας.
When Meidias, with his children round him, calls you to cast your votes for them, then you must imagine that I am standing here with the laws by my side and the oath that you have sworn, demanding and imploring each of you to vote for them. It is in every way more just that you should side with the laws than with this man. The laws, Athenians, you have sworn to obey; through the laws you enjoy your equal rights; to the laws you owe every blessing that is yours—not to Meidias nor to the children of Meidias.
§ 189
καὶ ῥήτωρ ἐστὶν οὗτος ἴσως ἐμὲ φήσει λέγων. ἐγὼ δʼ, εἰ μὲν ὁ συμβουλεύων ὅ τι ἂν συμφέρειν ὑμῖν ἡγῆται, καὶ τοῦτʼ ἄχρι τοῦ μηδὲν ὑμῖν ἐνοχλεῖν μηδὲ βιάζεσθαι, ῥήτωρ ἐστίν, οὔτε φύγοιμʼ ἂν οὔτʼ ἀπαρνοῦμαι τοῦτο τοὔνομα· εἰ μέντοι ῥήτωρ ἐστὶν οἵους ἐνίους τῶν λεγόντων ἐγὼ καὶ ὑμεῖς δʼ ὁρᾶτε, ἀναιδεῖς καὶ ἀφʼ ὑμῶν πεπλουτηκότας, οὐκ ἂν εἴην οὗτος ἐγώ· εἴληφα μὲν γὰρ οὐδʼ ὁτιοῦν παρʼ ὑμῶν, τὰ δʼ ὄντʼ εἰς ὑμᾶς πλὴν πάνυ μικρῶν ἅπαντʼ ἀνήλωκα. καίτοι καὶ εἰ τούτων ἦν πονηρότατος, κατὰ τοὺς νόμους ἔδει παρʼ ἐμοῦ δίκην λαμβάνειν, οὐκ ἐφʼ οἷς ἐλῃτούργουν ὑβρίζειν.
Perhaps he will say of me, This man is an orator. If an orator is one who offers you such counsel as he thinks expedient for you, yet stops short of pestering or bullying you, then for my part I would neither shun nor disclaim that title. But if by orator he means one of those speakers such as you and I so often see, men who have shamelessly enriched themselves at your expense, I cannot be one, for I have never received a penny from you and I have spent upon you all but a trifle of my fortune. Yet even if I were the most unscrupulous of that gang, I ought rather to be punished according to the laws than insulted in the performance of a public service.
§ 190
ἔτι τοίνυν οὐδὲ εἷς ἐστιν ὅστις ἐμοὶ τῶν λεγόντων συναγωνίζεται. καὶ οὐδενὶ μέμφομαι· οὐδὲ γὰρ αὐτὸς οὐδενὸς εἵνεκα τούτων οὐδὲν ἐν ὑμῖν πώποτʼ εἶπον, ἀλλʼ ἁπλῶς κατʼ ἐμαυτὸν ἔγνων καὶ λέγειν καὶ πράττειν ὅ τι ἂν συμφέρειν ὑμῖν ἡγῶμαι. ἀλλὰ τούτῳ πάντας αὐτίκα δὴ μάλα συνεξεταζομένους τοὺς ῥήτορας ὄψεσθʼ ἐφεξῆς. καίτοι πῶς ἐστι δίκαιον, τοὔνομα μὲν τοῦθʼ ὡς ὄνειδος προφέρειν ἐμοί, διὰ τούτων δʼ αὐτὸν τῶν ἀνδρῶν ἀξιοῦν σωθῆναι;
Then again, none of these orators supports me in this trial; nor do I blame them, for I have never said a word in public in support of one of them. I make it a fixed rule to take my own line, speaking and acting in whatever way I believe to be for your advantage. But you will see very soon that Meidias has all the orators in turn ranged on his side. Yet is it fair in him to brand me with the reproach of that title and then to depend on these very men to rescue him?
§ 191
τάχα τοίνυν ἴσως καὶ τὰ τοιαῦτʼ ἐρεῖ, ὡς ἐσκεμμένα καὶ παρεσκευασμένα πάντα λέγω νῦν. ἐγὼ δʼ ἐσκέφθαι μέν, ὦ ἄνδρες Ἀθηναῖοι, φημὶ καὶ οὐκ ἂν ἀρνηθείην, καὶ μεμελετηκέναι γʼ ὡς ἐνῆν μάλιστʼ ἐμοί· καὶ γὰρ ἂν ἄθλιος ἦν, εἰ τοιαῦτα παθὼν καὶ πάσχων ἠμέλουν ὧν περὶ τούτων ἐρεῖν ἔμελλον πρὸς ὑμᾶς·
Perhaps too he will say something of this sort; that my present speech is all carefully thought out and prepared. I admit, Athenians, that I have thought it out, and I should not dream of denying it; yes, and I have spent all possible care on it. I should be a poor creature if all my wrongs, past and present, left me careless of what I was going to say to you about them. Yet the real composer of my speech is Meidias.
§ 192
γεγραφέναι μέντοι μοι τὸν λόγον Μειδίαν· ὁ γὰρ τὰ ἔργα παρεσχηκὼς περὶ ὧν εἰσιν οἱ λόγοι δικαιότατʼ ἂν ταύτην ἔχοι τὴν αἰτίαν, οὐχ ὁ ἐσκεμμένος οὐδʼ ὁ μεριμνήσας τὰ δίκαια λέγειν νῦν. ἐγὼ μὲν οὖν τοῦτο ποιῶν, ὦ ἄνδρες Ἀθηναῖοι, καὶ αὐτὸς ὁμολογῶ· Μειδίαν μέντοι μηδὲν ἐσκέφθαι πώποτʼ ἐν παντὶ τῷ βίῳ δίκαιον εἰκός ἐστιν· εἰ γὰρ καὶ κατὰ μικρὸν ἐπῄει τὰ τοιαῦτʼ αὐτῷ σκοπεῖν, οὐκ ἂν τοσοῦτον διημάρτανε τοῦ πράγματος.
The man who has furnished the facts with which the speeches deal ought in strict justice to bear that responsibility, and not the man who has devoted thought and care to lay an honest case before you today. That is what I am doing, men of Athens; to that I plead guilty. As for Meidias, he has probably never in his life troubled himself about honesty, for if it had entered his head even for a moment to consider such a thing, he would not have missed it so completely in practice.
§ 193
οἶμαι τοίνυν αὐτὸν οὐδὲ τοῦ δήμου κατηγορεῖν ὀκνήσειν οὐδὲ τῆς ἐκκλησίας, ἀλλʼ ἅπερ τότʼ ἐτόλμα λέγειν ὅτʼ ἦν ἡ προβολή, ταῦτα καὶ νῦν ἐρεῖν, ὡς ὅσοι δέον ἐξιέναι κατέμενον καὶ ὅσοι τὰ φρούριʼ ἦσαν ἔρημα λελοιπότες, ἐξεκλησίασαν, καὶ χορευταὶ καὶ ξένοι καὶ τοιοῦτοί τινες ἦσαν οἳ κατεχειροτόνησαν αὐτοῦ.
Again, I expect that he will not shrink from vilifying the people and the Assembly, but will repeat what he had the effrontery to say when the plaint was first brought in: that the meeting was composed of men who had stayed at home when they ought to have gone to the front and who had left their posts unguarded, and that he was condemned by the votes of chorus-men and aliens and the like.
§ 194
εἰς γὰρ τοῦτο θράσους καὶ ἀναιδείας τότʼ ἀφίκετʼ, ὦ ἄνδρες δικασταί, ὡς ἴσασιν ὅσοι παρῆσαν ὑμῶν, ὥστε κακῶς λέγων καὶ ἀπειλῶν καὶ βλέπων εἰς τὸν ἀεὶ θορυβοῦντα τόπον τῆς ἐκκλησίας καταπλήξειν ᾤετο τὸν δῆμον ἅπαντα. ᾗ καὶ γελοῖʼ εἶναι τὰ νῦν, οἶμαι, δάκρυʼ εἰκότως ἂν αὐτοῦ δοκοίη.
As those of you who were present know, gentlemen, he had risen on that occasion to such a height of bravado and impudence that, by abusing and threatening and turning his glance to any quarter of the Assembly that was inclined to be obstreperous, he thought he could browbeat the whole body of citizens. That, I think, must surely make his tears today seem ridiculous. Execrable wretch, what have you to say?
§ 195
τί λέγεις, ὦ μιαρὰ κεφαλή; σὺ τὰ σαυτοῦ παιδίʼ ἀξιώσεις ἐλεεῖν ἢ σὲ τούσδε, ἢ σπουδάζειν εἰς τὰ σά, τοὺς ὑπὸ σοῦ δημοσίᾳ προπεπηλακισμένους; σὺ μόνος τῶν ὄντων ἀνθρώπων ἐπὶ μὲν τοῦ βίου τοσαύτης ὑπερηφανίας πλήρης ὢν πάντων ἀνθρώπων ἔσει φανερώτατος, ὥστε καὶ πρὸς οὓς μηδέν ἐστί σοι πρᾶγμα, λυπεῖσθαι τὴν σὴν θρασύτητα καὶ φωνὴν καὶ τὸ σχῆμα καὶ τοὺς σοὺς ἀκολούθους καὶ πλοῦτον καὶ ὕβριν θεωροῦντας, ἐν δὲ τῷ κρίνεσθαι παραχρῆμʼ ἐλεηθήσει;
Will you claim pity for your children and yourself or a kindly interest in your fortunes from these men whom you have already insulted publicly? Are you alone of living men privileged to be in your daily life so notoriously possessed of the demon of arrogance that even those who have no dealings with you are exasperated by your assurance, your tones and gestures, your parasites, your wealth and your insolence; and then, the instant you are put on your trial are you to be pitied?
§ 196
μεγάλην μέντἂν ἀρχήν, μᾶλλον δὲ τέχνην, εἴης εὑρηκώς, εἰ δύο τἀναντιώταθʼ ἑαυτοῖς ἐν οὕτω βραχεῖ χρόνῳ περὶ σαυτὸν δύναιο ποιεῖσθαι, φθόνον ἐξ ὧν ζῇς, καὶ ἐφʼ οἷς ἐξαπατᾷς ἔλεον. οὐκ ἔστιν οὐδαμόθεν σοι προσήκων ἔλεος οὐδὲ καθʼ ἕν, ἀλλὰ τοὐναντίον μῖσος καὶ φθόνος καὶ ὀργή· τούτων γὰρ ἄξια ποιεῖς. ἀλλʼ ἐπʼ ἐκεῖνʼ ἐπάνειμι, ὅτι τοῦ δήμου κατηγορήσει καὶ τῆς ἐκκλησίας.
It would be indeed a great method that you have devised, or, rather, a great trick, if you could in so short a time make yourself the object of two contradictory sentiments, rousing resentment by your way of life and compassion by your mummeries. You have no conceivable claim to compassion; no, not for an instant. On the contrary, hatred, resentment and wrath—those are what your conduct calls for. But let me come back to my point, that he intends to arraign the people and the Assembly.
§ 197
ὅταν οὖν τοῦτο ποιῇ, ἐνθυμεῖσθε παρʼ ὑμῖν αὐτοῖς, ἄνδρες δικασταί, ὅτι οὗτος τῶν μεθʼ ἑαυτοῦ στρατευσαμένων ἱππέων, ὅτʼ εἰς Ὄλυνθον διέβησαν, ἐλθὼν πρὸς ὑμᾶς εἰς τὴν ἐκκλησίαν κατηγόρει. πάλιν νῦν μείνας πρὸς τοὺς ἐξεληλυθότας τοῦ δήμου κατηγορήσει. πότερον οὖν ὑμεῖς, ἐάν τε μένητε ἐάν τʼ ἐξίητε, ὁμολογήσετʼ εἶναι τοιοῦτοι οἵους Μειδίας ὑμᾶς ἀποφαίνει, ἢ τοὐναντίον τοῦτον ἀεὶ καὶ πανταχοῦ θεοῖς ἐχθρὸν καὶ βδελυρόν; ἐγὼ μὲν οἶμαι τοῦτον τοιοῦτον· ὃν γὰρ οὐχ ἱππεῖς, οὐ συνάρχοντες, οὐ φίλοι δύνανται φέρειν, τί τοῦτον εἴπῃ τις;
Now when he does so, just reflect, gentlemen of the jury, that this same man brought accusations against the cavalry who had served with him, coming into the Assembly after they had sailed for Olynthus; and now once more, having stayed at home, he will address his denunciation of the people to the men who were then away on service. Are you, then, prepared to admit that you, whether at home or on service, are what Meidias proclaims you to be, or on the contrary that he is, and always has been, an unhallowed ruffian? That is my own opinion of him; for how else are we to describe a creature whom his own troopers, his brother-officers and his friends cannot stomach?
§ 198
ἐμοὶ μὲν νὴ τὸν Δία καὶ τὸν Ἀπόλλω καὶ τὴν Ἀθηνᾶν (εἰρήσεται γάρ, εἴτʼ ἄμεινον εἴτε μή,) ὅθʼ οὗτος ὡς ἀπήλλαγμαι περιιὼν ἐλογοποίει, ἔνδηλοί τινες ἦσαν ἀχθόμενοι τῶν πάνυ τούτῳ λαλούντων ἡδέως. καὶ νὴ Δίʼ αὐτοῖς πολλὴ συγγνώμη· οὐ γάρ ἐστι φορητὸς ἅνθρωπος, ἀλλὰ καὶ πλουτεῖ μόνος καὶ λέγειν δύναται μόνος, καὶ πάντες εἰσὶ τούτῳ καθάρματα καὶ πτωχοὶ καὶ οὐδʼ ἄνθρωποι.
I swear solemnly by Zeus, by Apollo, and by Athena—for I will speak out, whatever the result may be—for when this man was going about, trumping up the story that I had abandoned the prosecution, I observed signs of disgust even among his ardent supporters. And by heaven! they had some excuse, for there is no putting up with the fellow; he claims to be the only rich man and the only man who knows how to speak; all others are in his opinion outcasts, beggars, below the rank of men.
§ 199
τὸν οὖν ἐπὶ ταύτης τῆς ὑπερηφανίας ὄντα, νῦν ἐὰν ἀποφύγῃ, τί ποιήσειν οἴεσθε; ἐξ ὅτου δὲ τοῦτʼ ἂν εἰδείητʼ ἐγὼ φράσω· εἰ τοῖς μετὰ τὴν χειροτονίαν τεκμηρίοις θεωρήσαιτε. τίς γάρ ἐστιν ὅστις καταχειροτονηθὲν αὐτοῦ, καὶ ταῦτʼ ἀσεβεῖν περὶ τὴν ἑορτήν, εἰ καὶ μηδεὶς ἄλλος ἐπῆν ἀγὼν ἔτι μηδὲ κίνδυνος, οὐκ ἂν ἐπʼ αὐτῷ τούτῳ κατέδυ καὶ μέτριον παρέσχεν ἑαυτὸν τόν γε δὴ μέχρι τῆς κρίσεως χρόνον, εἰ καὶ μὴ πάντα; οὐδεὶς ὅστις οὐκ ἄν.
Since he stands on such an eminence of pride, what do you think he will do, if he escapes now? I will tell you how you may know it; you have only to observe the signs that followed the adverse vote. For who is there that, if an adverse vote had been recorded, and that on a charge of profaning the feast, even if there had been no further suit pending and no danger ahead,—who is there, I say, that would not have made that a reason for effacing himself and behaving decently, at any rate until the time of the trial, if not for ever after? Anyone else would have acted so. But not Meidias.
§ 200
ἀλλʼ οὐ Μειδίας, ἀλλʼ ἀπὸ τῆς ἡμέρας ταύτης λέγει, λοιδορεῖται, βοᾷ. χειροτονεῖταί τις· Μειδίας Ἀναγυράσιος προβέβληται. Πλουτάρχου προξενεῖ, τἀπόρρητʼ οἶδεν, ἡ πόλις αὐτὸν οὐ χωρεῖ. καὶ ταῦτα πάντα ποιεῖ δῆλον ὅτι οὐδὲν ἄλλʼ ἐνδεικνύμενος ἢ ὅτι ἐγὼ οὐδὲν πέπονθʼ ὑπὸ τῆς καταχειροτονίας, οὐδὲ δέδοικʼ οὐδὲ φοβοῦμαι τὸν μέλλοντʼ ἀγῶνα.
From that day onwards he has been talking, railing, and bellowing. Is there an election on? Meidias of Anagyrus is a candidate. He is the accredited agent of Plutarchus; he knows all the secrets; the city cannot hold him. His object in all this is obvious;he wants to proclaim that I am not a pin the worse for the vote of the people: I have no fears or misgivings about the pending action.
§ 201
ὃς οὖν, ὦ ἄνδρες Ἀθηναῖοι, τὸ μὲν ὑμᾶς δεδιέναι δοκεῖν αἰσχρὸν ἡγεῖται, τὸ δὲ μηδὲν φροντίζειν ὑμῶν νεανικόν, τοῦτον οὐκ ἀπολωλέναι δεκάκις προσήκει; οὐδὲ γὰρ ἕξειν ὑμᾶς ὅ τι χρήσεσθʼ αὐτῷ νομίζει. πλούσιος, θρασύς, μέγα φρονῶν, μέγα φθεγγόμενος, βίαιος, ἀναιδής, —ποῦ ληφθήσεται, νῦν ἐὰν διακρούσηται;
Now a man who thinks it degrading to show any fear of you, Athenians, and a dashing thing to snap his fingers at you, does not such a man deserve death ten times over? He really believes that you will have no hold over him. Rich, arrogant, haughty, loud-voiced, violent, shameless, where will you catch him if he gives you the slip now?
§ 202
ἀλλʼ ἔγωγε, εἰ μηδενὸς εἵνεκα τῶν ἄλλων, τῶν γε δημηγοριῶν ὧν ἑκάστοτε δημηγορεῖ, καὶ ἐν οἷς καιροῖς, τὴν μεγίστην ἂν αὐτὸν δικαίως οἶμαι δίκην δοῦναι. ἴστε γὰρ δήπου τοῦθʼ ὅτι, ἂν μέν τι τῶν δεόντων ἀπαγγελθῇ τῇ πόλει καὶ τοιοῦτον οἷον εὐφρᾶναι πάντας, οὐδαμοῦ πώποτε Μειδίας τῶν συνηδομένων οὐδὲ τῶν συγχαιρόντων ἐξητάσθη τῷ δήμῳ,
But in my opinion, if for nothing else, yet for those harangues that he delivers at every opportunity and for the occasions that he chooses for them, he would deserve the severest penalty. For of course you know that if any welcome news is brought to the city, such as we all rejoice to hear, Meidias has never on any of those occasions been found in the ranks of those who share in the public satisfaction or the public rejoicings;
§ 203
ἂν δέ τι φλαῦρον, ὃ μηδεὶς ἂν βούλοιτο τῶν ἄλλων, πρῶτος ἀνέστηκεν εὐθέως καὶ δημηγορεῖ, ἐπεμβαίνων τῷ καιρῷ καὶ τῆς σιωπῆς ἀπολαύων ἣν ἐπὶ τῷ περὶ τῶν συμβεβηκότων ἄχθεσθαι ποιεῖσθʼ ὑμεῖς· τοιοῦτοι γάρ ἐστʼ, ὦ ἄνδρες Ἀθηναῖοι· οὐ γὰρ ἐξέρχεσθε, οὐδʼ οἴεσθε δεῖν χρήματʼ εἰσφέρειν. εἶτα θαυμάζετʼ εἰ κακῶς τὰ πράγμαθʼ ὑμῖν ἔχει; ἔμʼ οἴεσθʼ ὑμῖν εἰσοίσειν, ὑμεῖς δὲ νεμεῖσθαι; ἔμʼ οἴεσθε τριηραρχήσειν, ὑμεῖς δʼ οὐκ ἐμβήσεσθαι;
but if it is something untoward, something that no one else would wish to hear, he is the first to jump up at once and harangue the people, making the utmost of his opportunity and enjoying the silence by which you show your distress at what has happened. Why, that is the sort of men you Athenians are. You do not serve abroad; you see no need to pay your property-tax. And then do you wonder that your affairs go wrong? Do you think I am going to pay my property-tax and you spend the money? Do you think I am going to fit out war-galleys and you decline to embark in them?
§ 204
τοιαῦθʼ ὑβρίζων καὶ τὴν ἀπὸ τῆς ψυχῆς πικρίαν καὶ κακόνοιαν, ἣν κατὰ τῶν πολλῶν ὑμῶν ἔχων ἀφανῆ παρʼ ἑαυτῷ περιέρχεται, φανερὰν ἐπὶ τοῦ καιροῦ καθιστάς. δεῖ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὑμᾶς οὕτω νῦν, ὅταν ἐξαπατῶν καὶ φενακίζων ὀδύρηται καὶ κλάῃ καὶ δέηται, ταῦθʼ ὑποβάλλειν αὐτῷ· τοιοῦτος γὰρ εἶ, Μειδία· ὑβριστὴς γὰρ εἶ, οὐκ ἐθέλεις ἔχειν παρὰ σεαυτῷ τὼ χεῖρε. εἶτα θαυμάζεις εἰ κακὸς κακῶς ἀπολεῖ; ἀλλὰ νομίζεις ἡμᾶς μὲν ἀνέξεσθαί σου, αὐτὸς δὲ τυπτήσειν; καὶ ἡμᾶς μὲν ἀποψηφιεῖσθαί σου, σὺ δʼ οὐ παύσεσθαι;
That is how he insults you, seizing the chance to void the rancor and venom that he secretes in his heart against the masses, as he moves about among you. Now is the chance for you, men of Athens, now when he comes with his humbug and chicanery, with his lamentations, tears and prayers, to throw this answer in his teeth. Yes, and that is the sort of man you are, Meidias. You are a bully; you cannot keep your hands to yourself. Then can you wonder if your evil deeds bring you to an evil end? Do you think that we shall submit to you and you shall go on beating us? That we shall acquit you and you shall never desist?
§ 205
καὶ βοηθοῦσιν οἱ λέγοντες ὑπὲρ αὐτοῦ, οὐχ οὕτω τούτῳ χαρίσασθαι μὰ τοὺς θεοὺς βουλόμενοι, ὡς ἐπηρεάζειν ἐμοὶ διὰ τὴν ἰδίαν ἔχθραν, ἣν οὗτος αὑτῷ πρὸς ἐμέ, ἄν τʼ ἐγὼ φῶ ἄν τε μὴ φῶ, φησὶν εἶναι καὶ βιάζεται, οὐκ ὀρθῶς· ἀλλὰ κινδυνεύει τὸ λίαν εὐτυχεῖν ἐνίοτʼ ἐπαχθεῖς ποιεῖν· ὅπου γὰρ ἐγὼ μὲν οὐδὲ πεπονθὼς κακῶς ἐχθρὸν εἶναί μοι τοῦτον ὁμολογῶ, οὗτος δʼ οὐδʼ ἀφιέντʼ ἀφίησιν, ἀλλὰ καὶ ἐπὶ τοῖς ἀλλοτρίοις ἀγῶσιν ἀπαντᾷ καὶ νῦν ἀναβήσεται μηδὲ τῆς κοινῆς τῶν νόμων ἐπικουρίας ἀξιῶν ἐμοὶ μετεῖναι, πῶς οὐχ οὗτος ἐπαχθής ἐστιν ἤδη καὶ μείζων ἢ καθʼ ὅσον ἡμῶν ἑκάστῳ συμφέρει;
As for the speakers who will support him, their object, I swear, is not so much to oblige him as to insult me, owing to the personal quarrel which that man there says that I have with himself. He insists that it is so, whether I admit it or not; but he is wrong. Too much success is apt sometimes to make people overbearing. For when I, after all that I have suffered, do not admit that he is my enemy, while he will not accept my disclaimer, but even confronts me in another’s quarrel, and is prepared now to mount the platform and demand that I shall even forfeit my claim to that protection which the laws afford to all, is it not clear that he has grown overbearing and is too powerful to suit the interests of each one of us?
§ 206
ἔτι τοίνυν παρῆν, ὦ ἄνδρες Ἀθηναῖοι, καὶ καθῆτʼ Εὔβουλος ἐν τῷ θεάτρῳ, ὅθʼ ὁ δῆμος κατεχειροτόνησε Μειδίου, καὶ καλούμενος ὀνομαστὶ καὶ ἀντιβολοῦντος τούτου καὶ λιπαροῦντος, ὡς ὑμεῖς ἴστε, οὐκ ἀνέστη. καὶ μὴν εἰ μὲν μηδὲν ἠδικηκότος ἡγεῖτο τὴν προβολὴν γεγενῆσθαι, τότʼ ἔδει τόν γε φίλον δήπου συνειπεῖν καὶ βοηθῆσαι· εἰ δὲ καταγνοὺς ἀδικεῖν τότε, διὰ ταῦτʼ οὐχ ὑπήκουσεν, νῦν δʼ, ὅτι προσκέκρουκεν ἐμοί, διὰ ταῦτα τοῦτον ἐξαιτήσεται, ὑμῖν οὐχὶ καλῶς ἔχει χαρίσασθαι·
Furthermore, Athenians, Eubulus was in his seat in the theater when the people gave their vote against Meidias, and yet, as you know, he never stood up when called upon by name, though Meidias begged and implored him to do so. Yet if he thought that the plaint had been brought against an innocent man, that was the moment to help him by his testimony, if he was really his friend;but if he withheld his support then, because he had pronounced him guilty, but is now going to ask for his acquittal, because he has fallen foul of me, it is not well that you should humor him.
§ 207
μὴ γὰρ ἔστω μηδεὶς ἐν δημοκρατίᾳ τηλικοῦτος, ὥστε συνειπὼν τὸν μὲν ὑβρίσθαι, τὸν δὲ μὴ δοῦναι δίκην ποιῆσαι. ἀλλʼ εἰ κακῶς ἐμὲ βούλει ποιεῖν, Εὔβουλε, ὡς ἔγωγε μὰ τοὺς θεοὺς οὐκ οἶδʼ ἀνθʼ ὅτου, δύνασαι μὲν καὶ πολιτεύει, κατὰ τοὺς νόμους δʼ ἥντινα βούλει παρʼ ἐμοῦ δίκην λάμβανε, ὧν δʼ ἐγὼ παρὰ τοὺς νόμους ὑβρίσθην, μή μʼ ἀφαιροῦ τὴν τιμωρίαν. εἰ δʼ ἀπορεῖς ἐκείνως με κακῶς ποιῆσαι, εἴη ἂν καὶ τοῦτο σημεῖον τῆς ἐμῆς ἐπιεικείας, εἰ τοὺς ἄλλους ῥᾳδίως κρίνων ἐμὲ μηδὲν ἔχεις ἐφʼ ὅτῳ τοῦτο ποιήσεις.
In a democracy there must never be a citizen so powerful that his support can ensure that the one party submits to outrages and the other escapes punishment. But if you are anxious to do me an ill turn, Eubulus,though I protest that I know not why you should—you are a man of influence and a statesman; take any legal vengeance you like on me, but do not deprive me of my compensation for illegal outrages. If you find it impossible to harm me in that way, it may be taken as a proof of my innocence that you can readily censure others, but find no ground of censure in me.
§ 208
πέπυσμαι τοίνυν καὶ Φιλιππίδην καὶ Μνησαρχίδην καὶ Διότιμον τὸν Εὐωνυμέα καὶ τοιούτους τινὰς πλουσίους καὶ τριηράρχους ἐξαιτήσεσθαι καὶ λιπαρήσειν παρʼ ὑμῶν αὐτόν, αὑτοῖς ἀξιοῦντας δοθῆναι τὴν χάριν ταύτην. περὶ ὧν οὐδὲν ἂν εἴποιμι πρὸς ὑμᾶς φλαῦρον ἐγώ (καὶ γὰρ ἂν μαινοίμην)· ἀλλʼ ἃ θεωρεῖν ὑμᾶς, ὅταν οὗτοι δέωνται, δεῖ καὶ λογίζεσθαι, ταῦτʼ ἐρῶ.
Now I have learned that Philippides and Mnesarchides and Diotimus of Euonymia and some other rich trierarchs will plead with you for his acquittal, claiming it as a favour due to themselves. I would not utter a word in disparagement of these men; I should indeed be mad to do so: but I will tell you how you ought to reflect and consider, when they make their request.
§ 209
ἐνθυμεῖσθʼ, ὦ ἄνδρες δικασταί, εἰ γένοιντο (ὃ μὴ γένοιτʼ οὐδʼ ἔσται) οὗτοι κύριοι τῆς πολιτείας μετὰ Μειδίου καὶ τῶν ὁμοίων τούτῳ, καί τις ὑμῶν τῶν πολλῶν καὶ δημοτικῶν ἁμαρτὼν εἴς τινα τούτων, μὴ τοιαῦθʼ οἷα Μειδίας εἰς ἐμέ, ἀλλʼ ὁτιοῦν ἄλλο, εἰς δικαστήριον εἰσίοι πεπληρωμένον ἐκ τούτων, τίνος συγγνώμης ἢ τίνος λόγου τυχεῖν ἂν οἴεσθε; ταχύ γʼ ἂν χαρίσαιντο, οὐ γάρ; ἢ δεηθέντι τῳ τῶν πολλῶν πρόσσχοιεν, ἀλλʼ οὐκ ἂν εὐθέως εἴποιεν τὸν δὲ βάσκανον, τὸν δʼ ὄλεθρον, τοῦτον δʼ ὑβρίζειν, ἀναπνεῖν δέ; ὃν εἴ τις ἐᾷ ζῆν, ἀγαπᾶν δεῖ;
Suppose, gentlemen of the jury, that these men—never may it so befall, as indeed it never will—made themselves masters of the State, along with Meidias and others like him; and suppose that one of you, who are men of the people and friends to popular government, having offended one of these men,—not so seriously as Meidias offended me, but in some slighter degree—came before a jury packed with men of that class; what pardon, what consideration do you think he would receive? They would be prompt with their favour, would they not? Would they heed the petition of one of the common folk? Would not their first words be, The knave! The sorry rascal! To think that he should insult us and still draw breath! He ought to be only too happy if he is permitted to exist?
§ 210
μὴ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τούτοις τοῖς οὕτω χρησαμένοις ἂν ὑμῖν ἄλλως πως ἔχεθʼ ὑμεῖς, μηδὲ τὸν πλοῦτον μηδὲ τὴν δόξαν τὴν τούτων θαυμάζετε, ἀλλʼ ὑμᾶς αὐτούς. πολλὰ τούτοις ἀγάθʼ ἐστίν, ἃ τούτους οὐδεὶς κωλύει κεκτῆσθαι· μὴ τοίνυν μηδʼ οὗτοι τὴν ἄδειαν, ἣν ἡμῖν κοινὴν οὐσίαν οἱ νόμοι παρέχουσι, κωλυόντων κεκτῆσθαι.
Do not therefore, men of Athens, treat them otherwise than as they would treat you. Keep your respect, not for their wealth or their reputation, but for yourselves. They have many advantages, which no one hinders them from enjoying; then they in their turn must not hinder us from enjoying the security which the laws provide as our common birthright.
§ 211
οὐδὲν δεινὸν οὐδʼ ἐλεινὸν Μειδίας πείσεται, ἂν ἴσα κτήσηται τοῖς πολλοῖς ὑμῶν, οὓς νῦν ὑβρίζει καὶ πτωχοὺς ἀποκαλεῖ, ἃ δὲ νῦν περιόντʼ αὐτὸν ὑβρίζειν ἐπαίρει, περιαιρεθῇ. οὐδʼ οὗτοι δήπου ταῦθʼ ὑμῶν εἰσι δίκαιοι δεῖσθαι, μὴ κατὰ τοὺς νόμους δικάσητʼ, ἄνδρες δικασταί· μὴ βοηθήσητε τῷ πεπονθότι δεινά· μὴ εὐορκεῖτε· ἡμῖν δότε τὴν χάριν ταύτην. ταῦτα γάρ, ἄν τι δέωνται περὶ τούτου, δεήσονται, κἂν μὴ ταῦτα λέγωσι τὰ ῥήματα.
Meidias will suffer no distressing hardship if he shall come to possess just as much as the majority of you, whom he now insults and calls beggars, and if he is stripped of the superfluous wealth that incites him to such insolence. Surely such men have no right to ask of you, Do not try the case by the laws, gentlemen of the jury; do not help the man who has suffered serious wrongs; do not observe your oaths; grant us your verdict as a favour. If they plead for Meidias, that is what their plea will come to, though these may not be their actual words.
§ 212
ἀλλʼ εἴπερ εἰσὶ φίλοι καὶ δεινὸν εἰ μὴ πλουτήσει Μειδίας ἡγοῦνται, εἰσὶ μὲν εἰς τὰ μάλιστʼ αὐτοὶ πλούσιοι, καὶ καλῶς ποιοῦσι, χρήματα δʼ αὐτῷ παρʼ ἑαυτῶν δόντων, ἵνʼ ὑμεῖς μὲν ἐφʼ οἷς εἰσήλθετʼ ὀμωμοκότες δικαίως ψηφίσησθε, οὗτοι δὲ παρʼ αὑτῶν τὰς χάριτας, μὴ μετὰ τῆς ὑμετέρας αἰσχύνης, ποιῶνται. εἰ δʼ οὗτοι χρήματʼ ἔχοντες μὴ πρόοιντʼ ἄν, πῶς ὑμῖν καλὸν τὸν ὅρκον προέσθαι;
But if they are his friends and think it hard that he should not be rich, well, they are extremely rich themselves; that is their good fortune. Let them spare him some of their own wealth, that you may give your votes honestly, as you swore to do when you came into court, and that they may be generous to him at their own expense, and not at the expense of your honor. But if these men with all their money are not prepared to sacrifice it, how can it be honorable for you to sacrifice your oath?
§ 213
πλούσιοι πολλοὶ συνεστηκότες, ὦ ἄνδρες Ἀθηναῖοι, τὸ δοκεῖν τινὲς εἶναι διʼ εὐπορίαν προσειληφότες, ὑμῶν παρίασι δεησόμενοι. τούτων μηδενί μʼ, ὦ ἄνδρες Ἀθηναῖοι, προῆσθε, ἀλλʼ ὥσπερ ἕκαστος τούτων ὑπὲρ τῶν ἰδίᾳ συμφερόντων καὶ ὑπὲρ τούτου σπουδάσεται, οὕτως ὑμεῖς ὑπὲρ ὑμῶν αὐτῶν καὶ τῶν νόμων καὶ ἐμοῦ τοῦ ἐφʼ ὑμᾶς καταπεφευγότος σπουδάσατε, καὶ τηρήσατε τὴν γνώμην ταύτην ἐφʼ ἧς νῦν ἐστέ.
An imposing muster of wealthy men, whose prosperity has raised them to apparent importance, will come into court to plead with you. Men of Athens, do not sacrifice me to any one of them; but just as each of them will be zealous for his private interests and for the defendant, so be zealous for your own selves and for the laws, as well as for me who have fled to you for refuge, and cleave to the opinion that you already hold.
§ 214
καὶ γὰρ εἰ μέν, ὦ ἄνδρες Ἀθηναῖοι, τόθʼ ὅτʼ ἦν ἡ προβολή, τὰ πεπραγμένʼ ὁ δῆμος ἀκούσας ἀπεχειροτόνησε Μειδίου, οὐκ ἂν ὁμοίως ἦν δεινόν· καὶ γὰρ μὴ γεγενῆσθαι, καὶ μὴ περὶ τὴν ἑορτὴν ἀδικήματα ταῦτʼ εἶναι, καὶ πόλλʼ ἂν εἶχέ τις αὑτὸν παραμυθήσασθαι.
If, men of Athens, at the time of the plaint the people, after hearing the facts, had acquitted Meidias, it would not be so hard to bear: one might console oneself with the fancy that the assault had never been made, or that it was not a profanation of the festival, and so on.
§ 215
νῦν δὲ τοῦτο καὶ πάντων ἄν μοι δεινότατον συμβαίη, εἰ παρʼ αὐτὰ τἀδικήμαθʼ οὕτως ὀργίλως καὶ πικρῶς καὶ χαλεπῶς ἅπαντες ἔχοντες ἐφαίνεσθε, ὥστε Νεοπτολέμου καὶ Μνησαρχίδου καὶ Φιλιππίδου καί τινος τῶν σφόδρα τούτων πλουσίων δεομένων καὶ ἐμοῦ καὶ ὑμῶν, ἐβοᾶτε μὴ ἀφεῖναι, καὶ προσελθόντος μοι Βλεπαίου τοῦ τραπεζίτου, τηλικοῦτʼ ἀνεκράγετε, ὡς, τοῦτʼ ἐκεῖνο, χρήματά μου ληψομένου,
But now this would be the hardest blow for me to bear, if, when the offences were fresh in your memory, you displayed such anger and indignation and bitterness that, when Neoptolemus and Mnesarchides and Philippides and another of these very wealthy men were interceding with you and me, you shouted to me not to let him off, and when Blepaeus the banker came up to me, you raised such an uproar, as if I was going to take a bribe—the old, old story!—
§ 216
ὥστε μʼ, ὦ ἄνδρες Ἀθηναῖοι, φοβηθέντα τὸν ὑμέτερον θόρυβον θοἰμάτιον προέσθαι καὶ μικροῦ γυμνὸν ἐν τῷ χιτωνίσκῳ γενέσθαι, φεύγοντʼ ἐκεῖνον ἕλκοντά με, καὶ μετὰ ταῦτʼ ἀπαντῶντες ὅπως ἐπέξει τῷ μιαρῷ καὶ μὴ διαλύσει· θεάσονταί σε τί ποιήσεις Ἀθηναῖοι τοιαῦτα λέγοντες· ἐπειδὴ κεχειροτόνηται μὲν ὕβρις τὸ πρᾶγμʼ εἶναι, ἐν ἱερῷ δʼ οἱ ταῦτα κρίνοντες καθεζόμενοι διέγνωσαν, διέμεινα δʼ ἐγὼ καὶ οὐ προὔδωκʼ οὔθʼ ὑμᾶς οὔτʼ ἐμαυτόν, τηνικαῦτʼ ἀποψηφιεῖσθʼ ὑμεῖς.
that I was startled by your clamor, Athenians, and let my cloak drop so that I was half-naked in my tunic, trying to get away from his grasp, and when you met me afterwards, Mind you prosecute the blackguard, you cried; don’t let him go; the Athenians will watch to see what you are going to do; and yet when the act has been condemned by vote as an outrage, and those who gave that verdict were sitting in a sacred building, and when I have stuck to my task and not betrayed either you or myself, if after all this you are going to acquit him.
§ 217
μηδαμῶς· πάντα γὰρ τὰ αἴσχιστʼ ἔνεστιν ἐν τῷ πράγματι. εἰμὶ δʼ οὐ τούτων ὑμῖν ἄξιος (πῶς γάρ, ὦ ἄνδρες Ἀθηναῖοι;) κρίνων ἄνθρωπον καὶ δοκοῦντα καὶ ὄντα βίαιον καὶ ὑβριστήν, ἡμαρτηκότʼ ἀσελγῶς ἐν πανηγύρει, μάρτυρας τῆς ὕβρεως τῆς ἑαυτοῦ πεποιημένον οὐ μόνον ὑμᾶς, ἀλλὰ καὶ τοὺς ἐπιδημήσαντας ἅπαντας τῶν Ἑλλήνων. ἤκουσεν ὁ δῆμος τὰ πεπραγμένα τούτῳ. τί οὖν; ὑμῖν καταχειροτονήσας παρέδωκεν.
Never! Such a result entails all that is most disgraceful. I do not deserve this at your hands, Athenians. How should I, when I am bringing to justice a fellow who is as violent a bully as he is reputed to be, who has offended against decency at a public festival, and who has made not only you, but all the Greeks who were visiting the city, witnesses of his brutality? The people heard what he had done. What was the result? They voted him guilty and passed him on to your court.
§ 218
οὐ τοίνυν οἷόν τʼ ἀφανῆ τὴν γνῶσιν ὑμῶν γενέσθαι, οὐδὲ λαθεῖν, οὐδʼ ἀνεξέταστον εἶναι τί ποθʼ ὡς ὑμᾶς τοῦ πράγματος ἐλθόντος ἔγνωτε· ἀλλʼ ἐὰν μὲν κολάσητε, δόξετε σώφρονες εἶναι καὶ καλοὶ κἀγαθοὶ καὶ μισοπόνηροι, ἂν δʼ ἀφῆτε, ἄλλου τινὸς ἡττῆσθαι. οὐ γὰρ ἐκ πολιτικῆς αἰτίας, οὐδʼ ὥσπερ Ἀριστοφῶν ἀποδοὺς τοὺς στεφάνους ἔλυσε τὴν προβολήν, ἀλλʼ ἐξ ὕβρεως, ἐκ τοῦ μηδὲν ἂν ὧν πεποίηκʼ ἀναλῦσαι δύνασθαι κρίνεται. πότερʼ οὖν τούτου γενομένου κρεῖττον αὖθις ἢ νυνὶ κολάσαι; ἐγὼ μὲν οἶμαι νῦν· κοινὴ γὰρ ἡ κρίσις, καὶ τἀδικήματα πάντʼ ἐφʼ οἷς νῦν κρίνεται κοινά.
So it is impossible that your decision should be concealed or hushed up, or that the question should not be asked, How did you judge the case when it was brought before you? No; if you punish him, you will be thought men of discretion and honor and haters of iniquity; but if you acquit him, you will seem to have capitulated to some other motive. For this is not a political issue, nor does it resemble the case of Aristophon, who stopped the plaint against him by restoring the crowns. This case arises from the insolence of Meidias and from the impossibility of his undoing any of his acts. Is it then better, in view of the past, to punish him now or the next time he offends? Now is the time, I think, because the trial is a public one, even as the offences for which he is being tried were public.
§ 219
ἔτι δʼ οὐκ ἔμʼ ἔτυπτεν, ἄνδρες Ἀθηναῖοι, μόνον οὗτος οὐδʼ ὕβριζε τῇ διανοίᾳ τότε ποιῶν οἷʼ ἐποίει, ἀλλὰ πάντας ὅσους περ ἂν οἴηταί τις ἧττον ἐμοῦ δύνασθαι δίκην ὑπὲρ αὑτῶν λαβεῖν. εἰ δὲ μὴ πάντες ἐπαίεσθε μηδὲ πάντες ἐπηρεάζεσθε χορηγοῦντες, ἴστε δήπου τοῦθʼ ὅτι οὐδʼ ἐχορηγεῖθʼ ἅμα πάντες, οὐδὲ δύναιτʼ ἄν ποθʼ ὑμᾶς οὐδεὶς ἅπαντας μιᾷ χειρὶ προπηλακίσαι.
Furthermore, it was not I alone, men of Athens, that he then, in his intention, struck and insulted, when he acted as he did, but all who may be supposed less able than I am to obtain satisfaction for themselves. If you were not all beaten, if you were not all insulted while acting as choir-masters, you realize of course that you cannot all be choir-masters at the same time, and that no one could possibly assault all of you at once with a single fist.
§ 220
ἀλλʼ ὅταν εἷς ὁ παθὼν μὴ λάβῃ δίκην, τόθʼ ἕκαστον αὐτὸν χρὴ προσδοκᾶν τὸν πρῶτον μετὰ ταῦτʼ ἀδικησόμενον γενήσεσθαι, καὶ μὴ παρορᾶν τὰ τοιαῦτα, μηδʼ ἐφʼ ἑαυτὸν ἐλθεῖν περιμένειν, ἀλλʼ ὡς ἐκ πλείστου φυλάττεσθαι. μισεῖ Μειδίας ἴσως ἐμέ, ὑμῶν δέ γʼ ἕκαστον ἄλλος τις. ἆρʼ οὖν συγχωρήσαιτʼ ἂν τοῦτον, ὅστις ἐστὶν ἕκαστος ὁ μισῶν, κύριον γενέσθαι τοῦ ταῦθʼ ἅπερ οὗτος ἐμὲ ὑμῶν ἕκαστον ποιῆσαι; ἐγὼ μὲν οὐκ οἶμαι. μὴ τοίνυν μηδʼ ἔμʼ, ὦ ἄνδρες Ἀθηναῖοι, προῆσθε τούτῳ.
But whenever a solitary victim fails to obtain redress, then each one of you must expect to be the next victim himself, and must not be indifferent to such incidents nor wait for them to come his way, but must rather guard against them as long beforehand as possible. I perhaps am hated by Meidias, and each of you by someone else. Would you, then, allow that enemy, whoever he is, to gain the power of doing to each of you what this man has done to me? I should think not indeed. Then neither must you leave me, Athenians, in this man’s power.
§ 221
ὁρᾶτε δέ· αὐτίκα δὴ μάλα, ἐπειδὰν ἀναστῇ τὸ δικαστήριον, εἷς ἕκαστος ὑμῶν, ὁ μὲν θᾶττον ἴσως, ὁ δὲ σχολαίτερον, οἴκαδʼ ἄπεισιν οὐδὲν φροντίζων οὐδὲ μεταστρεφόμενος οὐδὲ φοβούμενος, οὔτʼ εἰ φίλος οὔτʼ εἰ μὴ φίλος αὑτῷ συντεύξεταί τις, οὐδέ γʼ εἰ μέγας ἢ μικρός, ἢ ἰσχυρὸς ἢ ἀσθενής, οὐδὲ τῶν τοιούτων οὐδέν. τί δήποτε; ὅτι τῇ ψυχῇ τοῦτʼ οἶδε καὶ θαρρεῖ καὶ πεπίστευκε τῇ πολιτείᾳ, μηδένʼ ἕλξειν μηδʼ ὑβριεῖν μηδὲ τυπτήσειν.
Just think. The instant this court rises, each of you will walk home, one quicker, another more leisurely, not anxious, not glancing behind him, not fearing whether he is going to run up against a friend or an enemy, a big man or a little one, a strong man or a weak one, or anything of that sort. And why? Because in his heart he knows, and is confident, and has learned to trust the State, that no one shall seize or insult or strike him.
§ 222
εἶτʼ ἐφʼ ἧς ἀδείας αὐτοὶ πορεύεσθε, ταύτην οὐ βεβαιώσαντες ἐμοὶ βαδιεῖσθε; καὶ τίνι χρή με λογισμῷ περιεῖναι ταῦτα παθόντα, εἰ περιόψεσθέ με νῦν ὑμεῖς; θάρρει νὴ Δία, φήσειέ τις ἄν· οὐ γὰρ ἔτʼ οὐδὲν ὑβρισθήσει. ἐὰν δέ, τότʼ ὀργιεῖσθε, νῦν ἀφέντες; μηδαμῶς, ὦ ἄνδρες δικασταί, μὴ προδῶτε μήτʼ ἐμὲ μήθʼ ὑμᾶς αὐτοὺς μήτε τοὺς νόμους.
That sense of security, then, with which you walk the streets—will you not guarantee it to me before you set off home? How can I reasonably expect to survive after what I have suffered, if you leave me in the lurch? Perhaps someone will say, Take heart! You will not be insulted again. But if I am, will you be angry with him then, after acquitting him now? Do not, gentlemen of the jury, do not betray me or yourselves or the laws.
§ 223
καὶ γὰρ αὐτὸ τοῦτʼ εἰ ʼθέλοιτε σκοπεῖν καὶ ζητεῖν, τῷ ποτʼ εἰσὶν ὑμῶν οἱ ἀεὶ δικάζοντες ἰσχυροὶ καὶ κύριοι τῶν ἐν τῇ πόλει πάντων, ἐάν τε διακοσίους ἐάν τε χιλίους ἐάν θʼ ὁποσουσοῦν ἡ πόλις καθίσῃ, οὔτε τῷ μεθʼ ὅπλων εἶναι συντεταγμένοι μόνοι τῶν ἄλλων πολιτῶν, εὕροιτʼ ἄν, οὔτε τῷ τὰ σώματʼ ἄριστʼ ἔχειν καὶ μάλιστʼ ἰσχύειν τοὺς δικάζοντας, οὔτε τῷ τὴν ἡλικίαν εἶναι νεώτατοι, οὔτε τῶν τοιούτων οὐδενί, ἀλλὰ τῷ τοὺς νόμους ἰσχύειν.
For if you would only examine and consider the question, what it is that gives you who serve on juries such power and authority in all state-affairs, whether the State empanels two hundred of you or a thousand or any other number, you would find that it is not that you alone of the citizens are drawn up under arms, not that your physical powers are at their best and strongest, not that you are in the earliest prime of manhood; it is due to no cause of that sort but simply to the strength of the laws.
§ 224
ἡ δὲ τῶν νόμων ἰσχὺς τίς ἐστιν; ἆρʼ ἐάν τις ὑμῶν ἀδικούμενος ἀνακράγῃ, προσδραμοῦνται καὶ παρέσονται βοηθοῦντες; οὔ· γράμματα γὰρ γεγραμμένʼ ἐστί, καὶ οὐχὶ δύναιντʼ ἂν τοῦτο ποιῆσαι. τίς οὖν ἡ δύναμις αὐτῶν ἐστιν; ὑμεῖς ἐὰν βεβαιῶτʼ αὐτοὺς καὶ παρέχητε κυρίους ἀεὶ τῷ δεομένῳ. οὐκοῦν οἱ νόμοι θʼ ὑμῖν εἰσιν ἰσχυροὶ καὶ ὑμεῖς τοῖς νόμοις.
And what is the strength of the laws? If one of you is wronged and cries aloud, will the laws run up and be at his side to assist him? No; they are only written texts and incapable of such action. Wherein then resides their power? In yourselves, if only you support them and make them all-powerful to help him who needs them. So the laws are strong through you and you through the laws.
§ 225
δεῖ τοίνυν τούτοις βοηθεῖν ὁμοίως ὥσπερ ἂν αὑτῷ τις ἀδικουμένῳ, καὶ τὰ τῶν νόμων ἀδικήματα κοινὰ νομίζειν, ἐφʼ ὅτου περ ἂν λαμβάνηται, καὶ μήτε λῃτουργίας μήτʼ ἔλεον μήτʼ ἄνδρα μηδένα μήτε τέχνην μηδεμίαν εὑρῆσθαι, διʼ ὅτου παραβάς τις τοὺς νόμους οὐ δώσει δίκην.
Therefore you must help them as readily as any man would help himself if wronged; you must consider that you share in the wrongs done to the laws, by whomsoever they are found to be committed; and no excuse—neither public services, nor pity, nor personal influence, nor forensic skill, nor anything else—must be devised whereby anyone who has transgressed the laws shall escape punishment.
§ 226
ὑμῶν οἱ θεώμενοι τοῖς Διονυσίοις εἰσιόντʼ εἰς τὸ θέατρον τοῦτον ἐσυρίττετε καὶ ἐκλώζετε, καὶ πάνθʼ ἃ μίσους ἐστὶ σημεῖʼ ἐποιεῖτε, οὐδὲν ἀκηκοότες πω περὶ αὐτοῦ παρʼ ἐμοῦ. εἶτα πρὶν μὲν ἐλεγχθῆναι τὸ πρᾶγμα, ὠργίζεσθε, προὐκαλεῖσθʼ ἐπὶ τιμωρίαν τὸν παθόντα, ἐκροτεῖθʼ ὅτε προὐβαλόμην αὐτὸν ἐν τῷ δήμῳ·
Those of you who were spectators at the Dionysia hissed and hooted Meidias when he entered the theater; you gave every indication of your abhorrence, though you had not yet heard what I had to say about him. Were you so indignant before the case was investigated, that you urged me to demand vengeance for my wrongs and applauded me when I brought my plaint before the Assembly?
§ 227
ἐπειδὴ δʼ ἐξελήλεγκται, καὶ προκατέγνωκεν ὁ δῆμος τούτου εἰς ἱερὸν καθεζόμενος, καὶ τἄλλα προσεξήτασται τὰ πεπραγμένα τῷ μιαρῷ τούτῳ, καὶ δικάσοντες εἰλήχατε, καὶ πάντʼ ἐστὶν ἐν ὑμῖν μιᾷ ψήφῳ διαπράξασθαι, νῦν ὀκνήσετʼ ἐμοὶ βοηθῆσαι, τῷ δήμῳ χαρίσασθαι, τοὺς ἄλλους σωφρονίσαι, μετὰ πολλῆς ἀσφαλείας αὐτοὶ τὸ λοιπὸν διάγειν, παράδειγμα ποιήσαντες τοῦτον τοῖς ἄλλοις; πάντων οὖν εἵνεκα τῶν εἰρημένων, καὶ μάλιστα τοῦ θεοῦ χάριν περὶ οὗ τὴν ἑορτὴν ἀσεβῶν οὗτος ἑάλωκεν, τὴν ὁσίαν καὶ δικαίαν θέμενοι ψῆφον τιμωρήσασθε τοῦτον.
And yet now, when his guilt has been established, when the people, sitting in a sacred building, have anticipated his condemnation, when all the other crimes of this miscreant have been sifted, when it has fallen to your lot to be his judges and it lies in your power to conclude the whole affair by a single vote—now, I say, will you hesitate to succor me, to gratify the people, to give all a lesson in sobriety, and to enjoy perfect safety for the rest of your lives, by making an example of the defendant for the instruction of others? Therefore for all the reasons that I have urged, and above all for the honor of the god whose festival he has been convicted of profaning, punish this man by casting the vote which piety and justice alike demand.
Against Androtion · urn:cts:greekLit:tlg0014.tlg022 · Greek: κατὰ Ἀνδροτίωνος παρανόμων — tlg0014.tlg022.perseus-grc2 · English: Against Androtion — trans. James Herbert Vince — tlg0014.tlg022.perseus-eng2
§ 1
ὅπερ Εὐκτήμων, ὦ ἄνδρες δικασταί, παθὼν ὑπʼ Ἀνδροτίωνος κακῶς, ἅμα τῇ τε πόλει βοηθεῖν οἴεται δεῖν καὶ δίκην ὑπὲρ αὑτοῦ λαβεῖν, τοῦτο κἀγὼ πειράσομαι ποιεῖν, ἐὰν ἄρʼ οἷός τʼ ὦ. συμβέβηκε δέ, πολλὰ καὶ δεινὰ καὶ παρὰ πάντας τοὺς νόμους Εὐκτήμονος ὑβρισμένου, ἐλάττω ταῦτʼ εἶναι τῶν ἐμοὶ γεγενημένων διʼ Ἀνδροτίωνος πραγμάτων. οὗτος μέν γʼ εἰς χρήματα καὶ τὸ παρʼ ὑμῶν ἀδίκως ἐκπεσεῖν ἐπεβουλεύθη· ἐμὲ δʼ οὐδʼ ἂν ἐδέξατο τῶν ὄντων ἀνθρώπων οὐδὲ εἷς, εἰ τὰ κατασκευασθένθʼ ὑπὸ τούτου παρʼ ὑμῖν ἐπιστεύθη.
Gentlemen of the jury, Euctemon finding himself wronged by Androtion, thinks it his duty to obtain satisfaction for himself and at the same time to up hold the constitution; and that is what I also shall essay to do, if I am equal to the task. As a matter of fact the outrages that Euctemon has endured, many and serious and utterly illegal as they were, are slighter than the trouble that Androtion has caused me. Euctemon was the object of a plot to get money out of him and to eject him unfairly from an office of your appointment; but if the charges that Androtion trumped up against me had been accepted in your courts, not a single living man would have opened his door to me,
§ 2
αἰτιασάμενος γάρ με, ἃ καὶ λέγειν ἂν ὀκνήσειέ τις, εἰ μὴ τύχοι προσόμοιος ὢν τούτῳ, τὸν πατέρʼ ὡς ἀπέκτονʼ ἐγὼ τὸν ἐμαυτοῦ, καὶ κατασκευάσας ἀσεβείας γραφὴν οὐκ ἐπʼ ἐμέ, ἀλλʼ ἐπὶ τὸν θεῖόν μου, γράψας ἀσεβεῖν ἐμοὶ συνιόντʼ εἰς ταὐτὸν ὡς πεποιηκότι ταῦτα, εἰς ἀγῶνα κατέστησεν· ὃν εἰ συνέβη τόθʼ ἁλῶναι, τίς ἂν ἀθλιώτερʼ ἐμοῦ πεπονθὼς ἦν ὑπὸ τούτου; τίς γὰρ ἂν ἢ φίλος ἢ ξένος εἰς ταὐτό ποτʼ ἐλθεῖν ἠθέλησεν ἐμοί; τίς δʼ ἂν εἴασε πόλις που παρʼ ἑαυτῇ γενέσθαι τὸν τὸ τοιοῦτʼ ἀσέβημα δοκοῦντʼ εἰργάσθαι; οὐκ ἔστιν οὐδὲ μία.
for he accused me of things that anyone would have shrunk from mentioning, unless he were a man of the same stamp as himself, saying that I had killed my own father. He also concocted a public indictment for impiety, not against me directly, but against my uncle, whom he brought to trial, charging him with impiety for associating with me, as though I had committed the alleged acts, and if it had ended in my uncle’s conviction, who would have suffered more grievously at the defendant’s hands than I? For who, whether friend or stranger, would have consented to have any dealings with me? What state would have admitted within its borders a man deemed guilty of such impiety? Not a single one.
§ 3
ἐγὼ τοίνυν ταῦτα μὲν οὐ παρὰ μικρὸν ἀγωνιζόμενος παρʼ ὑμῖν ἀπελυσάμην, ἀλλʼ ὥστε τὸ πέμπτον μέρος μὴ λαβεῖν τούτους τῶν ψήφων· τουτονὶ δὲ μεθʼ ὑμῶν πειράσομαι καὶ νῦν καὶ τὸν ἄλλον ἅπαντʼ ἀμύνεσθαι χρόνον. καὶ περὶ μὲν τῶν ἰδίων ἔχων ἔτι πολλὰ λέγειν ἐάσω· περὶ δʼ ὧν οἴσετε τὴν ψῆφον νυνὶ καὶ περὶ ὧν οὗτος δημοσίᾳ πεπολιτευμένος οὐκ ὀλίγʼ ὑμᾶς ἔβλαψεν, ἅ μοι παραλείπειν Εὐκτήμων ἐδόκει, βέλτιον δʼ ὑμᾶς ἀκοῦσαι, ταῦτα διεξελθεῖν ἐν βραχέσιν πειράσομαι.
Of these charges, then, I cleared myself in your court, not by a narrow margin but so completely that my accuser failed to obtain a fifth of the votes; and upon Androtion I shall endeavor, with your help, to avenge myself today and on every other occasion. I shall pass over a great deal that I might say about private matters; but there are other matters on which you are now going to give your votes, including not a few injuries which the defendant has done you in dealing as a citizen with public affairs, and these, which Euctemon chose to pass over, but which it is better for you to understand, I shall now try to explain briefly.
§ 4
ἐγὼ γὰρ εἰ μὲν ἑώρων τινʼ ἁπλῆν τούτῳ περὶ ὧν φεύγει πρὸς ὑμᾶς οὖσαν ἀπολογίαν, οὐκ ἂν ἐποιούμην περὶ αὐτῆς μνείαν οὐδεμίαν. νῦν δʼ οἶδα σαφῶς ὅτι οὗτος ἁπλοῦν μὲν οὐδὲ δίκαιον οὐδὲν ἂν εἰπεῖν ἔχοι, ἐξαπατᾶν δʼ ὑμᾶς πειράσεται πλάττων καὶ παράγων πρὸς ἕκαστα τούτων κακούργους λόγους. ἔστι γάρ, ὦ ἄνδρες Ἀθηναῖοι, τεχνίτης τοῦ λέγειν καὶ πάντα τὸν βίον ἐσχόλακεν ἐν τούτῳ. ὑπὲρ οὖν τοῦ μὴ παρακρουσθέντας ὑμᾶς ἐναντία μὲν τοῖς ὀμωμοσμένοις πεισθῆναι ψηφίσασθαι, ἀφεῖναι δὲ τοῦτον ὃν ὑμῖν πολλῶν ἕνεκʼ ἄξιον κολάσαι, προσέχετε τὸν νοῦν οἷς ἐρῶ, ἵνʼ ἀκούσαντες ἐμοῦ πρὸς ἕκαστον τῶν ὑπὸ τούτου ῥηθησομένων ἔχηθʼ ὑπολαμβάνειν ἃ δεῖ.
If I could see any straightforward defence that he could offer to these charges, I would not make any reference to them; but I am quite certain that he cannot have any simple and honest plea to put forward, but will try to hoodwink you, inventing malicious answers to each charge and so leading you astray. For he is a skillful rhetorician, men of Athens, and has devoted all his life to that one study. Therefore, that you may not be deceived and persuaded to vote contrary to the spirit of your oath and to acquit a man whom you have every reason to punish, pray attend to what I shall say, so that when you have heard me, you may have the right reply to every argument that he will advance.
§ 5
ἔστι γὰρ εἷς μὲν ὃν οἴεται τεχνικῶς ἔχειν αὐτῷ λόγος περὶ τοῦ ἀπροβουλεύτου. νόμος ἐστί, φησίν, ἐὰν ἀξίως ἡ βουλὴ δοκῇ βουλεῦσαι δωρειᾶς, διδόναι τὸν δῆμον τὴν δωρειὰν αὐτῇ. ταῦτʼ ἐπήρετο, φησίν, ὁ ἐπιστάτης, διεχειροτόνησεν ὁ δῆμος, ἔδοξεν. οὐδὲν δεῖ, φησί, προβουλεύματος ἐνταῦθα· κατὰ γὰρ νόμον ἦν τὰ γιγνόμενα. ἐγὼ δʼ αὐτὸ τοὐναντίον οἴομαι, νομίζω δὲ καὶ ὑμῖν συνδόξειν, περὶ τούτων δεῖν τὰ προβουλεύματʼ ἐκφέρειν μόνων περὶ ὧν κελεύουσιν οἱ νόμοι, ἐπεὶ περὶ ὧν γε μὴ κεῖνται νόμοι οὐδὲ γράφειν τὴν ἀρχὴν προσήκει οὐδὲ ἓν δήπου.
There is one plea which he thinks a clever defence of the omission of the preliminary decree. There is a law, he says, that if the Council by its performance of its duties seems to deserve a reward, that reward shall be presented by the people. That question, he says, the chairman of the Assembly put, the people voted, and it was carried. In this case, he says, there is no need of a preliminary decree, because what was done was in accordance with law. But I take the exactly contrary view-and I think you will agree with me—that the preliminary decrees should only be proposed concerning matters prescribed by the laws, because, where no laws are laid down, surely no proposal whatever is admissible.
§ 6
φησὶ τοίνυν τοῦτον ἁπάσας τὸν τρόπον εἰληφέναι τὰς βουλάς, ὅσαι πώποτʼ ἔχουσι παρʼ ὑμῶν δωρειάν, καὶ οὐδὲ μιᾷ γεγενῆσθαι προβούλευμα πώποτε. ἐγὼ δʼ οἴομαι μὲν οὐχὶ λέγειν αὐτὸν ἀληθῆ, μᾶλλον δʼ οἶδα σαφῶς· οὐ μὴν ἀλλʼ εἰ τοῦτο τοιοῦτʼ ἐστὶν τὰ μάλιστα, ὁ νόμος δὲ λέγει τἀναντία, οὐχ ὅτι πολλάκις ἡμάρτηται δήπου πρότερον, διὰ τοῦτʼ ἐπεξαμαρτητέον ἐστὶ καὶ νῦν, ἀλλὰ τοὐναντίον ἀρκτέον, ὡς ὁ νόμος κελεύει, τὰ τοιαῦτα ποιεῖν ἀναγκάζειν ἀπὸ σοῦ πρώτου.
Now he will say that all the Councils that have ever received a reward from you, have received it in this way, and that in no case has a preliminary decree ever been passed. But I think—or rather, I am certain—that this statement is untrue. Even if it were absolutely true, yet surely where the law says the opposite, we ought not to transgress the law now because it has often been transgressed before; on the contrary we ought to enforce the observance of the law, beginning with you, Androtion, first.
§ 7
σὺ δὴ μὴ λέγʼ ὡς γέγονεν τοῦτο πολλάκις, ἀλλʼ ὡς οὕτω προσήκει γίγνεσθαι. οὐ γὰρ εἴ τι πώποτε μὴ κατὰ τοὺς νόμους ἐπράχθη, σὺ δὲ τοῦτʼ ἐμιμήσω, διὰ τοῦτʼ ἀποφεύγοις ἂν δικαίως, ἀλλὰ πολλῷ μᾶλλον ἁλίσκοιο· ὥσπερ γὰρ εἴ τις ἐκείνων προήλω, σὺ τάδʼ οὐκ ἂν ἔγραψας, οὕτως, ἂν σὺ νῦν δίκην δῷς, ἄλλος οὐ γράψει.
You must not tell us that this has often been done before; you must show us that it is right to do it. If the practice has at any time been contrary to the laws and you have only followed precedent, you cannot in fairness escape, but ought all the more to be convicted; for if any of the former delinquents had been condemned, you would never have proposed the resolution, and in the same way, if you are punished now, no one else will propose it in the future.
§ 8
περὶ τοίνυν τοῦ νόμου τοῦ διαρρήδην οὐκ ἐῶντος ἐξεῖναι μὴ ποιησαμένῃ τῇ βουλῇ τὰς τριήρεις αἰτῆσαι τὴν δωρειάν, ἄξιόν ἐστιν ἀκοῦσαι τὴν ἀπολογίαν ἣν ποιήσεται, καὶ θεωρῆσαι τὴν ἀναίδειαν τοῦ τρόπου διʼ ὧν ἐγχειρεῖ λέγειν. ὁ νόμος, φησίν, οὐκ ἐᾷ τὴν βουλὴν αἰτῆσαι τὴν δωρειάν, ἐὰν μὴ ποιήσηται τὰς τριήρεις· ὁμολογῶ. δοῦναι δέ γʼ οὐδαμοῦ, φησί, κωλύει τὸν δῆμον. ἐγὼ δʼ, εἰ μὲν ἔδωκʼ αἰτούσῃ, παρὰ τὸν νόμον εἴρηκα· εἰ δὲ μὴ πεποίημαι μνείαν περὶ τῶν νεῶν ἐν ὅλῳ τῷ ψηφίσματι, ἀλλʼ ἕτερʼ ἄττα λέγω διʼ ἃ τὴν βουλὴν στεφανῶ, πῶς παρὰ τὸν νόμον εἴρηκα;
Coming now to the law which explicitly denies to the Council the right to ask a reward, if they have not built the warships, it is worth while to hear the defence that he will set up, and to get a clear view of the shamelessness of his behavior from the arguments that he attempts to use. The law, he says, forbids the Council to ask for the reward, if they have not built the ships. But, he adds, the law nowhere prohibits the Assembly from giving it. If I gave it at their request, my motion was illegal, but if I have never mentioned the ships in the whole of my decree, but give other grounds for granting a crown to the Council, where is the illegality of my motion?
§ 9
ἔστι δὴ πρὸς ταῦτʼ οὐ χαλεπὸν τὰ δίκαιʼ ὑμῖν ἀντειπεῖν, ὅτι πρῶτον μὲν οἱ προεδρεύοντες τῆς βουλῆς καὶ ὁ ταῦτʼ ἐπιψηφίζων ἐπιστάτης ἠρώτων καὶ διαχειροτονίαν ἐδίδοσαν, ὅτῳ δοκεῖ δωρειᾶς ἀξίως ἡ βουλὴ βεβουλευκέναι καὶ ὅτῳ μή· καίτοι τούς γε μὴ αἰτοῦντας μηδὲ λαβεῖν ἀξιοῦντας τὴν ἀρχὴν οὐδʼ ἐπερωτᾶν προσῆκεν.
It is surely not difficult for the jury to find the right answer to this: that in the first place the Committee of the Council and the chairman, who puts these proposals to the vote, duly put the question and called for a show of hands—those who are of opinion that the Council have deserved a reward, to vote aye; on the contrary, no. Yet surely men who neither ask nor expect a reward should never have put the question at all.
§ 10
πρὸς τοίνυν τούτοις ἔστιν ἃ Μειδίου κατηγοροῦντος τῆς βουλῆς καὶ ἄλλων τινῶν, ἀναπηδῶντες οἱ βουλευταὶ ἐδέοντο μὴ σφᾶς ἀφελέσθαι τὴν δωρειάν. καὶ ταῦτʼ οὐ παρʼ ἐμοῦ δεῖ πυθέσθαι τοὺς δικάζοντας ὑμᾶς, ἀλλʼ αὐτοὶ παρόντες ἴστʼ ἐν τῷ δήμῳ γενόμενα. ὥσθʼ ὅταν μὲν μὴ φῇ τὴν βουλὴν αἰτεῖν, ταῦθʼ ὑπολαμβάνετε· ὅτι δʼ οὐδὲ τὸν δῆμον ἐᾷ διδόναι μὴ ποιησαμένοις τὰς ναῦς ὁ νόμος, καὶ τοῦτʼ ἐπιδείξω.
Besides this, when Meidias and others brought certain accusations against the Council, the Councillors fairly leaped up on to the platform and begged not to be robbed of their reward. There is no need for me to tell the jury this, for you were present in the Assembly and know what happened there. So when he says that the Council did not ask for it, have that answer ready for him. But I will also prove to you that the people are forbidden by the law to give the reward, if the Council have not built the ships.
§ 11
διὰ ταῦτα γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον ἔχει τὸν τρόπον ὁ νόμος, μὴ ἐξεῖναι τῇ βουλῇ μὴ ποιησαμένῃ τὰς τριήρεις αἰτῆσαι τὴν δωρειάν, ἵνα μηδὲ πεισθῆναι μηδʼ ἐξαπατηθῆναι γένοιτʼ ἐπὶ τῷ δήμῳ. οὐ γὰρ ᾤετο δεῖν ὁ τιθεὶς τὸν νόμον ἐπὶ τῇ τῶν λεγόντων δυνάμει τὸ πρᾶγμα καταστῆσαι, ἀλλʼ ὃ δίκαιον ἦν εὑρεῖν ἅμα καὶ συμφέρον τῷ δήμῳ, νόμῳ τετάχθαι. τὰς τριήρεις οὐ πεποίησαι; μὴ τοίνυν αἴτει τὴν δωρειάν. ὅπου δʼ αἰτεῖν οὐκ ἐᾷ, πῶς οὐ σφόδρα δοῦναί γε κωλύει;
For the law, that the Council should not ask for the reward if they have not built the war ships, was framed in that way, men of Athens, to prevent the possibility of the people being influenced or misled. The legislator held that the question should not depend on the abilities of the speakers, but that whatever he could devise that was at once just and expedient for the people, should be fixed by law. You have not built the ships? Then don’t ask for the reward. Where the law does not permit the asking, does it not absolutely forbid the giving?
§ 12
ἄξιον τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, κἀκεῖνο ἐξετάσαι, τί δήποτε, ἂν τἄλλα πάνθʼ ἡ βουλὴ καλῶς βουλεύσῃ καὶ μηδεὶς ἔχῃ μηδὲν ἐγκαλέσαι, τὰς δὲ τριήρεις μὴ ποιήσηται, τὴν δωρειὰν οὐκ ἔξεστιν αἰτῆσαι. εὑρήσετε γὰρ τοῦτο τὸ ἰσχυρὸν ὑπὲρ τοῦ δήμου κείμενον. οἶμαι γὰρ ἂν μηδένʼ ἀντειπεῖν ὡς οὐχ, ὅσα πώποτε τῇ πόλει γέγονʼ ἢ νῦν ἔστʼ ἀγάθʼ ἢ θάτερα, ἵνα μηδὲν εἴπω φλαῦρον, ἐκ τῆς τῶν τριήρων τὰ μὲν κτήσεως, τὰ δʼ ἀπουσίας γέγονεν.
Now there is another question, men of Athens, which is worth going into. Why is it that when the Council have performed all their other duties satisfactorily, and no one has any complaint to make, yet, if they have not built the ships, they are not allowed to ask for the reward? You will find that this stringent enactment is in the interests of the people. For I suppose no one would deny that all that has happened to our city, in the past or in the present, whether good or otherwise—I avoid an unpleasant term—has resulted in the one case from the possession, and in the other from the want, of warships.
§ 13
οἷον πολλὰ μὲν ἄν τις ἔχοι λέγειν καὶ παλαιὰ καὶ καινά· ἃ δʼ οὖν πᾶσι μάλιστʼ ἀκοῦσαι γνώριμα, τοῦτο μέν, εἰ βούλεσθε, οἱ τὰ προπύλαια καὶ τὸν παρθενῶνʼ οἰκοδομήσαντες ἐκεῖνοι καὶ τἄλλʼ ἀπὸ τῶν βαρβάρων ἱερὰ κοσμήσαντες, ἐφʼ οἷς φιλοτιμούμεθα πάντες εἰκότως, ἴστε δήπου τοῦτʼ ἀκοῇ, ὅτι τὴν πόλιν ἐκλιπόντες καὶ κατακλεισθέντες εἰς Σαλαμῖνα, ἐκ τοῦ τριήρεις ἔχειν πάντα μὲν τὰ σφέτερʼ αὐτῶν καὶ τὴν πόλιν τῇ ναυμαχίᾳ νικήσαντες ἔσωσαν, πολλῶν δὲ καὶ μεγάλων ἀγαθῶν τοῖς ἄλλοις Ἕλλησι κατέστησαν αἴτιοι, ὧν οὐδʼ ὁ χρόνος τὴν μνήμην ἀφελέσθαι δύναται.
Many instances might be given, ancient and modern, but of those that are most familiar to your ears, take if you please this. The men who built the Propylaea and the Parthenon, and decked our other temples with the spoils of Asia, trophies in which we take a natural pride,—you know of course from tradition that after they abandoned the city and shut themselves up in Salamis, it was because they had the war galleys that they won the sea-fight and saved the city and all their belongings, and made themselves the authors for the rest of the Greeks of many great benefits, of which not even time can ever obliterate the memory.
§ 14
εἶεν· ἀλλʼ ἐκεῖνα μὲν ἀρχαῖα καὶ παλαιά. ἀλλʼ ἃ πάντες ἑοράκατε, ἴσθʼ ὅτι πρώην Εὐβοεῦσιν ἡμερῶν τριῶν ἐβοηθήσατε καὶ Θηβαίους ὑποσπόνδους ἀπεπέμψατε. ἆρʼ οὖν ταῦτʼ ἐπράξατʼ ἂν οὕτως ὀξέως, εἰ μὴ ναῦς εἴχετε καινὰς ἐν αἷς ἐβοηθήσατε; ἀλλʼ οὐκ ἂν ἐδύνασθε. ἄλλα πόλλʼ ἔχοι τις ἂν εἰπεῖν ἃ τῇ πόλει γέγονʼ ἐκ τοῦ ταύτας κατεσκευάσθαι καλῶς ἀγαθά.
Well, you say, but that is ancient history. But take something that you have all seen. You know that lately you sent help to the Euboeans within three days and got rid of the Thebans by an armistice. Could you have done all this so promptly, if you had not had new vessels to convey your force? You would have found it impossible. Many other successes might be mentioned that have resulted from our being provided with these ships in sound condition.
§ 15
εἶεν· ἐκ δὲ τοῦ κακῶς πόσα δεινά; τὰ μὲν πόλλʼ ἐάσω· ἀλλʼ ἐπὶ τοῦ Δεκελεικοῦ πολέμου (τῶν γὰρ ἀρχαίων ἕν, ὃ πάντες ἐμοῦ μᾶλλον ἐπίστασθε, ὑπομνήσω) πολλῶν καὶ δεινῶν ἀτυχημάτων συμβάντων τῇ πόλει οὐ πρότερον τῷ πολέμῳ παρέστησαν πρὶν τὸ ναυτικὸν αὐτῶν ἀπώλετο. καὶ τί δεῖ τὰ παλαιὰ λέγειν; τὸν τελευταῖον γὰρ ἴστε τὸν πρὸς Λακεδαιμονίους πόλεμον, ὅτε μὲν ναῦς οὐκ ἐδοκεῖτʼ ἀποστεῖλαι δυνήσεσθαι, πῶς διέκειθʼ ἡ πόλις· ἴστʼ ὀρόβους ὄντας ὠνίους. ἐπειδὴ δʼ ἀπεστείλατε, εἰρήνης ἐτύχεθʼ ὁποίας τινὸς ἐβούλεσθε.
Yes, and how many disasters from unsound ships? I will pass over most of them; but in the Decelean war—I am reminding you of a bit of old history which you all know better than I do—though many serious disasters befell our city, she did not succumb till her fleet was destroyed. But why need me cite ancient instances? You know how it stood with our city in the last war with the Lacedaemonians when it seemed unlikely that you could dispatch a fleet. You know that vetches were sold for food. But when you did dispatch it, you obtained peace on your own terms.
§ 16
ὥστε δικαίως, ὦ ἄνδρες Ἀθηναῖοι, τηλικαύτην ἐχουσῶν ῥοπὴν ἐφʼ ἑκάτερα τῶν τριήρων, τοῦτον ὅρον τεθήκατε τῇ βουλῇ, πότερʼ αὐτὴν δεῖ λαβεῖν τὴν δωρειὰν ἢ οὔ. εἰ γὰρ πάντα τἄλλα διοικήσειε καλῶς, διʼ ὧν δὲ τό τʼ ἐξ ἀρχῆς ταῦτʼ ἐκτησάμεθα καὶ νῦν σῴζομεν, ταύτας μὴ ποιήσαιτο, τὰς τριήρεις λέγω, οὐδὲν ἐκείνων ὄφελος· τὴν γὰρ τῶν ὅλων σωτηρίαν πρῶτον ὑπάρχειν δεῖ παρεσκευασμένην τῷ δήμῳ. οὗτος τοίνυν εἰς τοῦτʼ ἐλήλυθε τοῦ νομίζειν αὑτῷ καὶ λέγειν καὶ γράφειν ἐξεῖναι πᾶν ὅ τι ἂν βούληται, ὥστε βεβουλευκυίας μὲν τἄλλʼ ὃν τρόπον ὑμεῖς ἀκούετε τῆς βουλῆς, οὐ πεποιημένης δὲ τὰς τριήρεις, γέγραφεν δοῦναι τὴν δωρειάν.
Therefore, men of Athens, seeing that warships have such weight in either scale, you nave done rightly to set this strict limit to the Council’s claim to the reward. For if they should discharge all their other duties satisfactorily, but fail to build these ships, by which we gained our power at the first and by which we retain it today, all their other services are of no avail, for it is the safety of the whole State that must be ensured for the people before every thing. Now the defendant is so obsessed with the idea that he can make any speech or proposal he wishes, that though the Council has discharged its other duties in the way that you have heard, but has not built the warships, he moved to grant them their reward.
§ 17
καὶ ταῦθʼ ὡς μὲν οὐ παρὰ τὸν νόμον ἐστίν, οὔτʼ ἂν οὗτος ἔχοι λέγειν οὔθʼ ὑμεῖς πεισθείητε· ἀκούω δʼ αὐτὸν τοιοῦτον ἐρεῖν τινʼ ἐν ὑμῖν λόγον, ὡς οὐχ ἡ βουλὴ γέγονʼ αἰτία τοῦ μὴ πεποιῆσθαι τὰς ναῦς, ἀλλʼ ὁ τῶν τριηροποιικῶν ταμίας ἀποδρὰς ᾤχετʼ ἔχων πένθʼ ἡμιτάλαντα, καὶ τὸ πρᾶγμʼ ἀτύχημα συμβέβηκεν. ἐγὼ δὲ πρῶτον μὲν αὐτὸ τοῦτο θαυμάζω, εἰ στεφανοῦν ἐπὶ τοῖς ἠτυχημένοις ἠξίου τὴν βουλήν· τῶν κατορθουμένων γὰρ ἔγωγʼ ἡγούμην ἔργων τὰς τοιαύτας ὡρίσθαι τιμάς· ἔπειτα δὲ κἀκεῖνʼ ἔτι βούλομαι φράσαι πρὸς ὑμᾶς.
That this is not a violation of the law, he could not possibly assert nor could you be brought to believe it. But I understand that he will put before you some such plea as this—that the Council was not to blame for the shortage of ships, but the treasurer of the shipbuilders, who absconded with two and a half talents, and so the business ended in a fiasco. But I must first express my surprise that he should have demanded a crown for the Council to reward a fiasco. I thought such honors were reserved for successes. Next, I have another consideration to put before you.
§ 18
οὔ φημι δίκαιον εἶναι περὶ ἀμφοῖν λέγειν, καὶ ὡς οὐ παρὰ τὸν νόμον ἡ δωρειὰ δέδοται, καὶ ὡς οὐ διὰ τὴν βουλὴν οὐκ εἰσὶν αἱ τριήρεις. εἰ μὲν γὰρ διδόναι καὶ μὴ ποιησαμένῃ προσήκει, τί τοῦτο δεῖ λέγειν, διʼ ὅντινα δήποτʼ οὐ πεποίηνται; εἰ δʼ οὐκ ἔξεστι, τί μᾶλλον, ἂν διὰ τὸν δεῖνʼ ἢ τὸν δεῖνʼ ἐπιδείξῃ μὴ πεποιημένας, ἐκείνῃ προσῆκε λαβεῖν;
I submit that it is not fair to combine the two pleas, that the gift was not illegal and that the Council are not responsible for the lack of ships. For if it is right to give them the reward even when they have not built the ships, what need is there to say who is responsible for the omission? But if it is not right, why were the Council any the more entitled to it, because he can point to this or that man as responsible for the shortage?
§ 19
χωρὶς δὲ τούτων ἔμοιγε δοκοῦσιν αἵρεσιν ὑμῖν οἱ τοιοῦτοι λόγοι διδόναι, πότερʼ οἴεσθε δεῖν προφάσεις καὶ λόγους ἀκούειν τῶν ἀδικούντων ὑμᾶς ἢ ναῦς κεκτῆσθαι. εἰ μὲν γὰρ τούτου ταῦτʼ ἀποδέξεσθε, ἔσται δῆλον ἁπάσαις ταῖς βουλαῖς ὅτι δεῖ πρόφασιν πιθανὴν ἐξευρεῖν πρὸς ὑμᾶς, οὐχὶ τριήρεις ποιήσασθαι· ἐκ δὲ τούτου τὰ μὲν χρήματʼ ἀναλωθήσεται, ναῦς δʼ οὐχ ἕξεθʼ ὑμεῖς.
Apart from that, it seems to me that such arguments offer you a choice, whether you think you ought to hear excuses and pleas from men who have done you harm, or whether you ought to have some ships. For if you accept the defendant’s plea, it will be clear to every future Council that their business is to find you plausible excuses, not to build you ships, with the result that your money will be spent, but there will be no ships for you.
§ 20
ἐὰν δʼ, ὡς ὁ νόμος λέγει καὶ δεῖ τοὺς ὀμωμοκότας, πικρῶς καὶ ἁπλῶς τὰς μὲν προφάσεις ἀνέλητε, φανῆτε δʼ ἀφῃρημένοι τὴν δωρειὰν ὅτι τὰς ναῦς οὐ πεποίηνται, πάντες, ὦ ἄνδρες Ἀθηναῖοι, πεποιημένας ὑμῖν παραδώσουσι τὰς τριήρεις, πάντα τἄλλα παρʼ ὑμῖν ἑορακότες ἀσθενέστερα τοῦ νόμου γεγενημένα. ὅτι τοίνυν οὐδʼ αἴτιος ἄλλος οὐδεὶς ἀνθρώπων ἐστὶ τοῦ μὴ πεποιῆσθαι τὰς ναῦς, τοῦτο σαφῶς ὑμῖν ἐπιδείξω· ἀνελοῦσα γὰρ ἡ βουλὴ τὸν νόμον, τοῦτον ἐχειροτόνησεν αὐτή.
But if, as the law says and as your oath enjoins, you sternly and absolutely reject their excuses, and make it clear that you have withheld the reward because they have not built the ships, then every Council, men of Athens, will deliver to you the ships duly built, because they will see that in your eyes everything else is of less consequence than the law. Now I shall show you clearly that no other human being is responsible for the shortage of ships; for the Council, having made the law null and void, elected this treasurer themselves.
§ 21
ἔτι τοίνυν ἐπιχειρεῖ λέγειν περὶ τοῦ τῆς ἑταιρήσεως νόμου, ὡς ὑβρίζομεν ἡμεῖς καὶ βλασφημίας οὐχὶ προσηκούσας κατʼ αὐτοῦ ποιούμεθα. καὶ φησὶ δεῖν ἡμᾶς, εἴπερ ἐπιστεύομεν εἶναι ταῦτʼ ἀληθῆ, πρὸς τοὺς θεσμοθέτας ἀπαντᾶν, ἵνʼ ἐκεῖ περὶ χιλιῶν ἐκινδυνεύομεν, εἰ καταψευδόμενοι ταῦτʼ ἐφαινόμεθα· νῦν δὲ φενακίζειν αἰτίας καὶ λοιδορίας κενὰς ποιουμένους, καὶ ἐνοχλεῖν οὐ δικασταῖς τούτων οὖσιν ὑμῖν.
Again, with regard to the law of prostitution, he tries to make out that we are insulting him and attacking him with baseless calumnies. He says too that if we believed the charges true, we ought to have faced him in the Court of the Thesmothetae, and asked a fine of a thousand drachmas if our charges had been proved false; as it is, we are trying to hoodwink you by accusations and idle abuse, and are confusing you by matters outside your jurisdiction.
§ 22
ἐγὼ δʼ οἴομαι δεῖν ὑμᾶς πρῶτον μὲν ἐκεῖνο λογίζεσθαι παρʼ ὑμῖν αὐτοῖς, ὅτι πάμπολυ λοιδορία τε καὶ αἰτία κεχωρισμένον ἐστὶν ἐλέγχου. αἰτία μὲν γάρ ἐστιν, ὅταν τις ψιλῷ χρησάμενος λόγῳ μὴ παράσχηται πίστιν ὧν λέγει, ἔλεγχος δέ, ὅταν ὧν ἂν εἴπῃ τις καὶ τἀληθὲς ὁμοῦ δείξῃ. ἔστι τοίνυν ἀνάγκη τοὺς ἐλέγχοντας ἢ τεκμήρια δεικνύναι διʼ ὧν ἐμφανιοῦσι τὸ πιστὸν ὑμῖν, ἢ τὰ εἰκότα φράζειν, ἢ μάρτυρας παρέχεσθαι· οὐ γὰρ οἷόν τʼ ἐνίων αὐτόπτας ἐστὶ καταστῆσαι, ἀλλʼ ἐὰν ἐπιδεικνύῃ τίς τι τούτων, ἱκανὸν νομίζετʼ ἔλεγχον ἔχειν ὑμεῖς εἰκότως τῆς ἀληθείας ἑκάστοτε.
But I think you ought first of all to reflect in your own minds that abuse and accusation are very far removed from proof. It is an accusation when one makes a bare statement without supplying grounds for believing it; it is proof when one at the same time demonstrates the truth of one’s statements. Those, therefore, who are proving a case must supply evidence sufficient to establish its credibility with you, or must advance reasonable arguments, or must produce witnesses. Of some facts it is impossible to put eye-witnesses in the box, but if one can establish any of these tests, you rightly consider in every case that you have a sufficient proof of the truth.
§ 23
ἡμεῖς τοίνυν οὐκ ἐκ λόγων εἰκότων οὐδὲ τεκμηρίων, ἀλλὰ παρʼ οὗ μάλιστα δίκην ἔστι λαβεῖν τούτῳ, ταῦτʼ ἐπιδείκνυμεν—ἄνδρα παρεσχηκότα γραμματεῖον, ἐν ᾧ τὰ τούτῳ βεβιωμένʼ ἔνεστιν, ὃς αὑτὸν ὑπεύθυνον ποιήσας μαρτυρεῖ ταῦτα. ὥσθʼ ὅταν μὲν λοιδορίαν ταῦτα καὶ αἰτίαν εἶναι φῇ, ὑπολαμβάνεθʼ ὡς ταῦτα μέν ἐστιν ἔλεγχος, ἃ δʼ οὗτος ποιεῖ, ταῦτα λοιδορία καὶ αἰτία· ὅταν δʼ ὅτι πρὸς τοὺς θεσμοθέτας προσῆκεν ἐπαγγέλλειν ἡμῖν, ἐκεῖνο ὑπολαμβάνετε, ὅτι καὶ τοῦτο ποιήσομεν καὶ νῦν προσηκόντως περὶ τοῦ νόμου λέγομεν.
We then base our proof, not on probabilities nor on circumstantial evidence, but on a witness from whom the defendant may easily obtain satisfaction—a man who has prepared a document containing an account of the defendant’s life, and who makes himself responsible for this evidence. So that when Androtion says that this is mere abuse and accusation, reply that this is proof, but that abuse and accusation describe his own performance; and when he says that we ought to have denounced him to the Thesmothetae, reply that we intend to do so, and that we are now quite properly citing this statute.
§ 24
εἰ μὲν γὰρ ἄλλον τινʼ ἀγῶνʼ ἀγωνιζομένου σου ταῦτα κατηγοροῦμεν, δικαίως ἂν ἠγανάκτεις· εἰ δʼ ὁ μὲν νῦν ἐνεστηκὼς ἀγών ἐστιν παρανόμων, οἱ νόμοι δʼ οὐκ ἐῶσι λέγειν οὐδὲ τὰ ἔννομα τοὺς οὕτω βεβιωκότας, ἡμεῖς δʼ ἐπιδείκνυμεν οὐ μόνον εἰρηκότʼ αὐτὸν παράνομα, ἀλλὰ καὶ βεβιωκότα παρανόμως, πῶς οὐχὶ προσήκει λέγειν περὶ τούτου τοῦ νόμου διʼ οὗ ταῦτʼ ἐλέγχεται;
For if we were bringing these charges against him in any other kind of trial, he could have just cause of complaint; but if the present trial is one that concerns illegal proposals, and if men who have led a life like his are forbidden by the laws to make even a legal proposal, and if we prove that he has not only made an illegal proposal but has also led an illegal life, then is it not proper to cite this law which determines his illegal status?
§ 25
καὶ μὴν κἀκεῖνό γε δεῖ μαθεῖν ὑμᾶς, ὅτι τοὺς νόμους ὁ τιθεὶς τούτους Σόλων καὶ τῶν ἄλλων τοὺς πολλούς, οὐδὲν ὅμοιος ὢν τούτῳ νομοθέτης, οὐχ ἑνὶ ἔδωκε τρόπῳ περὶ τῶν ἀδικημάτων ἑκάστων λαμβάνειν δίκην τοῖς βουλομένοις παρὰ τῶν ἀδικούντων, ἀλλὰ πολλαχῶς. ᾔδει γάρ, οἶμαι, τοῦθʼ ὅτι τοὺς ἐν τῇ πόλει γενέσθαι πάντας ὁμοίως ἢ δεινοὺς ἢ θρασεῖς ἢ μετρίους οὐκ ἂν εἴη. εἰ μὲν οὖν, ὡς τοῖς μετρίοις δίκην ἐξαρκέσει λαβεῖν, οὕτω τοὺς νόμους θήσει, μετʼ ἀδείας ἔσεσθαι πολλοὺς πονηροὺς ἡγεῖτο· εἰ δʼ ὡς τοῖς θρασέσιν καὶ δυνατοῖς λέγειν, τοὺς ἰδιώτας οὐ δυνήσεσθαι τὸν αὐτὸν τούτοις τρόπον λαμβάνειν δίκην.
Moreover you should grasp this fact, that Solon, who framed these and most of our other laws, was a very different kind of legislator from the defendant, and provided not one, but many modes of procedure for those who wish to obtain redress for various wrongs. For he knew, I think, that for all the citizens to be equally clever, or bold, or moderate folk, was impossible. If, then, he was going to frame the laws to satisfy the moderate man’s claim to redress, many rascals, he reflected, would get off scot-free, but if he framed them in the interests of the bold and the clever speakers, the plain citizen would not be able to obtain redress in the same way as they would.
§ 26
δεῖν δʼ ᾤετο μηδένʼ ἀποστερεῖσθαι τοῦ δίκης τυχεῖν, ὡς ἕκαστος δύναται. πῶς οὖν ἔσται τοῦτο; ἐὰν πολλὰς ὁδοὺς δῷ διὰ τῶν νόμων ἐπὶ τοὺς ἠδικηκότας οἷον τῆς κλοπῆς. ἔρρωσαι καὶ σαυτῷ πιστεύεις· ἄπαγε· ἐν χιλίαις δʼ ὁ κίνδυνος. ἀσθενέστερος εἶ· τοῖς ἄρχουσιν ἐφηγοῦ· τοῦτο ποιήσουσιν ἐκεῖνοι. φοβεῖ καὶ τοῦτο· γράφου.
But he thought that no one should be debarred from obtaining redress in whatever way he can best do so. How then will this be ensured? By granting many modes of legal procedure to the injured parties. Take a case of theft. Are you a strong man, confident in yourself? Arrest the thief; only you are risking a thousand drachmas. Are you rather weak? Guide the Archons to him, and they will do the rest. Are you afraid even to do this? Bring a written indictment.
§ 27
καταμέμφει σεαυτὸν καὶ πένης ὢν οὐκ ἂν ἔχοις χιλίας ἐκτεῖσαι· δικάζου κλοπῆς πρὸς διαιτητὴν καὶ οὐ κινδυνεύσεις. οὐδέτερον βούλει τούτων· γράφου. κατοκνεῖς καὶ τοῦτο· ἐφηγοῦ. τούτων οὐδέν ἐστι ταὐτό. τῆς ἀσεβείας κατὰ ταὔτʼ ἔστʼ ἀπάγειν, γράφεσθαι, δικάζεσθαι πρὸς Εὐμολπίδας, φαίνειν πρὸς τὸν βασιλέα. περὶ τῶν ἄλλων ἁπάντων τὸν αὐτὸν τρόπον σχεδόν.
Do you distrust yourself, and are you a poor man, unable to find the thousand drachmas? Sue him for theft before a public arbitrator, and you will risk nothing. In the same way for impiety you can arrest, or indict, or sue before the Eumolpidae, or give information to the King-Archon. And in the same way, or nearly so, for every other offence.
§ 28
εἰ δή τις ὡς μὲν οὐχὶ κακοῦργός ἐστι μὴ λέγοι, ἢ ὡς οὐκ ἀσεβής, ἢ ὅ τι δήποτʼ εἴη διʼ ὃ κρίνοιτο, διὰ ταῦτα δʼ ἐκφεύγειν ἀξιοίη, εἰ μὲν ἀπηγμένος εἴη, διότι πρὸς διαιτητὴν ἐξῆν αὐτῷ λαχεῖν ἢ γράφεσθαι χρῆν, εἰ δὲ πρὸς διαιτητῇ φεύγοι, ὅτι χρῆν σʼ ἀπάγειν, ἵνʼ ἐκινδύνευες περὶ χιλιῶν, γέλως ἂν εἴη δήπουθεν. οὐ γὰρ τόν γε μηδὲν πεποιηκότα δεῖ περὶ τοῦ τρόπον ὅντινα χρὴ διδόναι δίκην ἀντιλέγειν, ἀλλʼ ὡς οὐ πεποίηκʼ ἐπιδεικνύναι.
Now just suppose that a man, instead of rebutting the charge of crime or impiety or whatever else he may be tried for, should claim his acquittal on these grounds-in the case of an arrest, that you might have brought an action before an arbitrator and that you ought to have indicted him, or, if he is defendant in an arbitrator’s court, that you ought to have arrested him, so that you might risk a fine of a thousand drachmas. Surely that would be a farce. A defendant, if innocent, need not dispute the method by which he is brought.to justice: he ought to prove hat he is innocent.
§ 29
τὸν αὐτὸν δὴ τρόπον, Ἀνδροτίων, καὶ σὺ μὴ διὰ ταῦτʼ οἴου σοι προσήκειν μὴ δοῦναι δίκην εἰ γράφεις ἡταιρηκώς, ὅτι καὶ πρὸς τοὺς θεσμοθέτας ἔσθʼ ἡμῖν ἐπαγγελία· ἀλλʼ ἢ δεῖξον οὐ πεποιηκότα ταῦτα σεαυτόν, ἢ δίκην ὕπεχʼ ὧν γέγραφας τοιοῦτος ὤν· οὐ γὰρ ἔξεστί σοι. εἰ δέ σε μὴ πάντας ὅσους διδόασιν οἱ νόμοι τρόπους τιμωρούμεθα, χάριν ἡμῖν ὧν παραλείπομεν, ἐκείνων ἔχε, μὴ διὰ ταῦτʼ ἀξίου μηδένα δοῦναι τρόπον δίκην.
In just the same way, if you, Androtion, propose a decree after having been guilty of prostitution, do not imagine that you ought to escape punishment because we might also have denounced you to the Thesmothetae, but either prove that you are innocent or submit to punishment for any decrees that you have proposed, being what you are; or you have no right to propose them. If we do not punish you by every process that the laws allow, be grateful to us for those that we omit: do not on that ground claim to pay no penalty at all.
§ 30
ἄξιον τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ τὸν θέντα τὸν νόμον ἐξετάσαι Σόλωνα, καὶ θεάσασθαι ὅσην πρόνοιαν ἐποιεῖτο ἐν ἅπασιν οἷς ἐτίθει νόμοις τῆς πολιτείας, καὶ ὅσῳ περὶ τούτου μᾶλλον ἐσπούδαζεν ἢ περὶ τοῦ πράγματος οὗ τιθείη τὸν νόμον. πολλαχόθεν μὲν οὖν ἄν τις ἴδοι τοῦτο, οὐχ ἥκιστα δʼ ἐκ τούτου τοῦ νόμου, μήτε λέγειν μήτε γράφειν ἐξεῖναι τοῖς ἡταιρηκόσιν. ἑώρα γὰρ ἐκεῖνο, ὅτι τοῖς πολλοῖς ὑμῶν ἐξὸν λέγειν οὐ λέγετε, ὥστε τοῦτʼ οὐδὲν ἡγεῖτο βαρύ, καὶ πόλλʼ ἂν εἶχεν, εἴ γε κολάζειν ἐβούλετο τούτους, χαλεπώτερα θεῖναι.
Now it is worth your while, men of Athens, to study too the character of Solon, who framed this law, and to observe what care he took of the constitution in all the laws, how much more zealous indeed he was for the constitution than for the matter on which he was legislating. This may be seen in many ways, but especially from this law, which forbids persons guilty of prostitution to make speeches or to propose measures. For he saw that the majority of you do not avail yourselves of your right to speak, so that the prohibition seemed no great hardship, and he could have laid down many harsher penalties, if his object had been the chastisement of these offenders.
§ 31
ἀλλʼ οὐ τοῦτʼ ἐσπούδασεν, ἀλλὰ ταῦτʼ ἀπεῖπεν ὑπὲρ ὑμῶν καὶ τῆς πολιτείας. ᾔδει γάρ, ᾔδει τοῖς αἰσχρῶς βεβιωκόσιν ἁπασῶν οὖσαν ἐναντιωτάτην πολιτείαν ἐν ᾗ πᾶσιν ἔξεστι λέγειν τἀκείνων ὀνείδη. ἔστι δʼ αὕτη τίς; δημοκρατία. οὔκουν ἐνόμιζεν ἀσφαλές, εἴ ποτε συμβήσεται γενέσθαι συχνοὺς ἀνθρώπους κατὰ τοὺς αὐτοὺς χρόνους εἰπεῖν μὲν δεινοὺς καὶ θρασεῖς, τοιούτων δʼ ὀνειδῶν καὶ κακῶν μεστούς·
But that was not his aim; he imposed this disability in the interests of you and of the State, for he knew—I say, he knew that of all states the most antagonistic men of infamous habits is that in which every man is at liberty to publish their shame. And what state is that? A democracy. He thought it would be dangerous if there ever happened to coexist a considerable number of men who were bold and clever speakers, but tainted with such disgraceful wickedness.
§ 32
πολλὰ γὰρ ἂν τὸν δῆμον ὑπʼ αὐτῶν ὑπαχθέντʼ ἐξαμαρτεῖν, κἀκείνους ἤτοι καταλῦσαί γʼ ἂν πειρᾶσθαι τὸ παράπαν τὸν δῆμον (ἐν γὰρ ταῖς ὀλιγαρχίαις, οὐδʼ ἂν ὦσιν ἔτʼ Ἀνδροτίωνός τινες αἴσχιον βεβιωκότες, οὐκ ἔστι λέγειν κακῶς τοὺς ἄρχοντας), ἢ προάγειν ἂν ὡς πονηροτάτους εἶναι, ἵνʼ ὡς ὁμοιότατοι σφίσιν ὦσι. τὴν οὖν ἀρχὴν τοῖς τοιούτοις ἀπεῖπε μὴ μετέχειν τοῦ συμβουλεύειν, ἵνα μὴ φενακισθεὶς ὁ δῆμος ἐξαμάρτοι μηδέν. ὧν ὀλιγωρήσας ὁ καλὸς κἀγαθὸς οὗτος οὐ μόνον ᾤετο δεῖν λέγειν καὶ γράφειν οὐκ ἐξόν, ἀλλὰ καὶ παρὰ τοὺς νόμους ταῦτα ποιεῖν.
For the people may be led astray by them to make many mistakes, and such men may attempt either to overthrow the democracy completely,—for in an oligarchy, even if there are viler livers than Androtion, no one may speak evil of dignities—or to debauch the people, so that they may be as nearly as possible like themselves. He therefore absolutely forbade such men to take any share in the counsels of the State, lest the people should be deluded into some error. Disregarding all this, our honorable gentleman here thought fit not only to make speeches and proposals, though not entitled to do so, but even ventured to make illegal ones.
§ 33
περὶ μὲν τοίνυν τοῦ νόμου καθʼ ὅν, ὠφληκότος αὐτοῦ τοῦ πατρὸς τῷ δημοσίῳ χρήματα καὶ οὐκ ἐκτετεικότος, οὐκ ἔξεστι λέγειν οὐδὲ γράφειν τούτῳ, ταὐτὰ δίκαια λέγειν ἂν ἔχοιτʼ εἰκότως, ἐὰν φῇ δεῖν ἡμᾶς ἐνδεικνύναι. τότε γὰρ τοῦτο ποιήσομεν, οὐ μὰ Δίʼ οὐχὶ νῦν, ἡνίκα δεῖ σʼ ἑτέρων ὧν ἀδικεῖς δοῦναι λόγον, ἀλλʼ ὅταν ᾖ προσῆκον ἐκ τοῦ νόμου, καὶ νῦν δὲ δείκνυμεν οὐκ ἐῶντα γράφειν σε, οὐδʼ ἃ τοῖς ἄλλοις ἔξεστι, τὸν νόμον.
Again, with regard to the law which forbids him to speak or move resolutions, because his father owed money to the exchequer and has never paid it, you have a fair and reasonable answer to him, if he says that we ought to have laid an information against him. We will do that later, certainly not now, Androtion, when you have to render an account of your other crimes, but when it is proper to do so according to the law. For the present, we are content to prove that the law does not permit you to move resolutions, not even such as every other citizen may move.
§ 34
ὡς οὖν οὐκ ὦφλʼ ὁ πατήρ σου, τοῦτʼ ἐπίδειξον, ἢ ὡς οὐκ ἀποδρὰς ἐξῆλθεν ἐκ τοῦ δεσμωτηρίου, ἀλλὰ τὰ χρήματʼ ἐκτείσας. εἰ δὲ μὴ ταῦθʼ ἕξεις δεικνύναι, οὐκ ἐξὸν γέγραφας· κληρονόμον γάρ σε καθίστησʼ ὁ νόμος τῆς ἀτιμίας τῆς τοῦ πατρός, ὄντι δʼ ἀτίμῳ σοι λέγειν οὐ προσῆκεν οὐδὲ γράφειν. καὶ περὶ μὲν τῶν νόμων οὓς παρεγραψάμεθα, οἶμαι δεῖν ὑμᾶς, ἄν τι φενακίζειν ἐγχειρῇ καὶ παράγειν οὗτος, ταῦθʼ ὑπολαμβάνειν ἃ διεξελήλυθʼ ἐγώ.
Prove, therefore, that your father was not a defaulter, or that he left the prison, not by running away, but by paying his debts. If you cannot prove that, then you had no right to move your resolution; for the law makes you a partner in the disqualification of your father, and being disqualified you had no right either to speak or move. Also with regard to the laws which we have cited in court, I think that if he tries to cheat and mislead you, gentlemen, you must give him the reply that I have indicated.
§ 35
εἰσὶ δὲ καὶ περὶ τῶν ἄλλων αὐτῷ λόγοι πρὸς τὸ φενακίζειν ὑμᾶς εὖ μεμηχανημένοι, περὶ ὧν βέλτιον ὑμᾶς προακοῦσαι. ἔστιν γὰρ εἷς αὐτῷ τοιοῦτος, μὴ πεντακοσίους ὑμῶν αὐτῶν ἀφελέσθαι τὴν δωρειὰν μηδʼ ὀνείδει περιβαλεῖν· ἐκείνων ἁγών, οὐκ ἐμός. ἐγὼ δʼ εἰ μὲν ἐμέλλετʼ ἀφαιρήσεσθαι τούτους μόνον, ἄλλο δὲ μηδὲν ὠφελήσειν τὴν πόλιν, οὐδὲν ἂν ὑμᾶς σφόδρα σπουδάζειν ἠξίουν· εἰ δὲ τῷ τοῦτο ποιῆσαι πλείους ἢ μυρίους τοὺς ἄλλους πολίτας βελτίους εἶναι προτρέψετε, πόσῳ κάλλιον τοσούτους παρασκευάσαι χρηστοὺς ἢ πεντακοσίοις ἀδίκως χαρίσασθαι;
On other points also he has arguments admirably calculated to deceive you, and it is better that you should be told of them beforehand. One of them runs like this: Do not steal the reward from five hundred of yourselves, nor involve them in disgrace; they are on their trial, not I. But, had you been going to deprive them of something without otherwise benefiting the State, I should not have asked you to show any great keenness in the matter; but if by this action you are going to convert more than ten thousand others into better citizens, what a far finer thing it is to make so many men honest than to confer an unjust favour on five hundred.
§ 36
ὡς δʼ οὐδʼ ἔστιν ἁπάσης τὸ πρᾶγμα τῆς βουλῆς, ἀλλὰ τινῶν, οἵπερ εἰσὶν αἴτιοι τῶν κακῶν, καὶ Ἀνδροτίωνος, ἔχω λέγειν. τῷ γάρ ἐστιν ὄνειδος, εἰ σιωπῶντος αὐτοῦ καὶ μηδὲν γράφοντος, ἴσως δʼ οὐδὲ τὰ πόλλʼ εἰς τὸ βουλευτήριον εἰσιόντος, μὴ λάβοι ἡ βουλὴ τὸν στέφανον; οὐδενὶ δήπουθεν, ἀλλὰ τοῦ γράφοντος καὶ πολιτευομένου καὶ πείθοντος ἃ βούλοιτο τὴν βουλήν· διὰ γὰρ τούτους ἀνάξια τοῦ στεφανωθῆναι βεβούλευκεν.
But I am in a position to assert that the question does not concern the whole Council, but only Androtion and some others, who are the cause of the mischief. For should the Council receive no crown, who suffers disgrace, if he makes no speech and moves no resolution himself, and perhaps even does not attend most of the meetings? No one surely. The disgrace attaches to him who moves resolutions and meddles with politics and tries to impose his wishes on the Council; because it is through such men that the deliberations of the Council have proved undeserving of the crown.
§ 37
οὐ μὴν ἀλλʼ εἰ καὶ τὰ μάλιστα πάσης ἔσθʼ ἁγὼν τῆς βουλῆς, ὅσῳ συμφέρει μᾶλλον ὑμῖν καταγνοῦσιν ἢ μὴ θεάσασθε. εἰ μὲν ἀπογνώσεσθε, ἐπὶ τοῖς λέγουσι τὸ βουλευτήριον ἔσται, ἐὰν δὲ καταγνῶτε, ἐπὶ τοῖς ἰδιώταις· ἑορακότες γὰρ οἱ πολλοὶ διὰ τὴν τῶν λεγόντων πονηρίαν τήνδʼ ἀφῃρημένην τὴν βουλὴν τὸν στέφανον, οὐχὶ προήσονται τούτοις τὰς πράξεις, ἀλλὰ τὰ βέλτιστʼ ἐροῦσιν αὐτοί. εἰ δὲ γενήσεται τοῦτο καὶ τῶν ἠθάδων καὶ συνεστηκότων ῥητόρων ἀπαλλαγήσεσθε, ὄψεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, πάνθʼ ἃ προσήκει γιγνόμενα. ὥστʼ εἰ μηδενὸς ἄλλου ἕνεκα, διὰ ταῦτα καταψηφιστέον.
And yet, even if we grant freely that the whole Council is on its trial, reflect how much more advantage you will gain if you condemn Androtion, than if you do not. If you acquit him, the talkers will rule in the Council chamber, but if you convict him, the ordinary members. For when the majority see that they have lost the crown through the misconduct of the orators, they will not leave the transaction of business in their hands, but will depend on themselves for the best advice. If this comes to pass, and if you are once rid of the old gang of orators, then, men of Athens, you will see everything done as it ought to be. For this, if for no other, reason you ought to convict.
§ 38
ὃ τοίνυν ἕτερον δεῖ μὴ λαθεῖν ὑμᾶς, ἀκούσατε. ἴσως ἀναβήσεται καὶ συνερεῖ τῇ βουλῇ Φίλιππος καὶ Ἀντιγένης καὶ ὁ ἀντιγραφεὺς καί τινες ἄλλοι, οἵπερ ἐκεῖ διʼ ἑαυτῶν εἶχον μετὰ τούτου τὸ βουλευτήριον καὶ τούτων τῶν κακῶν εἰσιν αἴτιοι. δεῖ δὴ πάντας ὑμᾶς γιγνώσκειν ὅτι τούτοις ἐστὶ μὲν ἡ πρόφασις τῆς συνηγορίας τῇ βουλῇ βοηθεῖν, τῇ δʼ ἀληθείᾳ περὶ αὑτῶν ἀγωνιοῦνται καὶ τῶν εὐθυνῶν ἃς αὐτοὺς προσήκει δοῦναι τῶν πεπραγμένων.
Now attend to another point that must not escape you. Perhaps Philippus will get up and defend the Council; perhaps too Antigenes and the checking-clerk and some others, who along with the defendant kept the Council-chamber as their private preserve, and who are the cause of the present discontents. Now you must all observe that their pretence is that they are supporting the cause of the Council, but really they will be fighting for their own interests, to support the audit which they have to render of their official acts.
§ 39
ἔχει γὰρ οὕτως. ἂν μὲν ἀπογνῶτε τὴν γραφὴν ταύτην, ἅπαντές εἰσιν ἀπηλλαγμένοι καὶ δίκην οὐδεὶς οὐδεμίαν μὴ δῷ· τίς γὰρ ἔτʼ ἂν καταψηφίσαιτʼ ἐκείνων, τὴν βουλὴν ὑμῶν ἐστεφανωκότων ἧς οὗτοι προέστασαν; ἐὰν δὲ καταγνῶτε, πρῶτον μὲν τὰ εὔορκʼ ἔσεσθʼ ἐψηφισμένοι, εἶτʼ ἐπὶ ταῖς εὐθύναις ἕκαστον τούτων λαμβάνοντες, ὃς μὲν ἂν ὑμῖν ἀδικεῖν δοκῇ, κολάσετε, ὃς δʼ ἂν μή, τότʼ ἀφήσετε. μὴ οὖν ὡς ὑπὲρ τῆς βουλῆς λεγόντων καὶ τῶν πολλῶν ἀκούετε, ἀλλʼ ὡς ὑπὲρ αὑτῶν παρακρουομένοις ὀργίζεσθε.
For the case stands thus. If you dismiss this impeachment, they are all acquitted and not a single one of them will pay the penalty, for who henceforth would give his verdict against them when you have crowned the Council of which they were the leading spirits? But if you convict, in the first place you will have kept your judicial oath; and further, when you have each of these men before you at their audit, anyone whom you think guilty you will punish; and anyone who is not, then will be the time to acquit him. Do not, therefore, accept their words as spoken on behalf of the Council and of the general public, but be incensed against them as impostors defending their own interests.
§ 40
ἔτι τοίνυν Ἀρχίαν οἶμαι τὸν Χολαργέα (καὶ γὰρ οὗτος ἐβούλευεν πέρυσιν) ὡς ἐπιεικῆ δεήσεσθαι καὶ συνερεῖν αὐτοῖς. ἐγὼ δʼ οἴομαι δεῖν ὡδί πως ἀκούειν Ἀρχίου, ἐρωτᾶν αὐτὸν ταῦθʼ ἃ κατηγόρηται τῆς βουλῆς, πότερʼ αὐτῷ δοκεῖ καλῶς ἔχειν ἢ κακῶς· κἂν μὲν φῇ καλῶς, μηκέτι τὸν νοῦν ὡς ἐπιεικεῖ προσέχειν, ἂν δὲ κακῶς, τί δὴ ταῦτʼ εἴα φάσκων ἐπιεικὴς εἶναι, πάλιν αὐτὸν ἐρωτᾶτε.
Again, I expect that Archias, of the deme of Cholargas,—for he too was a Councillor last year-will plead on their behalf in his character of respectable citizen. But I suggest that you should meet his plea in some such way as this. Ask him whether the conduct with which the Council are charged seems to him honorable or the reverse, and if he says honorable, pay him no longer the attention due to a respectable man; if he says dishonorable, ask him a second question: why did he let it pass, if he claims to be a respectable man?
§ 41
κἂν μὲν ἀντιλέγειν φῇ, μηδένα δʼ αὐτῷ πείθεσθαι, ἄτοπον δήπου νῦν λέγειν ὑπὲρ τῆς τὰ βέλτιστʼ οὐχὶ πειθομένης αὐτῷ βουλῆς· ἂν δὲ σιωπᾶν, πῶς οὐκ ἀδικεῖ, εἰ, παρὸν ἐξαμαρτάνειν μέλλοντας ἀποτρέπειν, τοῦτο μὲν οὐκ ἐποίει, νῦν δὲ λέγειν τολμᾷ ὡς δεῖ τοὺς τοσαῦτα κάκʼ εἰργασμένους στεφανῶσαι;
If he says that he spoke against it but could persuade no one, surely it is ridiculous for him now to defend this Council that rejected all his excellent advice; but if he says that he held his tongue, is he not guilty of an injustice if he neglected his chance of dissuading them from the offence they were contemplating, and yet ventures now to say that having actually done so much evil they deserve to be crowned?
§ 42
οἴομαι τοίνυν αὐτὸν οὐδʼ ἐκείνων ἀφέξεσθαι τῶν λόγων, ὅτι ταῦτα πάντʼ αὐτῷ διὰ τὰς εἰσπράξεις γέγονεν, ἃς ὑπὲρ ὑμῶν ὀλίγους εἰσπρᾶξαι φήσει πολλὰ χρήματʼ ἀναιδῶς οὐ τιθέντας. καὶ κατηγορήσει τούτων, πρᾶγμα ῥᾴδιον, οἶμαι, τῶν μὴ τιθέντων τὰς εἰσφοράς, καὶ φήσει πᾶσαν ἄδειαν ἔσεσθαι τοῦ μὴ τιθέναι τὰς εἰσφοράς, εἰ καταψηφιεῖσθʼ αὐτοῦ.
I expect too that Androtion will not refrain from pleading that all this has come upon him because of his success in collecting on your behalf large arrears of taxes, which a few citizens (so he will tell you) shamelessly neglected to pay; and he will denounce these men—undertaking an easy task, I think—[for not paying their property-tax], and will prophesy complete impunity for all who do not pay, if you give your verdict against him.
§ 43
ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, πρῶτον μὲν ἐκεῖνο ἐνθυμεῖσθε, ὅτι οὐ περὶ τούτων δικάσειν ὀμωμόκατε, ἀλλʼ εἰ κατὰ τοὺς νόμους τὸ ψήφισμʼ εἶπεν, εἶθʼ ὅτι πάνδεινόν ἐστι, κατηγορίαν ποιούμενον ὡς ἀδικοῦσί τινες τὴν πόλιν, αὐτὸν ἀξιοῦν ὧν ἀδικεῖ μειζόνων ὄντων μὴ δοῦναι δίκην· πολὺ γὰρ δήπου μεῖζόν ἐστʼ ἀδίκημα γράφειν παρὰ τοὺς νόμους ἢ τὴν εἰσφορὰν μὴ τιθέναι.
But I must first ask you, men of Athens, to reflect that the question you are sworn to decide is not this, but whether his proposal was in accordance with the laws. Next reflect that it is outrageous in one who charges others with violating the constitution to claim exemption from punishment for his own more serious violations; because it is obviously more serious to propose an unconstitutional decree than to fail to pay the property-tax.
§ 44
ὅτι τοίνυν οὐδʼ εἰ φανερῶς ἔμελλεν ἁλόντος τούτου μηδεὶς εἰσοίσειν μηδʼ ἐθελήσειν εἰσπράττειν, οὐδʼ οὕτως ἀποψηφιστέον, ἐκ τῶνδε γνώσεσθε. ὑμῖν παρὰ τὰς εἰσφορὰς τὰς ἀπὸ Ναυσινίκου, παρʼ ἴσως τάλαντα τριακόσιʼ ἢ μικρῷ πλείω, ἔλλειμμα τέτταρα καὶ δέκʼ ἐστὶ τάλαντα, ὧν ἑπτὰ οὗτος εἰσέπραξεν, ἐγὼ δὲ τίθημʼ ἅπαντα. ἐπὶ μὲν δὴ τοὺς ἑκόντας τιθέντας οὐ δεῖσθʼ Ἀνδροτίωνος, ἐπὶ δὲ τοὺς ἐλλείποντας.
Then even if it were certain that after this man’s conviction no one would pay the tax or be willing to collect it, even so you must not acquit him, as you will see from this consideration. Upon the property-taxes from the archonship of Nausinicus—say three hundred talents or a trifle more—you have a deficit of fourteen talents, of which he levied seven; but I am assuming that he levied the whole amount. Now you do not need Androtion to deal with the willing payers, but with the defaulters.
§ 45
ἔστι τοίνυν ὑμῖν νυνὶ σκεπτέον, εἰ τοσούτου τιμᾶσθε τὴν πολιτείαν καὶ τοὺς κειμένους νόμους καὶ τὸ εὐορκεῖν· εἰ γὰρ ἀποψηφιεῖσθε τούτου φανερῶς οὕτως παρὰ τοὺς νόμους εἰρηκότος, δόξετε πᾶσιν τὰ χρήματα ταῦτʼ ἀντὶ τῶν νόμων καὶ τῆς εὐορκίας ᾑρῆσθαι. ἃ οὐδʼ ἂν εἰ παρʼ ἑαυτοῦ δοίη τις ὑμῖν, λαβεῖν ἄξιον, μή τί γʼ ἐφʼ ᾧ ἑτέρους εἰσπράττειν.
So you have now to consider whether that is the value that you put on the constitution, the existing laws, and your regard for your oath;for if you acquit him, though his proposal was manifestly illegal, everyone will conclude that you have preferred this sum of money to the laws and to your good faith. Why, even if a man gave you this sum out of his own pocket, it would not be worth taking, much less if it has to be exacted from others.
§ 46
ὥσθʼ ὅταν ταῦτα λέγῃ, μέμνησθε τῶν ὅρκων καὶ τὴν γραφὴν ἐνθυμεῖσθε, ὅτι νῦν οὐ περὶ πράξεως εἰσφορῶν ἐστιν, ἀλλʼ εἰ δεῖ κυρίους εἶναι τοὺς νόμους. καὶ περὶ τούτων μέν, ὃν τρόπον ὑμᾶς ἀπάγων ἀπὸ τοῦ νόμου παρακρούεσθαι ζητήσει, καὶ ἃ πρὸς ταῦθʼ ὑμᾶς μνημονεύοντας μὴ ʼπιτρέπειν προσήκει, πολλὰ λέγειν ἔχων ἔτι, καὶ ταῦθʼ ἱκάνʼ εἶναι νομίζων, ἐάσω.
Therefore, when he uses this argument, remember your oath, and reflect that this indictment concerns not the collection of taxes, but the sovereignty of the laws. And as to all this—how he will try to hoodwink you by distracting you from the subject of this law, and what points you must bear in mind so as not to give way to him—though I might say more on these subjects, I will refrain, as I think that this will suffice.
§ 47
βούλομαι δὲ καὶ τὰ πολιτεύματα ἐξετάσαι τοῦ καλοῦ κἀγαθοῦ τούτου, διʼ ὧν οὐκ ἔσθʼ ὅ τι τῶν δεινοτάτων ἐλλιπὼν φανήσεται· καὶ γὰρ ἀναιδῆ καὶ θρασὺν καὶ κλέπτην καὶ ὑπερήφανον καὶ πάντα μᾶλλον ἢ ἐν δημοκρατίᾳ πολιτεύεσθαι ἐπιτήδειον ὄντʼ αὐτὸν δείξω. καὶ πρῶτον μέν, ἐφʼ ᾧ μέγιστον φρονεῖ, τὴν τῶν χρημάτων εἴσπραξιν ἐξετάσωμεν αὐτοῦ, μὴ τῇ τούτου προσέχοντες ἀλαζονείᾳ τὸν νοῦν, ἀλλὰ τὸ πρᾶγμα οἷον γέγονεν τῇ ἀληθείᾳ σκοποῦντες.
I desire also to subject the politics of this honorable gentleman to a scrutiny, from which it will be clear that he has not stopped short of the utmost limits of depravity; for I shall prove him to be shameless and reckless, a thief and a bully, fit for anything rather than to play a public part in a democracy. And first of all let us examine this levying of taxes, on which he chiefly prides himself. Without paying any attention to his boasts, let us look at the facts in their true light.
§ 48
οὗτος Εὐκτήμονα φήσας τὰς ὑμετέρας ἔχειν εἰσφορὰς καὶ τοῦτʼ ἐξελέγξειν ἢ παρʼ αὑτοῦ καταθήσειν, καταλύσας ψηφίσματι κληρωτὴν ἀρχὴν ἐπὶ τῇ προφάσει ταύτῃ, ἐπὶ τὴν εἴσπραξιν παρέδυ. δημηγορίαν δʼ ἐπὶ τούτοις ποιούμενος, ὡς ἔστι τριῶν αἵρεσις, ἢ τὰ πομπεῖα κατακόπτειν ἢ πάλιν εἰσφέρειν ἢ τοὺς ὀφείλοντας εἰσπράττειν,
He said that Euctemon was retaining your taxes, and he undertook to prove the charge or pay the sum out of his own pocket. On that pretext he got you to vote for the dismissal of an official appointed by lot, and so wormed his way into a collectorship. He delivered sundry harangues on the subject, telling you that you had a choice of three courses, either to break up the sacred plate, or to impose a fresh tax, or to squeeze the money out of the defaulters; and you naturally chose the last.
§ 49
αἱρουμένων εἰκότως ὑμῶν τοὺς ὀφείλοντας εἰσπράττειν, ταῖς ὑποσχέσεσιν κατέχων καὶ διὰ τὸν καιρὸν ὃς ἦν τότʼ ἔχων ἐξουσίαν, τοῖς μὲν κειμένοις νόμοις περὶ τούτων οὐκ ᾤετο δεῖν χρῆσθαι, οὐδʼ, εἰ μὴ τούτους ἐνόμιζʼ ἱκανούς, ἑτέρους τιθέναι, ψηφίσματα δʼ εἶπεν ἐν ὑμῖν δεινὰ καὶ παράνομα, διʼ ὧν ἠργολάβει καὶ πολλὰ τῶν ὑμετέρων κέκλοφεν, τοὺς ἕνδεκα γράψας ἀκολουθεῖν μεθʼ ἑαυτοῦ.
Having you under his thumb, thanks to his promises, and having liberty of action owing to the state of affairs at the time, he did not think it necessary to employ the existing laws for his purpose, nor to make new laws, if he considered the old ones inadequate; but he proposed in your Assembly monstrous and unconstitutional decrees, by means of which he created a job for himself and has stolen a great deal that belongs to you, putting in a clause that the Eleven should attend on him.
§ 50
εἶτʼ ἔχων τούτους ἦγʼ ἐπὶ τὰς ὑμετέρας οἰκίας. καὶ τὸν μὲν Εὐκτήμονα, ὃν εἰσπράξειν ἢ καταθήσειν αὐτὸς ἔφη τὰς εἰσφοράς, οὐδὲν εἶχεν ἐλέγχειν περὶ τούτων, ὑμᾶς δʼ εἰσέπραττεν, ὥσπερ οὐ διὰ τὴν Εὐκτήμονος ἔχθραν ἐπὶ ταῦτʼ ἐλθών, ἀλλὰ διὰ τὴν ὑμετέραν.
Then, with the Eleven, he led the way to the homes of his fellow-citizens. Against Euctemon he could prove nothing, though he had said that he would get the taxes out of him or pay them himself; but it was from you that he levied them, as if his motive was hostility, not to Euctemon, but to you.
§ 51
καὶ μηδεὶς ὑπολαμβανέτω με λέγειν ὡς οὐ χρῆν εἰσπράττειν τοὺς ὀφείλοντας. χρῆν γάρ. ἀλλὰ πῶς; ὡς ὁ νόμος κελεύει· τῶν ἄλλων ἕνεκα· τοῦτο γάρ ἐστι δημοτικόν. οὐ γὰρ τοσοῦτον, ὦ ἄνδρες Ἀθηναῖοι, τοσούτων χρημάτων τοῦτον τὸν τρόπον εἰσπραχθέντων ὠφέλησθε, ὅσον ἐζημίωσθε τοιούτων ἐθῶν εἰς τὴν πολιτείαν εἰσαγομένων. εἰ γὰρ θέλετʼ ἐξετάσαι τίνος εἵνεκα μᾶλλον ἄν τις ἕλοιτʼ ἐν δημοκρατίᾳ ζῆν ἢ ἐν ὀλιγαρχίᾳ, τοῦτʼ ἂν εὕροιτε προχειρότατον, ὅτι πάντα πραότερʼ ἐστὶν ἐν δημοκρατίᾳ.
Let no one understand me to say that the money ought not to have been wrung from the defaulters. It ought; but how? Even as the law enjoins, for the benefit of the other citizens. That is the spirit of democracy. For what you, men of Athens, have gained by the exaction of such paltry sums of money in this way, is nothing to what you have lost by the introduction of such habits into political life. If you care to inquire why a man would sooner live under a democracy than under an oligarchy, you will find that most obvious reason is that in a democracy everything is more easy-going.
§ 52
ὅτι μὲν τοίνυν τῆς ὅπου βούλεσθʼ ὀλιγαρχίας οὗτος ἀσελγέστερος γέγονεν, παραλείψω. ἀλλὰ παρʼ ἡμῖν πότε πώποτε δεινότατʼ ἐν τῇ πόλει γέγονεν; ἐπὶ τῶν τριάκοντα, πάντες ἂν εἴποιτε. τότε τοίνυν, ὡς ἔστιν ἀκούειν, οὐδεὶς ἔστιν ὅστις ἀπεστερεῖτο τοῦ σωθῆναι, ὅστις ἑαυτὸν οἴκοι κρύψειεν, ἀλλὰ τοῦτο κατηγοροῦμεν τῶν τριάκοντα, ὅτι τοὺς ἐκ τῆς ἀγορᾶς ἀδίκως ἀπῆγον. οὗτος τοίνυν τοσαύτην ὑπερβολὴν ἐποιήσατʼ ἐκείνων τῆς αὑτοῦ βδελυρίας ὥστʼ ἐν δημοκρατίᾳ πολιτευόμενος τὴν ἰδίαν οἰκίαν ἑκάστῳ δεσμωτήριον καθίστη, τοὺς ἕνδεκʼ ἄγων ἐπὶ τὰς οἰκίας.
I shall not, then, trouble to show that the defendant has proved himself more brutal than any oligarchy anywhere in the world. But here, in our own city, at what period were the most outrageous things done? You will all say, Under the Thirty Tyrants. Now under the Thirty, as we are informed, no man forfeited the power to save his life who could hide himself at home; what we denounce the Thirty for is that they arrested men illegally in the market-place. This man displayed a brutality so far in excess of theirs that he, a public man under a democracy, turned every man’s private house into a jail by conducting the Eleven into your homes.
§ 53
καίτοι, ὦ ἄνδρες Ἀθηναῖοι, τί οἴεσθʼ ὁπότʼ ἄνθρωπος πένης ἢ καὶ πλούσιος, πολλὰ δʼ ἀνηλωκὼς καί τινʼ ἴσως τρόπον εἰκότως οὐκ εὐπορῶν ἀργυρίου, ἢ τέγος ὡς τοὺς γείτονας ὑπερβαίνοι, ἢ ὑποδύοιθʼ ὑπὸ κλίνην ὑπὲρ τοῦ μὴ τὸ σῶμʼ ἁλοὺς εἰς τὸ δεσμωτήριον ἕλκεσθαι, ἢ ἄλλʼ ἀσχημονοίη ἃ δούλων, οὐκ ἐλευθέρων ἐστὶν ἔργα, καὶ ταῦθʼ ὑπὸ τῆς αὑτοῦ γυναικὸς ὁρῷτο ποιῶν, ἣν ὡς ἐλεύθερος ἠγγυήσατο καὶ τῆς πόλεως πολίτης, ὁ δὲ τούτων αἴτιος Ἀνδροτίων εἴη, ὃν οὐδʼ ὑπὲρ αὑτοῦ δίκην λαμβάνειν ἐᾷ τὰ πεπραγμένα καὶ βεβιωμένα, μή τί γʼ ὑπὲρ τῆς πόλεως;
But what do you think of this, Athenians? What if a poor man, or a rich man for that matter who has spent much money and is naturally perhaps rather short of cash, should have to climb over the roof to a neighbor’s house or creep under bed, to avoid being caught and dragged off to jail, or should degrade himself in some other fashion, fit for slaves and not for freemen, and should be seen thus acting by his own wife, whom he espoused as a freeman and a citizen of our state? And what if the cause of all this was Androtion, a man who is debarred by his own conduct and mode of life from seeking redress for himself, much more for the State?
§ 54
καίτοι εἴ τις ἔροιτʼ αὐτόν, τὰς εἰσφορὰς πότερον τὰ κτήματʼ ἢ τὰ σώματʼ ὀφείλει, τὰ κτήματα φήσειεν ἄν, εἴπερ ἀληθῆ λέγειν βούλοιτο· ἀπὸ γὰρ τούτων εἰσφέρομεν. τίνος οὖν εἵνεκʼ ἀφεὶς τὸ τὰ χωρία δημεύειν καὶ τὰς οἰκίας καὶ ταῦτʼ ἀπογράφειν, ἔδεις καὶ ὕβριζες πολίτας ἀνθρώπους καὶ τοὺς ταλαιπώρους μετοίκους, οἷς ὑβριστικώτερον ἢ τοῖς οἰκέταις τοῖς σαυτοῦ κέχρησαι;
Yet if he were asked whether the taxes are due from our property or from our persons, he would admit, if he cared to speak the truth, that they are due from our property; it is from property that our contributions come. Then why did you drop the sequestration and scheduling of lands and houses, and proceed to imprison and insult Athenian citizens and the unfortunate resident aliens, whom you have treated with more insolence than your own slaves?
§ 55
καὶ μὴν εἰ θέλετε σκέψασθαι τί δοῦλον ἢ ἐλεύθερον εἶναι διαφέρει, τοῦτο μέγιστον ἂν εὕροιτε, ὅτι τοῖς μὲν δούλοις τὸ σῶμα τῶν ἀδικημάτων ἁπάντων ὑπεύθυνόν ἐστιν, τοῖς δʼ ἐλευθέροις, κἂν τὰ μέγιστʼ ἀτυχῶσιν, τοῦτό γʼ ἔνεστι σῶσαι· εἰς χρήματα γὰρ τὴν δίκην περὶ τῶν πλείστων παρὰ τούτων προσήκει λαμβάνειν. ὁ δὲ τοὐναντίον εἰς τὰ σώματα, ὥσπερ ἀνδραπόδοις, ἐποιήσατο τὰς τιμωρίας.
Indeed, if you wanted to contrast the slave and the freeman, you would find the most important distinction in the fact that slaves are responsible in person for all offences, while freemen, even in the most unfortunate circumstances, can protect their persons. For it is in the shape of money that in the majority of cases the law must obtain satisfaction from them; but Androtion on the contrary exacted vengeance from their persons, as if they had been bond-slaves.
§ 56
οὕτω δʼ αἰσχρῶς καὶ πλεονεκτικῶς ἔσχε πρὸς ὑμᾶς ὥστε τὸν μὲν ἑαυτοῦ πατέρα ᾤετο δεῖν, δημοσίᾳ δεθέντʼ ἐπὶ χρήμασιν ἐν τῷ δεσμωτηρίῳ, μήτʼ ἀποδόντα ταῦτα μήτε κριθέντʼ ἀποδρᾶναι, τῶν δʼ ἄλλων πολιτῶν τὸν μὴ δυνάμενον τὰ ἑαυτοῦ θεῖναι οἴκοθεν εἰς τὸ δεσμωτήριον ἕλκεσθαι. εἶτʼ ἐπὶ τούτοις, ὡς ὁτιοῦν ἐξὸν ἑαυτῷ ποιεῖν, Σινώπην προσηνεχύραζεν καὶ Φανοστράτην, ἀνθρώπους πόρνας, οὐ μέντοι ὀφειλούσας εἰσφοράς.
So corrupt and selfish was his attitude towards you that he thought that his own father, imprisoned by the State for moneys due, had a right to escape, without payment and without trial, but that any other citizen, not having the means to pay, might be dragged from his own home to prison. And then, on the top of all this, as though he could do whatever he liked, he distrained upon Sinope and Phanostrate, who were prostitutes certainly, but owed no property-tax.
§ 57
καίτοι εἴ τισιν ἄρα δοκοῦσʼ ἐπιτήδειαι ʼκεῖναι παθεῖν, ἀλλὰ τὸ πρᾶγμά γʼ οὐκ ἐπιτήδειον γίγνεσθαι, τηλικοῦτό τινας φρονεῖν διὰ καιρὸν ὥστε βαδίζειν ἐπʼ οἰκίας καὶ σκεύη φέρειν μηδὲν ὀφειλόντων ἀνθρώπων. πολλὰ γὰρ ἄν τις ἴδοι πολλοὺς ἐπιτηδείους ὄντας πάσχειν καὶ πεπονθέναι. ἀλλʼ οὐ ταῦτα λέγουσιν οἱ νόμοι, οὐδὲ τὰ τῆς πολιτείας ἔθη, ἃ φυλακτέον ὑμῖν· ἀλλʼ ἔνεστʼ ἔλεος, συγγνώμη, πάνθʼ ἃ προσήκει τοῖς ἐλευθέροις.
Should anyone possibly think that those women were fitting people to suffer, yet assuredly it was not a fitting procedure—that men should be so puffed up by a chance opportunity as to march into houses and carry off the furniture of people who are not in debt. For one could point to many who are and have been fitting persons for such treatment. But surely such is not the language of the statutes or of the principles of the constitution, which it is your duty to uphold. In them we find pity, pardon, everything that becomes free citizens.
§ 58
ὧν οὗτος ἁπάντων εἰκότως οὐ μετέχει τῇ φύσει οὐδὲ τῇ παιδείᾳ· πολλὰ γὰρ ὕβρισται καὶ προπεπηλάκισται συνὼν οὐκ ἀγαπῶσιν αὐτὸν ἀνθρώποις, ἀλλὰ δοῦναι μισθὸν δυναμένοις· ὧν προσῆκέ σοι τὴν ὀργὴν οὐκ εἰς τῶν πολιτῶν τὸν τυχόντʼ ἀφιέναι οὐδʼ εἰς τὰς ὁμοτέχνους πόρνας, ἀλλʼ εἰς τὸν τοῦτον τὸν τρόπον σε θρέψαντα.
To all such feelings the defendant is of course a stranger by birth and breeding. Many are the outrages and insults that he has had to submit to when consorting with men who had no love for him but could pay his price. For such insults, Androtion, it would have been right to vent your spite, not on the next citizen you meet, not on the women who follow your own profession, but on the father who gave you such a bringing up.
§ 59
ταῦτα τοίνυν ὡς μὲν οὐ δεινὰ καὶ παρὰ πάντας τοὺς νόμους, οὐχ ἕξει λέγειν οὗτος· οὕτω δʼ ἐστὶν ἀναιδὴς ὥστʼ ἐν τῷ δήμῳ, προάγωνας ἀεὶ κατασκευάζων αὑτῷ τῆσδε τῆς γραφῆς, ἐτόλμα λέγειν ὡς ὑπὲρ ὑμῶν καὶ διʼ ὑμᾶς ἐχθροὺς ἐφʼ ἑαυτὸν εἵλκυκε καὶ νῦν ἐν τοῖς ἐσχάτοις ἐστὶ κινδύνοις. ἐγὼ δʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, βούλομαι δεῖξαι τοῦτον οὔτε πεπονθότʼ οὐδʼ ὁτιοῦν κακὸν οὔτε μέλλοντα πάσχειν οὐδὲν διʼ ὧν ὑπὲρ ὑμῶν ἔπραξε, διὰ μέντοι τὴν αὑτοῦ βδελυρίαν καὶ θεοισεχθρίαν πεπονθότα μὲν μέχρι τῆσδε τῆς ἡμέρας οὐδέν, πεισόμενον δʼ, ἂν τὰ δίκαια ποιῆθʼ ὑμεῖς.
Now that these are serious offences, contrary to every statute, he will not be able to deny; but he is so impudent that in the Assembly, contriving always an anticipation of his defence against this indictment, he dared to say that it was in your interests and for your sake that he had drawn down enmity on himself and was now in desperate peril. But I want to prove to you, men of Athens, that he has never suffered, nor is likely to suffer, any inconvenience at all through his services to you, but that for his abominable and monstrous wickedness he has hitherto not paid the penalty, but will pay it now, if you on your part do what is right.
§ 60
σκέψασθε γὰρ ὡδί. τί ποθʼ ὑμῖν οὗτος ὑπέσχετο καὶ τί ποιεῖν αὐτὸν ἐχειροτονήσαθʼ ὑμεῖς; χρήματʼ εἰσπράττειν. ἄλλο δὲ πρὸς τούτῳ τί ποιεῖν; οὐδὲ ἕν. φέρε δὴ καθʼ ἕκαστον ὑπομνήσω τὴν εἴσπραξιν ὑμᾶς. οὗτος εἰσέπραξε Λεπτίνην τὸν ἐκ Κοίλης τέτταρας καὶ τριάκοντα δραχμάς, καὶ Θεόξενον τὸν Ἀλωπεκῆθεν δραχμὰς ἑβδομήκοντα καὶ μικρόν τι πρός, καὶ τὸν Εὐφήρου Καλλικράτην καὶ τὸν Τελέστου νεανίσκον· οὐκ ἔχω γὰρ τοὔνομʼ εἰπεῖν· σχεδὸν δὲ πάντας οὓς εἰσέπραξεν, ἵνα μὴ καθʼ ἕκαστον λέγω, οὐκ οἶδʼ εἴ τινʼ ὑπὲρ μνᾶν ὀφείλοντα.
Consider this point. What did he undertake to do for you, and what did you appoint him to do? To collect moneys. Anything else besides? Not a single thing! Very well; I will remind you of the items of his accounts. He collected from Leptines of Coele thirty-four drachmas, from Theoxenus of Alopece seventy drachmas or a trifle more, and from Callicrates, the son of Eupherus, and from the young son of Telestes, whose name I cannot give you—but without going into details, of all those from whom he collected money, I doubt if anyone owed more than a mina.
§ 61
πότερʼ οὖν οἴεσθε τούτων ἕκαστον μισεῖν καὶ πολεμεῖν αὐτῷ διὰ τὴν εἰσφορὰν ταύτην, ἢ τὸν μὲν αὐτῶν, ὅτι πάντων ἀκουόντων ὑμῶν ἐν τῷ δήμῳ δοῦλον ἔφη καὶ ἐκ δούλων εἶναι καὶ προσήκειν αὐτῷ τὸ ἕκτον μέρος εἰσφέρειν μετὰ τῶν μετοίκων, τῷ δὲ παῖδας ἐκ πόρνης εἶναι, τοῦ δὲ τὸν πατέρʼ ἡταιρηκέναι, τοῦ δὲ τὴν μητέρα πεπορνεῦσθαι, τὸν δʼ ἀπογράφειν ὅσʼ ὑφείλετʼ ἐξ ἀρχῆς, τὸν δὲ τὸ δεῖνα, τὸν δʼ ὁμοῦ ῥητὰ καὶ ἄρρητα κακά, ἑξῆς ἅπαντας;
Then do you suppose that all these men are his inveterate enemies merely because he collected this money from them? Is it not rather because he said of one of them, in the hearing of all of you in the Assembly, that he was a slave and born of slaves and ought by rights to pay the contribution of one-sixth with the resident aliens; and of another that he had children by a harlot; of this man that his father had prostituted himself; of that man that his mother had been on the streets; that he was making an inventory of one man’s peculations from the start of his career, that another had done this or that, and that a third had committed every conceivable crime—slandering them all in turn?
§ 62
ἐγὼ μὲν γὰρ οἶδʼ ὅτι πάντες, εἰς οὓς ἐπαρῴνησεν οὗτος, τὴν μὲν εἰσφορὰν ἕκαστος ἀναγκαῖον ἀνάλωμʼ ὑπελάμβανεν εἶναι, τοιαῦτα δʼ ἀτιμασθεὶς καὶ προπηλακισθεὶς χαλεπῶς ἐνήνοχεν. κἀκεῖνο οἶδα, ὅτι χρήματʼ εἰσπράττειν τοῦτον ἐχειροτονήσαθʼ ὑμεῖς, οὐχὶ τὰς ἰδίας συμφορὰς ὀνειδίζειν καὶ προφέρειν ἑκάστῳ. εἴτε γὰρ ἦσαν ἀληθεῖς, οὐ σοὶ ῥητέαι (πολλὰ γὰρ ἡμῶν ἕκαστος οὐχ ὡς βούλεται πράττει)· εἴτε μὴ προσηκούσας κατεσκεύαζες, πῶς οὐχ ὁτιοῦν ἂν πάθοις δικαίως;
I feel sure that of all whom he has abused in his cups, each one looked upon the tax as a necessary item of expenditure, but has been deeply wounded by all these indignities and insults. I feel sure too that he was elected by you to collect money due, and not to reproach every man with his private misfortunes and so make them public. For if the charges were true, Androtion (and we all have our undesirable experiences), you had no right to publish them; and if you invented them without any authority, is any punishment too light for you?
§ 63
ἔτι τοίνυν ἐκ τοῦδʼ ἀκριβέστερον γνώσεσθʼ ὅτι μισεῖ τοῦτον ἕκαστος οὐ διὰ τὴν εἴσπραξιν, ἀλλʼ ὑπὲρ ὧν ὑβρίσθη καὶ ἐπαρῳνήθη. Σάτυρος γὰρ ὁ τῶν νεωρίων ἐπιμελητὴς οὐχ ἑπτὰ τάλαντʼ εἰσέπραξεν ὑμῖν, ἀλλὰ τέτταρα καὶ τριάκοντα τοὺς αὐτοὺς τούτους ἀνθρώπους, ἐξ ὧν παρέθηκε τὰ σκεύη ταῖς ἐκπλευσάσαις ναυσίν· καὶ οὔτʼ ἐκεῖνος διὰ ταῦτʼ οὐδένʼ ἐχθρὸν αὑτῷ φησὶν εἶναι, οὔτε τῶν εἰσπραχθέντων οὐδεὶς ἐκείνῳ πολεμεῖ. ὁ μὲν γὰρ τὸ προστεταγμένον, οἶμαι, διεπράττετο, σὺ δὲ τῇ σαυτοῦ προπετείᾳ καὶ θρασύτητι λαβὼν ἐξουσίαν πόλλʼ ἀνηλωκότας εἰς τὴν πόλιν ἀνθρώπους καὶ σοῦ βελτίους καὶ ἐκ βελτιόνων ψευδέσι καὶ χαλεποῖς ὀνείδεσιν ᾤου δεῖν περιβάλλειν.
Here is yet another proof that will convince you that they all hate him, not because of the collection, but for his acts of drunken insolence. Satyrus, the superintendent of the dock-yards, collected for you not seven, but thirty-four talents from these very same men, and used the money to equip the ships that were put in commission; and he can tell you that he has made no enemies in consequence, and that none of those from whom he levied the taxes is at open war with him. Naturally! He, I suppose, simply discharged the duty assigned to him, but you in your wanton, headstrong effrontery, being armed with authority, thought fit to terse with foul and lying reproaches men who had spent large sums on the State, better men than yourself and of better birth.
§ 64
εἶτα ταῦθʼ οὗτοι πεισθῶσʼ ὑπὲρ αὑτῶν σε ποιεῖν, καὶ τὰ τῆς σῆς ἀναισθησίας καὶ πονηρίας ἔργʼ ἐφʼ αὑτοὺς ἀναδέξωνται; ἀλλὰ μισεῖν δικαιότερον διὰ ταῦτά σʼ ὀφείλουσιν ἢ σῴζειν. τὸν γὰρ ὑπὲρ πόλεως πράττοντά τι δεῖ τὸ τῆς πόλεως ἦθος μιμεῖσθαι, καὶ σῴζειν ὑμῖν τοὺς τοιούτους, ὦ ἄνδρες Ἀθηναῖοι, προσήκει, καὶ μισεῖν τοὺς οἵουσπερ οὗτος. ὡς ἐκεῖνʼ εἰδόσιν μὲν ἴσως, ὅμως δʼ ἐρῶ· ὁποίους τινὰς ἂν φαίνησθʼ ἀγαπῶντες καὶ σῴζοντες, τούτοις ὅμοιοι δόξετʼ εἶναι.
After this, are the jury to believe that you did it all for their sakes? Are they to make themselves responsible for your acts of callous wickedness? They ought in justice to detest you all the more for this rather than protect you. For the man who is acting for the State ought to imitate the spirit of the State, and you, Athenians, ought to encourage such men and hate men like the defendant. For though you are probably aware of it, I must none the less tell you this: whatever sort of men you are seen to honor and protect, you will be thought to be like them yourselves.
§ 65
ὅτι τοίνυν ὅλως οὐδὲ τὴν εἴσπραξιν αὐτὴν ὑπὲρ ὑμῶν πεποίηται, καὶ τοῦτʼ αὐτίκα δὴ μάλʼ ὑμῖν δῆλον ποιήσω. εἰ γάρ τις ἔροιτʼ αὐτὸν πότερʼ αὐτῷ δοκοῦσʼ ἀδικεῖν μᾶλλον τὴν πόλιν οἱ γεωργοῦντες καὶ φειδόμενοι, διὰ παιδοτροφίας δὲ καὶ οἰκεῖʼ ἀναλώματα καὶ λῃτουργίας ἑτέρας ἐλλελοιπότες εἰσφοράν, ἢ οἱ τὰ τῶν ἐθελησάντων εἰσενεγκεῖν χρήματα καὶ τὰ παρὰ τῶν συμμάχων κλέπτοντες καὶ ἀπολλύντες, οὐκ ἂν εἰς τοῦτο τόλμης δήπου, καίπερ ὢν ἀναιδής, ἔλθοι, ὥστε φῆσαι τοὺς τὰ ἑαυτῶν μὴ εἰσφέροντας μᾶλλον ἀδικεῖν ἢ τοὺς τὰ κοίνʼ ὑφαιρουμένους.
However, I will make it quite clear to you without more ado that he did not carry out these exactions for your benefit at all. If he were asked whether, in his opinion, the greater injury is done to the common wealth by tillers of the soil, who live frugally, but, because of the cost of maintaining their children, or of household expenses, or of other public burdens, are behindhand with their taxes, or by people who plunder and squander the money of willing taxpayers and the revenue that comes from our allies, I am sure that, for all his hardihood, he would never have the audacity to reply that those who fail to contribute their own money are worse transgressors than those who embezzle public money.
§ 66
τίνος οὖν ἕνεκʼ, ὦ βδελυρέ, ἐτῶν ὄντων πλειόνων ἢ τριάκοντʼ ἀφʼ οὗ σὺ πολιτεύει, καὶ ἐν τούτῳ τῷ χρόνῳ πολλῶν μὲν στρατηγῶν ἠδικηκότων τὴν πόλιν, πολλῶν δὲ ῥητόρων, οἳ παρὰ τουτοισὶ κέκρινται, ὧν οἱ μὲν τεθνᾶσιν ἐφʼ οἷς ἠδίκουν, οἱ δʼ ὑποχωρήσαντες φεύγουσιν, οὐδενὸς πώποτʼ ἐξητάσθης κατήγορος οὐδʼ ἀγανακτῶν ὤφθης ὑπὲρ ὧν ἡ πόλις πάσχει, οὕτως ὢν θρασὺς καὶ λέγειν δεινός, ἀλλʼ ἐνταῦθʼ ἐφάνης κηδεμὼν ὤν, οὗ σε πολλοὺς ἔδει κακῶς ποιῆσαι;
What is the reason, you abominable wretch, that though you have taken part in public life for more than thirty years, and though during that time many commanders have defrauded the commonwealth, and many politicians as well, who have been tried in this court, and though some of them have suffered death for their crimes, and others have slipped away into exile, you never once appeared as prosecutor of any of them or expressed any indignation at the wrongs of the city, bold and clever speaker though you are, but made your first exhibition of anxiety for our welfare on an occasion that called for harsh treatment of a great many people?
§ 67
βούλεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ τούτων αἴτιον ἐγὼ ὑμῖν εἴπω; ὅτι τῶν μὲν μετέχουσιν ὧν ἀδικοῦσιν ὑμᾶς τινες, ἀπὸ δὲ τῶν εἰσπραττομένων ὑφαιροῦνται· διʼ ἀπληστίαν δὲ τρόπων διχόθεν καρποῦνται τὴν πόλιν. οὔτε γὰρ ῥᾷον πολλοῖς καὶ τὰ μίκρʼ ἀδικοῦσιν ἀπεχθάνεσθαι ἢ ὀλίγοις καὶ μεγάλα, οὔτε δημοτικώτερον δήπου τὰ τῶν πολλῶν ἀδικήμαθʼ ὁρᾶν ἢ τὰ τῶν ὀλίγων. ἀλλὰ τοῦτʼ αἴτιον οὑγὼ λέγω. τῶν μὲν οἶδεν ἑαυτὸν ὄντα, τῶν ἀδικούντων, ὑμᾶς δʼ οὐδενὸς ἀξίους ἡγήσατο· διὸ τοῦτον ἐχρήσατο τὸν τρόπον ὑμῖν.
Do you wish me to tell you the reason, men of Athens? He has his share in the proceeds of certain iniquities, and he also gets his pickings from the collection of revenue. In his insatiable greed he reaps a double harvest from the State. Now it is not an easier matter to make enemies of a multitude of petty offenders than of a few big offenders; neither of course is it a more popular thing to have an eye for the sins of the many than for the sins of the few. However, the reason is what I am telling you. He knows indeed that he is one of them, one of the criminals, but he thought you beneath his notice; and that was why he treated you in this way.
§ 68
εἰ γὰρ ἀνδραπόδων πόλις, ἀλλὰ μὴ τῶν ἄρχειν ἑτέρων ἀξιούντων ὡμολογεῖτʼ εἶναι, οὐκ ἄν, ὦ ἄνδρες Ἀθηναῖοι, τὰς ὕβρεις ἠνέσχεσθε τὰς τούτου, ἃς κατὰ τὴν ἀγορὰν ὕβριζεν ὁμοῦ μετοίκους, Ἀθηναίους· δῶν, ἀπάγων, βοῶν ἐν ταῖς ἐκκλησίαις ἐπὶ τοῦ βήματος· δούλους καὶ ἐκ δούλων καλῶν αὑτοῦ βελτίους καὶ ἐκ βελτιόνων· ἐρωτῶν εἰ μάτην τὸ δεσμωτήριον ᾠκοδομήθη. καταφαίην ἂν ἔγωγε, εἴ γʼ ὁ πατὴρ ὁ σὸς ᾤχετʼ αὐτόθεν αὐταῖς πέδαις ἐξορχησάμενος Διονυσίων τῇ πομπῇ. ἄλλα δʼ ὅσʼ ὕβρικεν οὐδʼ ἂν ἔχοι τις εἰπεῖν· τοσαῦτα τὸ πλῆθός ἐστιν. ὧν ἁθρόων ἄξιον λαβόντας δίκην τήμερον παράδειγμα ποιῆσαι τοῖς ἄλλοις, ἵνʼ ὦσιν μετριώτεροι.
If you had confessed, men of Athens, that you are a nation of slaves and not of men who claim empire over others, you would never have put up with the insults which he repeatedly offered you in the marketplace, binding and arresting aliens and citizens alike, bawling from the platform in the Assembly, calling men slaves and slave-born who were better men than himself and of better birth, and asking if the jail was built for no object. I should certainly say it was, if your father danced his way out of it, fetters and all, at the procession of the Dionysia. All his other outrages it would be impossible to relate; they are too numerous. For all of them taken together you must exact vengeance today, and make an example of him to teach the rest to behave with more restraint.
§ 69
ἀλλὰ νὴ Δία ταῦτα μὲν τοιοῦτός ἐστιν ἐν οἷς πεπολίτευται, ἄλλα δʼ ἔσθʼ ἃ καλῶς διῴκηκεν. ἀλλὰ καὶ τἄλλʼ οὕτω προσελήλυθε πάντα πρὸς ὑμᾶς ὥσθʼ ἥκιστʼ ἐν οἷς ἀκηκόατʼ ἄξιός ἐστι μισεῖσθαι. τί γὰρ βούλεσθʼ εἴπω; τὰ πομπεῖʼ ὡς ἐπεσκεύασεν, καὶ τὴν τῶν στεφάνων καθαίρεσιν, ἢ τὴν τῶν φιαλῶν ποίησιν τὴν καλήν; ἀλλʼ ἐπὶ τούτοις γε, εἰ μηδὲν ἄλλʼ ἀδικῶν ἔτυχεν τὴν πόλιν, τρίς, οὐχ ἅπαξ τεθνάναι δίκαιος ὢν φανεῖται· καὶ γὰρ ἱεροσυλίᾳ καὶ ἀσεβείᾳ καὶ κλοπῇ καὶ πᾶσι τοῖς δεινοτάτοις ἔστʼ ἔνοχος.
Yes, it may be said, this is the sort of man he was in his public conduct, but there are other things which he has managed with credit. On the contrary, in every respect his behavior towards his fellow-citizens has been such that the story you have heard is the least of the reasons you have for hating him. What do you wish me to mention? How he repaired the processional ornaments? How he broke up the crowns? His success as a manufacturer of saucers? Why, for those performances alone, though he had committed no other fraud on the city, it seems to me he deserves not one but three sentences of death; for he is guilty of sacrilege, of impiety, of embezzlement, of every monstrous crime.
§ 70
τὰ μὲν οὖν πόλλʼ ὧν λέγων ὑμᾶς ἐφενάκιζεν παραλείψω· φήσας δʼ ἀπορρεῖν τὰ φύλλα τῶν στεφάνων καὶ σαπροὺς εἶναι διὰ τὸν χρόνον, ὥσπερ ἴων ἢ ῥόδων ὄντας, ἀλλʼ οὐ χρυσίου, συγχωνεύειν ἔπεισεν. κᾆτʼ ἐπὶ μὲν ταῖς εἰσφοραῖς τὸν δημόσιον παρεῖναι προέγραψεν ὡς δὴ δίκαιος ὤν, ὧν ἕκαστος ἀντιγραφεὺς ἔμελλεν ἔσεσθαι τῶν εἰσενεγκόντων· ἐπὶ τοῖς στεφάνοις δʼ οὓς κατέκοπτεν οὐχὶ προσήγαγεν ταὐτὸ δίκαιον τοῦτο, ἀλλʼ αὑτὸς ῥήτωρ, χρυσοχόος, ταμίας, ἀντιγραφεὺς γέγονεν.
The greater part of the speech by which he threw dust in your eyes I will leave unnoticed; but, by alleging that the leaves of the crowns were rotten with age and falling off,—as though they were violet-leaves or rose-leaves, not leaves made of gold—he persuaded you to melt them down. And then, in providing for the collection of taxes, he had put in a clause that the public accountant should attend. That was very honest of him; only every taxpayer was certain to check the accounts. But in dealing with the crowns that he was to break up, he left out that very proper regulation; one and the same man was orator, goldsmith, business manager, and auditor of accounts.
§ 71
καὶ μὴν εἰ μὲν ἅπαντʼ ἠξίους, ὅσα πράττεις τῇ πόλει, σαυτῷ πιστεύειν, οὐκ ἂν ὁμοίως κλέπτης ὢν ἐφωρῶ· νῦν δʼ ἐπὶ ταῖς εἰσφοραῖς ὃ δίκαιόν ἐσθʼ ὁρίσας, μὴ σοὶ πιστεύειν, ἀλλὰ τοῖς ἑαυτῆς δούλοις τὴν πόλιν, ὁπότʼ ἄλλο τι πράττων καὶ χρήματα κινῶν ἱερά, ὧν ἔνιʼ οὐδʼ ἐπὶ τῆς ἡμετέρας γενεᾶς ἀνετέθη, μὴ προσγραψάμενος τὴν αὐτὴν φυλακὴν ἥνπερ περὶ τῶν εἰσφορῶν φαίνει, οὐκ εὔδηλον διʼ ὃ τοῦτʼ ἐποίησας; ἐγὼ μὲν οἶμαι.
Now if you, sir, had claimed our entire confidence in all your public business, your dishonesty would not have been equally manifest; but, seeing that in the matter of the taxes you laid down the just principle that the city must trust, not you, but her own servants, and then, when you took up another job and were tampering with the consecrated plate, some of it dedicated before we were born, you forgot to provide the precaution that was taken at your own instance in respect of the tax collection, is it not perfectly clear what you were aiming at? Of course it is.
§ 72
καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, καὶ κατὰ παντὸς τοῦ χρόνου σκέψασθʼ ὡς καλὰ καὶ ζηλώτʼ ἐπιγράμματα τῆς πόλεως ἀνελὼν ὡς ἀσεβῆ καὶ δείνʼ ἀντεπιγέγραφεν. οἶμαι γὰρ ὑμᾶς ἅπαντας ὁρᾶν ὑπὸ τῶν στεφάνων ταῖς χοινικίσιν κάτωθεν γεγραμμένα οἱ σύμμαχοι τὸν δῆμον ἀνδραγαθίας εἵνεκα καὶ δικαιοσύνης, ἢ οἱ σύμμαχοι ἀριστεῖον τῇ Ἀθηναίᾳ, ἢ κατὰ πόλεις οἱ δεῖνες τὸν δῆμον, σωθέντες ὑπὸ τοῦ δήμου, οἷον Εὐβοεῖς ἐλευθερωθέντες ἐστεφάνωσαν τὸν δῆμον, πάλιν Κόνων ἀπὸ τῆς ναυμαχίας τῆς πρὸς Λακεδαιμονίους· τοιαῦτα γὰρ ἦν τὰ τῶν στεφάνων ἐπιγράμματα.
Again, men of Athens, consider those glorious and enviable inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies to the Athenian People for valor and righteousness, or The Allies to the Goddess of Athens, a prize of victory; or, from the several states of the alliance, Such-and-such a City to the People by whom they were delivered, or, The liberated Euboeans, for example, crown the People; or again, Conon from the sea-fight with the Lacedaemonians. Such, I say, were the inscriptions of the crowns.
§ 73
ταῦτα μὲν τοίνυν, ἃ ζῆλον πολὺν εἶχε καὶ φιλοτιμίαν ὑμῖν, ἠφάνισται καθαιρεθέντων τῶν στεφάνων· ἐπὶ ταῖς φιάλαις δʼ ἃς ἀντʼ ἐκείνων ἐποιήσαθʼ ὑμῖν ὁ πόρνος οὗτος, Ἀνδροτίωνος ἐπιμελουμένου ἐποιήθησαν ἐπιγέγραπται· καὶ οὗ τὸ σῶμʼ ἡταιρηκότος οὐκ ἐῶσιν οἱ νόμοι εἰς τὰ ἱέρʼ εἰσιέναι, τούτου τοὔνομʼ ἐν τοῖς ἱεροῖς ἐπὶ τῶν φιαλῶν γεγραμμένον ἐστίν. ὅμοιόν γε, οὐ γάρ; τοῦτο τοῖς προτέροις ἐπιγράμμασιν, ἢ φιλοτιμίαν ἴσην ἔχον ὑμῖν.
They were tokens of emulation and honorable ambition; but now they have vanished with the destruction of the crowns, and the saucers which that lewd fellow has had made in their place bear the inscription, Made by direction of Androtion. And so the name of a man whom the laws forbid to enter our temples in person because of his prostitution, has been inscribed on the cups in those temples. Just like the old inscriptions, is it not? and an equal incentive to ambition?
§ 74
τρία τοίνυν ἐκ τούτου τὰ δεινότατʼ ἄν τις ἴδοι πεπραγμένʼ αὐτοῖς. τὴν μὲν γὰρ θεὸν τοὺς στεφάνους σεσυλήκασιν· τῆς πόλεως δὲ τὸν ζῆλον ἠφανίκασι τὸν ἐκ τῶν ἔργων, ὧν ὑπόμνημʼ ἦσαν ὄντες οἱ στέφανοι· τοὺς δʼ ἀναθέντας δόξαν οὐ μικρὰν ἀφῄρηνται, τὸ δοκεῖν ὧν ἂν εὖ πάθωσʼ ἐθέλειν μεμνῆσθαι. καὶ τοιαῦτα καὶ τοσαῦτα τὸ πλῆθος κάκʼ εἰργασμένοι εἰς τοῦθʼ ἅμʼ ἀναισθησίας καὶ τόλμης προεληλύθασιν, ὥστε μέμνηνται τούτων ὡς καλῶς αὐτοῖς διῳκημένων, ὥσθʼ ὁ μὲν οἴεται διʼ ἐκεῖνον ὑφʼ ὑμῶν σωθήσεσθαι, ὁ δὲ παρακάθηται καὶ οὐ καταδύεται τοῖς πεπραγμένοις.
You may, then, mark three scandalous crimes committed by these persons. They have robbed the Goddess of her crowns. They have extinguished in the city that spirit of emulation that sprang from the achievements which the crowns, while in being, commemorated. They have deprived the donors of a great honor,—the credit of gratitude for benefits received. After this long series of evil deeds they have grown so callous and so audacious that they recall those crimes as admirable examples of their administration, so that one of them expects you to acquit him for the sake of the other, and the other sits by his side and does not sink into the ground for shame at his conduct.
§ 75
οὕτω δʼ οὐ μόνον εἰς χρήματʼ ἀναιδής, ἀλλὰ καὶ σκαιός ἐστιν, ὥστʼ οὐκ οἶδεν ἐκεῖνο, ὅτι στέφανοι μέν εἰσʼ ἀρετῆς σημεῖον, φιάλαι δὲ καὶ τὰ τοιαῦτα πλούτου, καὶ στέφανος μὲν ἅπας, κἂν μικρὸς ᾖ, τὴν ἴσην φιλοτιμίαν ἔχει τῷ μεγάλῳ, ἐκπώματα δʼ ἢ θυμιατήρια, ἂν μὲν ὑπερβάλλῃ τῷ πλήθει, πλούτου τινὰ δόξαν προσετρίψατο τοῖς κεκτημένοις, ἐὰν δʼ ἐπὶ μικροῖς τις σεμνύνηται, τοσοῦτʼ ἀπέχει τοῦ τιμῆς τινος διὰ ταῦτα τυχεῖν ὥστʼ ἀπειρόκαλος πρὸς ἔδοξεν εἶναι. οὗτος τοίνυν ἀνελὼν τὰ τῆς δόξης κτήματα τὰ τοῦ πλούτου πεποίηται μικρὰ καὶ οὐχ ὑμῶν ἄξια.
Not only is he lost to shame when money is in question, but he is so dull-witted that he cannot see that crowns are a symbol of merit, but saucers and the like only of wealth; that every crown, how ever small, implies the same regard for honor as if it were large. that drinking-cups and censers, if very numerous, attach to their owners a sort of reputation for wealth, but that, if a man takes pride in trifles, instead of winning some honor by them, he is disdained as a man of vulgar tastes. This man, then, has destroyed the possessions of honor, and made the possessions of wealth mean and unworthy of your dignity.
§ 76
καὶ οὐδʼ ἐκεῖνʼ εἶδεν, ὅτι πρὸς μὲν χρημάτων κτῆσιν οὐδεπώποθʼ ὁ δῆμος ἐσπούδασεν, πρὸς δὲ δόξης ὡς οὐδὲ πρὸς ἓν τῶν ἄλλων. τεκμήριον δέ· χρήματα μὲν γὰρ πλεῖστα τῶν Ἑλλήνων ποτὲ σχὼν ἅπανθʼ ὑπὲρ φιλοτιμίας ἀνήλωσεν, εἰσφέρων δʼ ἐκ τῶν ἰδίων οὐδένα πώποτε κίνδυνον ὑπὲρ δόξης ἐξέστη. ἀφʼ ὧν κτήματʼ ἀθάνατʼ αὐτῷ περίεστιν, τὰ μὲν τῶν ἔργων ἡ μνήμη, τὰ δὲ τῶν ἀναθημάτων τῶν ἐπʼ ἐκείνοις σταθέντων τὸ κάλλος, προπύλαια ταῦτα, ὁ παρθενών, στοαί, νεώσοικοι, οὐκ ἀμφορίσκοι δύο οὐδὲ χρυσίδες τέτταρες ἢ τρεῖς, ἄγουσʼ ἑκάστη μνᾶν, ἅς, ὅταν σοι δοκῇ, σὺ πάλιν γράψεις καταχωνεύειν.
There is another thing that he did not understand, that the Athenian democracy, never eager to acquire riches, coveted glory more than any other possession in the world. Here is the proof: once they possessed greater wealth than any other Hellenic people, but they spent it all for love of honor; they laid their private fortunes under contribution, and recoiled from no peril for glory’s sake. Hence the People inherits possessions that will never die; on the one hand the memory of their achievements, on the other, the beauty of the memorials set up in their honor, yonder Propylaea, the Parthenon, the porticoes, the docks,—not a couple of jugs, or three or four bits of gold plate, weighing a pound apiece, which you, Androtion, will propose to melt down again, whenever the whim takes you.
§ 77
οὐ γὰρ ἑαυτοὺς δεκατεύοντες, οὐδʼ ἃν καταράσαινθʼ οἱ ἐχθροὶ ποιοῦντες, διπλᾶς πράττοντες τὰς εἰσφοράς, ταῦτʼ ἀνέθεσαν, οὐδʼ οἵοισπερ σὺ χρώμενοι συμβούλοις ἐπολιτεύοντο, ἀλλὰ τοὺς ἐχθροὺς κρατοῦντες, καὶ ἃ πᾶς τις ἂν εὖ φρονῶν εὔξαιτο, τὴν πόλιν εἰς ὁμόνοιαν ἄγοντες, ἀθάνατον κλέος αὑτῶν λελοίπασι, τοὺς ἐπιτηδεύοντας οἷα σοὶ βεβίωται τῆς ἀγορᾶς εἴργοντες.
To dedicate those buildings they did not tithe themselves, nor fulfil the imprecations of their enemies by doubling the income-tax, nor was their policy ever guided by such advisers as you. No; they conquered their enemies, they fulfilled the prayers of every sound-hearted man by establishing concord throughout the city; and so they have bequeathed to us their imperishable glory, and excluded from the market-place men whose habits of life were what yours have always been.
§ 78
ὑμεῖς δʼ εἰς τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, προῆχθʼ εὐηθείας καὶ ῥᾳθυμίας ὥστʼ οὐδὲ τοιαῦτʼ ἔχοντες παραδείγματα ταῦτα μιμεῖσθε, ἀλλʼ Ἀνδροτίων ὑμῖν πομπείων ἐπισκευαστής, Ἀνδροτίων, ὦ γῆ καὶ θεοί. καὶ τοῦτʼ ἀσέβημʼ ἔλαττον τίνος ἡγεῖσθε; ἐγὼ μὲν γὰρ οἴομαι δεῖν τὸν εἰς ἱέρʼ εἰσιόντα καὶ χερνίβων καὶ κανῶν ἁψόμενον, καὶ τῆς πρὸς τοὺς θεοὺς ἐπιμελείας προστάτην ἐσόμενον οὐχὶ προειρημένον ἡμερῶν ἀριθμὸν ἁγνεύειν, ἀλλὰ τὸν βίον ἡγνευκέναι τοιούτων ἐπιτηδευμάτων οἷα τούτῳ βεβίωται.
But you, men of Athens, have grown so extremely good-natured and pliable, that, with those examples ever before you, you do not imitate them, and Androtion is the repairer of your processional plate. Androtion! Gracious Heavens! Do you think impiety could go further than that? I hold that the man who is to enter the sacred places, to lay hands on the vessels of lustration and the sacrificial baskets, and to become the director of divine worship, ought not to be pure for a prescribed number of days only; his whole life should have been kept pure of the habits that have polluted the life of Androtion.
Against Aristocrates · urn:cts:greekLit:tlg0014.tlg023 · Greek: κατὰ Ἀριστοκράτους — tlg0014.tlg023.perseus-grc2 · English: Against Aristocrates — trans. James Herbert Vince — tlg0014.tlg023.perseus-eng2
§ 1
μηδεὶς ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, νομίσῃ μήτʼ ἰδίας ἔχθρας ἐμὲ μηδεμιᾶς ἕνεχʼ ἥκειν Ἀριστοκράτους κατηγορήσοντα τουτουί, μήτε μικρὸν ὁρῶντά τι καὶ φαῦλον ἁμάρτημʼ ἑτοίμως οὕτως ἐπὶ τούτῳ προάγειν ἐμαυτὸν εἰς ἀπέχθειαν, ἀλλʼ εἴπερ ἄρʼ ὀρθῶς ἐγὼ λογίζομαι καὶ σκοπῶ, ὑπὲρ τοῦ Χερρόνησον ἔχειν ὑμᾶς ἀσφαλῶς καὶ μὴ παρακρουσθέντας ἀποστερηθῆναι πάλιν αὐτῆς, περὶ τούτου μοί ἐστιν ἅπασʼ ἡ σπουδή.
Men of Athens, I beg that none of you will imagine that I have come here to arraign the defendant Aristocrates from any motive of private malice, or that I am thrusting myself so eagerly into a quarrel because I have detected some small and trivial blunder, but if my judgement and my views are at all right, the purpose of all my exertions in this case is that you may hold the Chersonese securely, and may not for the second time be cheated out of the possession of that country.
§ 2
δεῖ δὴ πάντας ὑμᾶς, εἰ βούλεσθʼ ὀρθῶς περὶ τούτων μαθεῖν καὶ κατὰ τοὺς νόμους δικαίως κρῖναι τὴν γραφήν, μὴ μόνον τοῖς γεγραμμένοις ἐν τῷ ψηφίσματι ῥήμασιν προσέχειν, ἀλλὰ καὶ τὰ συμβησόμενʼ ἐξ αὐτῶν σκοπεῖν. εἰ μὲν γὰρ ἦν ἀκούσασιν εὐθὺς εἰδέναι τὰ κεκακουργημένα, τὴν ἀρχὴν ἴσως ἂν οὐκ ἐξηπάτησθε·
If, then, it is your desire to learn the truth about this business, and to give a righteous and legitimate verdict on the indictment, you must not confine your attention to the mere phrasing of the decree, but also take into consideration its probable consequences. Had it been possible for you, at a first hearing, to discover the trick that had been played, you would not, perhaps, have been deceived at the outset;
§ 3
ἐπειδὴ δὲ τοῦθʼ ἕν ἐστι τῶν ἀδικημάτων, τὸ τοῦτον τὸν τρόπον καὶ λέγειν καὶ γράφειν ἐνίους ὃν ἂν ἥκισθʼ ὑμεῖς ὑπίδοισθέ τι καὶ φυλάξαισθε, προσήκει μὴ πάνυ θαυμάζειν, εἰ καὶ τοῦτο τὸ ψήφισμʼ ἡμεῖς οὕτω γεγραμμένον ἐπιδείξομεν ὥστε δοκεῖν μὲν Χαριδήμῳ φυλακήν τινα τοῦ σώματος διδόναι, τὴν ὡς ἀληθῶς δὲ δικαίαν καὶ βέβαιον φυλακὴν Χερρονήσου τῆς πόλεως ἀποστερεῖν.
but, inasmuch as one of our grievances is that certain persons make speeches and move resolutions designed to avert your suspicions and put you off your guard, you must not be greatly astonished if we convince you that this decree also is so worded that, while apparently offering some personal protection to Charidemus, it really robs our city of an honest and effective safeguard for the Chersonese.
§ 4
εἰκότως δʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, καὶ προσέχοιτέ μοι τὸν νοῦν καὶ μετʼ εὐνοίας ἀκούσαιθʼ ἃ λέγω. ἐπειδὴ γάρ, οὐχὶ τῶν ἐνοχλούντων ὑμᾶς οὐδὲ τῶν πολιτευομένων καὶ πιστευομένων παρʼ ὑμῖν ὤν, πρᾶγμα τηλικοῦτόν φημι δείξειν πεπραγμένον, ἐάν, ὅσον ἐστὶν ἐν ὑμῖν, συναγωνίσησθέ μοι καὶ προθύμως ἀκούσητε, τοῦτό τε σώσετε καὶ ποιήσετε μὴ κατοκνεῖν, ἐάν τίς τι καὶ ἡμῶν οἴηται δύνασθαι ποιῆσαι τὴν πόλιν ἀγαθόν. οἰήσεται δέ, ἂν μὴ χαλεπὸν εἶναι νομίζῃ τὸ παρʼ ὑμῖν λόγου τυχεῖν.
You will be well advised, men of Athens, to grant me your attention, and give a favorable hearing to what I have to say. I am not one of the orators who worry you; I am not one of the politicians who enjoy your confidence; yet I undertake to convince you of the importance of this transaction; and therefore, if you will cooperate with me to the best of your power and listen to me with goodwill, you will avert this peril, and at the same time you will overcome the reluctance of any of us plain citizens who may believe himself able to do the State a good turn. And he will so believe, if only he is satisfied that it is not difficult to get a hearing in this court;
§ 5
νῦν δὲ πολλοῖς τοῦτο φοβουμένοις, λέγειν μὲν ἴσως οὐ δεινοῖς, βελτίοσι δʼ ἀνθρώποις τῶν δεινῶν, οὐδὲ σκοπεῖν ἐπέρχεται τῶν κοινῶν οὐδέν. ἐγὼ γοῦν (ὀμνύω τοὺς θεοὺς ἅπαντας) ἀπώκνησʼ ἄν, εὖ ἴστε, καὶ αὐτὸς τὴν γραφὴν ταύτην ἀπενεγκεῖν, εἰ μὴ πάνυ τῶν αἰσχρῶν ἐνόμιζον εἶναι νῦν μὲν ἡσυχίαν ἄγειν καὶ σιωπῆσαι, πρᾶγμʼ ἀλυσιτελὲς τῇ πόλει κατασκευάζοντας ὁρῶν τινας ἀνθρώπους, πρότερον δέ, ὅτʼ ἔπλευσα τριηραρχῶν εἰς Ἑλλήσποντον, εἰπεῖν καὶ κατηγορῆσαί τινων, οὓς ἀδικεῖν ὑμᾶς ἡγούμην.
though at present many of us,—inexpert speakers, perhaps, and yet better men than the experts—so dread this ordeal that they never think even of examining any public question. You may be sure that I for one, as Heaven is my witness, would never have dared to lay this indictment, if I had not thought it entirely dishonorable that at this time, when I see people engaged in a project to the disadvantage of our commonwealth, I should hold my peace, and close my lips,—I who, on a former occasion, when I sailed for the Hellespont in command of a war-galley, spoke out and denounced certain men who, in my judgement, were doing you wrong.
§ 6
οὐκ ἀγνοῶ μὲν οὖν ὅτι τὸν Χαρίδημον εὐεργέτην εἶναί τινες τῆς πόλεως οἴονται· ἐγὼ δέ, ἄν περ ἃ βούλομαί τε καὶ οἶδα πεπραγμένʼ ἐκείνῳ δυνηθῶ πρὸς ὑμᾶς εἰπεῖν, οἶμαι δείξειν οὐ μόνον οὐκ εὐεργέτην, ἀλλὰ καὶ κακονούστατον ἀνθρώπων ἁπάντων καὶ πολὺ τἀναντίʼ ἢ προσῆκεν ὑπειλημμένον.
I am not ignorant that Charidemus is regarded by some as a benefactor of Athens. But if I can find ability to tell you what I mean, and what I know him to have done, I hope to prove that, so far from being our benefactor, he is particularly ill-disposed to us, and that exactly the wrong conception has been formed of his character.
§ 7
εἰ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο μέγιστον Ἀριστοκράτης ἠδίκει, τὸ τοιούτου, οἷον ἐγώ φημι δείξειν τὸν Χαρίδημον ὄντα, τοσαύτην πεποιῆσθαι πρόνοιαν ἐν τῷ ψηφίσματι ὥστʼ ἰδίαν παρὰ τοὺς νόμους, ἄν τι πάθῃ, τιμωρίαν αὐτῷ δεδωκέναι, ταῦτʼ ἂν ἤδη λέγειν πρὸς ὑμᾶς ἐπεχείρουν, ἵνʼ εἰδῆτε πολλοῦ δεῖν ἄξιον ὄντα τυχεῖν τοῦ ψηφίσματος αὐτὸν τουτουί. νυνὶ δʼ ἕτερον τούτου μεῖζον διὰ τοῦ ψηφίσματος ἔστʼ ἀδίκημα, ὃ δεῖ πρότερον καὶ μαθεῖν ὑμᾶς καὶ φυλάξασθαι.
If, men of Athens, the most serious offence committed by Aristocrates had been that in his decree he was so solicitous for the safety of such a man as I undertake to prove Charidemus to be that he provided a special and illegal penalty, in case anything happened to him, I should have tried to deal with that point at once, for the purpose of proving that the man is very far from deserving the favour of this decree. There is, however, a much graver iniquity involved in the decree, of which you must first be informed, and against which you must take precaution.
§ 8
ἀνάγκη δὲ ἐστὶ πρῶτον ἁπάντων εἰπεῖν καὶ δεῖξαι τί ποτʼ ἐστὶ τὸ Χερρόνησον ὑμᾶς ἀσφαλῶς ἔχειν πεποιηκός· διὰ γὰρ τοῦ μαθεῖν τοῦτο καὶ τἀδίκημα σαφῶς ὄψεσθε. ἔστι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο, τὸ τελευτήσαντος Κότυος Βηρισάδην καὶ Ἀμάδοκον καὶ Κερσοβλέπτην τρεῖς ἀνθʼ ἑνὸς γενέσθαι Θρᾴκης βασιλέας· συμβέβηκε γὰρ ἐκ τούτου αὑτοῖς μὲν ἀντιπάλους εἶναι τούτους, ὑμᾶς δʼ ὑπέρχεσθαι καὶ θεραπεύειν.
It is essential that at the outset I should explain to you the circumstances to which you owe the secure possession of the Chersonese, for in the light of that knowledge you will get a clear perception of the wrong that has been committed. The circumstances, men of Athens, are these. On the demise of Cotys three persons instead of one became kings of Thrace—Berisades, Amadocus, and Cersobleptes; and the natural result was that they competed with one another and that they all flattered you and courted your favour.
§ 9
τοῦτο τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, βουλόμενοί τινες παῦσαι, καὶ καταλῦσαι μὲν τοὺς ἑτέρους βασιλέας, παραδοῦναι δʼ ἑνὶ τῷ Κερσοβλέπτῃ τὴν ἀρχὴν ἅπασαν, διαπράττονταί σφισι τοῦτο γενέσθαι τὸ προβούλευμα, τῷ μὲν ἀκοῦσαι κεχωρισμένον τοῦ τι τοιοῦτον δοκεῖν διαπράξασθαι, τῷ δʼ ἔργῳ πάντων μάλιστα τοῦτο περαίνοντες, ὡς ἐγὼ διδάξω.
Well, men of Athens, certain persons who wanted to put a stop to that state of affairs, to get rid of the other kings, and to put Cersobleptes in possession of an undivided monarchy, contrived to equip themselves with this provisional resolution. If one listened only to the wording, they were far from appearing to pursue any such purpose; and yet such was in fact their main object, as I will proceed to explain.
§ 10
ἐπειδὴ γὰρ ἑνὸς τελευτήσαντος τῶν βασιλέων Βηρισάδου, παραβὰς τοὺς ὅρκους καὶ τὰς συνθήκας ἃς μεθʼ ὑμῶν ἐποιήσατο, Κερσοβλέπτης ἐξέφερεν πόλεμον πρός τε τοὺς Βηρισάδου παῖδας καὶ πρὸς Ἀμάδοκον, εὔδηλον ἦν ὅτι τοῖς μὲν Βηρισάδου παισὶν Ἀθηνόδωρος βοηθήσοι, τῷ δʼ Ἀμαδόκῳ Σίμων καὶ Βιάνωρ· ὁ μὲν γὰρ Βηρισάδου κηδεστής, οἱ δʼ Ἀμαδόκου γεγόνασιν.
On the death of Berisades, one of the three kings, Cersobleptes, in violation of a sworn treaty concluded with you, began to levy war upon the sons of Berisades and upon Amadocus; and it was at once foreseen that Athenodorus would come to the aid of the sons of Berisades, and Simon and Bianor to that of Amadocus, the former being related by marriage to Berisades and the two latter to Amadocus.
§ 11
ἐσκόπουν οὖν τίνʼ ἂν τρόπον ἡσυχίαν μὲν ἔχειν ἀναγκασθεῖεν οὗτοι, ἐρήμων δʼ ὄντων ἐκείνων ὁ Κερσοβλέπτῃ πράττων τὴν ἀρχὴν Χαρίδημος ἀσφαλῶς πάντα καταστρέψαιτο. εἰ πρῶτον μέν, ἄν τις αὐτὸν ἀποκτείνῃ, ψήφισμʼ ὑμέτερον γένοιτο, ἀγώγιμον εἶναι· δεύτερον δέ, εἰ χειροτονηθείη στρατηγὸς ὑφʼ ὑμῶν Χαρίδημος.
Accordingly the persons I have mentioned began to consider by what means those commanders might be compelled to remain inactive, so that, the rival princes being friendless, Charidemus, who was striving to win the monarchy for Cersobleptes, might make himself master of the situation. The first plan was to get a decree enacted by you, making any man who should kill Charidemus liable to arrest; and the second was that Charidemus should receive from you a general’s commission.
§ 12
οὔτε γὰρ ὑμετέρῳ στρατηγῷ προχείρως ἐναντία θήσεσθαι τὰ ὅπλʼ ἔμελλʼ ὁ Σίμων οὐδʼ ὁ Βιάνωρ, πολῖται γεγενημένοι καὶ ἄλλως ἐσπουδακότες πρὸς ὑμᾶς· ὁ δὲ δὴ γένει πολίτης Ἀθηνόδωρος οὐδὲ βουλεύσεσθαι· οὔτε τὴν διὰ τοῦ ψηφίσματος αἰτίαν ὑποδύσεσθαι, ἣ πρόδηλος ἦν ἐπʼ ἐκείνους ἥξουσα, εἴ τι πάθοι Χαρίδημος. ἐκ δὲ τούτου τοῦ τρόπου τῶν μὲν ἐρήμων ὄντων βοηθῶν, αὑτοῖς δʼ ἀδείας δοθείσης, ῥᾳδίως ἐκβαλεῖν ἐκείνους καὶ κατασχήσειν τὴν ἀρχήν.
For neither Simon nor Bianor, both of whom had been admitted to your citizenship, and who were, apart from that, thoroughly well affected towards you, was likely to take the field against a general of yours while Athenodorus, an Athenian citizen by birthright, would never dream of doing so, nor would he incur the criminal charge set up by the decree, which would certainly be brought against those commanders, if anything happened to Charidemus. By these means, the kings being denuded of allies, and impunity provide for themselves, they hoped easily to drive them out and seize the monarchy.
§ 13
καὶ ὅτι ταῦθʼ οὕτως ᾤοντο καὶ τοῦτʼ ἦν τὸ κατασκεύασμʼ αὐτοῖς, τὰ πραχθέντʼ αὐτὰ κατηγορεῖ. ἅμα γὰρ τῷ πολέμῳ τʼ ἐνεχείρουν αὐτοὶ καὶ πρὸς ὑμᾶς ἧκεν Ἀριστόμαχος πρεσβευτὴς παρʼ αὐτῶν ὁ Ἀλωπεκῆθεν οὑτοσί, ὃς ἄλλα τʼ ἐδημηγόρει παρʼ ὑμῖν ἐπαινῶν καὶ διεξιὼν τὸν Κερσοβλέπτην καὶ τὸν Χαρίδημον, ὡς φιλανθρώπως ἔχουσι πρὸς ὑμᾶς,
Of such intentions and of such artifices they are accused by the evidence of facts; for, at the moment when they began hostilities, Aristomachus of Alopece visited you as their ambassador, and in his oration before the assembly, not content with commending Cersobleptes and Charidemus and enlarging on their generous sentiments towards you,
§ 14
καὶ μόνον ἀνθρώπων ἂν ἔφη Χαρίδημον Ἀμφίπολιν κομίσασθαι τῇ πόλει δύνασθαι, καὶ παρῄνει στρατηγὸν χειροτονῆσαι. ἡτοίμαστο δʼ αὐτοῖς τοῦτο τὸ προβούλευμα καὶ προδιῴκητο, ἵνʼ εἰ πεισθείητʼ ἐκ τῶν ὑποσχέσεων καὶ τῶν ἐλπίδων ἃς ὑπέτεινʼ ὁ Ἀριστόμαχος, εὐθὺς ἐπικυρώσειεν ὁ δῆμος καὶ μηδὲν ἐμποδὼν εἴη.
he declared that Charidemus was the only man in the world who could recover Amphipolis for Athens, and advised you to appoint him as general. But this preliminary resolution had already been drafted and preconcerted by them, in order that, if you should be captivated by the promises and expectations which Aristomachus held out to you, it might be ratified there and then by the Assembly, and no impediment might remain.
§ 15
καίτοι πῶς ἂν τεχνικώτερον ἢ κακουργότερον συμπαρεσκεύασαν ἄνθρωποι, ὅπως οἱ μὲν ἐκπεσοῦνται τῶν βασιλέων, εἷς δʼ ὃν αὐτοὶ βούλονται πᾶσαν ὑφʼ αὑτῷ ποιήσεται τὴν ἀρχήν, ἢ τοὺς μὲν τοῖν δυοῖν βοηθήσαντας ἂν εἰς φόβον καὶ συκοφαντίας εὐλάβειαν καθιστάντες, ἣν εἰκὸς προσδοκᾶν ἐκείνους ἐφʼ ἑαυτοὺς ἐλθεῖν ἂν διὰ τοῦ ψηφίσματος τουτουί, τῷ δʼ ἑνὶ πράττοντι τὴν ἀρχὴν καὶ πάντα τἀναντία τοῖς ὑμῖν συμφέρουσι κατασκευάζοντι τοσαύτην ἐξουσίαν διδόντες τοῦ ταῦτʼ ἀδεῶς πράττειν;
Yet what more ingenious and cunning device could these men have concocted to obtain the expulsion of the other kings, and the subjection of the whole realm to the monarch whom they preferred, than when they intimidated the commanders who would otherwise have supported the two rivals, and put them on their guard against that spiteful accusation which they might reasonably expect to encounter by the operation of this decree; and when on the other hand they conferred upon the man who was scheming to get the monarchy for one king, and was laying plans entirely opposed to your interests, such ample licence to proceed without fear?
§ 16
οὐ τοίνυν μόνον ἐκ τούτων δῆλόν ἐσθʼ ὅτι τούτων ἕνεκʼ ἐρρήθη τὸ προβούλευμʼ ὧν λέγω, ἀλλὰ καὶ ἐκ τοῦ ψηφίσματος αὐτοῦ μαρτυρία τίς ἐστʼ εὐμεγέθης. ἂν γὰρ ἀποκτείνῃ τις Χαρίδημον γράψας καὶ παραβὰς τὸ τί πράττοντʼ εἰπεῖν, πότερʼ ἡμῖν συμφέροντʼ ἢ οὔ, γέγραφʼ εὐθὺς ἀγώγιμον ἐκ τῶν συμμάχων εἶναι.
Nor is it only these considerations that prove that such was the purpose for which the resolution was moved: the decree itself supplies evidence of great weight. After drafting the words if any person put Charidemus to death, and omitting any proviso of what Charidemus might be doing, whether for or against your advantage, the mover forthwith added, he shall be liable to seizure and removal from the territory of our allies.
§ 17
οὐκοῦν τῶν μὲν ἐχθρῶν ὁμοίως ἡμῖν τε κἀκείνῳ οὐδέποτʼ εἰς τοὺς ἡμετέρους ἥξει συμμάχους οὐδείς, οὔτʼ ἀποκτείνας ἐκεῖνον οὔτε μή, ὥστʼ οὐ κατὰ τούτων γέγραφεν ταύτην τὴν τιμωρίαν. τῶν δʼ ἡμετέρων μὲν φίλων, ἐκείνου δέ, ὅταν ἐγχειρῇ τι πράττειν ἐναντίον ὑμῖν, ἐχθρῶν, τούτων δή τίς ἐστιν ὁ τοῦτο τὸ ψήφισμα φοβηθεὶς ἂν καὶ φυλαξάμενος μὴ διʼ ἀνάγκην ἡμῖν εἰς ἔχθραν ἐλθεῖν. ἔστι τοίνυν οὗτος Ἀθηνόδωρος, Σίμων, Βιάνωρ, οἱ Θρᾴκης βασιλεῖς, ἄλλος ὅστις ἂν εἰς εὐεργεσίας μέρος καταθέσθαι βούλοιτο τὸ πράττειν ὑπεναντίʼ ἐκεῖνον ἐγχειροῦνθʼ ὑμῖν ἐπισχεῖν.
Now no man who is an enemy of ours as well as of Charidemus will ever enter allied territory, whether he has put him to death or not, and therefore it is not against such men that this retribution has been directed. The man who will be alarmed by this decree, and will be on his guard against be coming our certain enemy, is one who is a friend of ours, and also an enemy of his, if he should attempt anything inimical to us. And that man is Athenodorus, or Simon, or Bianor, kings of Thrace, or any other man who may wish to lay you under obligation by restraining Charidemus when he is trying to act in opposition to you.
§ 18
ὧν μὲν τοίνυν ἕνεκʼ ἐρρήθη τὸ προβούλευμα, ἵνα κυρώσειεν ὁ δῆμος ἐξαπατηθείς, καὶ διʼ ἃ τὴν γραφὴν ἐποιησάμεθʼ ἡμεῖς ταυτηνί, βουλόμενοι κωλῦσαι, ταῦτʼ ἐστίν, ὦ ἄνδρες Ἀθηναῖοι. δίκαιον δʼ ἐστὶν ἴσως ἔμʼ ὑπεσχημένον τρίʼ ἐπιδείξειν, ἓν μὲν ὡς παρὰ τοὺς νόμους τὸ ψήφισμʼ εἴρηται, δεύτερον δʼ ὡς ἀσύμφορόν ἐστι τῇ πόλει, τρίτον δʼ ὡς ἀνάξιος τυχεῖν τούτων ᾧ γέγραπται, πάντων αἵρεσιν ὑμῖν δοῦναι τοῖς ἀκουσομένοις, τί πρῶτον ἢ τί δεύτερον ἢ τί τελευταῖον βουλομένοις ἀκούειν ὑμῖν ἐστιν.
Such, men of Athens, are the purposes for which the provisional resolution was moved, in the hope that it would be ratified by a deluded Assembly; and such the reasons why we, desiring to frustrate its ratification, have brought this present indictment. As I have undertaken to prove three propositions,—first that the decree is unconstitutional, secondly that it is injurious to the common weal, and thirdly that the person in whose favour it has been moved is unworthy of such privilege,—it is, perhaps, fair that I should allow you, who are to hear me, to choose what you wish to hear first, and second, and last.
§ 19
ὅ τι δὴ βούλεσθε, ὁρᾶτε, ἵνα τοῦτο λέγω πρῶτον ὑμῖν. περὶ τοῦ παρανόμου βούλεσθε πρῶτον; τοῦτο τοίνυν ἐροῦμεν. ἃ δὴ δέομαι καὶ ἀξιῶ παρὰ πάντων ὑμῶν τυχεῖν, δίκαια, ὥς γʼ ἐμαυτὸν πείθω· μηδεὶς ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, τῷ διεψεῦσθαι τοῦ Χαριδήμου καὶ νομίζειν εὐεργέτην εἶναι φιλονικῶν δυσχερέστερον τοὺς περὶ τῶν νόμων λόγους ἀκούσῃ μου, μηδʼ ἀποστερήσῃ διὰ τοῦτο μήθʼ ἑαυτὸν τοῦ θέσθαι τὴν ψῆφον εὔορκον μήτʼ ἐμὲ τοῦ διδάξαι περὶ πάντων ὑμᾶς ὡς βούλομαι. ἀλλὰ ποιησάσθω τὴν ἀκρόασιν ὡδί· καὶ σκοπεῖσθʼ ὡς δίκαιʼ ἐρῶ·
Consider what you prefer, that I may begin with that.—You wish me to deal first with the illegality? Very well; I will do so. There is a favour which I not only ask but claim from you all,—with justice, as I am inclined to think. I beg that none of you, men of Athens, taking a partisan view, because you have been deceived in Charidemus and look on him as a benefactor, will give an unfriendly hearing to my remarks on the point of law. Do not, for that reason, rob yourselves of the power to cast an honest vote, and me of the right to present my whole case as I think fit. You must listen to me in the manner following,—and observe how fairly I will put it.
§ 20
ὅταν μὲν λέγω περὶ τῶν νόμων, ἀφελὼν ὅτῳ τὸ ψήφισμʼ εἴρηται καὶ ποίῳ τινί, σκοπείσθω πότερον παρὰ τοὺς νόμους ἢ κατʼ αὐτοὺς εἴρηται, καὶ μηδὲν ἄλλο· ὅταν δʼ ἐλέγχω τὰ πεπραγμένα καὶ διεξίω τὸν τρόπον ὃν πεφενάκισθʼ ὑπʼ αὐτοῦ, τὰς πράξεις σκοπείσθω, πότερον γεγονυίας ἢ ψευδεῖς ἐρῶ·
When I am discussing the point of law, you must disregard the person, and the character of the person, in whose favour the decree has been proposed, and attend to the question whether it is legal or illegal,—that and that alone. When I am bringing the man’s deeds home to him, and relating in what fashion you have been overreached by him, you must look only at the transactions,—do I relate them accurately or untruly?
§ 21
ὅταν δʼ ἐξετάζω περὶ τοῦ συμφέρειν ἢ μὴ τῇ πόλει ταῦτα ψηφίσασθαι, πάντα τἄλλʼ ἀφεὶς τοὺς λογισμοὺς ὁράτω τοὺς περὶ τούτων, πότερʼ ὀρθῶς ἔχοντας ποιοῦμαι ἢ οὔ. ἐὰν γὰρ τοῦτον ἔχοντες τὸν τρόπον ἀκροάσησθέ μου, αὐτοί τʼ ἄρισθʼ ἃ προσήκει συνήσετε, χωρὶς ἕκαστα σκοποῦντες καὶ οὐχ ἅμα πάνθʼ ἁθρόʼ ἐξετάζοντες, κἀγὼ ῥᾷσθʼ ἃ βούλομαι δυνήσομαι διδάξαι. ἔσονται δὲ βραχεῖς περὶ πάντων οἱ λόγοι·
And when I inquire whether or not the enactment of this decree is conducive to the public good, dismiss everything else and watch my reasoning on that point,—is it sound or unsound? Listen to me in that manner, and you will get a better understanding of what you ought to know, by looking at one question at a time, instead of inquiring into all the issues at once, while I shall have no difficulty in explaining what I mean. On every topic my remarks shall be brief.
§ 22
λαβὲ δὴ τοὺς νόμους αὐτοὺς καὶ λέγε, ἵνʼ ἐξ αὐτῶν ἐπιδεικνύω τούτων τὸ παράνομον. ΝΟΜΟΣ ΕΚ ΤΩΝ ΦΟΝΙΚΩΝ ΝΟΜΩΝ ΤΩΝ ΕΞ ΑΡΕΙΟΥ ΠΑΓΟΥ. δικάζειν δὲ τὴν βουλὴν τὴν ἐν Ἀρείῳ πάγῳ φόνου καὶ τραύματος ἐκ προνοίας καὶ πυρκαϊᾶς καὶ φαρμάκων, ἐάν τις ἀποκτείνῃ δούς.
Now take and read the actual statutes, that I may prove thereby the illegality of their proposal. One of the Statutes of the Areopagus Concerning Homicide The Council of the Areopagus shall take cognizance in cases of homicide, of intentional wounding, of arson, and of poisoning, if a man kill another by giving poison.
§ 23
ἐπίσχες. ἠκούσατε μὲν τοῦ τε νόμου καὶ τοῦ ψηφίσματος, ὦ ἄνδρες Ἀθηναῖοι· ὡς δʼ ἄν μοι δοκεῖτε τοὺς περὶ τοῦ παρανόμου λόγους αὐτοὺς ῥᾷστα μαθεῖν, τοῦθʼ ὑμῖν φράσω· εἰ σκέψαισθʼ ἐν τίνι τάξει ποτʼ ἔσθʼ ὑπὲρ οὗ τὸ ψήφισμʼ εἴρηται, πότερα ξένος ἢ μέτοικος ἢ πολίτης ἐστίν. εἰ μὲν δὴ μέτοικον φήσομεν, οὐκ ἐροῦμεν ἀληθῆ, εἰ δʼ αὖ ξένον, οὐχὶ δίκαια ποιήσομεν· τὴν γὰρ τοῦ δήμου δωρειάν, ἐν ᾗ πολίτης γέγονεν, κυρίαν αὐτῷ δίκαιόν ἐστιν εἶναι. ὡς ὑπὲρ πολίτου τοίνυν, ὡς ἔοικε, ποιητέον τοὺς λόγους.
Stop there. You have heard the statute, men of Athens, and you have also heard the decree. Let me tell you how you will more readily grasp the arguments on the question of illegality. Consider the status of the person in whose favour the decree has been proposed: is he an alien, a resident alien, or a citizen? If we call him a resident alien, we shall not be telling the truth; and if we call him an alien, we shall be doing him wrong, for it is only fair to him to admit the validity of that grace of the people by which he was made a citizen. It seems, then, that we must treat him as a citizen in our arguments.
§ 24
θεάσασθε δὴ πρὸς Διὸς ὡς ἁπλῶς καὶ δικαίως χρήσομαι τῷ λόγῳ, ὃς εἰς μὲν ταύτην τίθεμαι τὴν τάξιν αὐτὸν ἐν ᾗ πλείστης ἂν τυγχάνοι τιμῆς, ἃ δʼ οὐδʼ ἡμῖν τοῖς γένει πολίταις ἐστίν, οὐδʼ ἐκείνῳ δεῖν οἶμαι γενέσθαι παρὰ τοὺς νόμους. τίνʼ οὖν ἐστι ταῦτα; ἃ νυνὶ γέγραφʼ οὑτοσί. γέγραπται γὰρ ἐν μὲν τῷ νόμῳ τὴν βουλὴν δικάζειν φόνου καὶ τραύματος ἐν προνοίας καὶ πυρκαϊᾶς καὶ φαρμάκων, ἐάν τις ἀποκτείνῃ δούς.
Now I beg you to observe how candidly and honestly I am going to treat the question; for I assign him to that class which entitles him to the greatest respect, though I do deny his right to acquire illegally privileges not enjoyed by us who are citizens by birthright,—the privileges, I mean, which the defendant has specified in this decree. In the statute it is provided that the Council shall take cognizance of homicide, intentional wounding, arson, and poisoning, if a man kills another by giving him poison.
§ 25
καὶ προσειπὼν ὁ θεὶς τὸν νόμον ἐὰν ἀποκτείνῃ, κρίσιν πεποίηκεν ὅμως, οὐ πρότερον τί χρὴ πάσχειν τὸν δεδρακότʼ εἴρηκεν, καλῶς, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ ὑπὲρ εὐσεβείας ὅλης τῆς πόλεως προϊδών. πῶς; οὐκ ἔνεστιν ἅπαντας ἡμᾶς εἰδέναι τίς ποτʼ ἐστὶν ὁ ἀνδροφόνος. τὸ μὲν δὴ τὰ τοιαῦτʼ ἄνευ κρίσεως πιστεύειν, ἄν τις ἐπαιτιάσηται, δεινὸν ἡγεῖτο, δεῖν δʼ ὑπελάμβανεν, ἐπειδήπερ ἡμεῖς τιμωρήσομεν τῷ πεπονθότι, πεισθῆναι καὶ μαθεῖν ἡμᾶς διδασκομένους ὡς δέδρακεν· τηνικαῦτα γὰρ εὐσεβὲς ἤδη κολάζειν εἰδόσιν εἶναι, πρότερον δʼ οὔ.
The legislator, while he presumes the killing, has nevertheless directed a judicial inquiry before specifying what is to be done to the culprit, and thereby has shown a just respect, men of Athens, for the religious feeling of the whole city. I say of the whole city, because it is impossible that all of you should know who the manslayer is. He thought it scandalous to give credit to such accusations, when made, without a trial; and he conceived that, inasmuch as the avenging of the sufferer is in our hands, we ought to be informed and satisfied by argument that the accused is guilty, for then conscience permits us to inflict punishment according to knowledge, but not before.
§ 26
καὶ ἔτι πρὸς τούτῳ διελογίζετο, ὅτι πάντα τὰ τοιαῦτʼ ὀνόματα, οἷον ἐάν τις ἀποκτείνῃ, ἐάν τις ἱεροσυλήσῃ, ἐάν τις προδῷ, καὶ τὰ τοιαῦτα πάντα πρὸ μὲν τοῦ κρίσιν γενέσθαι αἰτιῶν ὀνόματʼ ἐστίν, ἐπειδὰν δὲ κριθείς τις ἐξελεγχθῇ, τηνικαῦτʼ ἀδικήματα γίγνεται. οὐ δὴ δεῖν ᾤετο τῷ τῆς αἰτίας ὀνόματι τιμωρίαν προσγράφειν, ἀλλὰ κρίσιν. καὶ διὰ ταῦτα, ἄν τις ἀποκτείνῃ τινά, τὴν βουλὴν δικάζειν ἔγραψεν, καὶ οὐχ ἅπερ, ἂν ἁλῷ, παθεῖν εἶπεν.
Moreover he argued that before the trial is held such expressions as if a man kill, if a man rob a temple, if a man commit treason, and the like, are merely phrases of accusation: they become definitions of crime only after trial and conviction. To a formula of accusation he thought it proper to attach not punishment, but only trial; and therefore, when enacting that, if one man killed another, the Council should take cognizance, he did not lay down what should be done to the culprit if found guilty.
§ 27
ὁ μὲν δὴ τὸν νόμον τιθεὶς οὕτως, ὁ δὲ τὸ ψήφισμα γράφων πῶς; ἐάν τις ἀποκτείνῃ φησὶν Χαρίδημον. τὴν μὲν δὴ προσηγορίαν τοῦ πάθους τὴν αὐτὴν ἐποιήσατο, ἄν τις ἀποκτείνῃ γράψας, ἥνπερ ὁ τὸν νόμον τιθείς· μετὰ ταῦτα δʼ οὐκέτι ταὐτά, ἀλλʼ ἀνελὼν τὸ δίκην ὑπέχειν ἀγώγιμον εὐθὺς ἐποίησεν, καὶ παραβὰς τὸ διωρισμένον ἐκ τοῦ νόμου δικαστήριον, ἄκριτον τοῖς ἐπαιτιασαμένοις παρέδωκεν ὅ τι ἂν βούλωνται χρῆσθαι τὸν οὐδʼ εἰ πεποίηκέ πω φανερόν.
So much for the legislator; but what of the author of the decree? If any man kill Charidemus, he says. So he defines the injury in the same phrase, if any man kill, as the legislator; but the sequel is not the same. He struck out submission to trial, and made the culprit liable to immediate seizure; he passed by the tribunal appointed by law, and handed over to the accusers, to be dealt with as they chose, a man untried, a man whose guilt is not yet proven.
§ 28
καὶ λαβοῦσιν ἐκείνοις ἐξέσται στρεβλοῦν, αἰκίσασθαι, χρήματα πράξασθαι. καίτοι πάντα ταῦτʼ ἀπείρηκεν ἄντικρυς καὶ σαφῶς ὁ κάτωθεν νόμος μηδὲ τοὺς ἑαλωκότας καὶ δεδογμένους ἀνδροφόνους ἐξεῖναι ποιεῖν. λέγε δʼ αὐτοῖς αὐτὸν τὸν νόμον τὸν μετὰ ταῦτα. ΝΟΜΟΣ. τοὺς δʼ ἀνδροφόνους ἐξεῖναι ἀποκτείνειν ἐν τῇ ἡμεδαπῇ καὶ ἀπάγειν, ὡς ἐν τῷ α ἄξονι ἀγορεύει, λυμαίνεσθαι δὲ μή, μηδὲ ἀποινᾶν, ἢ διπλοῦν ὀφείλειν ὅσον ἂν καταβλάψῃ. εἰσφέρειν δʼ ἐς τοὺς ἄρχοντας, ὧν ἕκαστοι δικασταί εἰσι, τῷ βουλομένῳ. τὴν δʼ ἡλιαίαν διαγιγνώσκειν.
When they have got him, they are to be allowed to torture him, or maltreat him, or extort money from him. Yet the next ensuing statute directly and distinctly forbids such treatment even of men convicted and proved to be murderers. Read to the jury the statute that follows. Statute. It shall be lawful to kill murderers in our own territory, or to arrest them as directed on the first turning-table, but not to maltreat or amerce them, on penalty of a payment of twice the damage inflicted. The Archons, according to their several jurisdictions, shall bring cases into court; for any man who so desires and the court of Heliaea shall adjudicate.
§ 29
ἠκούσατε μὲν τοῦ νόμου, σκέψασθε δʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ θεωρήσατε ὡς καλῶς καὶ σφόδρʼ εὐσεβῶς ἔθηκε ὁ τιθεὶς τὸν νόμον. τοὺς ἀνδροφόνους φησίν. πρῶτον μὲν δὴ τοῦτον ἀνδροφόνον λέγει, τὸν ἑαλωκότʼ ἤδη τῇ ψήφῳ. οὐ γάρ ἐστʼ οὐδεὶς ὑπὸ ταύτῃ τῇ προσηγορίᾳ, πρὶν ἂν ἐξελεγχθεὶς ἁλῷ.
You have heard the law, men of Athens; and I beg you to examine it and observe how admirably and most righteously it is framed by the legislator. He uses the term murderers; but in the first place you see that by murderer he means a man found guilty by verdict; for no man comes under that designation until he has been convicted and found guilty.
§ 30
ποῦ τοῦτο δηλοῖ; ἔν τε τῷ προτέρῳ νόμῳ καὶ τούτῳ. ἐν μὲν γὰρ ἐκείνῳ γράψας ἐάν τις ἀποκτείνῃ, τὴν βουλὴν δικάζειν εἶπεν, ἐν δὲ τούτῳ τὸν ἀνδροφόνον προσειπών, ἃ χρὴ πάσχειν εἴρηκεν· οὗ μὲν γὰρ ἦν αἰτία τὸ πρᾶγμα, τὴν κρίσιν εἴρηκεν, οὗ δʼ ὁ ἁλοὺς ἔνοχος τῷ προσρήματι τούτῳ καθέστηκεν, τὴν τιμωρίαν ἔγραψεν. περὶ μὲν δὴ τῶν ἑαλωκότων ἂν λέγοι. λέγει δὲ τί;
That is made clear both in the earlier statute and in this one; for in the former, after the words if any man kill, the legislator directs the Council to take cognizance, and here, after designating the man as the murderer, he has directed what is to be done to him. That is to say, when it is a question of accusation, he has ordered a trial, but when the culprit, being found guilty, is liable to this designation, he has specified the penalty. Therefore he should be speaking only of persons found guilty. Well, what does he direct? That it shall be lawful to kill them and to put them under arrest.
§ 31
ἐξεῖναι ἀποκτείνειν καὶ ἀπάγειν. ἆρʼ ὡς αὑτόν; ἢ ὡς ἂν βούληταί τις; πολλοῦ γε καὶ δεῖ. ἀλλὰ πῶς; ὡς ἐν τῷ α ἄξονι εἴρηται φησίν. τοῦτο δʼ ἐστὶν τί; ὃ πάντες ἐπίστασθʼ ὑμεῖς. οἱ θεσμοθέται τοὺς ἐπὶ φόνῳ φεύγοντας κύριοι θανάτῳ ζημιῶσαί εἰσι, καὶ τὸν ἐκ τῆς ἐκκλησίας πέρυσιν πάντες ἑωρᾶθʼ ὑπʼ ἐκείνων ἀπαχθέντα.
Does he say that they are to be taken to the house of the prosecutor, or as he pleases? No, indeed. How are they to be arrested? As directed on the first turning-table, is the phrase; and you all know what that means. The judicial archons are there authorized to punish with death persons who have gone into exile on a charge of murder. Only last year you all saw the culprit who was arrested by them in the Assembly.
§ 32
ὡς τούτους οὖν ἀπάγειν λέγει. διαφέρει δὲ τί τοῦτο τοῦ ὡς αὑτὸν ἄγειν; ὅτι ὁ μὲν ἀπάγων, ὦ ἄνδρες Ἀθηναῖοι, ὡς τοὺς θεσμοθέτας, τοὺς νόμους κυρίους ποιεῖ τοῦ δεδρακότος, ὁ δʼ ὡς αὑτὸν ἄγων ἑαυτόν. ἔστι δʼ ἐκείνως μέν, ὡς ὁ νόμος τάττει, δοῦναι δίκην, οὕτω δέ, ὡς ὁ λαβὼν βούλεται. πλεῖστον δὲ δήπου διαφέρει τὸν νόμον κύριον τῆς τιμωρίας ἢ τὸν ἐχθρὸν γίγνεσθαι.
It is to the archons, then, that the murderer is to be taken on arrest; and that differs from being taken to the house of the prosecutor in this respect, men of Athens,—that the captor who carries a man to the judges gives control of the malefactor to the laws, while the captor who takes him home gives such control to himself. In the former case punishment is suffered as the law enjoins; in the latter, as the captor pleases; and of course it makes a vast difference whether the retribution is controlled by the law or by a private enemy.
§ 33
λυμαίνεσθαι δὲ φησὶ μή, μηδὲ ἀποινᾶν. ταῦτα δʼ ἐστὶν τί; τὸ μὲν δὴ μὴ λυμαίνεσθαι γνώριμον οἶδʼ ὅτι πᾶσιν μὴ μαστιγοῦν, μὴ δεῖν, μὴ τὰ τοιαῦτα ποιεῖν λέγει, τὸ δὲ μηδʼ ἀποινᾶν μὴ χρήματα πράττεσθαι· τὰ γὰρ χρήματʼ ἄποινʼ ὠνόμαζον οἱ παλαιοί.
Not to maltreat or amerce, says the statute. What does that mean? Every one, I am sure, understands that not to maltreat means that there is to be no scourging, no binding nor anything like that, and that not to amerce means not to extort blood-money, for the ancients called fining amercement.
§ 34
ὁ μὲν δὴ νόμος οὕτως τὸν ἀνδροφόνον καὶ τὸν ἑαλωκότʼ ἤδη διώρισεν ὡς κολαστέον καὶ οὗ, τὴν τοῦ πεπονθότος εἰπὼν πατρίδα, καὶ περὶ τοῦ μηδένʼ ἄλλον τρόπον ἢ τοῦτον μηδʼ ἄλλοθι πλὴν ἐνταῦθʼ ἄντικρυς εἴρηκεν. ὁ δὲ τὸ ψήφισμα γράφων, πολλοῦ γε δεῖ, διώρισεν, ὅς γε πάντα τούτοις τἀναντίʼ εἴρηκεν· γράψας γὰρ ἐάν τις ἀποκτείνῃ Χαρίδημον, ἀγώγιμος ἔστω φησὶν πανταχόθεν.
Note that in this manner the law lays down not only how the murderer or convict is to be punished, but also where, for it specifies the country of the person injured, and it directly prescribes that the penalty is to be inflicted in that way and in no other, in that place and in no other. Yet the author of the decree is far indeed from making this distinction,—his proposals are exactly contrary. After the words, if anyone shall kill Charidemus, he adds, he shall be liable to seizure everywhere.—
§ 35
τί λέγεις; τῶν νόμων οὐδὲ τοὺς ἑαλωκότας διδόντων ἀπάγειν πλὴν ἐν τῇ ἡμεδαπῇ, σὺ γράφεις ἄνευ κρίσεώς τινʼ ἀγώγιμον ἐκ τῆς συμμαχίδος πάσης; καὶ οὐδʼ ἐν τῇ ἡμεδαπῇ ἄγειν κελευόντων τῶν νόμων, σὺ δίδως ἄγειν πανταχόθεν; καὶ μὴν ἔν γε τῷ ποιεῖν ἀγώγιμον πάνθʼ ὅσʼ ἀπείρηκεν ὁ νόμος δέδωκας, χρήματα πράξασθαι, ζῶντα λυμαίνεσθαι, κακοῦν ἔχοντα, αὐτὸν ἀποκτιννύναι.
What do you mean, sir? The laws do not allow even convicted criminals to be arrested elsewhere than in our own country, and do you propose that a man shall be liable to seizure without trial in any allied territory? And when the laws forbid seizure even in our own territory, do you permit seizure? Indeed, in making a man liable to seizure you have permitted everything that the law has forbidden,—extortion of blood-money, maltreatment and misusage of a living man, private custody and private execution.
§ 36
πῶς οὖν ἄν τις μᾶλλον ἐλεγχθείη παράνομʼ εἰρηκὼς ἢ πῶς δεινότερʼ ἂν γράφων ἢ τοῦτον τὸν τρόπον; ὃς δυοῖν ὑποκειμένων ὀνομάτων, κατὰ μὲν τῶν ἐν αἰτίᾳ, ἐάν τις ἀποκτείνῃ, κατὰ δὲ τῶν ἑαλωκότων, ἐάν τις ἀνδροφόνος ᾖ, ἐν μὲν τῇ προσηγορίᾳ τὸ τοῦ τὴν αἰτίαν ἔχοντος ἔλαβες ὄνομα, τὴν δὲ τιμωρίαν, ἣν οὐδὲ κατὰ τῶν ἐξεληλεγμένων διδόασιν οἱ νόμοι, ταύτην κατὰ τῶν ἀκρίτων ἔγραψας, καὶ τὸ μέσον τούτων ἐξεῖλες. μέσον γάρ ἐστιν αἰτίας καὶ ἐλέγχου κρίσις, ἣν οὐδαμοῦ γέγραφʼ οὗτος ἐν τῷ ψηφίσματι.
How could a man be convicted of a more clearly unconstitutional proposal, or of drafting a resolution more outrageously than in this fashion? You had two phrases at your disposal: if any man kill, directed against a person under accusation, and if any man be a murderer, directed against a culprit found guilty; yet in your description you adopted the expression that applies to a man accused, while you propose for untried culprits a penalty which the law does not permit even after conviction. You have eliminated the intermediate process, for between accusation and conviction comes a trial.—There is not a word about trial in the decree proposed by the defendant.
§ 37
λέγε τοὺς ἐφεξῆς νόμους. ΝΟΜΟΣ. ἐὰν δέ τις τὸν ἀνδροφόνον κτείνῃ ἢ αἴτιος ᾖ φόνου, ἀπεχόμενον ἀγορᾶς ἐφορίας καὶ ἄθλων καὶ ἱερῶν Ἀμφικτυονικῶν, ὥσπερ τὸν Ἀθηναῖον κτείναντα, ἐν τοῖς αὐτοῖς ἐνέχεσθαι, διαγιγνώσκειν δὲ τοὺς ἐφέτας. τουτονὶ δεῖ μαθεῖν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, τὸν νόμον τί ποτʼ ἐβούλεθʼ ὁ θείς· ὄψεσθε γὰρ ὡς ἅπαντʼ εὐλαβῶς διώρισε καὶ νομίμως.
Read the statutes that come next in order. Statute If any man shall kill a murderer, or shall cause him to be killed, so long as the murderer absents himself from the frontier-market, the games, and the Amphictyonic sacrifices, he shall be liable to the same penalty as if he killed an Athenian citizen;and the Criminal Court shall adjudicate. You must be informed, men of Athens, of the intention with which the legislator enacted this statute. You will find that all his provisions were cautious and agreeable to the spirit of the law.
§ 38
ἐάν τις ἀποκτείνῃ τὸν ἀνδροφόνον φησὶν ἢ αἴτιος ᾖ φόνου, ἀπεχόμενον ἀγορᾶς ἐφορίας καὶ ἄθλων καὶ ἱερῶν Ἀμφικτυονικῶν, ὥσπερ τὸν Ἀθηναῖον κτείναντα, ἐν τοῖς αὐτοῖς ἐνέχεσθαι, διαγιγνώσκειν δὲ τοὺς ἐφέτας. τί δὴ ταῦτʼ ἐστίν; ἐκεῖνος ᾤετο τὸν πεφευγότʼ ἐπʼ αἰτίᾳ φόνου καὶ ἑαλωκότα, ἐάνπερ ἅπαξ ἐκφύγῃ καὶ σωθῇ, εἴργειν μὲν τῆς τοῦ παθόντος πατρίδος δίκαιον εἶναι, κτείνειν δʼ οὐχ ὅσιον πανταχοῦ. τί σκοπῶν; ὅτι καὶ τοὺς δεῦρο πεφευγότας, ἂν ἡμεῖς τοὺς ἑτέρωσʼ ἀποκτιννύωμεν, ἀποκτενοῦσʼ ἕτεροι.
If any man, he says, shall kill a murderer, or shall cause him to be killed, so long as he absents himself from the frontier-market, the games, and the Amphictyonic sacrifices, he shall be liable to the same penalty as if he killed an Athenian citizen; and the Criminal Court shall adjudicate. What does this mean? In his opinion it was just that, if a man who had gone into exile, when convicted on a charge of murder, should make good his flight and escape, he should be excluded from the country of the murdered man; but that it was not righteous to put him to death anywhere and everywhere. His view was that, if we put to death people who have gone into exile elsewhere, others will put to death people who have come into exile here;
§ 39
εἰ δὲ τοῦτʼ ἔσται, ἡ μόνη λοιπὴ τοῖς ἀτυχοῦσιν ἅπασι σωτηρία διαφθαρήσεται. ἔστι δʼ αὕτη τίς; ἐκ τῆς τῶν πεπονθότων μεταστάντα εἰς τὴν τῶν μηδὲν ἠδικημένων ἀδεῶς μετοικεῖν. ἵνα δὴ μὴ τοῦτʼ ᾖ μηδʼ ἀπέραντοι τῶν ἀτυχημάτων αἱ τιμωρίαι γίγνωνται, ἔγραψεν ἐάν τις τὸν ἀνδροφόνον κτείνῃ ἀπεχόμενον φησὶν ἀγορᾶς ἐφορίας. τί τοῦτο λέγων; τῶν ὁρίων τῆς χώρας· ἐνταῦθα γάρ, ὥς γʼ ἐμοὶ δοκεῖ, τἀρχαῖα συνῇσαν οἱ πρόσχωροι παρά θʼ ἡμῶν καὶ τῶν ἀστυγειτόνων, ὅθεν ὠνόμακεν ἀγορὰν ἐφορίαν.
and that, in that event, the only chance of salvation left for all those who are unfortunate will be destroyed, that is to say, the power of migrating from the country of those whom they have injured to a country where no one has been wronged by them, and there dwelling in security. To avert that misfortune, and to prevent an endless succession of retributions, he wrote: if any man kill a murderer, so long as he absents himself from the frontier-market,—meaning thereby the confines of the man’s own country. It was there, I suppose, that in old times borderers of our own and neighboring countries used to forgather; and so he speaks of a frontier-market.
§ 40
καὶ πάλιν ἱερῶν Ἀμφικτυονικῶν. τί δήποτε καὶ τούτων ἀπέκλεισε τὸν ἀνδροφόνον; ὅσων τῷ παθόντι ζῶντι μετῆν, τούτων εἴργει τὸν δεδρακότα, πρῶτον μὲν τῆς πατρίδος καὶ τῶν ἐν ταύτῃ πάντων καὶ ὁσίων καὶ ἱερῶν, τὴν ἐφορίαν ἀγορὰν ὅρον προσγράψας ἧς εἴργεσθαί φησιν, εἶτα τῶν ἱερῶν τῶν ἐν Ἀμφικτύοσιν· καὶ γὰρ τούτων, εἴπερ ἦν Ἕλλην ὁ παθών, μετῆν αὐτῷ. καὶ ἄθλων. διὰ τί; ὅτι κοινοὶ πᾶσίν εἰσιν οἱ κατὰ τὴν Ἑλλάδʼ ἀγῶνες, κατὰ δὲ τὴν πάντων μετουσίαν μετῆν καὶ τούτων τῷ πεπονθότι· καὶ τούτων οὖν ἀπεχέσθω.
Or take the words, from Amphictyonic sacrifices. Why did he also exclude the murderer from them? He debars the offender from everything in which the deceased used to participate in his lifetime; first from his own country and from all things therein, whether permitted or sacred, assigning the frontier-market as the boundary from which he declares him excluded; and secondly from the observances at Amphictyonic assemblies, because the deceased, if a Hellene, also took part therein. And from the games,—why from the games? Because the athletic contests of Hellas are open to all men,—the sufferer was concerned in them because everybody was concerned in them; therefore the murderer must absent himself.
§ 41
τούτων μὲν δὴ τὸν εἰργασμένον εἴργει. ἂν δʼ ἔξω τούτων κτείνῃ τις αὐτὸν ἄλλοθι, τὴν αὐτὴν ὑπὲρ αὐτοῦ δίκην δέδωκεν ἥνπερ ἂν τὸν Ἀθηναῖον κτείνῃ. τὸν γὰρ φυγάδα τὸ τῆς πόλεως οὐ προσεῖπʼ ὄνομα, ἧς οὐκ ἔστι ματουσία αὐτῷ, ἀλλὰ τὸ τοῦ πράγματος, ᾧ κατέστησεν αὑτὸν ἐκεῖνος ἔνοχον· καὶ διὰ ταῦτʼ ἄν τις ἀποκτείνῃ φησὶ τὸν ἀνδροφόνον. εἶτʼ εἰπὼν ὧν εἰργόμενον, ἐπὶ τῷ τὴν τιμωρίαν νομίμως ἐπιθεῖναι τὸ τῆς πόλεως ὄνομʼ ὠνόμασεν, τοῖς αὐτοῖς ἐνεχέσθω καθάπερ ἂν τὸν Ἀθηναῖον ἀποκτείνῃ γράψας, ἀνομοίως, ὦ ἄνδρες Ἀθηναῖοι, τῷ τουτὶ τὸ ψήφισμʼ εἰρηκότι.
Accordingly the law excludes the murderer from all these places; but if anyone puts him to death elsewhere, outside the places specified, the same retribution is provided as when an Athenian is slain. He did not describe the fugitive by the name of the city, for in that name he has no part, but by that of the act for which he is chargeable. Accordingly he says: if any man kill the murderer; and afterwards, when he prescribed the places from which the man is debarred, he introduces the name of the City for the lawful assignment of punishment: he shall be liable to the same penalty as if he killed an Athenian. Gentlemen, that phrase is very different from the wording of the decree before us.
§ 42
καίτοι πῶς οὐχὶ δεινὸν εἰ, οἷς ὁ νόμος δέδωκεν, ἐὰν ὧν εἶπον εἴργωνται, μετʼ ἀσφαλείας ζῆν φεύγουσιν, τούτους ἐκδότους τις εἶναι γράφει, καὶ ἀφαιρεῖται τὸ τῆς συγγνώμης ὠφέλιμον, ὃ τοῖς ἀτυχοῦσιν ὑπάρχειν εἰκὸς παρὰ τῶν ἔξω τῶν ἐγκλημάτων ὄντων, ὅτῳ ποτὲ τῶν πάντων ἀπόκειται ἄδηλον ὄν, μὴ προδήλου τῆς ἐπιούσης τύχης οὔσης ἑκάστῳ; καὶ νυνὶ τὸν ἀποκτείναντα Χαρίδημον, ὄντως ἂν ἄρα τοῦτο γένηται, ἂν ἀνταποκτείνωσί τινες λαβόντες ἔκδοτον, πεφευγότα καὶ τῶν νομίμων εἰργόμενον, ἔνοχοι μὲν αὐτοὶ ταῖς φονικαῖς δίκαις ἔσονται, ἔνοχος δὲ σύ·
Yet is it not scandalous to propose the surrender of men whom the law has permitted to go into exile and to live in security, provided they absent themselves from the places I have mentioned, and to rob them of that benefit of mercy which the unfortunate may justly claim from those who are unconcerned in their crimes, although, in our ignorance of the future destiny of every man, it is uncertain for which of us that benefit is in store? In this case, if the man who slays Charidemus (supposing the thing really to happen) is slain in his turn by men who capture him as an outcast, after he has gone into exile, and while he absents himself from the places specified in the law, they will be liable to a charge of bloodguiltiness,—and so will you, sir.
§ 43
καὶ γὰρ ἄν τις αἴτιος ᾖ γέγραπται, ἔσει δʼ αἴτιος τὴν διὰ τοῦ ψηφίσματος ἐξουσίαν δεδωκώς. οὐκοῦν εἰ μὲν ἐάσομεν ὑμᾶς τούτων συμβάντων, οὐ καθαροῖς οὖσιν ὁμοῦ διατρίψομεν· εἰ δʼ ἐπέξιμεν, οἷς ἐγνώκαμεν αὐτοὶ τἀναντία πράττειν ἀναγκασθησόμεθα. ἆρά γε μικρὸν ἢ τὸ τυχόν ἐστιν ὑπὲρ οὗ δεῖ λῦσαι τὸ ψήφισμʼ ὑμᾶς;
For it is written: if any man shall cause to be killed, and you will have caused, because it is you who have granted the licence implied in your decree. Therefore if, when the event has happened, we let you and your friends go free, we shall be living in the society of the unholy, and on the other hand, if we prosecute, we shall be constrained to act in opposition to our own resolution.—Gentlemen, is it a trifling or a casual reason that you have for annulling this decree?
§ 44
λέγε δὴ τὸν μετὰ ταῦτα νόμον. ΝΟΜΟΣ. ἐάν τίς τινα τῶν ἀνδροφόνων τῶν ἐξεληλυθότων, ὧν τὰ χρήματα ἐπίτιμα, πέρα ὅρου ἐλαύνῃ ἢ φέρῃ ἢ ἄγῃ, τὰ ἴσα ὀφείλειν ὅσα περ ἂν ἐν τῇ ἡμεδαπῇ δράσῃ. ἄλλος οὗτος, ὦ ἄνδρες Ἀθηναῖοι, νόμος ἀνθρωπίνως καὶ καλῶς κείμενος, ὃν παραβὰς οὗτος ὁμοίως φανήσεται.
Read the next statute. Statute If any man outside the frontier pursue or violently seize the person of any homicide who has quitted the country, and whose goods are not confiscate, he shall incur the same penalty as if he so acted within our own territory. Here is another law, men of Athens, humanely and excellently enacted; and this law the defendant shall in like manner be proved to have transgressed.
§ 45
ἐάν τίς τινα τῶν ἀνδροφόνων φησὶ τῶν ἐξεληλυθότων, ὧν τὰ χρήματα ἐπίτιμα. τῶν ἐπʼ ἀκουσίῳ φόνῳ λέγει μεθεστηκότων. τῷ τοῦτο δῆλον; τῷ τʼ ἐξεληλυθότων εἰπεῖν, ἀλλὰ μὴ φευγόντων, καὶ τῷ διορίζειν ὧν τὰ χρήματα ἐπίτιμα· τῶν γὰρ ἐκ προνοίας δεδήμευται τὰ ὄντα.
If any man, it begins, and then, any homicide who has quitted the country and whose goods are not confiscate, meaning any man who has migrated by reason of involuntary manslaughter. That is quite clear, because it speaks of those who have quitted the country, not of those who have gone into exile, and because it specifies persons whose goods are not confiscate, for the property of willful murderers is forfeited to the State. The legislator, I say, is speaking of involuntary offenders. To what purport?
§ 46
περὶ μὲν δὴ τῶν ἀκουσίων ἂν λέγοι. λέγει δὲ τί; ἐὰν πέρα ὅρου φησὶν ἐλαύνῃ ἢ φέρῃ ἢ ἄγῃ. τοῦτο δʼ ἐστὶν τί, τὸ πέρα ὅρου; ἔστι πᾶσιν ὅρος τοῖς ἀνδροφόνοις τῆς τοῦ παθόντος εἴργεσθαι πατρίδος. ἐκ μὲν δὴ ταύτης δίδωσιν ἐλαύνειν καὶ ἄγειν, πέρα δʼ οὐκ ἐᾷ τούτων οὐδέτερον ποιεῖν. ἐὰν δέ τις παρὰ ταῦτα ποιῇ, τὴν αὐτὴν ἔδωκεν ὑπὲρ αὐτοῦ δίκην ἥνπερ ἂν εἰ μένοντʼ ἠδίκει οἴκοι, γράψας ταὔτʼ ὀφείλειν ἅπερ ἂν οἴκοι δράσῃ.
If they are pursued or violently seized, he says, outside the frontier. What is the significance of outside the frontier? For all homicides alike the frontier implies exclusion from the country of the person slain. From that country he permits them to be pursued and seized; but outside of it he permits neither seizure nor pursuit. For anyone who contravenes this rule he orders the same punishment as if he had done the man wrong at home, in the words, shall incur the same penalty as if he had so acted at home.
§ 47
εἰ δή τις ἔροιτʼ Ἀριστοκράτην τουτονί (καὶ μὴ νομίσητʼ εὔηθες τὸ ἐρώτημα) πρῶτον μὲν εἰ οἶδεν εἴ τις ἀποκτενεῖ Χαρίδημον, ἢ καὶ ἄλλως πως τελευτήσει, οὐκ ἄν, οἶμαι, φαίη. θήσομεν τοίνυν ἀποκτενεῖν. πάλιν οἶσθα, ἑκὼν ἢ ἄκων, καὶ ξένος ἢ πολίτης ὁ τοῦτο ποιήσων ἔσται;
Now suppose the defendant Aristocrates were asked,—you must not think it a silly question—first if he knows whether Charidemus will be killed by someone, or will die in some other way. He would reply, I take it, that he does not know. However, we will presume that somebody will kill him. Next question: will the man who is to do it be a voluntary or an involuntary agent, an alien or a citizen,—do you know, Aristocrates? You cannot say that you do know.
§ 48
οὐκ ἔνεστʼ εἰπεῖν ὡς οἶσθα. οὐκοῦν ταῦτά γε δήπου προσῆκε γράψαι ἐάν τις ἀποκτείνῃ γράφοντα, ἄκων ἢ ἑκών, ἀδίκως ἢ δικαίως, ξένος ἢ πολίτης, ἵνʼ ὅτῳ ποτὲ τοὔργον ἐπράχθη, τούτῳ τὰ ἐκ τῶν νόμων ὑπῆρχε δίκαια, μὴ μὰ Δίʼ αὐτὸ τὸ τῆς αἰτίας ὄνομʼ εἰπόντα ἀγώγιμος ἔστω προσγράψαι. τίνα γὰρ σὺ λέλοιπας ὅρον τῷ γράμματι τούτῳ, τοῦ νόμου σαφῶς οὑτωσὶ λέγοντος μὴ πέρα ὅρων ἐλαύνειν, ὃς πανταχόθεν δίδως ἄγειν;
Then of course you ought to have supplied these particulars, and written, if any man, whether alien or citizen, shall kill, with or without intention, rightfully or wrongfully, in order that any man soever, by whom the deed should have been done, might have received his deserts according to law; but assuredly, after merely naming an accusation, you ought not to have added, he shall be liable to seizure. What boundary have you left in this clause?
§ 49
ὁ νόμος δʼ οὐκ ἐλαύνειν τῶν ὅρων πέρα, ἀλλʼ οὐδʼ ἄγειν ἐᾷ. ἐκ δὲ τοῦ σοῦ ψηφίσματος ὁ βουλόμενος ἄξει τὸν ἄκοντʼ ἀπεκτονότα, ἔκδοτον λαβών, εἰς τὴν τοῦ παθόντος βίᾳ πατρίδα. ἆρʼ οὐ πάντα συγχεῖς τἀνθρώπινα, καὶ ἀφαιρεῖ τὴν πρόφασιν μεθʼ ἧς ἢ καλόν ἐστιν ἕκαστον τῶν ἔργων ἢ αἰσχρόν;
Yet the law distinctly provides that beyond the frontier a man shall not be pursued, whereas you permit him to be seized anywhere. Beyond the frontier the law forbids not only pursuit but also seizure; and yet according to your decree anyone who chooses will take as an outcast and forcibly seize a man who has slain without intention, and carry him by violence into the country of the slain man. Are you not treating human conduct indiscriminately, and ignoring the motives according to which a given act is either virtuous or immoral?—
§ 50
ὁρᾶτε γὰρ ὡς ἐπὶ πάντων, οὐκ ἐπὶ τῶν φονικῶν μόνον, οὕτω τοῦτʼ ἔχει. ἄν τις τύπτῃ τινά φησὶν ἄρχων χειρῶν ἀδίκων, ὡς, εἴ γʼ ἠμύνατο, οὐκ ἀδικεῖ. ἄν τις κακῶς ἀγορεύῃ, τὰ ψευδῆ προσέθηκεν, ὡς, εἴ γε τἀληθῆ, προσῆκον. ἄν τις ἀποκτείνῃ, ἐκ προνοίας, ὡς, εἴ γʼ ἄκων, οὐ ταὐτόν. ἄν τις καταβλάψῃ τινά, ἑκὼν ἀδίκως. πανταχοῦ τὴν πρόφασιν βεβαιοῦσαν τὸ πρᾶγμʼ εὑρήσομεν. ἀλλʼ οὐ σοί, ἀλλʼ ἁπλῶς, ἄν τις ἀποκτείνῃ Χαρίδημον, ἀγέσθω, κἂν ἄκων, κἂν δικαίως, κἂν ἀμυνόμενος, κἂν ἐφʼ οἷς διδόασιν οἱ νόμοι, κἂν ὁπωσοῦν.
Observe, gentlemen, that this is a universal distinction: it does not apply only to questions of homicide. If a man strike another, giving the first blow, says the law. The implication is that he is not guilty, if the blow was defensive. If a man revile another,—with false hoods, the law adds, implying that, if he speaks the truth, he is justified. If a man slay another with malice aforethought,—indicating that it is not the same thing if he does it unintentionally. If a man injures another with intention, wrongfully. Everywhere we shall find that it is the motive that fixes the character of the act. But not with you: you say, without qualification, if any man slay Charidemus, he shall be seized, though he do it unwittingly, or righteously, or in self-defence, or for a purpose permitted by law, or in any way whatsoever.
§ 51
λέγε τὸν μετὰ ταῦτα νόμον. ΝΟΜΟΣ. φόνου δὲ δίκας μὴ εἶναι μηδαμοῦ κατὰ τῶν τοὺς φεύγοντας ἐνδεικνύντων, ἐάν τις κατίῃ ὅποι μὴ ἔξεστιν. ὁ μὲν νόμος ἐστὶν οὗτος Δράκοντος, ὦ ἄνδρες Ἀθηναῖοι, καὶ οἱ ἄλλοι δὲ ὅσους ἐκ τῶν φονικῶν νόμων παρεγραψάμην· δεῖ δʼ ἃ λέγει σκέψασθαι. κατὰ τῶν ἐνδεικνύντων φησὶ τοὺς κατιόντας ἀνδροφόνους ὅποι μὴ ἔξεστι δίκας φόνου μὴ εἶναι. ἐνταυθὶ δύο δηλοῖ δίκαια, ἃ παρʼ ἀμφότερʼ οὗτος εἴρηκεν τὸ ψήφισμα, ὅτι τʼ ἐνδεικνύναι δίδωσι τὸν ἀνδροφόνον καὶ οὐκ αὐτὸν ἀγώγιμον οἴχεσθαι λαβόντα, καὶ ὅτι, ἐὰν κατίῃ τις ὅποι μὴ ἔξεστι, καὶ αὐτὸ τοῦτο δίδωσιν, οὐχ ὅπου βούλεταί τις.
Read the statute that comes next. Statute No man shall be liable to proceedings for murder because he lays information against exiles, if any such exile return to a prohibited place. This statute, men of Athens, like all the other excerpts from the law of homicide which I have cited for comparison, is a statute of Draco; and you must pay attention to his meaning. No man is to be liable to prosecution for murder for laying information against manslayers who return from exile illegally. Herein he exhibits two principles of justice, both of which have been transgressed by the defendant in his decree. In the first place, though he allows information to be laid against the homicide, he does not allow him to be seized and carried off; and secondly, he allows it only if an exile returns, not to any place, but to a prohibited place.
§ 52
οὐκ ἔξεστι δὲ ποῖ; ἐξ ἧς ἂν φεύγῃ τις πόλεως. ποῦ καὶ σφόδρα τοῦτο δηλοῖ; ἐάν τις κατίῃ φησί. τοῦτο δʼ οὐκ ἔστʼ ἐπενεγκεῖν ἄλλῃ πόλει πλὴν ἣν ἂν φεύγῃ τις· ὅθεν γὰρ μηδʼ ἐξέπεσέν τις τὴν ἀρχήν, οὐκ ἔνι δήπου κατελθεῖν εἰς ταύτην. ὁ μὲν τοίνυν νόμος ἔνδειξιν δέδωκεν, καὶ ταύτην, ἂν κατίῃ ὅποι μὴ ἔξεστιν· ὁ δὲ ἀγώγιμος ἔστω γέγραφεν κἀντεῦθεν, ὅποι φεύγειν οὐδεὶς κωλύει νόμος.
Now the prohibited place is the city from which he has gone into exile. That the law makes very clear indeed when it says, if any man return,—a word that cannot be used in relation to any other city except that from which he has fled; for of course a man cannot return from exile to a place from which he was never expelled. What is allowed by the statute is an information, and that only in case of return to a prohibited place; whereas Aristocrates has proposed that a man shall be liable to seizure even in places where the law does not forbid him to take refuge.
§ 53
λέγʼ ἄλλον νόμον. ΝΟΜΟΣ. ἐάν τις ἀποκτείνῃ ἐν ἄθλοις ἄκων, ἢ ἐν ὁδῷ καθελὼν ἢ ἐν πολέμῳ ἀγνοήσας, ἢ ἐπὶ δάμαρτι ἢ ἐπὶ μητρὶ ἢ ἐπʼ ἀδελφῇ ἢ ἐπὶ θυγατρί, ἢ ἐπὶ παλλακῇ ἣν ἂν ἐπʼ ἐλευθέροις παισὶν ἔχῃ, τούτων ἕνεκα μὴ φεύγειν κτείναντα. πολλῶν, ὦ ἄνδρες Ἀθηναῖοι, νόμων ὄντων, παρʼ οὓς εἴρηται τὸ ψήφισμα, παρʼ οὐδένα μᾶλλον ἢ παρὰ τοῦτον τὸν ἀνεγνωσμένον νῦν εἴρηται. διδόντος γὰρ τοῦ νόμου σαφῶς οὑτωσὶ καὶ λέγοντος ἐφʼ οἷς ἐξεῖναι κτεῖναι, οὗτος ἅπαντα παρεῖδε ταῦτα, καὶ γέγραφεν, οὐδὲν ὑπειπὼν πῶς, ἄν τις ἀποκτείνῃ, τὴν τιμωρίαν.
Read another statute. Statute If a man kill another unintentionally in an athletic contest, or overcoming him in a fight on the highway, or unwittingly in battle, or in intercourse with his wife, or mother, or sister, or daughter, or concubine kept for procreation of legitimate children, he shall not go into exile as a manslayer on that account. Many statutes have been violated, men of Athens, in the drafting of this decree, but none more gravely than that which has just been read. Though the law so clearly gives permission to slay, and states under what conditions, the defendant ignores all those conditions, and has drawn his penal clause without any suggestion as to the manner of the slaying.
§ 54
καίτοι σκέψασθʼ ὡς ὁσίως καὶ καλῶς ἕκαστα διεῖλεν ὁ ταῦτʼ ἐξ ἀρχῆς διελών. ἄν τις ἐν ἄθλοις ἀποκτείνῃ τινά, τοῦτον ὥρισεν οὐκ ἀδικεῖν. διὰ τί; οὐ τὸ συμβὰν ἐσκέψατο, ἀλλὰ τὴν τοῦ δεδρακότος διάνοιαν. ἔστι δʼ αὕτη τίς; ζῶντα νικῆσαι καὶ οὐκ ἀποκτεῖναι. εἰ δʼ ἐκεῖνος ἀσθενέστερος ἦν τὸν ὑπὲρ τῆς νίκης ἐνεγκεῖν πόνον, ἑαυτῷ τοῦ πάθους αἴτιον ἡγήσατο, διὸ τιμωρίαν οὐκ ἔδωκεν ὑπὲρ αὐτοῦ.
Yet mark how righteously and admirably these distinctions are severally defined by the lawgiver who defined them originally. If a man kill another in an athletic contest, he declared him to be not guilty, for this reason, that he had regard not to the event but to the intention of the agent. That intention is, not to kill his man, but to vanquish him unslain. If the other combatant was too weak to support the struggle for victory, he considered him responsible for his own fate, and therefore provided no retribution on his account.
§ 55
πάλιν ἂν ἐν πολέμῳ φησὶν ἀγνοήσας, καὶ τοῦτον εἶναι καθαρόν. καλῶς· εἰ γὰρ ἐγώ τινα τῶν ἐναντίων οἰηθεὶς εἶναι διέφθειρα, οὐ δίκην ὑπέχειν, ἀλλὰ συγγνώμης τυχεῖν δίκαιός εἰμι. ἢ ἐπὶ δάμαρτι φησὶν ἢ ἐπὶ μητρὶ ἢ ἐπʼ ἀδελφῇ ἢ θυγατρί, ἢ ἐπὶ παλλακῇ ἣν ἂν ἐπʼ ἐλευθέροις παισὶν ἔχῃ, καὶ τὸν ἐπὶ τούτων τῳ κτείναντʼ ἀθῷον ποιεῖ, πάντων γʼ ὀρθότατʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον ἀφιείς. τί δήποτε;
Again, if in battle unwittingly—the man who so slays is free of bloodguiltiness. Good: If I have destroyed a man supposing him to be one of the enemy, I deserve, not to stand trial, but to be forgiven. Or in intercourse with his wife, or mother, or sister, or daughter, or concubine kept for the procreation of legitimate children. He lets the man who slays one so treating any of these women go scot-free; and that acquittal, men of Athens, is the most righteous of all.
§ 56
ὅτι ὑπὲρ ὧν τοῖς πολεμίοις μαχόμεθα, ἵνα μὴ πάσχωσιν ὑβριστικὸν μηδʼ ἀσελγὲς μηδέν, ὑπὲρ τούτων καὶ τοὺς φιλίους, ἐὰν παρὰ τὸν νόμον εἰς αὐτοὺς ὑβρίζωσι καὶ διαφθείρωσιν, ἔδωκεν ἀποκτεῖναι. ἐπειδὴ γὰρ οὐ γένος ἐστὶν φιλίων καὶ πολεμίων, ἀλλὰ τὰ πραττόμενʼ ἐξεργάζεται τούτων ἑκάτερον, τοὺς ἐχθρὰ ποιοῦντας ἐν ἐχθροῦ μέρει κολάζειν ἀπέδωκεν ὁ νόμος. οὐκοῦν δεινόν, εἰ τοσούτων ὄντων ἐφʼ οἷς τοὺς ἄλλους ἔξεστιν ἀποκτιννύναι, μόνον ἀνθρώπων ἐκεῖνον μηδʼ ἐπὶ τούτοις ἐξέσται ἀποκτεῖναι.
Why? Because in the defence of those for whose sake we fight our enemies, to save them from indignity and licentiousness, he permitted us to slay even our friends, if they insult them and defile them in defiance of law. Men are not our friends and our foes by natural generation: they are made such by their own actions; and the law gives us freedom to chastise as enemies those whose acts are hostile. When there are so many conditions that justify the slaying of anyone else, it is monstrous that that man should be the only man in the world whom, even under those conditions, it is to be unlawful to slay.
§ 57
φέρε, ἂν δέ τι συμβῇ τοιοῦτον οἷον ἴσως ἤδη τῳ καὶ ἄλλῳ, ἀπαλλαγῇ μὲν ἐκ Θρᾴκης, ἐλθὼν δʼ εἰς πόλιν οἰκῇ που, τῆς μὲν ἐξουσίας μηκέτι κύριος ὢν διʼ ἧς πολλὰ ποιεῖ τῶν ἀπειρημένων ὑπὸ τῶν νόμων, τοῖς δʼ ἔθεσιν καὶ ταῖς ἐπιθυμίαις ταῦτʼ ἐπιχειρῶν πράττειν, ἄλλο τι ἢ σιγῶντα δεήσει Χαρίδημον ἐᾶν αὑτὸν ὑβρίζειν; οὐ γὰρ ἀποκτεῖναί γʼ ἀσφαλὲς οὐδὲ τιμωρίαν λαβεῖν ἣν δίδωσʼ ὁ νόμος, διὰ τὸ ψήφισμα τουτί.
Let us suppose that a fate that has doubtless befallen others before now should befall him—that he should withdraw from Thrace and come and live somewhere in a civilized community; and that, though no longer enjoying the licence under which he now commits many illegalities, he should be driven by his habits and his lusts to attempt the sort of behavior I have mentioned, will not a man be obliged to allow himself to be insulted by Charidemus in silence? It will not be safe to put him to death, nor, by reason of this decree, to obtain the satisfaction provided by law.
§ 58
καὶ μὴν εἴ τις ἐκεῖνʼ ὑπολαμβάνει, ποῦ δὲ γένοιτʼ ἂν ταῦτα; τί κωλύει κἀμὲ λέγειν, τίς δʼ ἂν ἀποκτείναι Χαρίδημον; ἀλλὰ μὴ τοῦτο σκοπῶμεν· ἀλλʼ ἐπειδήπερ ἐστὶ τὸ φεῦγον ψήφισμα οὐκ ἐπʼ ἤδη γεγενημένῳ τινὶ πράγματι, ἀλλʼ ἐπὶ τοιούτῳ ὃ μηδʼ εἰ γενήσεται μηδεὶς οἶδεν, τὸ μὲν τοῦ μέλλοντος ἔσεσθαι κοινὸν ἀμφοῖν ὑπαρχέτω, πρὸς δὲ τοῦθʼ ὑποθέντες ἀνθρωπίνως τὰς ἐλπίδας οὕτω σκοπῶμεν, ὡς τάχʼ ἄν, εἰ τύχοι, καὶ τούτων κἀκείνων συμβάντων.
If anyone interrupts me with a question, And where, pray, are such things likely to happen? there is nothing to prevent me from asking, And who is likely to kill Charidemus? Well, we need not go into those questions; only, inasmuch as the decree now on trial refers, not to any past transaction, but to something of which nobody knows whether it will happen or not, let the uncertainty of the future be common ground to both sides; let us, as mankind are wont, adjust our expectations thereto, and consider the matter on the presumption that both the one contingency and the other may possibly happen.
§ 59
λύσασι μὲν τοίνυν τὸ ψήφισμα, ἂν ἄρα συμβῇ τι παθεῖν ἐκείνῳ, εἰσὶν αἱ κατὰ τοὺς νόμους ὑπὲρ αὐτοῦ τιμωρίαι· ἐῶσι δέ, ἂν ἄρʼ ἐκεῖνος ζῶν ἀδικῇ τινα, ἀνῄρηται τοῖς ὑβριζομένοις ἡ μετὰ τῶν νόμων δίκη. ὥστε πανταχῇ καὶ ἐναντίον ἐστὶ τοῖς νόμοις τὸ ψήφισμα καὶ λῦσαι συμφέρει.
Moreover, if you annul the decree, should anything happen to Charidemus, the legitimate means of avenging him are still there. On the other hand, if you let it stand, and if before he dies he maltreats any man, the man whom he insults has been defrauded of his legal remedy. Therefore on every ground the decree is contrary to law, and ought to be annulled.
§ 60
λέγε τὸν μετὰ ταῦτα νόμον. ΝΟΜΟΣ. καὶ ἐὰν φέροντα ἢ ἄγοντα βίᾳ ἀδίκως εὐθὺς ἀμυνόμενος κτείνῃ, νηποινεὶ τεθνάναι. ἄλλα ταῦτʼ ἐφʼ οἷς ἔξεστι κτεῖναι. ἐὰν ἄγοντα ἢ φέροντα βίᾳ ἀδίκως εὐθὺς ἀμυνόμενος κτείνῃ, νηποινεὶ τεθνάναι κελεύει. θεάσασθε πρὸς Διὸς ὡς εὖ· τῷ μὲν ὑπειπών, ἐφʼ οἷς ἐξεῖναι κτείνειν, προσγράψαι τὸ εὐθὺς ἀφεῖλε τὸν τοῦ βουλεύσασθαί τι κακὸν χρόνον· τῷ δὲ ἀμυνόμενος γράψαι δηλοῖ τῷ πάσχοντι διδοὺς τὴν ἐξουσίαν, οὐκ ἄλλῳ τινί. ὁ μὲν δὴ νόμος εὐθὺς ἀμυνομένῳ δέδωκεν ἀποκτιννύναι, ὁ δʼ οὐδὲν εἴρηκεν, ἀλλʼ ἁπλῶς ἐάν τις ἀποκτείνῃ, κἂν ὡς οἱ νόμοι διδόασιν.
Read the next statute. Statute If any man while violently and illegally seizing another shall be slain straightway in self-defence, there shall be no penalty for his death. Here are other conditions of lawful homicide. If any man, while violently and illegally seizing another, shall be straightway slain in self-defence, the legislator ordains that there shall be no penalty for his death. I beg you to observe the wisdom of this law. By adding the word straightway after indicating the conditions of lawful homicide, the legislator has excluded any long premeditation of injury and by the expression, in self-defence, he makes it clear that he is giving indulgence to the actual sufferer, and to no other man. Thus the law permits homicide in immediate self-defence; but Aristocrates has made no such exception. He says, without qualification, if anyone ever kills,—that is, even if he kill righteously, or as the laws permit.
§ 61
ἀλλὰ νὴ Δία συκοφαντοῦμεν τὸ πρᾶγμα· τίνα γὰρ οἴσει ἢ ἄξει βίᾳ ἀδίκως Χαρίδημος; πάντας ἀνθρώπους. ἴστε γὰρ δήπου τοῦθʼ ὅτι πάντες οἱ στράτευμʼ ἔχοντες, ὧν ἂν οἴωνται κρείττους ἔσεσθαι, ἄγουσι καὶ φέρουσι χρήματʼ αἰτοῦντες. εἶτʼ οὐ δεινόν, ὦ γῆ καὶ θεοί, καὶ φανερῶς παράνομον, οὐ μόνον παρὰ τὸν γεγραμμένον νόμον, ἀλλὰ καὶ παρὰ τὸν κοινὸν ἁπάντων ἀνθρώπων, τὸν ἄγοντʼ ἢ φέροντα βίᾳ τἄμʼ ἐν πολεμίου μοίρᾳ μὴ ἐξεῖναί μοι ἀμύνεσθαι, εἴ γε μηδὲ τοῦτον τὸν τρόπον ἐξέσται Χαρίδημον ἀποκτεῖναι, ἀλλά, ἐὰν ἀδικῶν ἄγῃ καὶ φέρῃ βίᾳ τά τινος λῃζόμενος, ἀγώγιμος ὁ κτείνας ἔσται, τοῦ νόμου διδόντος, ἐὰν ἐπὶ τούτοις, ἀθῷον εἶναι;
I shall be told that this is a quibble of ours; who will ever be violently and illegally seized by Charidemus? Everybody. Surely you are aware that any man who has troops at command lays hands on whomsoever he thinks he can overpower, demanding ransom. Heaven and Earth! Is it not monstrous, is it not manifestly contrary to law,—I do not mean merely to the statute law but to the unwritten law of our common humanity,—that I should not be permitted to defend myself against one who violently seizes my goods as though I were an enemy? And that will be so, if the slaying of Charidemus is forbidden even on those terms,—if even though he be iniquitously plundering another man’s property, his slayer is to be liable to seizure, though the statute ordains that he who takes life under such conditions shall have impunity.
§ 62
λέγε τὸν μετὰ ταῦτα νόμον. ΝΟΜΟΣ. ὃς ἂν ἄρχων ἢ ἰδιώτης αἴτιος ᾖ τὸν θεσμὸν συγχυθῆναι τόνδε, ἢ μεταποιήσῃ αὐτόν, ἄτιμον εἶναι καὶ παῖδας ἀτίμους καὶ τὰ ἐκείνου. ἠκούσατε μὲν τοῦ νόμου λέγοντος ἄντικρυς, ὦ ἄνδρες Ἀθηναῖοι, ὃς ἂν ἄρχων ἢ ἰδιώτης αἴτιος ᾖ τὸν θεσμὸν συγχυθῆναι τόνδε, ἢ μεταποιήσῃ αὐτόν, ἄτιμος ἔστω καὶ οἱ παῖδες καὶ τὰ ἐκείνου. ἆρʼ οὖν μικρὰν ἢ φαύλην πρόνοιαν ἔχειν ὑμῖν ὁ θεὶς τὸν νόμον δοκεῖ, ὅπως κύριος ἔσται καὶ μήτε συγχυθήσεται μήτʼ αὖ μεταποιηθήσεται; ἀλλʼ Ἀριστοκράτης οὑτοσὶ μικρὰ φροντίσας αὐτοῦ μεταποιεῖ καὶ συγχεῖ. τί γὰρ ἄλλʼ ἐστὶν τὸ μεταποιεῖν ἢ ὅταν ἔξω τῶν τεταγμένων δικαστηρίων καὶ ὅρων, ὧν εἴργεσθαι δεῖ, διδῷ τις τὰς τιμωρίας, καὶ τὸ λόγου τυχεῖν ἀναιρῶν ἐκδότους ποιῇ; τί δʼ ἄλλο τὸ συγχεῖν ἢ ὅταν ἑξῆς οὑτωσὶ πάντα τἀναντία τῶν ἐν τοῖς νόμοις τις γεγραμμένων γράφῃ;
Read the next statute. Statute Whosoever, whether magistrate or private citizen, shall cause this ordinance to be frustrated, or shall alter the same, shall be disfranchised with his children and his property. You have heard the statute, men of Athens, declaring in plain terms that whosoever, whether magistrate or private citizen, shall cause this ordinance to be frustrated or shall alter the same, shall be disfranchised with his children and his property. Do you then count this a trifling or worthless precaution taken by the author of the statute to secure its validity, and to save it from being either frustrated or altered? Yet the defendant Aristocrates, with very little regard for the lawgiver, is trying both to alter it and to frustrate it. For surely, to permit punishment outside the established tribunals and beyond the limits of the prohibited areas, or to rob people of the right of fair hearing, and make them outcasts—what is that but alteration? To draft a series of clauses, all of them exactly contradicting the provisions of the statute-book—what is that but frustration?
§ 63
οὐ τοίνυν τούτους μόνον τοὺς νόμους, ὦ ἄνδρες Ἀθηναῖοι, παραβέβηκεν, ἀλλὰ καὶ ἄλλους πολλοὺς οὓς οὐ παραγεγράμμεθα διὰ τὸ πλῆθος. ἀλλʼ ἐν κεφαλαίῳ λέγω· ὁπόσοι νόμοι περὶ τῶν φονικῶν δικαστηρίων εἰσίν, καλεῖσθαι λέγοντες ἢ μαρτυρεῖν ἢ διόμνυσθαι τοὺς ἀγωνιζομένους ἢ ἄλλʼ ὁτιοῦν προστάττοντες, πάντας ὑπερβέβηκε τούτους καὶ πᾶσιν ἐναντίον εἴρηκεν τὸ ψήφισμα τουτί. οὗ γὰρ οὐ κλῆσις, οὐ κρίσις, οὐ μαρτυρία συνειδότος, οὐ διωμοσία, ἀλλʼ ἀπʼ αἰτίας εὐθὺς ἡ τιμωρία γέγραπται, καὶ αὕτη ἣν ἀπαγορεύουσιν οἱ νόμοι, τί ἂν ἄλλο τις εἴποι; καίτοι ταῦτα πάντʼ ἐπὶ πέντε δικαστηρίοις γίγνεται προστεταγμένα τοῖς νόμοις.
Besides the laws cited, he has violated many other statutes, which we have not put on the schedule because they are so numerous. I offer a summary statement. Take the laws which deal with courts of homicide, and which order the contending parties to summon one another, or to tender evidence, or to take their oaths, or which give them any other direction; he has violated every one of them; he has drafted this decree in contravention of them all. What other account can one give, when there is no summons, no evidence by witnesses of the fact, no oath-taking,—when the penalty follows on the heels of the accusation, and that a penalty forbidden by the laws? Yet all the proceedings I have named are in use, as ordered by statute, at five different tribunals.
§ 64
νὴ Δία, ἴσως εἴποι τις ἄν, ἀλλὰ ταῦτα μὲν οὐδενός ἐστʼ ἄξιʼ οὐδὲ δικαίως εὑρημένα, ἃ δʼ ἔγραψεν οὗτος, δίκαια καὶ καλά. ἀλλὰ τοὐναντίον τούτου μὲν τοῦ ψηφίσματος οὐκ οἶδʼ εἴ τι δεινότερον γέγονεν πώποτʼ ἐν ὑμῖν, τούτων δὲ τῶν πάντων ὁπόσʼ ἐστὶ δικαστήριʼ ἐν ἀνθρώποις οὐδὲν οὔτε σεμνότερον οὔτε δικαιότερον φανήσεται. βούλομαι δʼ εἰπεῖν διὰ βραχέων ἃ καὶ ζῆλόν τινα καὶ τιμὴν φέρει τῇ πόλει ῥηθέντα καὶ ἡδίους ἔσεσθʼ ἀκούσαντες. ἄρξομαι δʼ ἐντεῦθεν ὅθεν μάλιστα μαθήσεσθε, ἐπὶ τὴν δωρειὰν ἐπανελθὼν ἣ τῷ Χαριδήμῳ δέδοται.
—Yes, but,—someone will say,—those tribunals are worthless and unfairly constituted, whereas the proposals of the defendant are righteous and admirable.—I deny it. I say that of all the proposals ever laid before you I know of none more outrageous than this decree, and that of all the tribunals to be found in the whole world there are none that can be shown to be more venerable or more righteous than ours. I desire to speak briefly of certain truths, the relation of which reflects credit and honor upon the city, and which you will be gratified to hear. I will begin with a statement which you will find especially instructive, first referring to the free gift which has already been conferred upon Charidemus.
§ 65
ἡμεῖς, ὦ ἄνδρες Ἀθηναῖοι, Χαρίδημον ἐποιησάμεθα πολίτην, καὶ διὰ τῆς δωρειᾶς ταύτης μετεδώκαμεν αὐτῷ καὶ ἱερῶν καὶ ὁσίων καὶ νομίμων καὶ πάντων ὅσων περ αὐτοῖς μέτεστιν ἡμῖν. πολλὰ μὲν δὴ παρʼ ἡμῖν ἐστι τοιαῦθʼ οἷʼ οὐχ ἑτέρωθι, ἓν δʼ οὖν ἰδιώτατον πάντων καὶ σεμνότατον, τὸ ἐν Ἀρείῳ πάγῳ δικαστήριον, ὑπὲρ οὗ τοσαῦτʼ ἔστιν εἰπεῖν καλὰ παραδεδομένα καὶ μυθώδη καὶ ὧν αὐτοὶ μάρτυρές ἐσμεν, ὅσα περὶ οὐδενὸς ἄλλου δικαστηρίου· ὧν ὡσπερεὶ δείγματος εἵνεκʼ ἄξιόν ἐστιν ἓν ἢ δύʼ ἀκοῦσαι.
It was we, men of Athens, who made Charidemus a citizen, and by that gift bestowed upon him a share in our civil and religious observances, in our legal rights, and in everything in which we ourselves participate. There are many institutions of ours the like of which are not to be found elsewhere, but among them one especially peculiar to ourselves and venerable,—I mean the Court of Areopagus. Concerning that Court I could relate a greater number of noble stories, in part traditional and legendary, in part certified by our own personal testimony, than could be told of any other tribunal. It is worth your while to listen to one or two of them by way of illustration.
§ 66
τοῦτο μὲν τοίνυν τὰ παλαιά, ὡς ἡμῖν ἀκούειν παραδέδοται, ἐν μόνῳ τούτῳ τῷ δικαστηρίῳ δίκας φόνου θεοὶ καὶ δοῦναι καὶ λαβεῖν ἠξίωσαν καὶ δικασταὶ γενέσθαι διενεχθεῖσιν ἀλλήλοις, ὡς λόγος· λαβεῖν μὲν Ποσειδῶν ὑπὲρ Ἁλιρροθίου τοῦ υἱοῦ παρʼ Ἄρεως, δικάσαι δʼ Εὐμενίσιν καὶ Ὀρέστῃ οἱ δώδεκα θεοί. καὶ τὰ μὲν δὴ παλαιὰ ταῦτα· τὰ δʼ ὕστερον, τοῦτο μόνον τὸ δικαστήριον οὐχὶ τύραννος, οὐκ ὀλιγαρχία, οὐ δημοκρατία τὰς φονικὰς δίκας ἀφελέσθαι τετόλμηκεν, ἀλλὰ πάντες ἀσθενέστερον ἂν τὸ δίκαιον εὑρεῖν ἡγοῦνται περὶ τούτων αὐτοὶ τοῦ παρὰ τούτοις εὑρημένου δικαίου. πρὸς δὲ τούτοις τοιούτοις οὖσιν, ἐνταυθοῖ μόνον οὐδεὶς πώποτʼ οὔτε φεύγων ἁλοὺς οὔτε διώκων ἡττηθεὶς ἐξήλεγξεν ὡς ἀδίκως ἐδικάσθη τὰ κριθέντα.
First, then, in ancient times, as we are told by tradition, in this court alone the gods condescended both to render and to demand satisfaction for homicide, and to sit in judgement upon contending litigants,—Poseidon, according to the legend, deigning to demand justice from Ares on behalf of his son Halirrothius, and the twelve gods to adjudicate between the Eumenides and Orestes. These are ancient stories; let us pass to a later date. This is the only tribunal which no despot, no oligarchy, no democracy, has ever dared to deprive of its jurisdiction in cases of murder, all men agreeing that in such cases no jurisprudence of their own devising could be more effective than that which has been devised in this court. In addition to these great merits, here, and here alone, no convicted defendant and no defeated prosecutor has ever made good any complaint against the justice of the verdict given.
§ 67
ταύτην τοίνυν τὴν φυλακὴν καὶ τὰς ἐν ταύτῃ νομίμους τιμωρίας παραβὰς ὁ γράφων τὸ ψήφισμα τοδὶ ζῶντι μὲν ἐξουσίαν γέγραφεν τῷ Χαριδήμῳ ποιεῖν ὅ τι ἂν βούληται, παθόντος δέ τι τοῖς οἰκείοις συκοφαντίαν δέδωκεν. σκέψασθε γὰρ οὑτωσί. ἴστε δήπου τοῦθʼ ἅπαντες, ὅτι ἐν Ἀρείῳ πάγῳ, οὗ δίδωσʼ ὁ νόμος καὶ κελεύει τοῦ φόνου δικάζεσθαι, πρῶτον μὲν διομεῖται κατʼ ἐξωλείας αὑτοῦ καὶ γένους καὶ οἰκίας ὅ τινʼ αἰτιώμενος εἰργάσθαι τι τοιοῦτον,
And so, in defiance of this safeguard of justice, and of the lawful penalties that it awards, the author of this decree has offered to Charidemus a free licence to do what he likes as long as he lives, and to his friends the right of vindictive prosecution when he is dead. For look at it in this light. You are all of course aware that in the Areopagus, where the law both permits and enjoins the trial of homicide, first, every man who brings accusation of such a crime must make oath by invoking destruction upon himself, his kindred, and his household;
§ 68
εἶτʼ οὐδὲ τὸν τυχόντα τινʼ ὅρκον τοῦτο ποιήσει ἀλλʼ ὃν οὐδεὶς ὄμνυσʼ ὑπὲρ οὐδενὸς ἄλλου, στὰς ἐπὶ τῶν τομίων κάπρου καὶ κριοῦ καὶ ταύρου, καὶ τούτων ἐσφαγμένων ὑφʼ ὧν δεῖ καὶ ἐν αἷς ἡμέραις καθήκει, ὥστε καὶ ἐκ τοῦ χρόνου καὶ ἐκ τῶν μεταχειριζομένων ἅπαν, ὅσον ἔσθʼ ὅσιον, πεπρᾶχθαι. καὶ μετὰ ταῦθʼ ὁ τὸν τοιοῦτον ὅρκον ὀμωμοκὼς οὔπω πεπίστευται, ἀλλʼ ἐὰν ἐξελεγχθῇ μὴ λέγων ἀληθῆ, τὴν ἐπιορκίαν ἀπενεγκάμενος τοῖς αὑτοῦ παισὶν καὶ τῷ γένει πλέον οὐδʼ ὁτιοῦν ἕξει.
secondly, that he must not treat this oath as an ordinary oath, but as one which no man swears for any other purpose; for he stands over the entrails of a boar, a ram, and a bull, and they must have been slaughtered by the necessary officers and on the days appointed, so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied. Even then the person who has sworn this tremendous oath does not gain immediate credence; and if any falsehood is brought home to him, he will carry away with him to his children and his kindred the stain of perjury,—but gain nothing.
§ 69
ἂν δὲ δόξῃ τὰ δίκαιʼ ἐγκαλεῖν καὶ ἕλῃ τὸν δεδρακότα τοῦ φόνου, οὐδʼ οὕτω κύριος γίγνεται τοῦ ἁλόντος, ἀλλʼ ἐκείνου μὲν οἱ νόμοι κύριοι κολάσαι καὶ οἷς προστέτακται, τῷ δʼ ἐπιδεῖν διδόντα δίκην ἔξεστιν, ἣν ἔταξʼ ὁ νόμος, τὸν ἁλόντα, πέρα δʼ οὐδὲν τούτου. καὶ τῷ μὲν διώκοντι ὑπάρχει ταῦτα, τῷ δὲ φεύγοντι τὰ μὲν τῆς διωμοσίας ταὐτά, τὸν πρότερον δʼ ἔξεστιν εἰπόντα λόγον μεταστῆναι, καὶ οὔθʼ ὁ διώκων οὔθʼ οἱ δικάζοντες οὔτʼ ἄλλος ἀνθρώπων οὐδεὶς κύριος κωλῦσαι.
If, on the other hand, he is believed to be laying a just charge, and if he proves the accused guilty of murder, even then he has no power over the convicted criminal; only the laws and the appointed officers have power over the man for punishment. The prosecutor is permitted to see him suffering the penalty awarded by law, and that is all. Such are the prosecutor’s rights. As for the defendant, the rules for his oath are the same, but he is free to withdraw after making his first speech, and neither the prosecutor, nor the judges, nor any other man, has authority to stop him.
§ 70
τί δήποτʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ οὕτως ἔχει; ὅτι οἱ ταῦτʼ ἐξ ἀρχῆς τὰ νόμιμα διαθέντες, οἵτινές ποτʼ ἦσαν, εἴθʼ ἥρωες εἴτε θεοί, οὐκ ἐπέθεντο τοῖς ἀτυχήμασιν, ἀλλʼ ἀνθρωπίνως ἐπεκούφισαν, εἰς ὅσον εἶχε καλῶς, τὰς συμφοράς. ταῦτα μέντοι πάνθʼ οὕτω καλῶς καὶ νομίμως ἔχονθʼ ὁ γράφων τὸ ψήφισμα τουτὶ παραβεβηκὼς φαίνεται· ἓν γὰρ οὐδʼ ὁτιοῦν ἔνι τούτων ἐν τῷ ψηφίσματι τῷ τούτου. καὶ πρῶτον μὲν παρʼ ἑνὸς τούτου δικαστηρίου καὶ παρὰ τοὺς γεγραμμένους νόμους καὶ τἄγραφα νόμιμα τὸ ψήφισμʼ εἴρηται.
Now why is that so, men of Athens? Because they who originally ordained these customs, whoever they were, heroes or gods, did not treat evil fortune with severity, but humanely alleviated its calamities, so far as they honestly could. All those regulations, so nobly and equitably conceived, the author of the decree now in question has manifestly infringed, for not a single shred of them is to be found in his decree.—That is my first point: here is one tribunal whose written laws and unwritten usages he has contravened in drafting his decree.
§ 71
δεύτερον δʼ ἕτερον δικαστήριον τὸ τῶν ἀκουσίων φόνων φανήσεται συγχέων, τοὐπὶ Παλλαδίῳ, καὶ τοὺς παρὰ τούτῳ νόμους παραβαίνων. καὶ γὰρ ἐνταῦθʼ ὑπόκειται πρῶτον μὲν διωμοσία, δεύτερον δὲ λόγος, τρίτον δὲ γνῶσις τοῦ δικαστηρίου, ὧν οὐδέν ἐστιν ἐν τῷ τούτου ψηφίσματι. ἂν δʼ ἁλῷ καὶ δοκῇ τοὔργον εἰργάσθαι, οὔθʼ ὁ διώκων τοῦ δεδρακότος κύριος οὔτʼ ἄλλος οὐδεὶς πλὴν ὁ νόμος.
Secondly, there is another tribunal, the court by the Palladium, for the trial of involuntary homicide; and it shall be shown that he nullifies that tribunal also, and transgresses the laws there observed. Here also the order is first the oath-taking, secondly the pleadings, and thirdly the decision of the court; and not one of these processes is found in the defendant’s decree. If the culprit be convicted, and found to have committed the act, neither the prosecutor nor any other person has any authority over him, but only the law. And what does the law enjoin?
§ 72
τί οὖν ὁ νόμος κελεύει; τὸν ἁλόντʼ ἐπʼ ἀκουσίῳ φόνῳ ἔν τισιν εἰρημένοις χρόνοις ἀπελθεῖν τακτὴν ὁδόν, καὶ φεύγειν ἕως ἂν αἰδέσηταί τινα τῶν ἐν γένει τοῦ πεπονθότος. τηνικαῦτα δʼ ἥκειν δέδωκεν ἔστιν ὃν τρόπον, οὐχ ὃν ἂν τύχῃ, ἀλλὰ καὶ θῦσαι καὶ καθαρθῆναι καὶ ἄλλʼ ἄττα διείρηκεν ἃ χρὴ ποιῆσαι, ὀρθῶς, ὦ ἄνδρες Ἀθηναῖοι, πάντα ταῦτα λέγων ὁ νόμος.
That the man who is convicted of involuntary homicide shall, on certain appointed days, leave the country by a prescribed route, and remain in exile until he is reconciled to one of the relatives of the deceased. Then the law permits him to return, not casually, but in a certain manner; it instructs him to make sacrifice and to purify himself, and gives other directions for his conduct. In all these provisions, men of Athens, the law is right.
§ 73
καὶ γὰρ τὸ τῶν ἀκουσίων ἐλάττω τὴν τιμωρίαν ἢ τῶν ἑκουσίων τάξαι δίκαιον, καὶ τὸ παρασχόντʼ ἀσφάλειαν ἀπελθεῖν οὕτω προστάττειν φεύγειν ὀρθῶς ἐστιν ἔχον, καὶ τὸ τὸν κατιόνθʼ ὁσιοῦν καὶ καθαίρεσθαι νομίμοις τισί, καὶ τὸ τοὺς νόμους κυρίους ἁπάντων εἶναι, καὶ πάντα ταῦτʼ ἔχει καλῶς. ταῦτα τοίνυν ἅπαντα δικαίως οὕτω διορισθένθʼ ὑπὸ τῶν ἐξ ἀρχῆς νομοθετησάντων παρέβη γράφων τὸ ψήφισμʼ οὑτοσί. ταῦτα μὲν δὴ δύο τηλικαῦτα καὶ τοιαῦτα δικαστήρια καὶ νόμιμʼ ἐκ παντὸς τοῦ χρόνου παραδεδομένα οὕτως ἀναιδῶς ὑπερπεπήδηκεν.
It is just to allot a lesser penalty for involuntary than for willful homicide; it is quite right, before ordering a man to go into exile, to provide for his safe departure; and the provisions for the reinstatement of the returning exile, for his purification by customary rites, and so forth, are excellent. Well, everyone of these ordinances, so righteously enacted by the original legislators, has been transgressed by the defendant in drafting his decree. So we have now two tribunals, of great antiquity and high character, and usages handed down from time immemorial, which he has insolently overridden.
§ 74
τρίτον δʼ ἕτερον πρὸς τούτοις δικαστήριον, ὃ πάντων ἁγιώτατα τούτων ἔχει καὶ φρικωδέστατα, ἄν τις ὁμολογῇ μὲν κτεῖναι, ἐννόμως δὲ φῇ δεδρακέναι. τοῦτο δʼ ἐστὶ τοὐπὶ Δελφινίῳ. δοκοῦσι γάρ μοι, ὦ ἄνδρες δικασταί, ζητῆσαι τοῦτο πρῶτον ἁπάντων οἱ περὶ τούτων ἐν ἀρχῇ τὰ δίκαιʼ ὁρίσαντες, πότερʼ οὐδένα χρὴ φόνον ὅσιον εἶναι νομίζειν ἢ τινά γʼ ἔσθʼ ὅσιον νομιστέον, λογιζόμενοι δʼ ὅτι μητέρʼ Ὀρέστης ἀπεκτονὼς ὁμολογῶν θεῶν δικαστῶν τυχὼν ἀποφυγγάνει, νομίσαι δίκαιόν τινʼ εἶναι φόνον· οὐ γὰρ ἂν τά γε μὴ δίκαια θεοὺς ψηφίσασθαι. ὡς δὲ τοῦτʼ ἐνόμισαν, γράφουσιν ἤδη καὶ διορίζουσι σαφῶς ἐφʼ οἷς ἐξεῖναι ἀποκτιννύναι.
Besides these two tribunals there is also a third, whose usages are still more sacred and awe-inspiring, for cases in which a man admits the act of slaying, but pleads that he slew lawfully. That is the court held at the Delphinium. It appears to me, gentlemen of the jury, that the first inquiry made by those who originally defined the rules of jurisprudence in these matters was, whether we are to regard no act of homicide as righteous, or whether any kind of homicide is to be accounted righteous; and that, arguing that Orestes, having slain his own mother, confessing the fact, and finding gods to adjudge his case, was acquitted, they formed the opinion that there is such thing as justifiable homicide,—for gods could not have given an unjust verdict. Having formed this opinion, they immediately set down in writing an exact definition of the conditions under which homicide is lawful.
§ 75
ἀλλʼ οὐχ οὗτος οὐδὲν ἀφεῖλεν, ἀλλʼ ἁπλῶς, ἐάν τις ἀποκτείνῃ Χαρίδημον, κἂν δικαίως, κἂν ὡς οἱ νόμοι διδόασιν, ἔκδοτον ποιεῖ. καίτοι πᾶσίν εἰσι πράγμασι καὶ λόγοις δύο προσθῆκαι, ἡ τοῦ δικαίου καὶ ἀδίκου· ἃς ἅμα μὲν ταὐτὸ πρᾶγμʼ οὐδὲν ἂν δύναιτο σχεῖν οὐδὲ λόγος οὐδείς (πῶς γὰρ ἂν δίκαιʼ ἅμα ταὐτὰ καὶ μὴ γένοιτο;) τὴν ἑτέραν δʼ ἕκαστον ἔχον δοκιμάζεται, κἂν μὲν τὴν ἄδικον φανῇ, πονηρὸν κρίνεται, ἂν δὲ τὴν δικαίαν, χρηστὸν καὶ καλόν. σὺ τοίνυν οὐδετέραν προσέθηκας τούτων, ἄν τις ἀποκτείνῃ γράφων· ἀλλʼ ἀόριστον εἰπὼν αὐτὴν τὴν αἰτίαν, καὶ μετὰ ταῦτʼ εὐθὺς προσγράψας ἀγώγιμον εἶναι, τρίτον τουτὶ δικαστήριον καὶ τὰ τούτου νόμιμα παραβεβηκὼς φαίνει.
The defendant, however, admitted no exception; he simply makes an outcast of any man who kills Charidemus, even though he kill him justly or as the laws permit. And yet to every act and to every word one of two epithets is applicable: it is either just or unjust. To no act and to no word can both these epithets be applied at the same time, for how can the same act at the same time be both just and not just? Every act is brought to the test as having the one or the other of these qualities; if it be found to have the quality of injustice, it is adjudged to be wicked, if of justice, to be good and honest.—But you, sir, used neither qualification when you wrote the words, if any man kill. You named the mere accusation, without any definition, and then immediately added, let him be liable to seizure. Thereby you have evidently ignored this tribunal and its usages as well as the other two.
§ 76
τέταρτον τοίνυν ἄλλο πρὸς τούτοις τοὐπὶ Πρυτανείῳ. τοῦτο δʼ ἐστὶ τί; ἐὰν λίθος ἢ ξύλον ἢ σίδηρος ἤ τι τοιοῦτον ἐμπεσὸν πατάξῃ, καὶ τὸν μὲν βαλόντʼ ἀγνοῇ τις, αὐτὸ δʼ εἰδῇ καὶ ἔχῃ τὸ τὸν φόνον εἰργασμένον, τούτοις ἐνταῦθα λαγχάνεται. εἰ τοίνυν τῶν ἀψύχων καὶ μὴ μετεχόντων τοῦ φρονεῖν οὐδέν ἐσθʼ ὅσιον, τοιαύτην ἔχον αἰτίαν, ἐᾶν ἄκριτον, ἦ που τόν γʼ ἀδικοῦντα μὲν οὐδέν, ἐὰν τύχῃ, θήσω δʼ ἀδικοῦντα, ἀλλʼ ἄνθρωπόν γʼ ὄντα καὶ μετειληφότα τῇ τύχῃ τῆς αὐτῆς ἡμῖν φύσεως, ἀνόσιον καὶ δεινὸν ἄνευ λόγου καὶ ψήφου ποιεῖν ἔκδοτον ἐπʼ αἰτίᾳ τοιαύτῃ.
There is also a fourth tribunal, that at the Prytaneum. Its function is that, if a man is struck by a stone, or a piece of wood or iron, or anything of that sort, falling upon him, and if someone, without knowing who threw it, knows and possesses the implement of homicide, he takes proceedings against these implements in that court. Well, if it is not righteous to deny a trial even to a lifeless and senseless thing, the object of so grave an accusation, assuredly it is impious and outrageous that a man who may possibly be not guilty, and who in any case,—and I will assume him to be guilty,—is a human being endowed by fortune with the same nature as ourselves, should be made an outcast on such a charge without a hearing and without a verdict.
§ 77
ἔτι τοίνυν πέμπτον δικαστήριον ἄλλο θεάσασθʼ οἷον ὑπερβέβηκε, τὸ ἐν Φρεαττοῖ. ἐνταῦθα γάρ, ὦ ἄνδρες Ἀθηναῖοι, κελεύει δίκας ὑπέχειν ὁ νόμος, ἐάν τις ἐπʼ ἀκουσίῳ φόνῳ πεφευγώς, μήπω τῶν ἐκβαλλόντων αὐτὸν ᾐδεσμένων, αἰτίαν ἔχῃ ἑτέρου φόνου ἑκουσίου. καὶ οὐχ, ὅτι δεῦρʼ οὐχ οἷόν τʼ ἐλθεῖν αὐτῷ, παρεῖδεν αὐτὸν ὁ ταῦθʼ ἕκαστα τάξας, οὐδʼ, ὅτι καὶ πρότερόν τι τοιοῦτον ἐποίησε, καὶ δὴ τὴν ὁμοίαν ἐποιήσατο πιστὴν αἰτίαν κατʼ αὐτοῦ,
Then there is a fifth tribunal which he has overruled,—and I beg you to take note of its character; I mean the court held in the precinct of Phreatto. In that court, men of Athens, the law orders every man stand his trial who, having gone into exile on a charge of unintentional homicide, and being still unreconciled to the persons who procured his banishment, incurs a further charge of willful murder. The author of the several rules of court did not let such a man alone, on the ground that he was unable to return to Athens, nor did he, because the man had already committed a like offence, treat the similarity of the accusation as proof positive against him;
§ 78
ἀλλὰ τό τʼ εὐσεβὲς εὗρεν ὅπως ἔσται, κἀκεῖνον οὐκ ἀπεστέρησε λόγου καὶ κρίσεως. τί οὖν ἐποίησεν; ἤγαγε τοὺς δικάσοντας οἷ προσελθεῖν οἷόν τʼ ἐκείνῳ, τῆς χώρας ἀποδείξας τόπον τινʼ ἐν Φρεαττοῖ καλούμενον ἐπὶ θαλάττῃ. εἶθʼ ὁ μὲν ἐν πλοίῳ προσπλεύσας λέγει τῆς γῆς οὐχ ἁπτόμενος, οἱ δʼ ἀκροῶνται καὶ δικάζουσιν ἐν τῇ γῇ· κἂν μὲν ἁλῷ, τὴν ἐπὶ τοῖς ἑκουσίοις φόνοις δίκην ἔδωκε δικαίως, ἂν δʼ ἀποφύγῃ, ταύτης μὲν ἀθῷος ἀφίεται, τὴν δʼ ἐπὶ τῷ πρότερον φόνῳ φυγὴν ὑπέχει.
he found a way of satisfying the requirements of religion without depriving the culprit of a fair hearing and a trial. How did he manage it? He conveyed the judges who were to sit to a place to which the accused was able to repair, appointing a place within the country but on the sea-coast, known as the precinct of Phreatto. The culprit approaches the shore in a vessel, and makes his speech without landing, while the judges listen to him and give judgement on shore. If found guilty, the man suffers the penalty of willful murder as he deserves; if acquitted, he goes his way scot-free in respect of that charge, but still subject to punishment for the earlier homicide.
§ 79
τίνος οὖν ποθʼ εἵνεκα ταῦθʼ οὕτω διεσπούδασται; ἴσον ἡγεῖτʼ ἀσέβημʼ ὁ ταῦτα διαιρῶν τόν τʼ ἀδικοῦντʼ ἐᾶν καὶ τὸν ἀναίτιον ἐκδιδόναι πρὸ δίκης. καίτοι εἰ περὶ τῶν ἀνδροφόνων τῶν ἤδη κεκριμένων τοσαύτη σπουδή, ὅπως λόγου καὶ κρίσεως καὶ πάντων ὁπόσʼ ἐστὶ δίκαια τεύξονται περὶ τῶν ὕστερον αἰτιῶν, ἦ που περί γε τοῦ μήθʼ ἑαλωκότος μήτʼ ἐγνωσμένου πότερον δέδρακεν ἢ οὒ καὶ πότερʼ ἄκων ἢ ἑκών, πάνδεινον γράφειν ὡς ἐκδοτέον τοῖς ἐγκαλοῦσιν.
Now with what object have these regulations been made so carefully? The man who drew them up accounted it equally irreligious to let slip the guilty, and to cast out the innocent before trial. But if such great pains are taken in the case of persons already adjudged to be homicides, to ensure for them a hearing, a trial, and fair treatment in every respect upon any subsequent accusation, surely it is most outrageous to provide that a man who has not yet been found guilty, and of whom it is still undecided whether he committed the act or not, and whether the act was involuntary or willful, should be handed over to the mercy of his accusers.
§ 80
ἔτι τοίνυν ἔσθʼ ἕκτη τιμωρία πρὸς ἁπάσαις ταύταις, ἣν ὁμοίως παραβὰς γέγραφεν τὸ ψήφισμʼ οὑτοσί. εἰ πάντα ταῦτά τις ἠγνόηκεν, ἢ καὶ παρεληλύθασιν οἱ χρόνοι ἐν οἷς ἔδει τούτων ἕκαστα ποιεῖν, ἢ διʼ ἄλλο τι οὐχὶ βούλεται τούτους τοὺς τρόπους ἐπεξιέναι, τὸν ἀνδροφόνον δʼ ὁρᾷ περιιόντʼ ἐν τοῖς ἱεροῖς καὶ κατὰ τὴν ἀγοράν, ἀπάγειν ἔξεστιν εἰς τὸ δεσμωτήριον, οὐκ οἴκαδʼ οὐδʼ ὅποι βούλεται, ὥσπερ σὺ δέδωκας. κἀνταῦθʼ ἀπαχθεὶς οὐδʼ ὁτιοῦν, πρὶν ἂν κριθῇ, πείσεται, ἀλλʼ ἐὰν μὲν ἁλῷ, θανάτῳ ζημιωθήσεται, ἐὰν δὲ μὴ μεταλάβῃ τὸ πέμπτον μέρος τῶν ψήφων ὁ ἀπαγαγών, χιλίας προσοφλήσει.
In addition to all these provisions for legal redress there is a sixth, which the defendant has equally defied in his decree. Suppose that a man is ignorant of all the processes I have mentioned, or that the proper time for taking such proceedings has elapsed, that for any other reasons he does not choose to prosecute by those methods; if he sees the homicide frequenting places of worship or the market, he may arrest him and take him to jail; but not, as you have permitted, to his own house or wherever he chooses. When under arrest he will suffer no injury in jail until after his trial; but, if he is found guilty, he will be punished with death. On the other hand, if the person who arrested him does not get a fifth part of the votes, he will be fined a thousand drachmas.
§ 81
ἀλλʼ οὐχ οὗτος ἔγραψε ταῦτα, ἀλλὰ τὸν μὲν ἀθῷον αἰτιᾶσθαι, τὸν δʼ ἄκριτον παραχρῆμʼ ἐκδίδοσθαι. ἂν δέ τις ἀνθρώπων ἢ καὶ ὅλη πόλις τοσούτοις νομίμοις ἀναιρουμένοις ὅσοις ἐγὼ διεξελήλυθα, καὶ τοσούτοις δικαστηρίοις καταλυομένοις ὅσοις εἴρηκα, ἃ θεοὶ κατέδειξαν καὶ μετὰ ταῦτʼ ἄνθρωποι χρῶνται πάντα τὸν χρόνον, βοηθήσῃ καὶ τὸν ὑβριζόμενον καὶ παρανομούμενον ἀφέληται, ἔκσπονδον ἔγραψεν εἶναι, καὶ οὐδὲ τούτῳ λόγον οὐδὲ κρίσιν πεποίηκεν, ἀλλὰ καὶ τοῦτον εὐθὺς ἄνευ κρίσεως κολάζει. πῶς ἂν ἢ δεινότερον γένοιτʼ ἢ παρανομώτερον τούτου ψήφισμα;
The proposals of the defendant are quite different: the accuser is to prosecute without risk, the culprit to be given up incontinently and without trial; and if any person, or indeed any entire city, shall intervene to prevent the destruction of all those usages which I have described and the overthrow of all the tribunals I have mentioned; tribunals introduced by the gods and frequented by mankind from that day to this,—and to rescue the victims of outrage and lawless violence, he proposes that any such person shall be banned; for him also he allows no hearing and no trial, but punishes him instantly and without trial. Could any decree be more monstrous and more unconstitutional?
§ 82
ἆρά τις ἡμῖν ἔτι λοιπός ἐστι νόμος; δεῖξον. οὑτοσί. λέγε τοῦτον. ΝΟΜΟΣ. ἐάν τις βιαίῳ θανάτῳ ἀποθάνῃ, ὑπὲρ τούτου τοῖς προσήκουσιν εἶναι τὰς ἀνδροληψίας, ἕως ἂν ἢ δίκας τοῦ φόνου ὑπόσχωσιν ἢ τοὺς ἀποκτείναντας ἐκδῶσι. τὴν δὲ ἀνδροληψίαν εἶναι μέχρι τριῶν, πλέον δὲ μή. πολλῶν, ὦ ἄνδρες Ἀθηναῖοι, καλῶς ἐχόντων νόμων οὐκ οἶδʼ εἴ τινος ἧττον οὗτος ἔχει καλῶς καὶ δικαίως ὁ νόμος. σκέψασθε γὰρ ὡς νομίμως καὶ σφόδρʼ ἀνθρωπίνως κεῖται.
Have we any statute left? . . . Let me see it. . . . . Yes, that is the one; read it. The Statute If any man die a violent death, his kinsmen may take and hold hostages in respect of such death, until they either submit to trial for bloodguiltiness, or surrender the actual manslayers. This right is limited to three hostages and no more. We have many well-conceived laws, men of Athens; but I am inclined to think that this statute is as wise and just as any of them. Observe the spirit of equity and the remarkable humanity with which it is drawn up.
§ 83
ἐάν τις βιαίῳ θανάτῳ ἀποθάνῃ, φησίν. πρῶτον μὲν δὴ τοῦτο προσγράψας τὸ βιαίως, σύμβολον πεποίηκεν ᾧ γιγνώσκομεν ὅτι, ἂν ἀδίκως, λέγει. ὑπὲρ τούτου φησὶ τοῖς προσήκουσιν εἶναι τὰς ἀνδροληψίας, ἕως ἂν ἢ δίκας τοῦ φόνου ὑπόσχωσιν ἢ τοὺς ἀποκτείναντας ἐκδῶσιν. σκοπεῖσθʼ ὡς καλῶς. πρότερον μὲν ὑποσχεῖν δίκας ἀξιοῖ, μετὰ ταῦτα δέ, ἂν τοῦτο μὴ βούλωνται, προσέταξεν ἐκδοῦναι· ἐὰν δὲ μηδέτερον τούτων ἐθέλωσι, τὸ ἀνδρολήψιόν φησιν εἶναι μέχρι τριῶν, πλέον δὲ μή. παρὰ τοίνυν ὅλον τοῦτον τὸν νόμον εἴρηται τὸ ψήφισμα.
If any man die a violent death, says the legislator. First, by adding the epithet violent, he has given an indication by which we understand his meaning to be, if a man die wrongfully. His kinsmen may take and hold hostages in respect of such death, until they either submit to trial for bloodguiltiness, or surrender the actual manslayers. You will note what an admirable provision this is. He requires the hostages, in the first instance, to stand trial; and then if they refuse, he enjoins them to give up the murderers; but, if they decline both these duties, he adds that the right to hold hostages is limited to three and no more. The whole of this statute is defied in the wording of the decree.
§ 84
πρῶτον μὲν γάρ, ἐάν τις ἀποκτείνῃ γράφων, οὐ προσέγραψʼ ἀδίκως οὐδὲ βιαίως οὐδʼ ὅλως οὐδέν. εἶτα πρὸ τοῦ δίκην ἀξιῶσαι λαβεῖν, εὐθὺς ἔγραψεν ἀγώγιμον εἶναι. πρὸς δὲ τούτοις ὁ μὲν νόμος, ἐὰν μήτε δίκας ὑπόσχωσι παρʼ οἷς ἂν τὸ πάθος γένηται, μήτε τοὺς δεδρακότας ἐκδῶσι, κελεύει κατὰ τούτων εἶναι μέχρι τριῶν τὸ ἀνδρολήψιον·
In the first place, when writing the words, if any man shall kill, he did not add wrongfully, or violently, or any qualification at all. Secondly he proposes that the culprit shall be liable to seizure instantly and before any claim of redress has been made. Furthermore, while the statute ordains that, if the persons in whose house the death took place will neither submit to trial nor give up the perpetrators, as many as three may be detained as hostages,
§ 85
ὁ δὲ τούτους μὲν ἀθῴους παρῆκε, καὶ οὐδὲ λόγον πεποίηται περὶ αὐτῶν οὐδένα, τοὺς δὲ τὸν ἤδη πεφευγότα (θήσω γὰρ οὕτω) κατὰ τὸν κοινὸν ἁπάντων ἀνθρώπων νόμον, ὃς κεῖται τὸν φεύγοντα δέχεσθαι, ὑποδεξαμένους ἐκσπόνδους εἶναι γράφει, ἐὰν μὴ τὸν ἱκέτην ἔκδοτον διδῶσιν. οὐκοῦν καὶ τῷ μὴ προσθεῖναι πῶς, ἐὰν ἀποκτείνῃ, καὶ τῷ μηδεμίαν κρίσιν εἰπεῖν, καὶ τῷ μὴ δίκας αἰτεῖν, καὶ τῷ πανταχόθεν διδόναι λαβεῖν, καὶ τῷ τοὺς ὑποδεξαμένους, ἀλλὰ μὴ παρʼ οἷς ἂν τὸ πάθος γένηται κολάζειν, καὶ πᾶσιν οὑτωσὶ φανερῶς καὶ παρὰ τοῦτον εἴρηκε τὸν νόμον.
Aristocrates dismisses those persons scot-free, and takes no account of them whatever, but proposes to put under a ban those who, in obedience to that common law of mankind which enjoins hospitality to a fugitive, have harbored the culprit, who, as I will assume, has already gone into exile, if they refuse to surrender their suppliant. Thus, by omitting to specify the mode of the homicide, by not providing for a trial, by omitting the claim of redress, by permitting arrest in any place whatsoever, by punishing those who harbor the fugitive, and by not punishing those in whose house the death took place,—in every respect I say that his proposal is in manifest contravention of this statute also.
§ 86
λέγε δὴ τὸν ἐφεξῆς. ΝΟΜΟΣ. μηδὲ νόμον ἐπʼ ἀνδρὶ ἐξεῖναι θεῖναι, ἐὰν μὴ τὸν αὐτὸν ἐπὶ πᾶσιν Ἀθηναίοις. ἔστι μὲν οὐκέτι τῶν φονικῶν ὅδʼ ὁ νῦν ἀνεγνωσμένος νόμος, ὦ ἄνδρες δικασταί, οὐδʼ ὁτιοῦν δʼ ἧττον ἔχει καλῶς, εἴπερ καὶ ἄλλος τις. ὥσπερ γὰρ τῆς ἄλλης πολιτείας ἴσον μέτεστιν ἑκάστῳ, οὕτως ᾤετο δεῖν καὶ τῶν νόμων ἴσον μετέχειν πάντας ὁ θεὶς αὐτόν, καὶ διὰ ταῦτʼ ἔγραψεν μηδὲ νόμον ἐπʼ ἀνδρὶ ἐξεῖναι θεῖναι, ἐὰν μὴ τὸν αὐτὸν ἐφʼ ἅπασιν Ἀθηναίοις. ὁπότε τοίνυν τὰ ψηφίσματα δεῖν κατὰ τοὺς νόμους ὁμολογεῖται γράφειν, ὁ γράφων ἰδίᾳ τι Χαριδήμῳ τοιοῦτον ὃ μὴ πᾶσι καὶ ὑμῖν ἔσται, σαφῶς καὶ παρὰ τοῦτον ἂν εἰρηκὼς εἴη τὸν νόμον. οὐ γὰρ δήπου, ἃ μηδὲ νομοθετεῖν ἔξεστιν, ταῦτʼ ἐν ψηφίσματι γράψας τις ἔννομʼ ἂν εἰρηκὼς εἴη.
Read the next one. And it shall not be lawful to propose a statute directed against an individual, unless the same apply to all Athenians. The statute just read is not, like the others, taken from the Laws of Homicide, but it is just as good—as good as ever law was. The man who introduced it was of opinion that, as every citizen has an equal share in civil rights, so everybody should have an equal share in the laws; and therefore he moved that it should not be lawful to propose a law affecting any individual, unless the same applied to all Athenians. Now seeing that it is agreed that the drafting of decrees must conform to the law, a man who draws a decree for the special benefit of Charidemus, such as is not applicable to all the rest of you, must evidently be making a proposal in defiance of this statute also; of course what it is unlawful to put into a statute cannot legitimately be put into a decree.
§ 87
λέγε τὸν μετὰ ταῦτα νόμον. ἢ οὗτοι πάντες εἰσίν; ΝΟΜΟΣ. ψήφισμα δὲ μηδὲν μήτε βουλῆς μήτε δήμου νόμου κυριώτερον εἶναι. κατάθου. πάνυ μικρὸν ὑπείληφά μοι τὸν λόγον, ὦ ἄνδρες δικασταί, καὶ ῥᾴδιον εἶναι περὶ τοῦ παρὰ τοῦτον εἰρῆσθαι τὸν νόμον τὸ ψήφισμα. ὃς γὰρ ὑπαρχόντων τοσούτων νόμων πάντας ὑπερβὰς τούτους γέγραφεν καὶ κατέκλεισʼ ἴδιον πρᾶγμα ψηφίσματι, τοῦτον τί τις ἄλλο ποιεῖν φήσει πλὴν ψήφισμα νόμου κυριώτερον ἀξιοῦν εἶναι;
Read the next statute,—or is that all of them? The Statute No decree either of the Council or of the Assembly shall have superior authority to a statute. Put it down.—I take it, gentlemen, that a very short and easy argument will serve me to prove that this statute has been violated in the drafting of the decree. When there are so many statutes, and when a man makes a motion that contravenes every one of them, and incorporates a private transaction in a decree, how can anyone deny that he is claiming for his decree authority superior to that of a statute?
§ 88
βούλομαι τοίνυν ὑμῖν καὶ ἓν ἢ δύο ψηφίσματα δεῖξαι τῶν γεγραμμένων τοῖς ὡς ἀληθῶς εὐεργέταις τῆς πόλεως, ἵνʼ εἰδῆθʼ ὅτι ῥᾴδιόν ἐστι γράφειν τὰ δίκαια, ὅταν αὐτοῦ τις εἵνεκα τούτου γράφῃ, τοῦ τιμῆσαί τινα καὶ μεταδοῦναι τῶν ἡμῖν ὑπαρχόντων, καὶ μὴ διὰ τοῦ ταῦτα δοκεῖν ποιεῖν βούληται κακουργεῖν καὶ παρακρούεσθαι. λέγε τὰ ψηφίσματα ταυτί. ἀλλʼ ἵνα μὴ μακρὸν ὑμῖν ἀκούειν ᾖ, ἐξ ἑκάστου τῶν ψηφισμάτων αὐτὸ τοῦτʼ ἐξείλεκται περὶ οὗ τούτου κατηγορῶ. λέγε. ΨΗΦΙΣΜΑΤΑ.
Now I wish to cite for your information one or two decrees drawn in favour of genuine benefactors of the commonwealth, to satisfy you that it is easy to frame such things without injustice, when they are drawn for the express purpose of doing honor to a man, and of admitting him to a share of our own privileges, and when, under the pretence of doing so, there is no malicious and fraudulent intention.—Read these decrees.—To save you a long hearing, the clauses corresponding to that for which I am prosecuting the defendant have been extracted from the several decrees.(The Clerk reads excerpts from sundry Decrees.)
§ 89
ὁρᾶθʼ ὅτι πάντες, ὦ ἄνδρες Ἀθηναῖοι, τὸν αὐτὸν τρόπον γεγράφασιν. ἔστω φησὶν ὑπὲρ αὐτοῦ ἡ αὐτὴ τιμωρία καθάπερ ἂν τὸν Ἀθηναῖον ἀποκτείνῃ, κυρίους μὲν ἐῶντες τοὺς περὶ τούτων ὑπάρχοντας ὑμῖν νόμους, σεμνοὺς δʼ ἀποφαίνοντες, οἵ γʼ ἐν δωρειᾶς ἐποιήσαντο τάξει τὸ τούτων μεταδοῦναι. ἀλλʼ οὐκ Ἀριστοκράτης, ἀλλὰ προπηλακίζει μὲν καθʼ ὅσον δύναται τούτους (ὡς γοῦν οὐδενὸς ἀξίων ἴδιόν τι γράφειν ἐπεχείρησεν), μικρὰν δʼ ἀποφαίνει κἀκείνην τὴν δωρειὰν ᾗ τὴν πολιτείαν δεδώκατε τῷ Χαριδήμῳ. ὃς γάρ, ὡς ἀγαπώντων τοῦθʼ ὑμῶν καὶ προσοφειλόντων χάριν αὐτῷ, γέγραφεν καὶ πρὸς φυλάττειν ὑμᾶς ἐκεῖνον, ὅπως ἀδεῶς ὅ τι ἂν βούληται ποιῇ, πῶς οὐ τοῦθʼ ὃ λέγω διαπράττεται;
You see, men of Athens, that they have all drawn them in the same fashion. For instance: There shall be the same redress for him as if the person slain were an Athenian. Here, without tampering with your existing laws respecting such offences, they enhance the dignity of those laws by making it an act of grace to allow a share in them to others. Not so Aristocrates: he does his very best to drag the laws through the mire; anyhow, he tried to compose something of his own, as though they were worth nothing; and he makes light even of that act of grace which you bestowed your citizenship upon Charidemus. For when he assumes that you still owe the man a debt of gratitude, and has proposed that you should protect him into the bargain, so that he may do just what he likes with impunity, does not such conduct merit my description?
§ 90
οὐκ ἀγνοῶ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ὅτι ὡς μὲν οὐ παρὰ τοὺς νόμους φανερῶς γέγραφεν τὸ ψήφισμα Ἀριστοκράτης οὐχ ἕξει δεῖξαι, ὃ δὲ δεινότατον πάντων ἐστίν, τὸ μηδεμίαν κρίσιν ἐν παντὶ ποιῆσαι τῷ ψηφίσματι τοιαύτης αἰτίας, τοῦθʼ ὑφαιρεῖσθαι πειράσεται. ἐγὼ δὲ περὶ αὐτοῦ τούτου πολλὰ μὲν λέγειν οὐκ οἶμαι δεῖν, ἐκ δὲ τοῦ ψηφίσματος αὐτοῦ δείξω σαφῶς οὐδʼ αὐτὸν τοῦτον ἡγούμενον εἶναι κρίσιν οὐδεμίαν τῷ τὴν αἰτίαν ἔχοντι.
I am well aware, men of Athens, that, although Aristocrates will be quite unable to disprove the charge of framing his decree in open defiance of the laws, he will make an attempt to shuffle away the most serious part of the accusation,—namely, that from beginning to end of his decree he does not order any trial of a very grave indictment. On that point I do not think I need say much; but I will prove clearly from the actual phrasing of the decree that he himself does not suppose that the man accused will get any trial at all.
§ 91
γέγραφεν γὰρ ἐάν τις ἀποκτείνῃ Χαρίδημον, ἀγώγιμος ἔστω, ἐὰν δέ τις ἀφέληται ἢ πόλις ἢ ἰδιώτης, ἔκσπονδος ἔστω, οὐκ ἐὰν μὴ παράσχῃ εἰς κρίσιν τὸν ἀφαιρεθέντα, ἀλλʼ ὅλως εὐθύς. καίτοι εἴ γʼ ἐδίδου κρίσιν καὶ μὴ ἀφῃρεῖτο, τότʼ ἂν προσέγραψεν κατὰ τῶν ἀφελομένων τὴν τιμωρίαν, ὁπότʼ εἰς τὴν κρίσιν μὴ παρέσχον ὃν ἐξείλοντο.
The words are: If any man kill Charidemus, he shall be liable to seizure; and if any person or any city rescue him, they shall be put under ban,—not merely in case they refuse to give up for trial the man they have rescued, but absolutely and without more ado. And yet if he were permitting instead of disallowing a trial, he would have made the penal clause against the rescuers conditional upon their not giving up for trial the person rescued.
§ 92
οἶμαι τοίνυν αὐτὸν κἀκεῖνον ἐρεῖν τὸν λόγον, καὶ σφόδρα ταύτῃ ζητήσειν ἐξαπατᾶν ὑμᾶς, ὡς ἄκυρόν ἐστι τὸ ψήφισμα· προβούλευμα γάρ ἐστιν, ὁ νόμος δʼ ἐπέτεια κελεύει τὰ τῆς βουλῆς εἶναι ψηφίσματα, ὥστε κἂν αὐτοῦ νῦν ἀποψηφίσησθε, ἥ γε πόλις φλαῦρον οὐδὲν πείσεται κατὰ τὸ ψήφισμα τοῦτο.
I dare say that he will use the following argument, and that he will try very hard to mislead you on this point. The decree, he will urge, is invalid because it is merely a provisional resolution, and the law provides that resolutions of the Council shall be in force for one year only; therefore, if you acquit him today, the commonwealth can take no harm in respect of his decree.
§ 93
ἐγὼ δὲ πρὸς ταῦτʼ οἶμαι δεῖν ὑμᾶς ἐκεῖνʼ ὑπολαμβάνειν, ὅτι τὸ ψήφισμα τοῦθʼ οὗτος ἔγραψεν οὐχ ἵνʼ ὄντος ἀκύρου μηδὲν ἀηδὲς ὑμῖν συμβῇ (τὴν ἀρχὴν γὰρ ἐξῆν αὐτῷ μὴ γράφειν, εἴ γε τὸ βέλτιστον τῇ πόλει σκοπεῖν ἐβούλετο) ἀλλʼ ἵνʼ ἐξαπατηθέντων ὑμῶν διαπράξαιντό τινες τἀναντία τοῖς ὑμῖν συμφέρουσιν. οἱ δὲ γραψάμενοι καὶ χρόνους ἐμποιήσαντες καὶ διʼ οὓς ἄκυρόν ἐστιν, ἡμεῖς ἐσμεν. ἄτοπον δὴ γένοιτʼ ἄν, εἰ ὧν ἡμῖν χάριν εἰκὸς ὑπάρχειν, ταῦτα τούτοις εἰς σωτηρίαν ὑπάρξειεν.
I think your rejoinder to that argument should be that the defendant’s purpose in drafting the decree was, not that it should be inoperative and have no disagreeable results,—for it was open to him not to draft it at all, if he had wished to consult the best advantage of the commonwealth;—but that you might be misled and certain people might be enabled to carry through projects opposed to your interests. That the decree has been challenged, that its operation has been delayed, and that it has now become invalid, you owe to us; and it is preposterous that the very reasons that ought to make you grateful to us should be available as reasons for acquitting our opponents.
§ 94
ἔτι τοίνυν οὐδʼ ἁπλοῦν τοῦθʼ οὕτως ἐστίν, ὥς τις οἴεται. εἰ μὲν γὰρ μηδεὶς ἄλλος ἦν ὅστις ἔμελλεν ὁμοίως τούτῳ τῶν συμφερόντων ὑμῖν ὀλιγωρήσας γράφειν, ἴσως ἂν ἦν τοῦτο· νῦν δʼ ὄντων οὐκ ὀλίγων οὐχὶ καλῶς ἔχει μὴ λῦσαι τὸ ψήφισμʼ ὑμῖν. τίς γὰρ οὐ γράψει θαρρῶν πάλιν, ἡνίκʼ ἂν ᾖ τοῦτʼ ἀποπεφευγός; τίς δʼ οὐκ ἐπιψηφιεῖ; τίς δὲ γράψεται; οὐ τοίνυν τοῦτο σκεπτέον, εἰ τοῦτʼ ἔστιν ἄκυρον τοῖς χρόνοις, ἀλλʼ ἐκεῖνο, ὅτι τῇ περὶ τούτου ψήφῳ, νῦν ἐὰν ἀποψηφίσησθε, τοῖς ἀδικεῖν βουλομένοις αὖθις ὑμᾶς ἄδειαν δώσετε.
Moreover the question is not so simple as some suppose. If there were no other man likely to propose decrees like his without regard to your interests, the matter might, perhaps, be a simple one. But in fact there are many such; and that is why it is not right that you should refuse to annul this decree. If it is pronounced flawless, who will not move decrees in future without misgiving? Who will refuse to put them to the vote? Who will impeach them? What you have to take into account is, not that this decree has become invalid by lapse of time, but that, if you now give judgement for the defendant, by that verdict you will be offering impunity to every man who may hereafter wish to do you a mischief.
§ 95
οὐ τοίνυν οὐδʼ ἐκεῖνό μʼ, ὦ ἄνδρες Ἀθηναῖοι, λέληθεν, ὅτι ἁπλῆν μὲν οὐδὲ δικαίαν οὐδʼ ἡντινοῦν ἀπολογίαν Ἀριστοκράτης ἕξει λέγειν, παραγωγὰς δέ τινας τοιαύτας ἐρεῖ, ὡς ἄρα πολλὰ τοιαῦτʼ ἤδη γέγονε ψηφίσματα πολλοῖς. ἔστι δʼ οὐδέν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο σημεῖον τοῦ τοῦτον ἔννομʼ εἰρηκέναι· πολλαὶ γὰρ προφάσεις εἰσὶν διʼ ἃς πολλάκις ὑμεῖς ἐξηπάτησθε.
It also occurs to my mind, men of Athens, that Aristocrates, having no straightforward or honest defence, nor indeed any defence at all, to offer, will resort to such fallacious arguments as this,—that many similar decrees have been made before now in favour of many persons. That is no proof, gentlemen, of the legality of his own proposal. There are many pretences by which you have often been misled.
§ 96
οἷον εἴ τι τῶν ἑαλωκότων ψηφισμάτων παρʼ ὑμῖν μὴ ἐγράφη, κύριον ἂν δήπουθεν ἦν· καὶ μὴν παρὰ τοὺς νόμους γʼ ἂν εἴρητο. καὶ εἴ τί γε γραφὲν ἢ καθυφέντων τῶν κατηγόρων ἢ μὴ δυνηθέντων μηδὲν διδάξαι ἀπέφυγεν, καὶ τοῦτʼ οὐδὲν κωλύει παράνομον εἶναι. οὐκ ἄρʼ εὐορκοῦσιν οἱ δικάσαντες αὐτό; ναί. πῶς; ἐγὼ διδάξω. γνώμῃ τῇ δικαιοτάτῃ δικάσειν ὀμωμόκασιν, ἡ δὲ τῆς γνώμης δόξα ἀφʼ ὧν ἂν ἀκούσωσι παρίσταται· ὅτε τοίνυν κατὰ ταύτην ἔθεντο τὴν ψῆφον, εὐσεβοῦσιν.
For instance, suppose that one of those decrees which have in fact been disallowed had never been impeached in this Court. It would certainly have been operative; nevertheless it would have been moved contrary to law. Or suppose that a decree, being impeached, was pronounced flawless, because the prosecutors, either collusively or through incompetence, had failed to make good their case: that failure does not make it legal. Then the jurors do not give conscientious verdicts? Yes, they do; I will explain how. They are sworn to decide to the best of an honest judgement; but the view that commends itself to their judgement is guided by the speeches to which they listen, and, inasmuch as they cast their votes in accordance with that view, they are true to their oath.
§ 97
πᾶς γὰρ ὁ μήτε διʼ ἔχθραν μήτε διʼ εὔνοιαν μήτε διʼ ἄλλην ἄδικον πρόφασιν μηδεμίαν παρʼ ἃ γιγνώσκει θέμενος τὴν ψῆφον εὐσεβεῖ· εἰ γὰρ ἠγνόησέν τι διδασκόμενος, τοῦ μὴ συνεῖναι δίκην οὐκ ὀφείλει δοῦναι· ἀλλʼ εἴ τις εἰδὼς ἐκείνους προδέδωκεν ἢ ἐξαπατᾷ, οὗτός ἐστʼ ἔνοχος τῇ ἀρᾷ. διόπερ καταρᾶται καθʼ ἑκάστην ἐκκλησίαν ὁ κῆρυξ, οὐκ εἴ τινες ἐξηπατήθησαν, ἀλλʼ εἴ τις ἐξαπατᾷ λέγων ἢ βουλὴν ἢ δῆμον ἢ τὴν ἡλιαίαν.
Every man keeps his oath who does not, through spite or favour or other dishonest motive, vote against his better judgement. Suppose that he does not apprehend some point that is explained to him, he does not deserve to be punished for his lack of intelligence. The man who is amenable to the curse is the advocate who deceives and misleads the jury. That is why, at every meeting, the crier pronounces a commination, not upon those who have been misled, but upon whosoever makes a misleading speech to the Council, or to the Assembly, or to the Court.
§ 98
μὴ δὴ τοῦθʼ ὑμῖν ἐᾶτε λέγειν, ὡς γέγονεν, ἀλλʼ ὡς ἔστι δίκαιον γίγνεσθαι, μηδʼ ὡς ἕτεροι δικάσαντες ἐκύρωσαν ἐκεῖνα, ἀλλʼ ὑμᾶς αὐτοὺς ἀξιοῦτε διδάσκειν ὡς δικαιότερʼ ἡμῶν περὶ τοῦδε λέγουσιν. εἰ δὲ τοῦτο μὴ δυνήσονται, οὐχὶ καλῶς ἔχειν ὑμῖν ἡγοῦμαι τὴν ἑτέρων ἀπάτην κυριωτέραν ποιήσασθαι τῆς ὑμετέρας αὐτῶν γνώμης.
Do not listen to proof that the thing has happened, but only to proof that it ought to have happened. Do not let them tell you that those old decrees were upheld by other juries; ask them to satisfy you that their plea for this decree is fairer than ours. Failing that, I do not think that you ought to give greater weight to the delusions of others than to your own judgement.
§ 99
ἔτι τοίνυν ἔμοιγε δοκεῖ καὶ σφόδρʼ ἀναιδὴς ὁ τοιοῦτος εἶναι λόγος, ὡς γέγονεν καὶ πρότερόν τισιν ἄλλοις τοιαῦτα ψηφίσματα. οὐ γὰρ εἴ τι πώποτε μὴ κατὰ τοὺς νόμους ἐπράχθη, σὺ δὲ τοῦτʼ ἐμιμήσω, διὰ τοῦτʼ ἀποφεύγειν σοι προσήκει, ἀλλὰ τοὐναντίον πολὺ μᾶλλον ἁλίσκεσθαι διὰ ταῦτα. ὥσπερ γάρ, εἴ τις ἐκείνων ἑάλω, σὺ τάδʼ οὐκ ἂν ἔγραψας, οὕτως, ἐὰν σὺ νῦν ἁλῷς, ἄλλος οὐ γράψει.
Moreover, I cannot but think that there is something uncommonly impudent in such a plea as that other people have before now got decrees of this sort.—If, sir, an illegal act has already been done, and you have imitated that act, that is no reason why you should be acquitted. On the contrary, it is an additional reason why you should be convicted. If one of them had been found guilty, you would never have moved our decree and similarly another will be deterred, if you are found guilty today.
§ 100
ὡς μὲν τοίνυν οὐ παρὰ πάντας τοὺς νόμους φανερῶς γέγραφεν τὸ ψήφισμʼ Ἀριστοκράτης, οὐκ οἶμαι λέγειν αὐτὸν ἕξειν· ἤδη δέ τινʼ εἶδον, ὦ ἄνδρες Ἀθηναῖοι, γραφὴν ἀγωνιζόμενον παρανόμων τοῖς νόμοις μὲν ἁλισκόμενον, ὡς δὲ συμφέρονθʼ ὑμῖν γέγραφεν λέγειν ἐπιχειροῦντα καὶ ταύτῃ βιαζόμενον, εὐήθη μέν, οἶμαι, μᾶλλον δʼ ἀναιδῆ λόγον.
I say that I do not expect that Aristocrates will be able to deny that he has moved a decree in open violation of all the laws; but before now, men of Athens, I have seen a man contesting an indictment for illegal measures, who, though convicted by law, made an attempt to argue that his proposal had been to the public advantage, and insisted strongly on that point,—a simple-minded argument, surely, if it was not an impudent one.
§ 101
εἰ γὰρ καὶ κατὰ τἄλλα πάντα συμφέρει τὰ εἰρημένα, ᾗ γʼ ὀμωμοκότας κατὰ τοὺς νόμους δικάσειν ὑμᾶς ἀξιοῖ κυροῦν ἃ μηδʼ αὐτὸς ἔχει δικαίως δεῖξαι γεγραμμένα, ἀσύμφορʼ ἂν εἴη, εἴπερ τὸ εὐορκεῖν περὶ πλείστου πᾶσίν ἐστι ποιητέον· οὐ μὴν ἀλλʼ ἔχει τινʼ ὅμως ἡ ἀναίδειʼ αὕτη λόγον. τούτῳ τοίνυν οὐδʼ οὗτος ἐνέσται πρὸς ὑμᾶς ὁ λόγος· οὕτω γὰρ σφόδρʼ ἐναντίον ὂν τοῖς νόμοις τὸ ψήφισμα μᾶλλον ἀσύμφορόν ἐστιν ἢ παράνομον.
Admit a man’s proposition to be in every other respect advantageous; it is still disadvantageous in so far as he begs you, who are sworn to give judgement according to law, to ratify a decree which he himself cannot prove to have been honestly drawn, seeing that every man is bound to set the highest value upon fidelity to his oath. At the same time the plea, though impertinent, has reason in it; but not a reason which Aristocrates will be able to submit to you. Entirely opposed as his decree is to the laws, it is not less pernicious than illegal.
§ 102
βούλομαι δʼ ἤδη καὶ τοῦθʼ ὑμῖν ἐπιδεικνύναι. ἵνα δʼ ὡς διὰ βραχυτάτου λόγου δῆλον ὃ βούλομαι ποιήσω, παράδειγμά τι γνώριμον πᾶσιν ὑμῖν ἐρῶ. ἴσθʼ ὅτι συμφέρει τῇ πόλει μήτε Θηβαίους μήτε Λακεδαιμονίους ἰσχύειν, ἀλλὰ τοῖς μὲν Φωκέας ἀντιπάλους, τοῖς δʼ ἄλλους τινὰς εἶναι· ἐκ γὰρ τοῦ ταῦθʼ οὕτως ἔχειν ἡμῖν ὑπάρχει μεγίστοις οὖσιν ἀσφαλῶς οἰκεῖν.
That is the point which I wish now to make good to you; and, in order to do what I wish in as few words as possible, will cite an illustration that is well known to you all. You are aware that it is for the advantage of Athens that neither the Thebans nor the Lacedaemonians should be powerful; that the Thebans should be counterbalanced by the Phocians, and the Lacedaemonians by other communities; because, when that is the position of affairs, you are the strongest nation, and can dwell in security.
§ 103
τοῦτο τοίνυν νομίζετε ταὐτὸ καὶ τοῖς Χερρόνησον οἰκοῦσι τῶν πολιτῶν συμφέρειν, μηδένʼ εἶναι τῶν Θρᾳκῶν ἰσχυρόν· ἡ γὰρ ἐκείνων πρὸς ἀλλήλους ταραχὴ καὶ ὑποψία φρουρὰ Χερρονήσου μεγίστη τῶν πασῶν ἐστιν καὶ βεβαιοτάτη. τὸ τοίνυν ψήφισμα τουτὶ τῷ μὲν ἡγουμένῳ τῶν Κερσοβλέπτου πραγμάτων ἀσφάλειαν διδόν, τοῖς δὲ τῶν ἑτέρων βασιλέων στρατηγοῖς φόβον καὶ δέος μή τινʼ αἰτίαν ἔχωσι παριστάν, τοὺς μὲν ἀσθενεῖς, τὸν δʼ ἕνʼ ὄντʼ ἰσχυρὸν καθίστησιν.
You must, then, take the view that for those of our fellow-citizens who live in the Chersonese the same condition is advantageous, that is, that no one man shall be all-powerful among the Thracians. In fact the quarrels of the Thracians, and their jealousy of one another, afford the best and most trustworthy guarantee of the safety of the Chersonese. Now the decree before us, by offering security to the minister who controls the affairs of Cersobleptes, and by putting the commanders of the other kings in imminent fear of being accused of crime, makes those kings weak, and the king who stands by himself strong.
§ 104
ἵνα δὲ μὴ πάνυ θαυμάζητʼ εἰ τὰ παρʼ ὑμῖν ψηφίσματα τηλικαύτην ἔχει δύναμιν, γεγονὸς καὶ ὃ πάντες ἐπίστασθε πρᾶγμʼ ὑμᾶς ὑπομνήσω. ὅτε Μιλτοκύθης ἀπέστη Κότυος, συχνὸν ἤδη χρόνον ὄντος τοῦ πολέμου, καὶ ἀπηλλαγμένου μὲν Ἐργοφίλου, μέλλοντος δʼ Αὐτοκλέους ἐκπλεῖν στρατηγοῦ, ἐγράφη τι παρʼ ὑμῖν ψήφισμα τοιοῦτον, διʼ οὗ Μιλτοκύθης μὲν ἀπῆλθε φοβηθεὶς καὶ νομίσας ὑμᾶς οὐ προσέχειν αὐτῷ, Κότυς δʼ ἐγκρατὴς τοῦ τʼ ὄρους τοῦ ἱεροῦ καὶ τῶν θησαυρῶν ἐγένετο. καὶ γάρ τοι μετὰ ταῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, Αὐτοκλῆς μὲν ἐκρίνεθʼ ὡς ἀπολωλεκὼς Μιλτοκύθην, οἱ δὲ χρόνοι κατὰ τοῦ τὸ ψήφισμʼ εἰπόντος τῆς γραφῆς ἐξεληλύθεσαν, τὰ δὲ πράγματʼ ἀπωλώλει τῇ πόλει.
And that you may not be quite surprised to hear that decrees made in Athens have so powerful an effect, I will remind you of a piece of history within the knowledge of all of you. After the revolt of Miltocythes against Cotys, when the war had already lasted a considerable time, when Ergophilus had been superseded, and Autocles was on the point of sailing to take command, a decree was proposed here in such terms that Miltocythes withdrew in alarm, supposing that you were not well disposed towards him, and Cotys gained possession of the Sacred Mountain and its treasures. Now observe that later, men of Athens, although Autocles was put on his trial for having brought Miltocythes to ruin, the time for indicting the author of the decree was past; and, so far as Athens was concerned, the whole business had come to grief.
§ 105
εὖ τοίνυν ἴσθʼ ὅτι καὶ νῦν, εἰ μὴ λύσετε τὸ ψήφισμα τοδί, καὶ τοῖς βασιλεῦσι θαυμαστὴ γενήσεται διʼ αὔτʼ ἀθυμία καὶ τοῖς στρατηγοῖς αὐτῶν· ὅλως γὰρ ἡγήσονται παρεῶσθαι μὲν αὐτοί, πρὸς Κερσοβλέπτην δʼ ἀποκλίνειν ὑμᾶς. εἰ δʼ ἐκ τοῦ ταῦτα γνῶναι παραχωρήσονται τῆς ἀρχῆς ἐπὶ καιροῦ τινος αὐτοῖς ἐπιθεμένου τοῦ Κερσοβλέπτου, πάλιν ὁρᾶτε τί συμβήσεται.
Even so today, if you do not annul this decree, the kings and their commanders will be immensely discouraged. They will regard themselves as altogether slighted, and will imagine that your favour is inclining towards Cersobleptes. Now suppose that on this assumption they surrender their royalty, whenever Cersobleptes seizes opportunity and attacks them; and again observe what will happen.—
§ 106
φέρε γὰρ πρὸς θεῶν, ἂν ἡμᾶς ἀδικῇ Κερσοβλέπτης, ὃ μᾶλλον ἐλπὶς ἢ μὴ δυνηθέντα ποιῆσαι, οὐκ ἐπʼ ἐκείνους ἴμεν καὶ διʼ ἐκείνων ἀσθενῆ ποιεῖν αὐτὸν ζητήσομεν; ἂν οὖν εἴπωσʼ ἡμῖν ὅτι ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, οὐ μόνον ἡμῖν ἀδικουμένοις οὐκ ἐβοηθήσατε, ἀλλὰ καὶ φόβον, ἂν ὑπὲρ ἡμῶν αὐτῶν ἀμυνώμεθα, θαυμαστὸν παρεστήσατε, ψήφισμα ποιησάμενοι, τὸν ἐναντία τοῖς ὑμῖν συμφέρουσι καὶ ἡμῖν πράττοντʼ ἐάν τις ἀποκτείνῃ, ἀγώγιμον εἶναι· οὔκουν ἐστὲ δίκαιοι βοηθοὺς καλεῖν ἡμᾶς, ἐφʼ οἷς καὶ περὶ ὑμᾶς αὐτοὺς καὶ περὶ ἡμᾶς κακῶς ἐβουλεύσασθε, εἰπέ μοι, ταῦτʼ ἐὰν λέγωσιν, οὐ δικαιότερʼ ἡμῶν ἐροῦσιν; ἔγωγʼ οἶμαι.
In heaven’s name, tell me this. If Cersobleptes attacks us,—and he is more likely than not to do so, when he has the power,—shall we not have recourse to those kings? Shall we not try to reduce him through them? Very well; then suppose they reply: Athenians, so far from helping us when we were ill-treated, you made us grievously afraid of defending ourselves, for you issued a decree that anyone who should kill the man who was working against your interests and ours alike, should be liable to seizure. Therefore you have no right to call upon us to help you in a matter which you mismanaged for us as well as for yourselves. Tell me this, I say: will not they have the best of the argument? I think so.
§ 107
καὶ μὴν οὐδʼ ἐκεῖνό γʼ ἔστιν εἰπεῖν, ὅτι νὴ Δίʼ εἰκότως ἐφενακίσθητε καὶ παρεκρούσθητε. εἰ γὰρ μηδὲν εἴχετε τῶν ἄλλων λογίσασθαι, μηδʼ ἐφʼ ὑμῶν αὐτῶν οἷοί τʼ ἦτε ταῦτα συνεῖναι, ἦν ἰδεῖν παράδειγμα Ὀλυνθίους τουτουσί, οἳ τί πεποιηκότος αὐτοῖς Φιλίππου πῶς αὐτῷ χρῶνται; ἐκεῖνος ἐκείνοις Ποτείδαιαν οὐχὶ τηνικαῦτʼ ἀπέδωκεν, ἡνίκʼ ἀποστερεῖν οὐκέθʼ οἷός τʼ ἦν, ὥσπερ ὑμῖν Κερσοβλέπτης Χερρόνησον· ἀλλὰ πρὸς ὑμᾶς πολεμῶν χρήματα πόλλʼ ἀναλώσας, ἑλὼν καὶ δυνηθεὶς ἂν αὐτὸς ἔχειν, εἴπερ ἐβουλήθη, παρέδωκεν καὶ οὐδʼ ἐπεχείρησεν ἄλλο ποιεῖν οὐδέν.
Again, it cannot possibly be alleged that it was natural that you should be hoodwinked and misled. For even though you had no other basis of calculation, even though you were unable of yourselves to grasp the state of affairs, you had before your eyes the example of those people at Olynthus. What has Philip done for them? And how are they treating him? He restored Potidaea to them, not at a time when he was no longer able to keep them out, as Cersobleptes restored the Chersonesus to you; no,—after spending a great deal of money on his war with you, when he had taken Potidaea, and could have kept it if he chose, he made them a present of the place, without even attempting any other course.
§ 108
ἀλλʼ ὅμως ἐκεῖνοι, τέως μὲν ἑώρων αὐτὸν τηλικοῦτον ἡλίκος ὢν πιστὸς ὑπῆρχεν, σύμμαχοί τʼ ἦσαν καὶ διʼ ἐκεῖνον ἡμῖν ἐπολέμουν, ἐπειδὴ δʼ εἶδον μείζω τῆς πρὸς αὑτοὺς πίστεως γιγνόμενον, τοσοῦτʼ ἀπέχουσι τοῦ ψηφίσασθαι, ἐάν τις ἀποκτείνῃ τινὰ τῶν ἐκείνῳ συγκατεσκευακότων τὴν ἀρχήν, ἐκ τῶν ἑαυτῶν συμμάχων ἀγώγιμον εἶναι,
Nevertheless, although so long as they saw that he was not too powerful to be trusted, they were his allies and fought us on his account, when they found that his strength had grown too great for their confidence, they did not make a decree that whosoever should kill any man who had helped to consolidate Philip’s power should be liable to seizure in the country of their allies.
§ 109
ὥσθʼ ὑμᾶς, οὓς ἴσασιν ἁπάντων ἀνθρώπων ἥδιστʼ ἂν καὶ τοὺς ἐκείνου φίλους καὶ αὐτὸν τὸν Φίλιππον ἀποκτείναντας, φίλους πεποίηνται, φασὶ δὲ καὶ συμμάχους ποιήσεσθαι. εἶτʼ Ὀλύνθιοι μὲν ἴσασι τὸ μέλλον προορᾶν, ὑμεῖς δʼ ὄντες Ἀθηναῖοι ταὐτὸν τοῦτʼ οὐχὶ ποιήσετε; ἀλλʼ αἰσχρὸν τοὺς τῷ περὶ πραγμάτων ἐπίστασθαι βουλεύσασθαι δοκοῦντας προέχειν ἧττον Ὀλυνθίων τὸ συμφέρον εἰδότας ὀφθῆναι.
No, indeed; they have made friendship, and promise to make alliance, with you,—you who of all men in the world would be most delighted to kill Philip’s friends or even Philip himself. When mere Olynthians know how to provide for the morrow, will not you, who are Athenians, do likewise? It is discreditable that you, who have a reputation for superior ability in political deliberation, should be convicted of a duller perception of your own advantage than Olynthians.
§ 110
ἀκούω τοίνυν αὐτὸν καὶ τοιοῦτόν τινʼ ἐρεῖν λόγον, οἷον καὶ πρότερόν ποτʼ Ἀριστόμαχος παρʼ ὑμῖν ἐδημηγόρει, ὡς οὐκ ἔστιν ὅπως ποτὲ Κερσοβλέπτης αἱρήσεται Χερρόνησον ἀποστερεῖν ἐπιχειρῶν ἐχθρὸς ὑμῖν εἶναι· οὐδὲ γὰρ εἰ λάβοι καὶ κατάσχοι, λυσιτελήσειν αὐτῷ. ἐκ μέν γʼ ἐκείνης οὐκ ἔστιν ὑπὲρ τριάκοντα τάλανθʼ ἡ πρόσοδος μὴ πολεμουμένης, εἰ πολεμήσεται δέ, οὐδὲ ἕν· ἐκ δὲ τῶν ἐμπορίων, ἃ τότʼ ἂν κλεισθείη, πλεῖν ἢ διακόσια τάλαντά ἐσθʼ ἡ πρόσοδος· ὥστε τί βουλόμενος μικρὰ λαμβάνειν καὶ πολεμεῖν ἂν ἕλοιτο, ἐξὸν τὰ πλείω καὶ φίλος εἶναι, θαυμάζειν φήσουσιν.
I am informed that Aristocrates will also say something to the same effect as a speech once made in the Assembly by Aristomachus,—that it is inconceivable that Cersobleptes would ever deliberately provoke your enmity by trying to rob you of the Chersonesus, because, even if he should take it and hold it, it will be of no use to him. Indeed when that country is not at war, its revenue is no more than thirty talents, and when it is at war, not a single talent. On the other hand the revenue of his ports, which, in the event supposed, would be blockaded, is more than two hundred talents. They wonder,—as they will put it,—what he could possibly mean by preferring small returns and a war with you, when he might get larger returns and be your friend.
§ 111
ἐγὼ δʼ οὐκ ἀπορῶ μὲν εἰπεῖν πόλλʼ ἅ μοι δοκεῖ μᾶλλον ἄν τις ἰδὼν ἀπιστεῖν εἰκότως ἢ τούτοις πιστεύων ἐκεῖνον ἐᾶν μέγαν γίγνεσθαι· οὐ μὴν ἀλλʼ ὃ μάλιστα πρόχειρον ἔχω, τοῦτʼ ἐρῶ. ἴστε δήπου Φίλιππον, ἄνδρες Ἀθηναῖοι, τουτονὶ τὸν Μακεδόνα, ᾧ πολὺ δήπου μᾶλλον ἐλυσιτέλει τὰς ἐξ ἁπάσης Μακεδονίας προσόδους ἀδεῶς λαμβάνειν ἢ μετὰ κινδύνων τὰς ἐξ Ἀμφιπόλεως, καὶ χρῆσθαι φίλοις αἱρετώτερον ἦν αὐτῷ τοῖς πατρικοῖς ὑμῖν ἢ Θετταλοῖς, οἳ τὸν πατέρʼ αὐτοῦ ποτʼ ἐξέβαλον.
But I am at no loss for plenty of instances in the light of which a man might reasonably be skeptical, instead of putting his trust in those orators, and allowing Cersobleptes to become a potentate. However, I will be content with the instance that lies nearest to hand. Of course, gentlemen, you all know that Macedonian, Philip. It was certainly more profitable for him to draw the revenues of all Macedonia in safety, than the revenue of Amphipolis with risks attached; and more agreeable to have you, his hereditary friends, on his side, than the Thessalians who once ejected his own father.
§ 112
ἄνευ γὰρ τούτου κἀκεῖνʼ ἔστιν ἰδεῖν· ὑμεῖς μέν, ὦ ἄνδρες Ἀθηναῖοι, οὐδένα προὐδώκατε πώποτε τῶν φίλων, Θετταλοὶ δʼ οὐδένα πώποθʼ ὅντινʼ οὔ. ἀλλʼ ὅμως οὕτως ἐχόντων τούτων μικρὰ λαμβάνειν καὶ τοὺς ἀπίστους φίλους καὶ τὸ κινδυνεύειν ἀντὶ τοῦ μετʼ ἀσφαλείας ζῆν ὁρᾶτε προῃρημένον αὐτόν.
Apart from that, it may be observed that you, Athenians, never yet betrayed any of your friends, while the Thessalians have betrayed every one of theirs. Nevertheless, in spite of all that, you see that he has deliberately chosen small gains, faithless friends, and big risks, in preference to a life of security.
§ 113
τί δή ποτʼ αἴτιον; οὐ γὰρ δὴ λόγον γε τὸ πρᾶγμʼ οὑτωσὶ πρόχειρον ἔχει. ὅτι, ὦ ἄνδρες Ἀθηναῖοι, δυοῖν ἀγαθοῖν ὄντοιν πᾶσιν ἀνθρώποις, τοῦ μὲν ἡγουμένου καὶ μεγίστου πάντων, τοῦ εὐτυχεῖν, τοῦ δʼ ἐλάττονος μὲν τούτου, τῶν δʼ ἄλλων μεγίστου, τοῦ καλῶς βουλεύεσθαι, οὐχ ἅμʼ ἡ κτῆσις παραγίγνεται τοῖς ἀνθρώποις, οὐδʼ ἔχει τῶν εὖ πραττόντων οὐδεὶς ὅρον οὐδὲ τελευτὴν τῆς τοῦ πλεονεκτεῖν ἐπιθυμίας· διʼ ὅπερ πολλοὶ πολλάκις μειζόνων ἐπιθυμοῦντες τὰ παρόντʼ ἀπώλεσαν.
Now what can be the reason? For the logic of the thing is certainly not so very obvious. The truth is, men of Athens, that there are two things that are excellent for everybody: good luck, the chiefest and greatest of goods, and good counsel, inferior to good luck, but greater than any other; but men do not get both these good things at once, and no successful man sets any limit or end to his desire to get more. And that is why men, in the desire for more, so often throw away what they already have.
§ 114
καὶ τί δεῖ Φίλιππον λέγειν ἤ τινʼ ἄλλον; ἀλλʼ ὁ πατὴρ αὐτὸς ὁ Κερσοβλέπτου Κότυς, ἡνίκα μὲν στασιάζοι πρός τινας, πρέσβεις πέμπων ἅπαντα ποιεῖν ἕτοιμος ἦν, καὶ τότʼ ᾐσθάνετο ὡς ἀλυσιτελὲς τὸ τῇ πόλει πολεμεῖν· ἐπειδὴ δʼ ὑφʼ αὑτῷ τὴν Θρᾴκην ἔχοι, κατελάμβανε τὰς πόλεις, ἠδίκει, μεθύων ἐπαρῴνει μάλιστα μὲν εἰς αὑτόν, εἶτα καὶ εἰς ἡμᾶς, τὴν χώραν ἐποιεῖθʼ ἑαυτοῦ, τὸ πρᾶγμʼ ἀμήχανον ἦν. τῶν γὰρ ὑπὲρ τοῦ πλεονεκτεῖν ἐπιχειρούντων οἷς οὐ χρὴ οὐ τὰ δυσχερέσταθʼ ἕκαστος εἴωθε λογίζεσθαι, ἀλλʼ ἃ κατορθώσας διαπράξεται.
But what need to name Philip, or any other man? Why, Cersobleptes’ own father, Cotys, whenever he had a quarrel on hand, used to send his ambassadors, and was ready to do anything, and then he could see that being at war with Athens was quite unprofitable. But, as soon as he had all Thrace at his command, he would occupy cities, do mischief, discharge his drunken fury, first on himself, and then on us; he must needs subjugate the whole country; there was no dealing with the fellow. For everybody who attempts improper enterprises for the sake of aggrandizement is apt to look, not to the difficulties of his task, but to what he will achieve if successful.
§ 115
ἐγὼ δὴ δεῖν ὑμᾶς οἶμαι τοῦτον τὸν τρόπον βεβουλεῦσθαι, ὅπως, ἂν μὲν ἃ χρὴ περὶ ὑμῶν γιγνώσκῃ Κερσοβλέπτης, μηδὲν ὑφʼ ὑμῶν ἀδικήσεται, ἂν δʼ ἀλόγως ἀδικεῖν ἐπιχειρῇ, μὴ μείζων ἔσται τοῦ δίκην δοῦναι. ἀναγνώσομαι δʼ ὑμῖν τὴν ἐπιστολὴν ἥν, ὅτʼ ἀφειστήκει Μιλτοκύθης, Κότυς ἔπεμψεν, καὶ ἣν ὅτε πᾶσαν ἔχων τὴν ἀρχὴν πέμψας Τιμομάχῳ τὰ χωρίʼ ὑμῶν ἐξεῖλεν. ΕΠΙΣΤΟΛΑΙ.
My own opinion, then, is that your policy should be fashioned in such a way that, if Cersobleptes’ views in regard to you are what they should be, he shall not be unjustly treated by you, but that, if he is so unreasonable as to treat you unjustly, he may not be too strong to be punished. I will read to you the letter which Cersobleptes sent at the time of the revolt of Miltocythes, and also that which, when the whole kingdom was his, he sent to Timomachus before seizing your outposts.(The Letters are read.)
§ 116
τοῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ παράδειγμʼ ἑορακότες, ἂν ἐμοὶ πείθησθε, κἀκεῖνʼ εἰδότες, ὅτι Φίλιππος, ὅτε μὲν Ἀμφίπολιν ἐπολιόρκει, ἵνʼ ὑμῖν παραδῷ πολιορκεῖν ἔφη, ἐπειδὴ δʼ ἔλαβεν, καὶ Ποτείδαιαν προσαφείλετο, ἐκείνην τὴν πίστιν βουλήσεσθʼ ἔχειν, ἥνπερ φασὶ πρὸς Λακεδαιμονίους ποτʼ εἰπεῖν Φιλοκράτην τὸν Ἐφιάλτου.
Here is a warning, men of Athens, which, if you will be guided by me, you will bear in mind; and, remembering also that, when Philip was besieging Amphipolis, he pretended to be doing so in order to hand the place over to you, but that, when he had got it, he annexed Potidaea into the bargain, you will sh to have the same sort of assurance that, according to the story, Philocrates, son of Ephialtes, once opposed to the Lacedaemonians.
§ 117
καὶ γὰρ ἐκεῖνόν φασιν, ἐξαπατώντων τι τῶν Λακεδαιμονίων καὶ προτεινόντων πίστιν ἥντινα βούλεται λαμβάνειν, εἰπεῖν ὅτι πίστιν ἂν οἴεται γενέσθαι μόνην, εἰ δείξειαν ὅπως, ἂν ἀδικεῖν βούλωνται, μὴ δυνήσονται, ἐπεὶ ὅτι γʼ ἀεὶ βουλήσονται εὖ εἰδέναι· ἕως ἂν οὖν δύνωνται, πίστιν οὐκ εἶναι. ταύτην, ἂν ἐμοὶ χρῆσθε συμβούλῳ, φυλάξετε τὴν πίστιν πρὸς τοῦτον τὸν Θρᾷκα, καὶ μὴ βουλήσεσθʼ εἰδέναι τινʼ ἄν, εἰ πάσης ἄρξειε Θρᾴκης, πρὸς ὑμᾶς σχοίη γνώμην.
It is said that, when the Lacedaemonians were trying to overreach him, and offered any assurance he was willing to accept, Philocrates replied that the only possible assurance would be that they should satisfy him that, if they had a mind to injure him, they would not have the power; for, he added, I am quite certain that you will always have the mind, and there can be no assurance so long as you have the power. That,—if you will let me advise you,—is the sort of assurance that you will hold against this Thracian. If he ever became master of all Thrace, you need not inquire what his sentiments toward you would be.
§ 118
ὅτι τοίνυν ὅλως οὐδʼ ὑγιαινόντων ἐστὶν ἀνθρώπων τοιαῦτα γράφειν ψηφίσματα καὶ διδόναι τισὶ τοιαύτας δωρειάς, καὶ τοῦτʼ ἐκ πολλῶν ῥᾴδιον γνῶναι. ἴστε γὰρ δήπου πάντες, ὦ ἄνδρες Ἀθηναῖοι, τοῦθʼ ὁμοίως ἐμοί, ὅτι τὸν Κότυν ποτʼ ἐκεῖνον ἐποιήσασθε πολίτην, δῆλον ὡς κατʼ ἐκεῖνον τὸν χρόνον εὔνουν ἡγούμενοι. καὶ μὴν καὶ χρυσοῖς στεφάνοις ἐστεφανοῦτε, οὐκ ἄν, εἴ γʼ ἐχθρὸν ἡγεῖσθε.
That it is entirely the act of insane men to compose such decrees, or to bestow such favours as this, may easily be learned from many examples. I am sure, men of Athens, that you all know as well as I do that you once admitted Cotys over yonder to your citizenship, evidently because you regarded him at the time as a sincere well-wisher. Indeed, you decorated him with golden crowns; and you would never have done that, if you had thought him your enemy.
§ 119
ἀλλʼ ὅμως, ἐπειδὴ πονηρὸς καὶ θεοῖς ἐχθρὸς ἦν καὶ μεγάλʼ ὑμᾶς ἠδίκει, τοὺς ἀποκτείναντας ἐκεῖνον Πύθωνα καὶ Ἡρακλείδην, τοὺς Αἰνίους, πολίτας ἐποιήσασθʼ ὡς εὐεργέτας καὶ χρυσοῖς στεφάνοις ἐστεφανώσατε. εἰ δὴ τότε, ὅθʼ ὑμῖν οἰκείως ἔχειν ὁ Κότυς ἐδόκει, ἔγραψέ τις, ἄν τις ἀποκτείνῃ Κότυν, ἔκδοτον αὐτὸν εἶναι, πότερʼ ἐξέδοτʼ ἂν τὸν Πύθωνα καὶ τὸν ἀδελφόν, ἢ παρὰ τὸ ψήφισμα τοῦτο πολίτας ἐποιεῖσθε καὶ ὡς εὐεργέτας ἐτιμᾶτε;
Nevertheless, when he was a wicked, unprincipled man, and was doing you serious injury, you treated the men who put him to death, Pytho and Heracleides of Aenos, as benefactors, made them citizens, and decorated them with crowns of gold. Now suppose that, at the time when the disposition of Cotys was thought to be friendly, it had been proposed that any one who killed Cotys should be given up for punishment, would you have given up Pytho and his brother? Or would you, in defiance of the decree, have given them your citizenship, and honored them as benefactors?
§ 120
τί δʼ; Ἀλέξανδρον ἐκεῖνον τὸν Θετταλόν, ἡνίκʼ εἶχε μὲν αἰχμάλωτον δήσας Πελοπίδαν, ἐχθρὸς δʼ ὡς οὐδεὶς ἦν Θηβαίοις, ὑμῖν δʼ οἰκείως διέκειθʼ οὕτως ὥστε παρʼ ὑμῶν στρατηγὸν αἰτεῖν, ἐβοηθεῖτε δʼ αὐτῷ καὶ πάντʼ ἦν Ἀλέξανδρος, πρὸς Διὸς εἴ τις ἔγραψεν, ἄν τις ἀποκτείνῃ Ἀλέξανδρον, ἀγώγιμον εἶναι, ἆρʼ ἂν ὧν μετὰ ταῦθʼ ὕβρισεν καὶ προὐπηλάκισεν ἀσφαλὲς ἦν τῳ παρʼ αὐτοῦ δίκην πειρᾶσθαι λαβεῖν;
Again, there was Alexander of Thessaly. At the time when he had imprisoned Pelopidas, and was holding him captive, when he was the most bitter enemy of the Thebans, when his feelings towards you were so fraternal that he applied to you for a commander, when you gave aid to his arms, when it was Alexander here and Alexander there,—why, gracious heavens! if anybody had moved that whoever killed Alexander should be liable to seizure, would it have been safe for any man to try to give him due punishment for his subsequent violence and brutality?
§ 121
τί δὲ τἄλλα λέγοι τις ἄν; ἀλλʼ ὁ μάλιστα δοκῶν νῦν ἡμῖν ἐχθρὸς εἶναι Φίλιππος οὑτοσί, εἰ τότε, ὅτʼ Ἀργαῖον κατάγοντας λαβὼν τῶν ἡμετέρων τινὰς πολιτῶν ἀφῆκε μὲν αὐτούς, ἀπέδωκε δὲ πάνθʼ ὅσʼ ἀπώλεσαν αὐτοῖς, πέμψας δὲ γράμματʼ ἐπηγγέλλεθʼ ἕτοιμος εἶναι συμμαχίαν ποιεῖσθαι καὶ τὴν πατρικὴν φιλίαν ἀνανεοῦσθαι, εἰ τότʼ ἠξίωσε τυχεῖν τούτων καί τις ἔγραψε τῶν ἀφεθέντων ὑπʼ αὐτοῦ, ἐάν τις ἀποκτείνῃ Φίλιππον, ἀγώγιμον εἶναι, καλήν γʼ ὕβριν ἦμεν ἂν ὑβρισμένοι.
But why need one talk about the other instances? Take Philip, who is now accounted our very worst enemy. At the time when, having caught some of our citizens in the act of trying to restore Argaeus, he released them and made good all their losses, when he professed in a written message that he was ready to form an alliance with us, and to renew his ancestral amity, if at that time he had asked us for this favour, and if one of the men he had released had proposed that whoever shall kill Philip should be liable to seizure, a fine insult we should have had to swallow!
§ 122
ἆρά γʼ ὁρᾶτε καὶ καταμανθάνετʼ, ὦ ἄνδρες Ἀθηναῖοι, ἐφʼ ἑκάστου τούτων ἡλίκην ἂν ὠφληκότες ἦτε παράνοιαν, εἴ τι τοιοῦτον ἐτυγχάνετʼ ἐψηφισμένοι; ἔστι γὰρ οὐχ ὑγιαινόντων, οἶμαι, ἀνθρώπων, οὔθʼ ὅταν τινʼ ὑπειλήφωσι φίλον, οὕτω πιστεύειν ὥστε, ἂν ἀδικεῖν ἐπιχειρῇ, τὸ ἀμύνασθαι σφῶν αὐτῶν ἀφελέσθαι, οὔθʼ ὅταν ἐχθρόν τινʼ ἡγῶνται, οὕτως αὖ μισεῖν ὥστε, ἂν παυσάμενος βούληται φίλος εἶναι, τὸ ποιεῖν ἐξεῖναι ταῦτα κωλῦσαι· ἀλλʼ ἄχρι τούτου καὶ φιλεῖν, οἶμαι, χρὴ καὶ μισεῖν, μηδετέρου τὸν καιρὸν ὑπερβάλλοντας.
Do you not see, gentlemen, do you not understand, how you would have been chargeable with sheer lunacy in every one of these instances, if you had carried by vote any such resolution as this? I say it is not the part of sane men either to put such confidence in a man, whenever they imagine him to be friendly, as to deprive themselves of all defence against possible aggression, or, on the other hand, when they regard anyone as an enemy, to hate him so fiercely that, if he ever wants to reform and be their friend, they have taken it out of his power to do so. But we should, I think, carry both our friendship and our hatred only so far as not to exceed the due measure in either case.
§ 123
οὐ τοίνυν ἔγωγʼ οὐδʼ ἐκεῖνʼ ἰδεῖν δύναμαι, ὡς οὐχὶ πάντες ἄνθρωποι τούτων ἀξιώσουσι τυχεῖν, ὅσοις πέρ ἐστι καὶ ἡτισοῦν εὐεργεσίας πρόφασις πρὸς ὑμᾶς, εἰ Χαριδήμῳ δώσετε, οἷον, εἰ βούλεσθε, Σίμων, Βιάνωρ, Ἀθηνόδωρος, ἄλλοι μυρίοι. εἰ μὲν τοίνυν πᾶσι ψηφιούμεθα ταῦτα, λήσομεν, ὡς ἔοικε, μισθοφόρων ἔργον ἀνθρώπων ποιοῦντες τὴν ἑκάστου σωτηρίαν τούτων δορυφοροῦντες· εἰ δὲ τῷ μέν, τοῖς δʼ οὔ, δικαίως ἐγκαλοῦσιν οἱ μὴ τυχόντες.
For my part, I cannot see why everybody who has any sort of claim to be your benefactor should not expect to get this favour, if you bestow it upon Charidemus,—Simon, for example, if you want a name, or Bianor, or Athenodorus, or thousands more. No; if we make the same decree in favour of the whole company, we shall unconsciously make ourselves a bodyguard for every one of them, like jobbing mercenaries; but if we do it for one but not for another, those who are disappointed will have a right to complain.
§ 124
φέρʼ, ἐὰν δὲ δὴ καὶ Μενέστρατος ἡμᾶς ὁ Ἐρετριεὺς ἀξιοῖ ταὐτὰ καὶ αὑτῷ ψηφίσασθαι, ἢ Φάυλλος ὁ Φωκεὺς ἤ τις ἄλλος δυνάστης (πολλοῖς δὲ δήπου διὰ καιρούς τινας πολλάκις φίλοι γιγνόμεθα), πότερον ψηφιούμεθα πᾶσιν ἢ οὔ; ψηφιούμεθα νὴ Δία. καὶ τί φήσομεν, ὦ ἄνδρες Ἀθηναῖοι, καλόν, εἰ τῶν Ἑλλήνων ἐπʼ ἐλευθερίᾳ προεστάναι φάσκοντες τοὺς ἰδίᾳ δυνάμεις ἐπὶ τοῖς πλήθεσι κεκτημένους δορυφοροῦντες φανούμεθα;
Now just suppose that Menestratus of Eretria were to require us to make the same decree for him, or Phayllus of Phocis, or any other autocrat,—and I need not say that we often make friends, to serve our occasions, with many such people,—are we to vote decrees for all of them, or are we not? You say, Yes. Then what decent excuse shall we have, men of Athens, if, while asserting ourselves as the champions of all Hellas in the cause of liberty, we make our appearance as yeomen of the guard to men who maintain troops on their own account to keep down the populace?
§ 125
εἰ γάρ ἐστί τῳ δοτέον τι τοιοῦτον, ὡς ἔγωγʼ οὔ φημι, πρῶτον μὲν τῷ μηδὲν ἠδικηκότι πώποτε, δεύτερον δὲ μηδʼ ἂν ἀδικεῖν βούληται δυνησομένῳ, ἔπειθʼ ὡς ἀληθῶς ὅστις ἅπασιν ἀνθρώποις ἔσται φανερὸς ὑπὲρ τοῦ μή τι παθεῖν ταῦθʼ εὑρισκόμενος, καὶ οὐκ ἐπὶ τῷ ποιεῖν μετʼ ἀδείας ἑτέρους κακῶς, τούτῳ δοτέον. ὅτι μὲν τοίνυν ὁ Χαρίδημος οὔτε τῶν ἀναμαρτήτων ἐστὶ πρὸς ὑμᾶς οὔτε τῶν ἵνα μή τι πάθῃ ταῦθʼ εὑρισκομένων, ἐάσω· ἀλλʼ ὡς οὐδὲ πιστὸς εἰς τὸν ἔπειτα χρόνον, ἀκούσατέ μου, καὶ σκοπεῖτε, ἂν ὑμῖν ὀρθῶς ἐξετάζειν δοκῶ.
If we ought, though I say we ought not, to grant such a favour to anyone, let it be even in the first instance to the man who has never done us wrong; secondly, to the man who will never have the power, though he have the will, to injure us; and finally the man who is known by everyone to be seeking it for his own protection, and not in the hope of maltreating his neighbors with impunity—it is to him truly that it should be given. I will spare you the proof that Charidemus is neither a man void of offence towards us, nor one who, for his own safety, tries to win your support; but I do ask you to listen to me when I declare that he is not even one who can be trusted for the future, and to consider carefully whether my argument is sound.
§ 126
ἐγὼ νομίζω, ὦ ἄνδρες Ἀθηναῖοι, ὅσοι μὲν τῶν ἡμετέρων ἐθῶν καὶ νόμων ἐπιθυμηταὶ γενόμενοι πολῖται γενέσθαι ἐσπούδασαν, ἅμα τʼ αὐτοὺς ἂν τυγχάνειν τούτων καὶ παρʼ ἡμῖν οἰκεῖν καὶ μετέχειν ὧν ἐπεθύμησαν· ὅσους δὲ τούτων μὲν μηδενὸς μήτʼ ἐπιθυμία μήτε ζῆλος εἰσέρχεται, τὴν πλεονεξίαν δʼ ἀγαπῶσιν ἣν διὰ τοῦ δοκεῖν ὑφʼ ὑμῶν τιμᾶσθαι καρποῦνται, τούτους δʼ οἴομαι, μᾶλλον δʼ οἶδα σαφῶς, ὅταν ποτὲ μείζονος πλεονεξίας ἑτέρωθεν ἐλπίδʼ ἴδωσιν, οὐδʼ ὁτιοῦν ὑμῶν φροντίσαντας ἐκείνην θεραπεύσειν.
In my judgement, men of Athens, everyone who desires to become an Athenian citizen, because he has fallen in love with our customs and laws, will make his home in our midst, as soon as he receives our franchise, and will enjoy his share in the advantages he coveted. But as for those who are not moved by any desire or emulation of those institutions, but value only the advantage they derive from the credit of being distinguished by you, I fancy, indeed I am quite certain, that as soon as they discern a prospect of larger advantage elsewhere, they will devote their attention to that prospect, without the least concern for you.
§ 127
οἷον, ἵνʼ εἰδῆτε καὶ ὑμεῖς πρὸς ὃ ταῦτʼ ἐγὼ βλέπων λέγω, Πύθων οὑτοσί, ὅτε μὲν Κότυν εὐθὺς ἀπεκτονὼς οὐκ ἀσφαλὲς ἡγεῖτʼ ἀπελθεῖν ὅποι τύχοι, ἦλθεν ὡς ὑμᾶς καὶ πολιτείαν ᾔτησεν καὶ πάντων ἐποιήσατο πρώτους ὑμᾶς, ἐπειδὴ δʼ οἴεται τὰ Φιλίππου πράγματα συμφέρειν αὑτῷ μᾶλλον, οὐδʼ ὁτιοῦν ὑμῶν φροντίσας τἀκείνου φρονεῖ. οὐ γάρ ἐστιν, οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, παρὰ τούτοις τοῖς ἐπὶ τῇ τοῦ πλεονεκτεῖν προαιρέσει ζῶσιν οὐδὲν οὔτε βέβαιον οὔθʼ ὅσιον, ἀλλὰ δεῖ τούτων, ὅστις εὖ φρονεῖ, φυλαττόμενον περιεῖναι, μὴ προπιστεύσαντα κατηγορεῖν.
For example, to make clear to you my purpose in saying this, when that man Pytho, having just killed Cotys, did not think it safe to take his chance of a place of refuge, he came to you, applied for your citizenship, and thought you the finest people in the world. But now that he thinks relations with Philip more advantageous to him, he takes Philip’s side, without the slightest regard for you. No, men of Athens; when men give their lives to the pursuit of their own ambitions, I say that there is no stability and no honesty to be found in them. Every sensible man must get the better of such people by wary conduct: he should not begin by trusting and end by denouncing them.
§ 128
εἰ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τοὐναντίον ἢ τἀληθὲς ὑπάρχει, θείημεν τὸν Χαρίδημον αὐτὸν καὶ γεγενῆσθαι περὶ ἡμᾶς σπουδαῖον καὶ εἶναι καὶ ἔσεσθαι, καὶ μηδέποτʼ ἄλλην γνώμην ἢ ταύτην σχήσειν, οὐδὲν μᾶλλον ἔχει καλῶς ταῦτʼ αὐτῷ ψηφίσασθαι. εἰ μὲν γὰρ ἐπʼ ἄλλο τι ταύτην τὴν ἄδειαν ἐλάμβανε, τὴν ἐκ τοῦ ψηφίσματος, ἢ τὰ Κερσοβλέπτου πράγματα, ἧττον ἂν ἦν δεινόν· νῦν δέ, ὑπὲρ οὗ καταχρήσεται τῇ διὰ τοῦ ψηφίσματος πλεονεξίᾳ, οὐκ ἀξιόπιστον οὔθʼ ἡμῖν οὔτʼ ἐκείνῳ λογιζόμενος αὐτὸν εὑρίσκω.
Athenians, if we should assume,—though it is the reverse of the truth,—that Charidemus himself has been, is still, and will remain devoted to us, and that he will never entertain any other sentiment, it is not a whit the more wise to pass such decrees for him. If he had accepted the security offered by the decree for any other purpose than the interests of Cersobleptes, the danger would have been less; but, in fact, I find on a calculation of probabilities that the man for whose benefit he will turn to account the advantage given by the decree is himself equally unworthy of his confidence and of ours.
§ 129
σκέψασθε δʼ ὡς δικαίως ἕκαστʼ ἐξετάζω, καὶ σφόδρα γʼ εἰκότως δεδιώς. ἐγὼ σκοπῶ Κότυν, ὅτι κηδεστὴς ἦν Ἰφικράτει τὸν αὐτὸν τρόπον ὅνπερ Χαριδήμῳ Κερσοβλέπτης, καὶ τὰ πεπραγμένʼ ὁρῶ πολλῷ μείζονα καὶ χάριτος πλείονος ἄξιʼ ὑπὲρ Κότυος Ἰφικράτει ἢ ὑπὲρ Κερσοβλέπτου Χαριδήμῳ.
Observe how honestly I examine the several points, and how entirely reasonable are my apprehensions. I look at Cotys, and I find that he was related by marriage to Iphicrates in the same degree as Cersobleptes to Charidemus; and that the achievements of Iphicrates on behalf of Cotys were far more important and meritorious than anything that Charidemus has done for Cersobleptes. Let us consider it in this way.
§ 130
σκεψώμεθα δʼ οὑτωσί. ἴστε δήπου τοῦτʼ, ἄνδρες Ἀθηναῖοι, ὅτι χαλκῆς εἰκόνος οὔσης παρʼ ὑμῖν Ἰφικράτει καὶ σιτήσεως ἐν πρυτανείῳ καὶ δωρειῶν καὶ τιμῶν ἄλλων, διʼ ἃς εὐδαίμων ἐκεῖνος ἦν, ὅμως ἐτόλμησεν ὑπὲρ τῶν Κότυος πραγμάτων ἐναντία τοῖς ὑμετέροις στρατηγοῖς ναυμαχεῖν, καὶ περὶ πλείονος ἐποιήσατο τὴν ἐκείνου σωτηρίαν ἢ τὰς ὑπαρχούσας ἑαυτῷ παρʼ ὑμῖν τιμάς· καὶ εἰ μὴ μετριωτέραν ἔσχετε τὴν ὀργὴν ὑμεῖς τῆς ἐκείνου προπετείας, οὐδὲν ἂν αὐτὸν ἐκώλυεν ἀθλιώτατον ἀνθρώπων ἁπάντων εἶναι.
No doubt you remember, men of Athens, that Iphicrates was a very fortunate man, with his bronze effigy, his free board at the Town Hall, and other grants and distinctions. Nevertheless he had the courage to fight a battle at sea against our commanders in defence of Cotys, setting a higher value on the salvation of that king than upon all the honors he enjoyed in your city. If your resentment had not been more restrained than his impetuosity, nothing could have saved him from being the most miserable of mankind.
§ 131
ἀλλʼ ὅμως ὁ Κότυς, ὑπʼ ἐκείνου σωθεὶς καὶ λαβὼν ἔργῳ τῆς ἐκείνου φιλίας πεῖραν, ἐπειδὴ βεβαίως ἡγήσατο σῶς εἶναι, οὐχ ὅπως ἀποδώσει χάριν ἐσπούδασεν αὐτῷ καὶ πρὸς ὑμᾶς διʼ ἐκείνου τι φιλάνθρωπον ἔπραξεν, ἵνα συγγνώμης ἐπὶ τοῖς πεπραγμένοις τύχῃ, ἀλλὰ πᾶν τοὐναντίον ἠξίου μὲν αὐτὸν συμπολιορκεῖν τὰ λοιπὰ τῶν ὑμετέρων χωρίων,
In spite of that, when Cotys, who owed his deliverance to Iphicrates, and had had practical experience of his loyalty, believed himself to be permanently out of danger, he took no pains to reward him, and never showed you any civility through his agency in the hope of winning forgiveness for his past conduct. On the contrary, he claimed his help in besieging the rest of your strongholds,
§ 132
οὐκ ἐθέλοντος δʼ ἐκείνου, λαβὼν αὐτὸς τήν τε βαρβαρικὴν δύναμιν καὶ τὴν ὑπʼ ἐκείνου συνειλεγμένην, καὶ τὸν Χαρίδημον τοῦτον προσμισθωσάμενος, προσέβαλλε τοῖς ὑμετέροις χωρίοις, καὶ εἰς τοῦτο κατέστησε τὸν Ἰφικράτην ἀπορίας, ὥστʼ ἀπελθόντʼ εἰς Ἄντισσαν οἰκεῖν καὶ πάλιν εἰς Δρῦν, ἡγούμενον ὡς μὲν ὑμᾶς οὐχὶ καλῶς ἔχειν ἐλθεῖν, οὓς ὑστέρους ἐπεποίητο τοῦ Θρᾳκὸς καὶ τοῦ βαρβάρου, παρʼ ἐκείνῳ δʼ οὐκ ἀσφαλὲς εἶναι μένειν, ὃν οὕτως ὀλιγωροῦνθʼ ἑώρα τῆς ἑαυτοῦ σωτηρίας.
and, on his refusal, he made an attack in person on the strongholds, taking with him the forces collected by Iphicrates as well as his barbarian troops, and engaging the services of Charidemus. He reduced Iphicrates to such helplessness that he withdrew to Antissa, and afterwards to Drys, and lived there; for he did not think he could honorably return to you, whom he had slighted for the sake of a Thracian and a barbarian. On the other hand, he thought it dangerous to remain at the court of a king whom he had found so negligent of his safety.
§ 133
ἂν οὖν, ὦ ἄνδρες Ἀθηναῖοι, καὶ Κερσοβλέπτης ἐκ τῆς τῷ Χαριδήμῳ νῦν ἀδείας κατασκευαζομένης αὐξηθεὶς ὀλιγωρῇ μὲν ἐκείνου, νεωτερίζῃ δέ τι καὶ κινῇ πρὸς ὑμᾶς, ἐξαρκεῖ τοῦθʼ ὑμῖν, ἐὰν Χαρίδημος ἐξαπατηθῇ, τὸν Θρᾷκʼ ἰσχυρὸν ἐφʼ ὑμᾶς αὐτοὺς κατεσκευακέναι; ἐγὼ μὲν οὐκ ἀξιῶ. καὶ γὰρ ἐκεῖνο νομίζω δίκαιον, εἰ μὲν αἰσθάνεται ταῦτα καὶ προορᾷ Χαρίδημος, εἶθʼ ὅπως τοιούτων ψηφισμάτων τεύξεται διαπράττεται,
Now suppose, men of Athens, that Cersobleptes also, having his power enhanced by the immunity that is being procured for Charidemus, should disdain that man, and initiate plots and disturbances against you,—are you content, as long as Charidemus is misled, to have furnished the Thracian with strength to fight you? I hope not! Here is the view that I think the just one: if Charidemus makes it his business to get these decrees, after perceiving and foreseeing that peril, you must distrust him as an intriguer.
§ 134
ὡς ἐπιβουλεύοντι μὴ ἐπιτρέπειν αὐτῷ, εἰ δὲ λέληθεν αὐτόν, ὅσῳ μᾶλλον εὔνουν τις αὐτὸν ὑπείληφεν εἶναι, τοσούτῳ μᾶλλον προϊδέσθαι καὶ ὑπὲρ αὑτοῦ καὶ ὑπὲρ ἐκείνου. ἔστι γὰρ φίλων ἀγαθῶν οὐ τὰ τοιαῦτα χαρίζεσθαι τοῖς εὔνοις, ἐξ ὧν κἀκείνοις καὶ σφίσιν αὐτοῖς ἔσται τις βλάβη, ἀλλʼ ὃ μὲν ἂν μέλλῃ συνοίσειν ἀμφοῖν, συμπράττειν, ὃ δʼ ἂν αὐτὸς ἄμεινον ἐκείνου προορᾷ, πρὸς τὸ καλῶς ἔχον τίθεσθαι καὶ μὴ τὴν ἤδη χάριν τοῦ μετὰ ταῦτα χρόνου παντὸς περὶ πλείονος ἡγεῖσθαι.
On the other hand, if he has failed to discern the peril, the more you credit him with good intentions, the more forethought you should exercise for his sake as well as your own. Honest friends should not bestow upon their well-wishers such favours as will bring disaster to both alike, but should rather cooperate in any action that tends to their common advantage; and when a man is more far-sighted than his friend, he should order things for the best, and not treat the gratification of the moment as of more value than all future time.
§ 135
οὐ τοίνυν οὐδʼ ἐκεῖνο λογιζόμενος δύναμαι κατιδεῖν, ὡς, εἰ καὶ βάρβαρος καὶ ἄπιστος ὁ Κερσοβλέπτης, ὅμως προνοηθείη γʼ ἂν μὴ τὰ τηλικαῦτʼ ἀδικῆσαι Χαρίδημον. ὅταν γὰρ πάλιν ἐξετάσω ἡλίκων Κότυς Ἰφικράτην ἀποστερήσειν μέλλων οὐδὲν ἐφρόντισεν, παντελῶς τούτῳ γʼ οὐδὲν ἂν ἡγοῦμαι μελῆσαι τῶν ἀπολουμένων Χαριδήμῳ.
Moreover, I cannot discover on reflection that Cersobleptes, though both barbarous and faithless, is likely to take any pains not to injure Charidemus so seriously; for when I look backwards and observe the advantages of which Cotys was going to deprive Iphicrates without the slightest consideration for him, I really cannot think that Cersobleptes would trouble himself about the losses that will fall on Charidemus.
§ 136
ὁ μέν γʼ ἐκεῖνον τιμάς, σίτησιν, εἰκόνας, πατρίδʼ ἣ ζηλωτὸν αὐτὸν ἐποίησεν, ὀλίγου δέω λέγειν πάνθʼ ὧν ἄνευ ζῆν οὐκ ἄξιον ἦν Ἰφικράτει, νομίζων ἀποστερήσειν οὐκ ἐπεστράφη· οὗτος δʼ ὡς ἀληθῶς τίνος ἂν καὶ λόγον σχοίη μὴ τίνος Χαρίδημον ἀποστερήσῃ; οὐδʼ ὁτιοῦν ἐστι γὰρ παρʼ ὑμῖν αὐτῷ, οὐ παῖδες, οὐκ εἰκών, οὐ συγγενεῖς, οὐκ ἄλλʼ οὐδέν.
Cotys expected to rob Iphicrates of honors, of maintenance, of statues, of the country that made him a man to be envied, I may almost say of everything that made life worth living; yet he had no scruple. But, really, what is there of which this man should be anxious not to deprive Charidemus? He has no possessions whatsoever in your city,—neither children, nor a statue, nor kindred, nor anything else.
§ 137
καὶ μὴν εἰ μήτε φύσει πιστὸς ὁ Κερσοβλέπτης, ἔκ τε τῶν γεγενημένων πρότερον δικαίως ἄπιστος, μηδέν τε τοιοῦτον ὑπάρχει τοῖς πράγμασιν διʼ ὃ κἂν παρὰ γνώμην καὶ φύσιν προνοηθείη τι τοῦ Χαριδήμου, τίνος εἵνεχʼ ἁπλῶς καὶ κομιδῇ τετυφωμένως οὕτως, ἃ βούλεται διαπράξασθαι, συλλάβωμεν αὐτῷ, καὶ ταῦτʼ ἐφʼ ἡμῖν ὄντα; ἐγὼ μὲν οὐχ ὁρῶ.
If Cersobleptes is by nature not a man of his word, if he is justly distrusted because of his past behavior, and if there is nothing in the political situation that should induce him, even against his judgement and his character, to promote the welfare of Charidemus, for what reason should we, in sheer absolute stupidity, help him to accomplish his desires, even to our own detriment? I see no reason.
§ 138
ὅτι τοίνυν ἄνευ τοῦ τοῖς πράγμασι μὴ συμφέρειν τὸ ψήφισμα, οὐδὲ πρὸς δόξαν συμφέρει τῇ πόλει τοιοῦτον οὐδὲν ἐψηφισμένῃ φαίνεσθαι, καὶ τοῦτο δεῖ μαθεῖν ὑμᾶς. εἰ μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, πόλιν οἰκοῦντί τῳ καὶ νόμοις πολιτευομένῳ τὸ ψήφισμʼ ἐγέγραπτο, δεινὸν ὂν ἧττον ἂν ἦν αἰσχρόν· νῦν δὲ γέγραπται Χαριδήμῳ τῷ πόλιν μὲν οὐδʼ ἡντινοῦν οἰκοῦντι, Θρᾳκὶ δʼ ἀνθρώπῳ βασιλεῖ στρατηγοῦντι καὶ διὰ τῆς ἐκείνου βασιλείας πολλοὺς ἀδικοῦντι.
Apart then from the fact that this decree does not further our policy, you must be warned that, as regards reputation also, it does not further the interest of our city to be known to have enacted anything of the sort. If, men of Athens, the decree had been made for the benefit of a man dwelling in a free state, and living under its laws as a free citizen, it would have been less discreditable, though still unwarranted; but in fact it has been made for Charidemus, a man not domiciled in any free state at all, but commanding an army for a Thracian and an autocrat, and maltreating people by royal authority.
§ 139
ἴστε γὰρ δήπου τοῦθʼ ὅτι πάντες οἱ ξεναγοῦντες οὗτοι πόλεις καταλαμβάνοντες Ἑλληνίδας ἄρχειν ζητοῦσιν, καὶ πάντων, ὅσοι περ νόμοις οἰκεῖν βούλονται τὴν αὑτῶν ὄντες ἐλεύθεροι, κοινοὶ περιέρχονται κατὰ πᾶσαν χώραν, εἰ δεῖ τἀληθὲς εἰπεῖν, ἐχθροί. ἆρʼ οὖν, ὦ ἄνδρες Ἀθηναῖοι, καλὸν ἢ πρέπον ὑμῖν τοῦ μὲν εἵνεκα τῆς ἑαυτοῦ πλεονεξίας ἐπιβουλεύσοντος οἷς ἂν τύχῃ τοιαύτην φυλακὴν ἐψηφισμένους φαίνεσθαι, τοῖς δʼ ὑπὲρ τῆς ἑαυτῶν ἐλευθερίας ἀμυνουμένοις εἴργεσθαι τῆς ὑμετέρας συμμαχίας προειρηκέναι;
You cannot but know how all these mercenary officers seize upon free Hellenic cities, and try to dominate them. They march about through country after country as the common enemies, if the truth must be told, of every man whose wish is to reside constitutionally and as a free man in his own fatherland. Men of Athens, is it creditable to you, is it dignified, that you should be known to have carried a measure for the protection of a fellow who, to satisfy his greed, is ready to fall foul of anybody who comes his way, and to have given notice of expulsion from your alliance to the defenders of their own independence?
§ 140
ἐγὼ μὲν οὐχ ὑπολαμβάνω τοῦτʼ οὔτε καλῶς ἔχειν οὔθʼ ὑμῶν ἀξίως. πῶς γὰρ οὐκ αἰσχρὸν Λακεδαιμονίοις μὲν ἐγκαλεῖν ὅτι τοὺς τὴν Ἀσίαν οἰκοῦντας Ἕλληνας ἔγραψαν ἐξεῖναι δρᾶσαι πᾶν ὅ τι ἂν θέλῃ βασιλεύς, αὐτοὺς δʼ ἐκδοῦναι καὶ τοὺς τὴν Εὐρώπην οἰκοῦντας Κερσοβλέπτῃ καὶ πάντας ὅσων περ ἂν οἴηται κρείττων Χαρίδημος ἔσεσθαι; οὐ γὰρ ἄλλο τι ποιεῖ τὸ ψήφισμα τουτί, ὅτε τῷ μὲν ἐκείνου στρατηγῷ οὐ διῄρηται τί πρακτέον ἢ μή, πᾶσι δέ, ἄν τις ἀμύνηται, τοσοῦτος ἐπήρτηται φόβος.
For my part, I cannot regard such action as consistent with your honor or your good fame. It must be discreditable, first to denounce the Lacedaemonians for giving written licence to the King of Persia to do what he likes to the Hellenic inhabitants of Asia, and then to put European Hellenes, and everybody whom Charidemus thinks he can overpower, at the mercy of Cersobleptes. And that is precisely the effect of this decree, when no distinction is drawn as to what his general may or may not do, but when all who resist his attacks are menaced with such terrors.
§ 141
καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, καὶ γεγονός τι πρᾶγμα φράσαι πρὸς ὑμᾶς βούλομαι, διʼ οὗ μᾶλλον ἔθʼ ὑμῖν γενήσεται δῆλον ὡς σφόδρα δεῖ λῦσαι τὸ ψήφισμα τουτί. ὑμεῖς ἐποιήσασθʼ ἔν τισι καιροῖς καὶ χρόνοις Ἀριοβαρζάνην πολίτην καὶ διʼ ἐκεῖνον Φιλίσκον, ὥσπερ νῦν διὰ Κερσοβλέπτην Χαρίδημον. ὢν δʼ ὅμοιος ἐκεῖνος τούτῳ τῇ προαιρέσει τοῦ βίου, διὰ τῆς Ἀριοβαρζάνου δυνάμεως πόλεις κατελάμβανεν Ἑλληνίδας, εἰς ἃς εἰσιὼν πολλὰ καὶ δείνʼ ἐποίει, παῖδας ἐλευθέρους ἀδικῶν καὶ γυναῖκας ὑβρίζων, καὶ πάντα ποιῶν ὅσʼ ἂν ἄνθρωπος ποιήσειεν ἄνευ νόμων καὶ τῶν ἐν πολιτείᾳ καλῶν τεθραμμένος εἰς ἐξουσίαν ἐλθών.
In the next place, men of Athens, I would like to relate a piece of history, which will make it still more evident to you that it is your bounden duty to abrogate this decree. Once upon a time, on a certain occasion, you gave your citizenship to Ariobarzanes, and also, on his account, to Philiscus,—just as you have recently given it to Charidemus for the sake of Cersobleptes. Philiscus, who resembled Charidemus in his choice of a career, began to use the power of Ariobarzanes by occupying Hellenic cities. He entered them and committed many outrages, mutilating free-born boys, insulting women, and behaving in general as you would expect a man, who had been brought up where there were no laws, and none of the advantages of a free constitution, to behave if he attained to power.
§ 142
ἐν δὴ Λαμψάκῳ τινὲς ἄνθρωποι γίγνονται δύο· Θερσαγόρας ὄνομʼ αὐτῶν θατέρῳ, τῷ δʼ Ἐξήκεστος· οἳ παραπλήσια τοῖς παρʼ ἡμῖν γνόντες περὶ τῶν τυράννων ἀποκτιννύασι τὸν Φιλίσκον δικαίως, τὴν αὑτῶν πατρίδʼ οἰόμενοι δεῖν ἐλευθεροῦν. εἰ δὴ τῶν τόθʼ ὑπὲρ Φιλίσκου λεγόντων, ὅτʼ ἐμισθοδότει μὲν τοῖς ἐν Περίνθῳ ξένοις, εἶχεν δʼ ὅλον τὸν Ἑλλήσποντον, μέγιστος δʼ ἦν τῶν ὑπάρχων, ἔγραψέ τις ὥσπερ οὗτος νυνί, ἐάν τις ἀποκτείνῃ Φιλίσκον, ἀγώγιμον αὐτὸν ἐκ τῶν συμμάχων εἶναι, πρὸς Διὸς θεάσασθʼ εἰς ὅσην αἰσχύνην ἂν ἡ πόλις ἡμῶν ἐληλύθει.
Now there were two men in Lampsacus, one named Thersagoras and the other Execestus, who had formed views about tyranny very much like those that prevail here. These men put Philiscus to death, as he deserved, because they felt it their duty to liberate their own fatherland. Now suppose that one of those orators who spoke on behalf of Philiscus, at a time when he was paymaster of the mercenaries at Perinthus, when he held all the Hellespont, and was the most powerful of viceroys, had then, like Aristocrates today, moved a resolution that whosoever killed Philiscus should be liable to seizure in allied territory. I entreat you to reflect upon the depth of ignominy to which our city would have fallen.
§ 143
ἧκε μὲν γὰρ ὁ Θερσαγόρας καὶ ὁ Ἐξήκεστος εἰς Λέσβον καὶ ᾤκουν ἐκεῖ· εἰ δʼ ἐφήπτετό τις τῶν Φιλίσκου φίλων ἢ παίδων, ἐξεδίδοντʼ ἂν ὑπὸ τοῦ ὑμετέρου ψηφίσματος. πῶς οὖν οὐκ αἰσχρὸν καὶ δεινὸν ἂν ἦτε πεποιηκότες, ἄνδρες Ἀθηναῖοι, εἰ τοὺς μὲν παρʼ ὑμῖν τοιοῦτό τι πράξαντας χαλκοῦς ἱστάντες καὶ ταῖς μεγίσταις δωρειαῖς τιμῶντες ἐφαίνεσθε, τοὺς δʼ ἑτέρωθί που τὴν αὐτὴν τούτοις διάνοιαν ὑπὲρ τῆς αὑτῶν πατρίδος ἔχοντας ἐκδότους εἶναι κατεψηφισμένοι; τοῦτο τοίνυν ἐπʼ ἐκείνου μέν, εὖ ποιοῦν, οὐ συνέβη φενακισθεῖσιν ὑμῖν αἰσχύνην ὀφλεῖν· ἐπὶ τούτου δέ, ἂν ἐμοὶ πίθησθε, φυλάξεσθε. μὴ γὰρ ὡρισμένου μηδενός, ἀλλʼ ἁπλῶς ἄν τις ἀποκτείνῃ Χαρίδημον γεγραμμένου, τάχʼ ἄν, εἰ τύχοι, καὶ τοιοῦτό τι συμβαίη.
Thersagoras and Execestus came to Lesbos and lived there. Well, if any son or any friend of Philiscus had laid hands on them, they would have been given up to justice in pursuance of your decree; and assuredly you would have been guilty of a shameful and a scandalous act if, while ostentatiously setting up bronze statues of the men who performed a similar feat in your own city, and loading them with unparalleled honors, you had condemned to outlawry those who in some other country had exhibited the selfsame spirit of patriotism. I am glad to say that, in the case of Philiscus, it was not your fate to be ensnared and to incur that great dishonor; but in the present case, if you will heed my warning, you will be very careful; for, if there is no limiting clause and if the phrase whosoever shall kill Charidemus is unqualified, it is quite possible that the outcome will be such as I have described.
§ 144
βούλομαι τοίνυν ἤδη καὶ τὰ πεπραγμένʼ ἐξετάσαι τῷ Χαριδήμῳ διὰ βραχέων, καὶ δεῖξαι τὴν ὑπερβολὴν τῆς ἀναιδείας τῶν ἐπαινούντων αὐτόν. ἓν δʼ ὑμῖν ἐκεῖνʼ ὑπισχνοῦμαι, καί μου μηδεὶς ἀχθεσθῇ τῇ ὑποσχέσει· οὐ μόνον ὑμῖν ἐπιδείξω τῆς φυλακῆς οὐκ ἄξιον ἣν γέγραφʼ οὗτος, ἀλλὰ καὶ δίκην δόντʼ ἂν δικαίως τὴν μεγίστην, εἴπερ οἱ κακόνοι καὶ φενακίζοντες ὑμᾶς καὶ διὰ παντὸς ἐναντία πράττοντες κολάζοιντʼ ἂν δικαίως.
My next purpose is briefly to examine the past history of Charidemus, and to unmask the extraordinary audacity of his flatterers. I pledge myself simply to this,—and I hope no one will take my pledge in bad part,—that I will satisfy you, not only that he is unworthy of the protection proposed by the defendant, but that he deserves to be most severely punished, if chastisement is justly due to those who wish you ill, and cheat you, and are always trying to thwart you.
§ 145
ἴσως δέ τισιν λογιζομένοις ὑμῶν ὅτι πρῶτον μὲν πολίτης γέγονʼ ἅνθρωπος, εἶτα πάλιν χρυσοῖς στεφάνοις ὡς εὐεργέτης ἐστεφάνωται, θαυμάζειν ἐπελήλυθεν εἰ τὰ τηλικαῦθʼ οὕτως ἐξηπάτησθε ῥᾳδίως. εὖ τοίνυν ἴστʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι ἐξηπάτησθε. καὶ διʼ ἅ γʼ εἰκότως τοῦτο πεπόνθατε, ἐγὼ πρὸς ὑμᾶς φράσω. ὅτι, ὦ ἄνδρες Ἀθηναῖοι, πολλὰ γιγνώσκοντες ὀρθῶς ὑμεῖς οὐ διὰ τέλους αὐτοῖς χρῆσθε.
I dare say that some of you, reflecting that the fellow has first been made a citizen, and thereafter has been decorated with crowns of gold, are astonished that it has been such an easy task to delude you so completely. Well, you may be quite sure, men of Athens, that you have been deluded; and I will explain why such a result was to be expected. You have plenty of good judgement; but you do not apply it persistently.
§ 146
οἷον τί λέγω; εἴ τις ὑμᾶς ἔροιτο τί πονηρότατον νομίζετε τῶν ἐν τῇ πόλει πάντων ἐθνῶν, οὔτε τοὺς γεωργοὺς οὔτε τοὺς ἐμπόρους οὔτε τοὺς ἐκ τῶν ἀργυρείων οὔτε τῶν τοιούτων οὐδὲν ἂν εἴποιτε, ἀλλʼ εἰ τοὺς ἐπὶ μισθῷ λέγειν καὶ γράφειν εἰωθότας εἴποι τις, εὖ οἶδʼ ὅτι συμφήσαιτʼ ἂν ἅπαντες. μέχρι μὲν δὴ τούτου καλῶς ἐγνώκατε, ἔπειτʼ οὐκέτʼ ὀρθῶς τὸ λοιπόν.
I mean this, for instance: suppose you were asked which you regard as the most unprincipled breed of citizens you have; you would not name the farmers, or the traders, or the silver-miners, or any class like those, but if any one named the people who make speeches and move resolutions for hire, I am sure that your assent would be unanimous. So far your judgement is excellent; but it is no longer sound in the sequel.
§ 147
οὓς γὰρ αὐτοὶ πονηροτάτους νομίζετε πάντων, τούτοις περὶ τοῦ ποῖόν τινʼ ἕκαστον χρὴ νομίζειν πεπιστεύκατε· οἱ δʼ ὃν ἂν αὑτοῖς λυσιτελῇ, καὶ χρηστὸν καὶ πονηρὸν εἶναί φασιν, οὐχ ὃν ἂν ᾖ δίκαιον καὶ ἀληθές. ὅπερ πεποιήκασι τὸν Χαρίδημον τοῦτον οἱ ῥήτορες πάντα τὸν χρόνον, ὡς καὶ ὑμεῖς ὁμολογήσετε, ἐπειδὰν ἀκούσητέ μου τὰ πεπραγμένʼ αὐτῷ.
For it is on the very people whom you regard as most unprincipled that you rely for a right opinion of a man’s character and they describe this or that man as virtuous or wicked, not when the description is honest and true, but when it brings money into their own pockets. And that is what the orators have constantly done in respect of Charidemus, as you will agree when I have given you an account of his past career.
§ 148
ὅσα μὲν δὴ στρατιώτης ὢν ἐν σφενδονήτου καὶ ψιλοῦ μέρει τὸ ἀπʼ ἀρχῆς ἐναντίʼ ἐστράτευται τῇ πόλει, οὐ τίθημʼ ἐν ἀδικήματος μέρει, οὐδʼ ὅτι λῃστικόν ποτε πλοῖον ἔχων ἐλῄζετο τοὺς ὑμετέρους συμμάχους, ἀλλʼ ἐῶ ταῦτα. διὰ τί; ὅτι, ὦ ἄνδρες Ἀθηναῖοι, αἱ ἀναγκαῖαι χρεῖαι τοὺς τοῦ τί πρακτέον ἢ μὴ λογισμοὺς ἀναιροῦσιν ἅπαντας, ὥστʼ οὐ πάνυ ταῦτʼ ἀκριβολογεῖσθαι δεῖ τὸν δικαίως ἐξετάζοντα. ἀλλʼ ὅθεν ἀρξάμενος ξεναγῶν ἤδη καί τινων ἄρχων στρατιωτῶν κακῶς ὑμᾶς ἐποίει, ταῦτʼ ἀκούσατέ μου.
I do not reckon among his misdeeds those campaigns of his early life, in which he served against Athens as a slinger or light-infantry man; nor that he once owned a piratical ship and preyed on your allies. But I pass these things by. And for what reason? Because, gentlemen, hard necessity does away with all consideration of what anyone should or should not do; and therefore in such matters a candid examiner must not be too fastidious. But let me tell you of the mischief he did to you at the outset of his career as a mercenary officer with troops under his command.
§ 149
οὗτος ἓν μὲν ἁπάντων πρῶτον, μισθωθεὶς ὑπʼ Ἰφικράτους καὶ πλεῖν ἢ τρίʼ ἔτη μισθοφορήσας παρʼ ἐκείνῳ, ἐπειδὴ τὸν μὲν Ἰφικράτην ἀποστράτηγον ἐποιήσατε, Τιμόθεον δʼ ἐπʼ Ἀμφίπολιν καὶ Χερρόνησον ἐξεπέμψατε στρατηγόν, πρῶτον μὲν τοὺς Ἀμφιπολιτῶν ὁμήρους, οὓς παρʼ Ἁρπάλου λαβὼν Ἰφικράτης ἔδωκε φυλάττειν αὐτῷ, ψηφισαμένων ὑμῶν ὡς ὑμᾶς κομίσαι παρέδωκεν Ἀμφιπολίταις· καὶ τοῦ μὴ λαβεῖν Ἀμφίπολιν τοῦτʼ ἐμποδὼν κατέστη. δεύτερον δέ, μισθουμένου Τιμοθέου πάλιν αὐτὸν καὶ τὸ στράτευμα, τούτῳ μὲν οὐ μισθοῖ, πρὸς δὲ Κότυν πλέων ᾤχετʼ ἔχων τὰς ὑμετέρας τριακοντόρους, ὃν ἀκριβῶς ᾔδει τῶν ὄντων ἀνθρώπων ἐχθρόταθʼ ὑμῖν διακείμενον.
First of all, he was hired by Iphicrates, and drew pay in his army for more than three years. When you had cashiered Iphicrates, and dispatched Timotheus as commander-in-chief to Amphipolis and the Chersonesus, the man’s first performance was to surrender to the Amphipolitans those hostages of theirs whom Iphicrates had taken from Harpalus, and put under his care, although you had ordered them to be conveyed to Athens. That act prevented you from occupying Amphipolis. Secondly, when Timotheus in his turn wanted to hire him and his troops, he refused the engagement, and repaired by sea to Cotys, taking with him your light galleys, though he was perfectly well aware that Cotys was the most bitter enemy you had in the world.
§ 150
καὶ μετὰ ταῦτα, ἐπειδὴ τὸν πρὸς Ἀμφίπολιν πόλεμον πρότερον πολεμεῖν εἵλετο Τιμόθεος τοῦ πρὸς Χερρόνησον, καὶ οὐδὲν εἶχε ποιεῖν ὑμᾶς ἐκεῖ κακόν, μισθοῖ πάλιν αὑτὸν Ὀλυνθίοις τοῖς ὑμετέροις ἐχθροῖς καὶ τοῖς ἔχουσιν Ἀμφίπολιν κατʼ ἐκεῖνον τὸν χρόνον. καὶ πλέων ἐκεῖσε, ἐκ Καρδίας ἀναχθείς, ἵνα τἀναντία τῇ πόλει πολεμῇ, ὑπὸ τῶν ἡμετέρων τριήρων ἑάλω. διὰ τὸν παρόντα δὲ καιρὸν καὶ τὸ δεῖν ξένων ἐπὶ τὸν πόλεμον τὸν ἐπʼ Ἀμφίπολιν, ἀντὶ τοῦ δίκην δοῦναι ὅτι οὐκ ἀπεδεδώκει τοὺς ὁμήρους καὶ διότι πρὸς Κότυν ἐχθρὸν ὄνθʼ ὑμῖν ηὐτομόλησεν ἔχων τὰς τριακοντόρους, πίστεις δοὺς καὶ λαβὼν ἐστράτευσε μεθʼ ὑμῶν.
Subsequently, after the decision of Timotheus to take the operations against Amphipolis before those against the Chersonesus, finding that there was no mischief he could do you in that country, he again hired himself out,—this time to the Olynthians, who were your enemies and were then holding Amphipolis. He set sail from Cardia for Amphipolis, with the intention of fighting against Athens, but on the voyage he was captured by our fleet. But in view of the needs of the hour, and because mercenaries were wanted for the war against Amphipolis, instead of being punished for his refusal to deliver the hostages, and for deserting with the light galleys to your enemy Cotys, guarantees were exchanged, and he entered the campaign as your auxiliary.
§ 151
ὧν δʼ ἐκεῖνον δίκαιον ἦν χάριν ὑμῖν ἔχειν οὐκ ἀπολωλότα, τοῦτο παθόντʼ ἂν δικαίως, ἀντὶ τούτων ὡς ὀφείλουσʼ ἡ πόλις αὐτῷ στεφάνους καὶ πολιτείαν καὶ ἃ πάντες ἐπίστασθε δέδωκεν. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, τό τε ψήφισμʼ ἀνάγνωθί μοι τὸ περὶ τῶν ὁμήρων, καὶ τὴν Ἰφικράτους ἐπιστολὴν καὶ τὴν Τιμοθέου, καὶ μετὰ ταῦτα τὴν μαρτυρίαν ταυτηνί· ὄψεσθε γὰρ οὐ λόγους οὐδʼ αἰτίαν, ἀλλʼ ἀλήθειαν οὖσαν ὧν λέγω. λέγε. ΨΗΦΙΣΜΑ ΕΠΙΣΤΟΛΑΙ.
He ought to have been grateful to you because his life was spared when he might justly have been put to death; but instead of that the city, as though she owed gratitude to him, has bestowed upon him crowns and franchise and favours known to you all.—To prove the truth of these allegations, please read the decree respecting the hostages, the dispatch of Iphicrates, the dispatch of Timotheus, and lastly this deposition.—You will find that what I am telling you is not mere gossip and recrimination, but the plain truth.—Read. (The Decree, the Dispatches, and the Deposition are read.)
§ 152
ὅτι μὲν τοίνυν καὶ τὸ πρῶτον, οὗ πολεμεῖν ὑμῖν ᾤετο, ἐκεῖσʼ ἐμίσθωσεν αὑτὸν πολλαχόσʼ ἄλλοσε μισθῶσαι παρόν, καὶ μετὰ ταῦτα, ὡς οὐδὲν ἐκεῖ κακὸν εἶχε ποιεῖν ὑμᾶς, ἔπλει δεῦρο πάλιν οὗ τἀναντίʼ ἔμελλε πράξειν τῇ πόλει, καὶ τοῦ μὴ λαβεῖν Ἀμφίπολιν πάντων οὗτος αἰτιώτατός ἐστιν, ἀκηκόατʼ ἐκ τῆς ἐπιστολῆς καὶ τῆς μαρτυρίας. καὶ τὰ μὲν πρῶτα τοιαῦτʼ ἐστὶν τῶν ἔργων τῶν Χαριδήμου, μετὰ ταῦτα δʼ ἄλλα θεάσασθε.
You have heard the evidence of the dispatch and the deposition, proving that at the outset Charidemus sold his services to a country where he expected to fight against you, though he had the choice of many other markets; that later, finding that in that country he could do you no harm, he sailed back to a place where he had a chance of operating against Athens; and that he was the chief cause of your failure to take Amphipolis. Such were the early exploits of Charidemus. You must now look at his later conduct.
§ 153
χρόνου γὰρ διελθόντος καὶ τοῦ πολέμου πρὸς Κότυν ὄντος ἤδη, πέμπει πρὸς ὑμᾶς ἐπιστολήν (μᾶλλον δʼ οὐχὶ πρὸς ὑμᾶς, ἀλλὰ πρὸς Κηφισόδοτον· οὕτω σφόδρʼ ὑπʼ αὐτοῦ γε οὐδʼ ἂν ἐξαπατηθῆναι τὴν πόλιν ἡγεῖτο, συνειδὼς ἃ πεποίηκεν) ἐν ᾗ Χερρόνησον ὑπέσχετο τῇ πόλει κομιεῖσθαι, πάντα τούτοις τἀναντίʼ ἐγνωκὼς ποιεῖν. δεῖ δʼ ὑμᾶς τὸ πρᾶγμʼ οἷον ἦν τὸ περὶ τὴν ἐπιστολὴν ἀκοῦσαι (καὶ γάρ ἐστι βραχύ) καὶ θεωρῆσαι τὸν τρόπον τἀνθρώπου, ὡς ὑμῖν ἀπʼ ἀρχῆς κέχρηται.
After a certain lapse of time, when the war with Cotys had already broken out, he sent a letter to you; or rather, not to you but to Cephisodotus, for, being conscious of his transgressions, he was very much of the opinion that the beguilement of Athens was a task beyond his own powers. In this letter he undertook to recover the Chersonesus for Athens; but his real intention was exactly the opposite. You must be informed of the nature of this epistolary transaction,—it is not a long story—and so get an insight into the fashion of this man’s dealings with you from first to last.
§ 154
ἐκεῖνος ὡς ἀπόμισθος γίγνεται παρὰ τοῦ Τιμοθέου τότε, ἀπʼ Ἀμφιπόλεως ἀναχωρῶν, διαβὰς εἰς τὴν Ἀσίαν, διὰ τὴν σύλληψιν τὴν Ἀρταβάζῳ συμβᾶσαν τόθʼ ὑπʼ Αὐτοφραδάτου μισθοῖ τὸ στράτευμα καὶ αὑτὸν τοῖς Ἀρταβάζου κηδεσταῖς, λαβὼν δὲ πίστεις καὶ δούς, ὀλιγωρήσας τῶν ὅρκων καὶ παραβὰς αὐτούς, ἀφυλάκτων ὄντων ὡς ἂν πρὸς φίλον τῶν ἐν τῇ χώρᾳ, καταλαμβάνει Σκῆψιν καὶ Κεβρῆνα καὶ Ἴλιον αὐτῶν.
Being at that time discharged from the service of Timotheus, he withdrew from Amphipolis, crossed the straits to Asia, and there, because of the recent arrest of Artabazus by Autophradates, he hired out his forces and himself to the sons-in-law of Artabazus. He had taken and given pledges, but he ignored and broke his oaths, and, finding the inhabitants of the country, who thought they were dealing with a friend, off their guard, he seized their towns, Scepsis, Cebren, and Ilium.
§ 155
ἐγκρατὴς δὲ τούτων γενόμενος τῶν χωρίων πρᾶγμʼ ἔπαθεν τοιοῦτον οἷον οὐχ ὅτι στρατηγὸς ἂν ἠγνόησέ τις εἶναι φάσκων, ἀλλʼ οὐδʼ ὁ τυχὼν ἄνθρωπος. οὐδʼ ὁτιοῦν γὰρ ἔχων χωρίον ἐπὶ θαλάττῃ, οὐδʼ ὅθεν ἂν σιτοπομπίας ηὐπόρησε τοῖς στρατιώταις, οὐδʼ αὖ σῖτον ἔχων ἐν τοῖς χωρίοις, ὑπέμεινʼ ἐν τοῖς τείχεσιν καὶ οὐ διαρπάσας ᾤχετο, ἐπειδή γʼ ἀδικεῖν ἔγνω. ὡς δὲ συλλέξας δύναμιν παρῆν ὁ Ἀρτάβαζος, ἀφειμένος παρὰ τοῦ Αὐτοφραδάτου, τῷ μὲν ὑπῆρχʼ ἐπισιτισμὸς ἐκ τῆς ἄνωθεν Φρυγίας καὶ Λυδίας καὶ Παφλαγονίας οἰκείας οὔσης, τῷ δʼ οὐδʼ ὁτιοῦν ἄλλο πλὴν πολιορκία περιειστήκει.
Having taken possession of these strongholds, he had a misadventure into which even an ordinary person, not to say a man calling himself a commander, could never have blundered. Although he held no position on the sea-coast, and had no means of supplying his troops with provisions, and although he had no food in the towns, he remained within the walls, instead of looting the towns and making off in pursuance of his intention to do mischief. But Artabazus, having been released by Autophradates, collected an army, and appeared on the scene; and he could draw supplies from the friendly countries of upper Phrygia, Lydia, and Paphlagonia, while for Charidemus nothing remained but to stand a siege.
§ 156
αἰσθόμενος δʼ οὗ ἦν κακοῦ καὶ λογισμὸν λαβὼν ὅτι ληφθήσεται, κἂν μηδενὶ τῶν ἄλλων, τῷ γε λιμῷ, εἶδεν, εἴτε δή τινος εἰπόντος εἴτʼ αὐτὸς συνείς, ὅτι σωτηρία μόνη γένοιτʼ ἂν αὐτῷ ἥπερ ἅπαντας ἀνθρώπους σῴζει. ἔστι δʼ αὕτη τίς; ἡ ὑμετέρα, ὦ ἄνδρες Ἀθηναῖοι, εἴτε χρὴ φιλανθρωπίαν λέγειν εἴθʼ ὅ τι δήποτε. γνοὺς δὲ τοῦτο πέμπει τὴν ἐπιστολὴν ὑμῖν, ἧς ἄξιόν ἐστιν ἀκοῦσαι, βουλόμενος διὰ τῆς ὑποσχέσεως τοῦ κομιεῖσθαι Χερρόνησον ὑμῖν, καὶ διὰ τοῦ τὸν Κηφισόδοτον δοκεῖν ἐχθρὸν ὄντα τοῦ Κότυος καὶ τοῦ Ἰφικράτους ταῦτα βούλεσθαι, τριήρων εὐπορήσας παρʼ ὑμῶν ἀσφαλῶς ἐκ τῆς Ἀσίας ἀποδρᾶναι.
When he realized what trouble he was in, and came to the conclusion that he would be reduced by famine, if by no other means, he made the discovery, whether by suggestion or by his own wits, that his only chance of salvation lay where there is salvation for everybody. And where is that? In your good-nature, if that is the right term, men of Athens,—or call it what you will. Having reached that conclusion, he dispatched the letter to you,—and it is worth your while to hear it read. His desire was, by means of a promise to recover the Chersonesus for you, and on the pretence that such was also the wish of Cephisodotus, as an enemy of Cotys and Iphicrates, to get a supply of galleys from you, and so scuttle safely out of Asia.
§ 157
τί δὴ συμβαίνει παραυτά, ὅθεν ἐξηλέγχθη τὸ πρᾶγμʼ ἐπʼ αὐτοφώρῳ; ὁ Μέμνων καὶ ὁ Μέντωρ, οἱ κηδεσταὶ τοῦ Ἀρταβάζου, ἄνθρωποι νέοι καὶ κεχρημένοι ἀπροσδοκήτῳ εὐτυχίᾳ τῇ τοῦ Ἀρταβάζου κηδείᾳ, βουλόμενοι τῆς χώρας ἄρχειν εὐθὺς ἐν εἰρήνῃ καὶ τιμᾶσθαι καὶ μὴ πολεμεῖν μηδὲ κινδυνεύειν, πείθουσι τὸν Ἀρτάβαζον τοῦ μὲν τιμωρεῖσθαι τὸν Χαρίδημον ἀφέσθαι, ἀποστεῖλαι δʼ ὑπόσπονδον, διδάσκοντες ὡς ὑμεῖς, κἂν ἐκεῖνος μὴ ʼθέλῃ, διαβιβᾶτε καὶ οὐ δυνήσεται κωλύειν.
Do you remember the immediate sequel, by which the trick was exposed in the very act? Memnon and Mentor, the sons-in-law of Artabazus, were young men, enjoying unexpected good fortune by their relationship to Artabazus. What they wanted was to govern the country peaceably without delay, and to win distinction without warfare and peril. Accordingly, they persuaded Artabazus to forgo his vengeance upon Charidemus, and to send him off under an armistice, advising him that you would bring Charidemus across with or without his consent: he could not possibly stop you.
§ 158
ὡς δὲ τυγχάνει ταύτης τῆς ἀλόγου καὶ ἀπροσδοκήτου σωτηρίας ὁ Χαρίδημος, διαβὰς εἰς τὴν Χερρόνησον ἐφʼ αὑτοῦ διὰ τὰς σπονδάς, τοσούτου ἐδέησεν ἐπελθεῖν τῷ Κότυϊ, γεγραφὼς ὅτι οὐχ ὑπομενεῖ Κότυς αὐτὸν ἐπιόντα, ἢ τὴν Χερρόνησον ὅπως κομιεῖσθʼ ὑμεῖς συμπρᾶξαι, ὥστε πάλιν μισθώσας αὑτὸν τῷ Κότυϊ τὰ ὑπόλοιπα τῶν ὑμετέρων χωρίων Κριθώτην καὶ Ἐλαιοῦντʼ ἐπολιόρκει. καὶ ὅτι ταῦτα, καὶ ἡνίκʼ ἔτʼ ἦν ἐν τῇ Ἀσίᾳ καὶ τὴν ἐπιστολὴν ἔπεμπε πρὸς ὑμᾶς, ἐγνωκὼς ποιεῖν ἐφενάκιζεν ὑμᾶς, ἀπὸ τῆς διαβάσεως ἣν ἐποιήσατο γνώσεσθε· ἐκ γὰρ Ἀβύδου τῆς τὸν ἅπαντα χρόνον ὑμῖν ἐχθρᾶς καὶ ὅθεν ἦσαν οἱ Σηστὸν καταλαβόντες, εἰς Σηστὸν διέβαινεν, ἣν εἶχε Κότυς.
Having gained this unaccountable and unforeseen deliverance, Charidemus crossed the sea to the Chersonesus without your authority by reason of the armistice; but then, so far from attacking Cotys,—although he had told you in his letter that Cotys would not repel his attack,—and so far from helping you to recover the Chersonesus, he entered the service of Cotys once more, and began to beleaguer your last remaining strongholds, Crithote and Elaeus. You will find proof in his route across the straits that he had already decided on this action at the time when he was in Asia and was sending you the letter, and therefore that he was cheating you; for he crossed from Abydus, a place always hostile to you, and the base from which Sestus was captured, to Sestus, which was in the possession of Cotys.
§ 159
καίτοι μὴ νομίζετε μήτʼ ἂν τοὺς Ἀβυδηνοὺς αὐτὸν ὑποδέχεσθαι μήτʼ ἂν τοὺς ἐν τῇ Σηστῷ, τῆς ἐπιστολῆς ὑμῖν ἐκείνης πεπεμμένης, εἰ μὴ συνῄδεσαν αὐτῷ φενακίζοντι τότε καὶ συνεξηπάτων αὐτοί, βουλόμενοι τοῦ μὲν διαβῆναι τὸ στράτευμʼ ὑμᾶς παρέχειν τὴν ἀσφάλειαν, διαβάντος δέ, ὅπερ συνέβη δόντος Ἀρταβάζου τὴν ἄδειαν, αὑτοῖς ὑπάρξαι τὴν χρείαν. ὅτι τοίνυν οὕτω ταῦτʼ ἔχει, λέγε τὰς ἐπιστολάς, ἥν τʼ ἔπεμψεν ἐκεῖνος καὶ τὰς παρὰ τῶν ἀρχόντων τῶν ἐκ Χερρονήσου· γνώσεσθε γὰρ ἐκ τούτων ὅτι ταῦθʼ οὕτως ἔχει. λέγε.ΕΠΙΣΤΟΛΗ.
Yet you must not imagine that either the Abydenes or the people at Sestus would have admitted him, after that letter had been sent to you, if they had not been aware that he was cheating you, or if they had not been actually parties to the deception. They wanted you to provide a safe passage for the troops, and then, after the passage, to get the use of them for their own purposes; as in fact they did, when Artabazus had granted a safe-conduct.—To prove that such are the facts read the letters,—I mean the letter sent by Charidemus, and those that came from the authorities in the Chersonesus.—You will learn from them that the facts are so.—Read.(A Letter is read.)
§ 160
ἐνθυμεῖσθʼ ὅθεν οἷ διέβη, ἐξ Ἀβύδου εἰς Σηστόν. ἆρʼ οὖν οἴεσθʼ ἂν ὑποδέξασθαι τοὺς Ἀβυδηνοὺς ἢ τοὺς Σηστίους, εἰ μὴ συνεξηπάτων ὅτε τὴν πρὸς ὑμᾶς ἔπεμπεν ἐπιστολήν; λέγʼ αὐτοῖς τὴν ἐπιστολὴν αὐτήν. καὶ θεωρεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, τὰς ὑπερβολὰς ὧν αὐτὸς περὶ αὑτοῦ πρὸς ὑμᾶς ἔγραψεν ἐπαίνων, καὶ τὰ μὲν ὡς πεποίηκε λέγων, τὰ δʼ ὑπισχνούμενος ποιήσειν. λέγε. ΕΠΙΣΤΟΛΗ.
Observe from and to what points he crossed the straits; it was from Abydus to Sestus. Do you suppose that the Abydenes and the Sestians would have admitted him, if they had not been privy to his fraud, when he sent you that letter?—Now read to the jury the letter itself.—Observe, men of Athens, with what extravagance of self-commendation he wrote to you, telling you he had done this, and undertaking to do that.—Read. (The Letter is read.)
§ 161
καλά γʼ, οὐ γάρ; ὦ ἄνδρες Ἀθηναῖοι, τὰ γεγραμμένα καὶ χάριτος πολλῆς ἄξια, εἴ γʼ ἦν ἀληθῆ. νῦν δέ, ὅτε μὲν τῶν σπονδῶν οὐκ ᾤετο τεύξεσθαι, ταῦτʼ ἔγραφʼ ἐξαπατῶν· ἐπειδὴ δʼ ἔτυχεν, λέγʼ οἷʼ ἐποίησεν. ΕΠΙΣΤΟΛΗ. οὐκοῦν τοῦ κομιεῖσθαι τἀπολωλότα χωρίʼ ὑποσχομένου Χαριδήμου διαβάντος φησὶν ὁ ἄρχων Κριθώτης περὶ τῶν ὑπαρχόντων γεγενῆσθαι μείζους τῶν πρότερον τοὺς κινδύνους. λέγʼ ἐξ ἑτέρας ἐπιστολῆς ἐπιδείξας. ΕΠΙΣΤΟΛΗ. λέγʼ ἐξ ἑτέρας. ΕΠΙΣΤΟΛΗ.
A beautiful letter, is it not, gentlemen? One for which you could not have been too grateful,—if only it had been true! But in fact he wrote it to deceive, when he had no expectation of an armistice; but when he had got his armistice,—read what he did then.(Another Letter is read.)So, after the gentleman who undertook to recover our lost fortresses had passed the straits, the governor of Crithote informs us that our remaining possessions are in greater danger than ever.—Show me another letter, and then read a bit of it.(Another Letter is read.)Read a passage from another.(Another Letter is read.)
§ 162
ὁρᾶθʼ ὅτι πανταχόθεν τὸ πρᾶγμα μαρτυρεῖται, ὅτι διαβὰς οὐκ ἐπὶ τὸν Κότυν, ἀλλʼ ἐφʼ ἡμᾶς μετʼ ἐκείνου ἐπορεύετο. ἔτι τοίνυν ταύτην μόνην ἀνάγνωθί μοι τὴν ἐπιστολήν, τὰς δʼ ἄλλας ἔα· δῆλον γάρ που ὑμῖν γέγονʼ ὡς πεφενάκικεν ὑμᾶς. λέγε. ΕΠΙΣΤΟΛΗ. ἐπίσχες. ἐνθυμεῖσθʼ ὅτι γράψας μὲν ὡς ἀποδώσει Χερρόνησον, τὰ λοίπʼ ἀφελέσθαι μισθώσας αὑτὸν τοῖς ὑμετέροις ἐχθροῖς ἐπεχείρει, γράψας δʼ ὡς Ἀλεξάνδρου πρεσβευσαμένου πρὸς αὐτὸν οὐ προσεδέξατο, τοῖς λῃσταῖς φαίνεται τοῖς παρʼ ἐκείνου ταὐτὰ πράττων. εὔνους γʼ, οὐ γάρ; ἁπλῶς ὑμῖν, καὶ οὐδὲν ἂν ἐπιστείλας ψεῦδος οὐδʼ ἐξαπατήσας.
You see how testimony comes in from every quarter that, when he crossed the straits, he was not marching to attack Cotys but to join Cotys in attacking us. Now here is just one letter more that you must read; but never mind the rest. For it has, I suppose, become quite clear now that he has cheated you. Read.(Another Letter is read.) Stop. Now reflect how, after writing that he would recover the Chersonesus, he took the pay of your enemies, and tried to rob you of your remaining possessions there; and how, after writing that Alexander had sent envoys to him but that he had refused to see them, he was found behaving exactly like Alexander’s filibusters. So much for your single-minded well-wisher; the man who is incapable of writing lies or practising deceit!
§ 163
οὐ τοίνυν ἐκ τούτων πω δῆλόν ἐσθʼ, οὕτω σαφῶς δῆλον ὄν, ὡς οὐδὲν πιστόν ἐσθʼ ὧν ἐκεῖνός φησιν προσποιεῖται τῇ πόλει προσέχειν, ἀλλʼ ἐκ τῶν μετὰ ταῦτα συμβάντων ἔσται φανερώτερον. τὸν μὲν γὰρ Κότυν, εὖ ποιῶν, ὄντα γʼ ἐχθρὸν ὑμῖν καὶ πονηρὸν ἀποκτίννυσιν ὁ Πύθων, ὁ δὲ Κερσοβλέπτης ὁ νυνὶ βασιλεύων μειρακύλλιον ἦν καὶ πάντες οἱ τοῦ Κότυος παῖδες, τῶν δὲ πραγμάτων κύριος διὰ τὴν παρουσίαν καὶ τὸ δύναμιν ἔχειν ὁ Χαρίδημος ἐγεγόνει, ἧκε δὲ Κηφισόδοτος στρατηγῶν, πρὸς ὃν αὐτὸς ἔπεμψε τὴν ἐπιστολὴν ἐκείνην, καὶ αἱ τριήρεις, αἵ, ὅτʼ ἦν ἄδηλα τὰ τῆς σωτηρίας αὐτῷ, καὶ μὴ συγχωροῦντος Ἀρταβάζου σῴζειν ἔμελλον αὐτόν.
Although, then, it is abundantly clear that there is not a sincere word in all his professions of attachment to Athens, yet, if it is not already clear from these facts, it will be more evident in the light of later events. Cotys, I am glad to say,—for he was your enemy, and a bad man,—was killed by Pytho; Cersobleptes, the present king, was a mere boy, and so were all the sons of Cotys; and Charidemus had got control of affairs, because he was on the spot and had a force at his back. Cephisodotus, the man to whom he sent the famous letter, had arrived in command of an army, and so had the galleys, which were to have rescued him, even without the consent of Artabazus, when his deliverance was in doubt.
§ 164
τί δὴ προσῆκεν, ὦ ἄνδρες Ἀθηναῖοι, τὸν ὡς ἀληθῶς ἁπλοῦν καὶ φίλον, παρόντος μὲν στρατηγοῦ οὐχ ὧν ἐκεῖνος ἔφησεν ἂν αὑτῷ φθονεῖν οὐδενός, ἀλλʼ ὃν αὐτὸς ἑαυτοῦ φίλον προείλετο τῶν παρʼ ὑμῖν, καὶ πρὸς ὃν τὴν ἐπιστολὴν ἐπεπόμφει, τετελευτηκότος δὲ Κότυος, κύριον δʼ ὄντα τῶν πραγμάτων; οὐκ ἀποδοῦναι μὲν τὴν χώραν εὐθέως ὑμῖν, κοινῇ δὲ μεθʼ ὑμῶν καθιστάναι τὸν βασιλέα τῆς Θρᾴκης, δηλῶσαι δʼ ὡς εἶχεν εὐνοϊκῶς ὑμῖν, καιροῦ τοιούτου λαβόμενον;
Now what, men of Athens, was the conduct proper for a really single-minded and friendly person, after the arrival of a commander,—not one of those men whom he might have called jealous of himself, but the recipient of his letter, a man whom he had chosen out of all Athens as his special friend,—with Cotys in his grave, and himself in supreme power? Was it not to restore your territory there and then? To cooperate with you in establishing the king of Thrace? To embrace the opportunity of exhibiting his friendly disposition towards you I should say, yes.
§ 165
ἔγωγʼ ἂν φαίην. ἆρʼ οὖν ἐποίησέ τι τούτων; πολλοῦ γε δεῖ. ἀλλὰ τὸν μὲν ἅπαντα χρόνον μῆνας ἑπτὰ διήγαγεν ἡμᾶς πολεμῶν, ἐκ προφανοῦς ἐχθρὸς ὢν καὶ οὐδὲ λόγον φιλάνθρωπον διδούς. καὶ κατʼ ἀρχὰς μὲν ἡμῶν δέκα ναυσὶ μόναις εἰς Πέρινθον ὁρμισαμένων, ἀκηκοότων ὅτι πλησίον ἐστὶν ἐκεῖνος, ὅπως συμμείξαιμεν αὐτῷ καὶ περὶ τούτων εἰς λόγους ἔλθοιμεν, ἀριστοποιουμένους φυλάξας τοὺς στρατιώτας ἐπεχείρησε μὲν ἡμῶν τὰ σκάφη λαβεῖν, πολλοὺς δʼ ἀπέκτεινε τῶν ναυτῶν, κατήραξε δʼ εἰς τὴν θάλατταν ἅπαντας, ἱππέας ἔχων καὶ ψιλούς τινας.
Well, is that what he did? By no means. For seven whole months he persisted in making war on us, openly displaying his hostility and withholding even the language of goodwill. At the outset we took anchorage at Perinthus with only ten ships, having heard that he was in the neighborhood, and hoping to meet him and talk matters over. He waited till our men were having their breakfast, and then tried to take our ships, killed a number of our sailors, and hunted every man of them into the sea with his cavalry and light infantry.
§ 166
μετὰ ταῦτα δὲ πλευσάντων ἡμῶν—οὐκ ἐπὶ τῆς Θρᾴκης τόπον οὐδένʼ οὐδὲ χωρίον· οὐδὲ γὰρ τοῦτό γʼ ἂν εἴποι τις νὴ Δίʼ, ἀμυνόμενος γὰρ ὑπὲρ τοῦ μὴ παθεῖν ἐποίει τι κακόν· οὐκ ἔστι τοῦτο· οὐ γὰρ ἤλθομεν οὐδαμοῖ τῆς Θρᾴκης, ἀλλʼ ἐπʼ Ἀλωπεκόννησον, ἣ Χερρονήσου μέν ἐστι καὶ ἦν ὑμετέρα, ἀκρωτήριον δʼ ἀνέχον πρὸς τὴν Ἴμβρον ἀπωτάτω τῆς Θρᾴκης, λῃστῶν δʼ ἦν μεστὴ καὶ καταποντιστῶν—
Afterwards, when we set sail—,no, it was not to attack any part of Thrace, or any fortress there. For this at least no man can say: Ah, yes; he did do a little damage,—in self-defence, you know, and to protect himself. That is not true; we never went to any place in Thrace; we went to Alopeconnesus, and that is in the Chersonesus and used to belong to you,—a headland running out towards Imbros, a long way from Thrace; a place swarming with robbers and pirates.
§ 167
ἐνταῦθα δʼ ἐλθόντων ἡμῶν καὶ πολιορκούντων τούτους, πορευθεὶς διὰ Χερρονήσου πάσης τῆς ὑμετέρας ἡμῖν μὲν προσέβαλλεν, ἐβοήθει δὲ τοῖς λῃσταῖς καὶ καταποντισταῖς. καὶ πρότερον προσκαθήμενος τὸν ὑμέτερον στρατηγὸν ἔπεισε καὶ ἠνάγκασε μὴ τὰ βέλτισθʼ ὑπὲρ ὑμῶν πράττειν, ἢ αὐτὸς ὑπὸ τούτου ἐπείσθη ὧν ὡμολογήκει καὶ ὑπέσχητό τι πρᾶξαι, καὶ γράφει δὴ τὰς συνθήκας ταύτας τὰς πρὸς Κηφισόδοτον, ἐφʼ αἷς ὑμεῖς οὕτως ἠγανακτήσατε καὶ χαλεπῶς ἠνέγκατε, ὥστʼ ἀπεχειροτονήσατε μὲν τὸν στρατηγόν, πέντε ταλάντοις δʼ ἐζημιώσατε, τρεῖς δὲ μόναι ψῆφοι διήνεγκαν τὸ μὴ θανάτου τιμῆσαι.
When we got there, and were besieging these gentry, he marched right across the Chersonesus,—your property, every yard of it,—attacked us, and tried to rescue the robbers and pirates. He took up his position, and persuaded or constrained your commander not to serve your interests, instead of letting himself be persuaded by him to carry out some part of his covenant and undertaking; and then he must needs draw up that convention with Cephisodotus, by which you were so deeply annoyed and exasperated that you dismissed your commander, and fined him five talents, and there was a majority of three votes only against a sentence of death.
§ 168
καίτοι πηλίκην τινὰ χρὴ νομίζειν, ὦ ἄνδρες Ἀθηναῖοι, ταύτην τὴν ἀλογίαν, ὅταν τις ἴδῃ διὰ τὰς αὐτὰς πράξεις τὸν μὲν ὡς ἀδικοῦντα κολασθέντα πικρῶς οὕτως, τὸν δʼ ὡς εὐεργέτην ἔτι καὶ νῦν τιμώμενον; ὅτι τοίνυν ταῦτʼ ἀληθῆ λέγω, τῶν μὲν τῷ στρατηγῷ συμβάντων δήπου μάρτυρες ὑμεῖς ἐστέ μοι· καὶ γὰρ ἐκρίνεθʼ ὑμεῖς καὶ ἀπεχειροτονεῖτε καὶ ὠργίζεσθε, καὶ πάντα ταῦτα σύνισθʼ ὑμεῖς· τῶν δʼ ἐν Περίνθῳ καὶ τῶν ἐν Ἀλωπεκοννήσῳ κάλει μοι τοὺς τριηράρχους μάρτυρας. ΜΑΡΤΥΡΕΣ.
Why, what a preposterous absurdity a man must account this, men of Athens, when for one and the same transaction he sees one man punished with such severity as a criminal, and another glorified as a benefactor from that day to this!To prove the truth of my narrative, you are, of course, my witnesses in regard to the fate of the commander; for it was you who tried him, cashiered him, reprimanded him; all this is within your knowledge. In respect of the incidents at Perinthus and Alopeconnesus, please call the ships’ captains as witnesses.(The Evidence of the Capitains.)
§ 169
μετὰ ταῦτα τοίνυν, ἐπειδὴ Κηφισόδοτος μὲν ἀπηλλάγη τοῦ στρατηγεῖν, ὑμῖν δʼ οὐκ ἐδόκουν καλῶς ἔχειν οὐδὲ δικαίως αἱ πρὸς ἐκεῖνον γραφεῖσαι συνθῆκαι, τὸν μὲν Μιλτοκύθην, τὸν διὰ παντὸς εὔνουν ὑμῖν τοῦ χρόνου, λαβὼν προδοθένθʼ ὑπὸ τοῦ Σμικυθίωνος ὁ χρηστὸς οὗτος Χαρίδημος, οὐκ ὄντος νομίμου τοῖς Θρᾳξὶν ἀλλήλους ἀποκτιννύναι, γνοὺς ὅτι σωθήσεται πρὸς Κερσοβλέπτην ἂν ἀχθῇ, παραδίδωσι Καρδιανοῖς τοῖς ὑμετέροις ἐχθροῖς. κἀκεῖνοι λαβόντες καὶ αὐτὸν καὶ τὸν υἱόν, ἀναγαγόντες εἰς τὸ πέλαγος ἐν πλοίῳ, τὸν μὲν υἱὸν ἀπέσφαξαν, ἐκεῖνον δʼ ἐπιδόντα τὸν υἱὸν ἀποσφαττόμενον κατεπόντισαν.
Thereafter, when Cephisodotus had been discharged from his command, and you held the view that the convention made with him was improper and unfair, Miltocythes, who had been consistently well-affected to you, was betrayed by Smicythion, and fell into the hands of our honest friend. Knowing that the man’s life would be spared if he were taken to Cersobleptes,—for killing one another is not customary among the Thracians,—Charidemus handed him over to your enemies the Cardians. They took Miltocythes and his son, put out in a ship to deep water, cut the boy’s throat, and then threw the father overboard, after he had witnessed the murder of his son.
§ 170
τῶν δὲ Θρᾳκῶν ἁπάντων χαλεπῶς ἐνεγκόντων ἐπὶ τούτοις, καὶ συστραφέντων τοῦ τε Βηρισάδου καὶ τοῦ Ἀμαδόκου, ἰδὼν τὸν καιρὸν τοῦτον Ἀθηνόδωρος, συμμαχίαν ποιησάμενος πρὸς τούτους οἷος ἦν πολεμεῖν. ἐν φόβῳ δὲ καταστάντος τοῦ Κερσοβλέπτου γράφει ὁ Ἀθηνόδωρος συνθήκας, καθʼ ἃς ἀναγκάζει τὸν Κερσοβλέπτην ὀμόσαι πρός θʼ ὑμᾶς καὶ τοὺς βασιλέας εἶναι μὲν τὴν ἀρχὴν κοινὴν τῆς Θρᾴκης εἰς τρεῖς διῃρημένην, πάντας δʼ ὑμῖν ἀποδοῦναι τὴν χώραν.
These atrocities moved the whole population of Thrace to resentment; Berisades and Amadocus made a coalition; and Athenodorus, recognizing a favorable opportunity, formed alliance with them, and so was in a position to make war. Then Cersobleptes took fright, and Athenodorus proposed a convention, under which he compelled Cersobleptes to make a sworn engagement with you and with the other princes that the kingdom of Thrace should be held in common, and divided among the three, and that they should all restore to you your territory.
§ 171
ὡς δʼ ἐν ἀρχαιρεσίαις ὑμεῖς Χαβρίαν ἐπὶ τὸν πόλεμον τοῦτον κατεστήσατε, καὶ τῷ μὲν Ἀθηνοδώρῳ συνέβη διαφεῖναι τὴν δύναμιν χρήματʼ οὐκ ἔχοντι παρʼ ὑμῶν οὐδʼ ἀφορμὴν τῷ πολέμῳ, τῷ Χαβρίᾳ δὲ μίαν ναῦν ἔχοντι μόνην ἐκπλεῖν, τί ποιεῖ πάλιν οὗτος ὁ Χαρίδημος; ἃς μὲν ὤμοσε πρὸς τὸν Ἀθηνόδωρον συνθήκας ἔξαρνος γίγνεται καὶ τὸν Κερσοβλέπτην ἀρνεῖσθαι πείθει, γράφει δʼ ἑτέρας πρὸς τὸν Χαβρίαν ἔτι τῶν πρὸς Κηφισόδοτον δεινοτέρας· οὐκ ἔχων δʼ ἐκεῖνος, οἶμαι, δύναμιν στέργειν ἠναγκάζετο τούτοις.
At the election of magistrates you appointed Chabrias to command in that campaign; but unluckily Athenodorus disbanded his army, because he had no money from you, and no resources for carrying on war; and Chabrias started on his expedition with only one ship. And how does this man Charidemus turn his coat? He repudiates his sworn covenant with Athenodorus, persuades Cersobleptes to disclaim it, and proposes new terms to Chabrias,—terms more monstrous than those made with Cephisodotus. Chabrias was obliged to acquiesce, I suppose because he had no force at his back.
§ 172
ἀκούσαντες δʼ ὑμεῖς ταῦτα, ἐν τῷ δήμῳ λόγων ῥηθέντων πολλῶν καὶ τῶν συνθηκῶν ἀναγνωσθεισῶν, οὔτε τὴν Χαβρίου δόξαν αἰσχυνθέντες οὔτε τῶν συναγορευόντων οὐδένα, ἀπεχειροτονήσατε καὶ ταύτας πάλιν τὰς συνθήκας, καὶ ψηφίζεσθε ψήφισμα Γλαύκωνος εἰπόντος ἑλέσθαι πρέσβεις δέκʼ ἄνδρας ἐξ ὑμῶν αὐτῶν, τούτους δέ, ἂν μὲν ἐμμένῃ ταῖς πρὸς Ἀθηνόδωρον συνθήκαις, ὁρκίσαι πάλιν αὐτόν, εἰ δὲ μή, παρὰ μὲν τοῖν δυοῖν βασιλέοιν ἀπολαβεῖν τοὺς ὅρκους, πρὸς δʼ ἐκεῖνον ὅπως πολεμήσετε βουλεύεσθαι.
When the news reached you, a great many speeches were made in the Assembly; the conventions were read and compared; and, without any respect for Chabrias’s good name or for any of his supporters, you in your turn cancelled the new convention, and resolved, on the motion of Glauco, to elect ten citizens as ambassadors. If Cersobleptes would abide by his covenant with Athenodorus, they were to make him renew his oath;if not, they were to accept the oaths of the two kings, and concert measures for making war on him.
§ 173
ἐκπεπλευκότων δὲ τῶν πρέσβεων συμβαίνει τοῖς χρόνοις εἰς τοῦθʼ ὑπηγμένα τὰ πράγματʼ ἤδη, διατριβόντων τούτων καὶ οὐδὲν ἁπλοῦν οὐδὲ δίκαιον ὑμῖν ἐθελόντων πρᾶξαι, ὥστʼ ἐβοηθοῦμεν εἰς Εὔβοιαν, καὶ Χάρης ἧκεν ἔχων τοὺς ξένους, καὶ στρατηγὸς ὑφʼ ὑμῶν αὐτοκράτωρ εἰς Χερρόνησον ἐξέπλει. οὕτω γράφει πάλιν συνθήκας πρὸς τὸν Χάρητα, παραγενομένου Ἀθηνοδώρου καὶ τῶν βασιλέων, ταύτας αἵπερ εἰσὶν ἄρισται καὶ δικαιόταται. καὶ ἔργῳ ἑαυτὸν ἐξήλεγξεν ὅτι καιροφυλακεῖ τὴν πόλιν ἡμῶν, καὶ οὐδὲν ἁπλοῦν ἔγνωκε ποιεῖν οὐδʼ ἴσον.
The ambassadors took their departure; but by mere lapse of time the business came to such a pass, with these men dawdling and refusing to take any plain, honest action in your service, that we sent a relief expedition to Euboea, and Chares, on returning with his mercenaries, was sent out by you to the Chersonesus as plenipotentiary. So Charidemus once more drafts a new convention with Chares, supported by Athenodorus and the two kings: here it is,—the best and most equitable of the lot. He has convicted himself by his conduct of lying in wait for opportunities against Athens; there is no uprightness, no equity, in his policy.
§ 174
εἶθʼ ὃν ὁρᾶτʼ ἐκ προσαγωγῆς ὑμῖν φίλον, καὶ ὅπως ἂν ὑμᾶς δύνασθαι νομίσῃ, οὕτω πρὸς ὑμᾶς εὐνοίας ἔχοντα, τοῦτον οἴεσθε δεῖν ἰσχυρόν ποτʼ ἐᾶσαι γενέσθαι, καὶ ταῦτα διʼ ὑμῶν; οὐκ ἄρʼ ὀρθῶς ἐγνώκατε. ἵνα τοίνυν εἰδῆθʼ ὅτι τἀληθῆ λέγω, λαβέ μοι τὴν ἐπιστολὴν ἣ μετὰ τὰς πρώτας συνθήκας ἦλθεν, εἶτα τὴν παρὰ Βηρισάδου· μάλιστα γὰρ οὕτω γνώσεσθε διδασκόμενοι. ΕΠΙΣΤΟΛΗ. λέγε καὶ τὴν ἐπιστολὴν τὴν τοῦ Βηρισάδου. ΕΠΙΣΤΟΛΗ.
When you see that he is your friend only on inducement, and that his estimate of your strength is the measure of his goodwill, do you really think it your duty to allow him to be powerful,—and powerful through you? If that is your opinion, it is wrong. To satisfy you that I am telling the truth, please take the letter that came after the first convention, and then the letter from Berisades.—You will be helped by these documents to a right conclusion.(The Letter is read.) Read also the letter of Berisades. (The Letter is read.)
§ 175
ἡ μὲν τοίνυν συμμαχία τοῖς βασιλεῦσι τοῖν δυοῖν τοῦτον τὸν τρόπον μετὰ τὴν παράκρουσιν τὴν διὰ τῶν πρὸς Κηφισόδοτον συνθηκῶν συνεστάθη, ἤδη Μιλτοκύθου μὲν ἀνῃρημένου, Χαριδήμου δʼ ἔργῳ φανεροῦ γεγενημένου ὅτι τῆς πόλεως ἐχθρός ἐστιν. ὃς γὰρ ὃν ᾔδει διὰ παντὸς τοῦ χρόνου πάντων τῶν Θρᾳκῶν εὐνούστατον ὄνθʼ ὑμῖν, τοῦτον ἠξίωσʼ ὑποχείριον λαβὼν τοῖς ὑμετέροις ἐχθροῖς Καρδιανοῖς ἐγχειρίσαι, πῶς οὐ μεγάλης ἔχθρας δεῖγμα πρὸς ὑμᾶς ἐξέφερεν; ἃς δὴ τὸν πόλεμον δεδιὼς τὸν πρὸς τοὺς Θρᾷκας καὶ πρὸς Ἀθηνόδωρον ἐποιήσατο συνθήκας μετὰ ταῦθʼ ὁ Κερσοβλέπτης, λέγε. ΣΥΝΘΗΚΑΙ.
The alliance with the two kings was concluded in this manner after the fraud effected by the convention with Cephisodotus. At that time Miltocythes had been got rid of, and Charidemus was known by his conduct to be an enemy of Athens; for surely a man who, having got into his power one known to him as the most loyal friend you had in all Thrace, put him into the hands of your enemies the Cardians, was ostentatiously displaying his great hostility towards you.—Read the convention which Cersobleptes made later, when he was afraid of war with the Thracians and with Athenodorus.(The Convention is read.)
§ 176
ταῦτα τοίνυν γράψας καὶ συνθέμενος, καὶ τὸν ὅρκον ὃν ἠκούσαθʼ ὑμεῖς ὀμόσας, ἐπειδὴ τὴν μὲν Ἀθηνοδώρου δύναμιν διαφειμένην εἶδεν, μιᾷ δὲ μόνον τριήρει Χαβρίαν ἥκοντα, οὔτε τὸν Ἰφιάδου παρέδωκεν υἱὸν ὑμῖν οὔτʼ ἄλλʼ οὐδὲν ὧν ὤμοσʼ ἐποίησεν, ἀλλὰ καὶ περὶ τῶν ἄλλων τῶν γεγραμμένων ἐν ταῖς συνθήκαις ἔξαρνος γίγνεται, καὶ γράφει ταύτας τὰς συνθήκας. λαβέ μοι καὶ λέγε ταυτασί. ΣΥΝΘΗΚΑΙ.
These are the terms that Charidemus drafted, and this is the convention he signed. He swore the oath to which you have listened; but as soon as he saw that the forces of Athenodorus had been disbanded, and that Chabrias had come with only one galley, he did not give up to you the son of Iphiades; he did not fulfil any other of his sworn promises; he repudiated every other article of the convention, and drew up the convention I have here.—That is it; please take and read it.(The Convention is read.)
§ 177
ἐνθυμεῖσθʼ ὅτι καὶ τέλη καὶ δεκάτας ἠξίου λαμβάνειν, καὶ πάλιν ὡς αὑτοῦ τῆς χώρας οὔσης τοὺς λόγους ἐποιεῖτο, τοὺς δεκατηλόγους ἀξιῶν τοὺς αὑτοῦ τῶν τελῶν κυρίους εἶναι, καὶ τὸν ὅμηρον τὸν υἱὸν τὸν Ἰφιάδου, ὃν ὑπὲρ Σηστοῦ ἔχων ὤμοσε πρὸς τὸν Ἀθηνόδωρον παραδώσειν, οὐδʼ ὑπισχνεῖται παραδώσειν ἔτι. λαβὲ τὸ ψήφισμʼ ὃ πρὸς ταῦθʼ ὑμεῖς ἐψηφίσασθε. λέγε. ΨΗΦΙΣΜΑ.
Observe that he claimed the right to take the port-dues and the ten-per-cent customs-duties; that he again talked as though the whole country belonged to him, requiring that the duties should be under the control of his own custom-house officers; and that, though he had taken his oath to Athenodorus that he would surrender the son of Iphiades, the hostage whom he held on behalf of Sestus, he now does not even promise to surrender him.—Take the decree which the Athenians adopted in this emergency. Read it.(The Decree is read.)
§ 178
ἐλθόντων τοίνυν μετὰ ταῦτα τῶν πρέσβεων εἰς Θρᾴκην, ὁ μὲν Κερσοβλέπτης ὑμῖν ἐπιστέλλει ταυτί, καὶ οὐδʼ ὁτιοῦν ὡμολόγει δίκαιον, οἱ δʼ ἕτεροι ταυτί. λέγʼ αὐτοῖς. ΕΠΙΣΤΟΛΗ. λέγε δὴ τὴν παρὰ τῶν βασιλέων. καὶ σκοπεῖτʼ εἰ ἄρʼ ὑμῖν δοκοῦσι μηδὲν ἐγκαλεῖν. ΕΠΙΣΤΟΛΗ. ὁρᾶτε καὶ συνίετʼ, ὦ ἄνδρες Ἀθηναῖοι, τὴν πονηρίαν καὶ τὴν ἀπιστίαν, ὡς ἄνω καὶ κάτω. τὸ πρῶτον ἠδίκει Κηφισόδοτον, πάλιν φοβηθεὶς Ἀθηνόδωρον ἐπαύσατο· αὖθις ἠδίκει Χαβρίαν, πάλιν ὡμολόγει Χάρητι. πάντʼ ἄνω καὶ κάτω πεποίηκεν, καὶ οὐδὲν ἁπλῶς οὐδὲ δικαίως ἔπραξεν.
Here is the letter sent by Cersobleptes later, after the arrival of the ambassadors in Thrace,—he would agree to nothing that was fair; and here is the letter sent by the others.—Read this to the jury.(The Letter is read.)Now read the letter from the two kings.—Consider whether you really think that they are making no complaint.(The Letter is read.)Men of Athens, look at this see-saw of villainy and perfidy, and try to understand it. First he was maltreating Cephisodotus; then he stopped, because he was afraid of Athenodorus. Another time he tried to maltreat Chabrias; changed his mind, and agreed with Chares. He always acted inconsistently, ever like an honest, straightforward man.
§ 179
μετὰ ταῦτα τοίνυν ὅσον μὲν χρόνον ἡ ὑμετέρα δύναμις παρῆν ἐν Ἑλλησπόντῳ, κολακεύων καὶ φενακίζων ὑμᾶς διαγέγονεν· ἐπεὶ δʼ εἶδε τάχιστα τὸν Ἑλλήσποντον ἔρημον δυνάμεως, εὐθὺς ἐνεχείρει καταλύειν καὶ ἀπαλλάξαι τοὺς δύο τῆς ἀρχῆς καὶ πᾶσαν ὑφʼ ἑαυτῷ ποιήσασθαι τὴν ἀρχήν, ἔργῳ πεῖραν ἔχων ὅτι τῶν πρὸς ὑμᾶς οὐδὲν μὴ δυνηθῇ πρότερον λῦσαι, πρὶν ἂν ἐκβάλῃ τούτους.
Since that time, so long as you had forces in the Hellespont, he has continually flattered you and cozened you; but as soon as he found the Hellespont denuded of your forces, he tried to break and to dethrone the two kings, and to bring the whole kingdom under his own thumb, knowing by experience that, until he had ejected them, he could not possibly revoke any part of his agreement with you.
§ 180
ἵνα δʼ ὡς ῥᾷστα τοῦτο περάνειε, ψήφισμα τοιοῦτο παρʼ ὑμῶν εὕρετο ἐξ οὗ κυρωθέντος ἄν, εἰ μὴ διʼ ἡμᾶς καὶ ταύτην τὴν γραφήν, ἠδίκηντο μὲν φανερῶς οἱ δύο τῶν βασιλέων, ἡσυχίαν δʼ ἂν ἦγον οἱ στρατηγοῦντες αὐτοῖς, ὁ Βιάνωρ, ὁ Σίμων, ὁ Ἀθηνόδωρος, φοβούμενοι τὴν διὰ τοῦ ψηφίσματος συκοφαντίαν, ὁ δὲ ταύτης τῆς ἐξουσίας ἀπολαύσας καὶ πᾶσαν ὑφʼ αὑτῷ λαβὼν τὴν ἀρχὴν ἰσχυρὸς ἂν ἐχθρὸς ὑπῆρχεν ὑμῖν.
For the more expeditious fulfillment of this purpose, he procured from you a decree so worded that, if it had been ratified, as it would have been but for us and for this indictment, the two kings would have been iniquitously treated in the eyes of the world, the commanders of their armies, Bianor, Simon, Athenodorus, would have remained inactive through fear of the spiteful prosecution authorized by the decree, and the man who took advantage of this licence, and brought the whole kingdom into subjection, would have become and remained an enemy, and a powerful enemy, of Athens.
§ 181
ἔχει δʼ ὁρμητήριον παρὰ πάντα τὸν χρόνον αὑτῷ τετηρημένον τὴν Καρδιανῶν πόλιν, ἣν ἐν ἁπάσαις μὲν ταῖς συνθήκαις ἐξαίρετον αὑτῷ γέγραφεν, τὸ τελευταῖον δὲ καὶ φανερῶς αὐτὴν ἀφείλετο παρʼ ὑμῶν. καίτοι τοῖς ἀπηλλαγμένοις μὲν τοῦ περὶ ἡμῶν τι φρονεῖν ἄδικον, μετὰ πάσης δʼ ἀληθείας ἁπλῶς εὐνοεῖν ἡμῖν ᾑρημένοις τί προσῆκεν αὑτοῖς ὁρμητήριον καταλείπειν χρήσιμον τοῦ πρὸς ἡμᾶς πολέμου;
For a base of operations,—on which he has constantly kept his eyes,—he has the city of the Cardians. In all his conventions he has had that city reserved to himself, and in the end he openly stole it from you. Yet why should men who had entirely got rid of any unjust feelings toward us, and had resolved candidly and with entire sincerity to be friendly to us, have left themselves a convenient base of operations for a war against us?
§ 182
ἴστε γὰρ δήπου τοῦτο, οἱ μὲν ἀφιγμένοι σαφῶς, οἱ δʼ ἄλλοι τούτων ἀκούοντες, ὅτι τῆς Καρδιανῶν πόλεως ἐχούσης ὡς ἔχει, εἰ γενήσεται τὰ πρὸς τοὺς Θρᾷκας εὐτρεπῆ τῷ Κερσοβλέπτῃ, παρʼ ἡμέραν ἔξεστιν αὐτῷ βαδίζειν ἐπὶ Χερρόνησον ἀσφαλῶς. ὥσπερ γὰρ Χαλκὶς τῷ τόπῳ τῆς Εὐβοίας πρὸς τῆς Βοιωτίας κεῖται, οὕτω Χερρονήσου κεῖται πρὸς τῆς Θρᾴκης ἡ Καρδιανῶν πόλις. ἣν ὃν ἔχει τόπον ὅστις οἶδεν ὑμῶν, οὐδʼ ἐκεῖνʼ ἀγνοεῖ, τίνος εἵνεκα καιροῦ περιπεποίηται καὶ διεσπούδασται μὴ λαβεῖν ὑμᾶς.
I am sure that you all know,—those of you who have visited the place know for certain, and the rest by hearing their report,—that, the condition of Cardia being what it is, if the relations of Cersobleptes with the Thracians ever become favorable, he is able at twenty-four hours’ notice to invade the Chersonesus quite safely. Indeed by its situation the city of the Cardians occupies a position in the Chersonesus in relation to Thrace analogous to the position of Chalcis in Euboea in relation to Boeotia. Those of you who know its situation cannot be unaware of the advantage for the sake of which he has acquired it for himself, and has taken great pains to keep it out of our hands.
§ 183
ὃν οὐ συμπαρασκευάσαι καθʼ ὑμῶν αὐτῶν ὀφείλετε, ἀλλὰ κωλῦσαι καθʼ ὅσον δυνατὸν καὶ σκοπεῖν ὅπως μὴ γενήσεται, ἐπεὶ ὅτι γʼ οὐδʼ ἂν ὁντινοῦν καιρὸν παρείη, δεδήλωκεν. Φιλίππου γὰρ εἰς Μαρώνειαν ἐλθόντος ἔπεμψεν πρὸς αὐτὸν Ἀπολλωνίδην, πίστεις δοὺς ἐκείνῳ καὶ Παμμένει· καὶ εἰ μὴ κρατῶν τῆς χώρας Ἀμάδοκος ἀπεῖπε Φιλίππῳ μὴ ἐπιβαίνειν, οὐδὲν ἂν ἦν ἐν μέσῳ πολεμεῖν ἡμᾶς πρὸς Καρδιανοὺς ἤδη καὶ Κερσοβλέπτην. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, λαβὲ τὴν Χάρητος ἐπιστολήν. ΕΠΙΣΤΟΛΗ.
It is not your duty to help him to secure this advantage against yourselves; you must thwart him to the very best of your power, and consider how to prevent it, for he has made it quite clear that he is not the man to let slip any occasion whatsoever. In fact, when Philip came to Maroneia, he sent Apollonides to him, and gave pledges both to him and to Pammenes; and if Amadocus, who had control of the country, had not forbidden Philip to set foot there, there was nothing to prevent our being at war by this time with the Cardians and with Cersobleptes.—To prove that this statement of mine is true, take Chares’ letter.(The Letter is read.)
§ 184
ταῦτα μέντοι δεῖ σκοπουμένους ἀπιστεῖν καὶ μὴ τετυφῶσθαι, μηδʼ ὡς εὐεργέτῃ προσέχειν τὸν νοῦν. οὐ γὰρ ὧν ἀναγκαζόμενος φίλος εἶναί φησι φενακίζων ὑμᾶς, χάριν ἐστὶ δίκαιον ὀφείλειν Κερσοβλέπτῃ, οὐδʼ ὧν μίκρʼ ἀναλίσκων ἰδίᾳ καὶ τοῖς στρατηγοῖς καὶ τοῖς ῥήτορσιν Χαρίδημος διαπράττεται πρὸς ὑμᾶς ἐπαίνους αὑτοῦ γράφεσθαι· ἀλλʼ ὧν, ὁσαχοῦ κύριος γέγονεν τοῦ πράττειν ὅ τι βούλεται, πανταχοῦ κακῶς ἐπιχειρῶν ἡμᾶς ποιεῖν φαίνεται, τούτων πολὺ μᾶλλον ὀργίζεσθαι προσήκει.
In view of these facts you ought to distrust him, instead of losing your wits and giving him your attention as a benefactor. There is no reason why you should owe him gratitude for those deceitful professions of friendship which he offers under compulsion, nor for the small sums which he lays out for the benefit of your commanders and politicians, thereby contriving to get votes of thanks to himself submitted to you. You have far better cause to resent those efforts to do you harm, which we know him to be making in every place where he has won the power of acting as he pleases.
§ 185
οἱ μὲν τοίνυν ἄλλοι πάντες, ὅσοι τι παρʼ ὑμῶν εὕρηνται πώποτε, ἐφʼ οἷς εὖ πεποιήκασιν ὑμᾶς τετίμηνται, οὗτος δʼ εἷς ἁπάντων τῶν ἄλλων μόνος ἐφʼ οἷς ἐγχειρῶν οὐ δεδύνηται κακῶς ποιῆσαι. καίτοι τῷ τοιούτῳ τὸ δίκης, ἣν ἔδωκε δικαίως ἄν, ἀφεῖσθαι, μεγάλη δωρειὰ παρʼ ὑμῶν ἦν. ἀλλʼ οὐ ταῦτα δοκεῖ τοῖς ῥήτορσιν, ἀλλὰ πολίτης, εὐεργέτης, στέφανοι, δωρειαί, διʼ ἃ τούτοις ἰδίᾳ δίδωσιν· οἱ δʼ ἄλλοι πεφενακισμένοι κάθησθε, τὰ πράγματα θαυμάζοντες.
All other persons who have ever received any favour from you have been honored for benefits conferred on you; Charidemus is the one and only man who is honored for the impotence of his efforts to do you harm. Why, to such a fellow exemption from the punishment he had justly earned was a handsome gratuity! But that is not the view of the politicians; no, make him a citizen, dub him benefactor,—here are crowns and presents,—in return for those private doles of his! The rest of you are gulled, and sit there wondering what is going on.
§ 186
τὸ τελευταῖον δὲ νυνὶ κἂν φύλακας κατέστησαν ὑμᾶς ἐκείνου διὰ τοῦ προβουλεύματος τούτου, εἰ μὴ τὴν γραφὴν ἐποιησάμεθʼ ἡμεῖς ταυτηνί, καὶ τὸ τοῦ μισθοφόρου καὶ θεραπεύοντος ἐκεῖνον ἔργον ἡ πόλις ἂν διεπράττετο, ἐφρούρει Χαρίδημον. καλόν γʼ, οὐ γάρ; ὦ Ζεῦ καὶ θεοί, ὃς αὐτός ποτε τοὺς ὑμετέρους ἐχθροὺς μισθὸν λαμβάνων ἐδορυφόρει, τοῦτον ὑφʼ ὑμετέρου ψηφίσματος φανῆναι φυλαττόμενον.
And, to crown all, today they would have appointed his protectors by this resolution, if we had not laid the present indictment, and the commonwealth would have done duty as his hired servant and lackey, keeping guard over a Charidemus! A pretty business, is it not? Heaven help us! to think that a man, who once shouldered a pike for hire in the service of your enemies, should now be seen protected by your decree!
§ 187
ἴσως τοίνυν ἐκεῖνʼ ἄν τίς μʼ ἔροιτο, τί δήποτε ταῦτʼ εἰδὼς οὕτως ἀκριβῶς ἐγὼ καὶ παρηκολουθηκὼς ἐνίοις τῶν ἀδικημάτων εἴασα, καὶ οὔθʼ ὅτʼ αὐτὸν ἐποιεῖσθε πολίτην οὐδὲν ἀντεῖπον, οὔθʼ ὅτʼ ἐπῃνεῖτε, οὔθʼ ὅλως πρότερον, πρὶν τὸ ψήφισμα τουτὶ γενέσθαι, λόγον οὐδένʼ ἐποιησάμην. ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, πρὸς ὑμᾶς ἅπασαν ἐρῶ τὴν ἀλήθειαν. καὶ γὰρ ὡς ἀνάξιος ἦν ᾔδειν, καὶ παρῆν ὅτε τούτων ἠξιοῦτο, καὶ οὐκ ἀντεῖπον· ὁμολογῶ.
Now perhaps I may be asked for what reason I, who had such exact knowledge of these doings, and had given close attention to some of his misdeeds, let them all pass; why I did not object either when you made him a citizen or when you gave him a vote of thanks; why, in short, I found nothing to say at any time earlier than the passing of this decree. Men of Athens, I will tell you the whole truth. I knew that he was undeserving; I was present when he asked these favours; I made no objection. I admit it.
§ 188
διὰ τί; ὅτι, ὦ ἄνδρες Ἀθηναῖοι, πρῶτον μὲν ἀσθενέστερον ἡγούμην ἔσεσθαι πολλῶν ψευδομένων ἑτοίμως περὶ αὐτοῦ πρὸς ὑμᾶς ἕνα τἀληθῆ λέγοντʼ ἐμαυτόν· ἔπειθʼ ὧν μὲν ἐκεῖνος εὑρίσκετʼ ἐξαπατῶν ὑμᾶς, μὰ τὸν Δία καὶ θεοὺς πάντας οὐδενὸς εἰσῄει μοι φθονεῖν, κακὸν δʼ οὐδὲν ἑώρων ὑπερφυὲς πεισομένους ὑμᾶς, εἴ τινʼ ἠδικηκότα πόλλʼ ἀφίετε καὶ προὐκαλεῖσθέ τι τοῦ λοιποῦ ποιεῖν ὑμᾶς ἀγαθόν· ἐν γὰρ τῷ πολίτην ποιεῖσθαι καὶ στεφανοῦν ταῦτʼ ἐνῆν ἀμφότερα.
What was the reason? In the first place, men of Athens, I imagined that a great many men glibly telling lies about him would overpower one man, namely myself, telling the truth alone. Then as for the favours that he won by misleading you, I solemnly protest that it never entered my head to grudge him any one of them. I could not see that you would buffer any very grievous calamity, if you forgave a man who had done you much wrong, and so encouraged him to do you good service in future. Both these considerations applied to the grant of citizenship and to the grant of a crown.
§ 189
ἐπειδὴ δʼ ὁρῶ προσκατασκευαζόμενόν τι τοιοῦτον διʼ οὗ, ἂν μόνον εὐτρεπίσηται τοὺς ἐνθάδʼ ἐξαπατήσοντας ὑμᾶς ὑπὲρ αὑτοῦ, τῶν γʼ ἔξω φίλων καὶ βουλομένων ἄν τι ποιεῖν ὑμᾶς ἀγαθὸν κἀκεῖνον κωλύειν ἐναντία πράττειν ὑμῖν, οἷον Ἀθηνόδωρον λέγω, Σίμωνα, Βιάνορα, Ἀρχέβιον τὸν Βυζάντιον, τοὺς Θρᾷκας τοὺς δύο, τοὺς βασιλέας, τούτων μηδενὶ μήτʼ ἐναντιωθῆναι μήτε κωλύειν ἐκεῖνον ἐξέσται, τηνικαῦθʼ ἥκω καὶ κατηγορῶ.
But now, when I perceive that he is contriving a new plan by which, if only he can provide himself with agents here to mislead you on his behalf, our friends abroad, who are ready to serve you and to stop him from acting against you,—I mean such men as Athenodorus, Simon, Archebius of Byzantium, the two kings of Thrace,—will all find it out of their power to oppose or to thwart him, at such a time I come into court and denounce him.
§ 190
καὶ νομίζω τὸ μέν, οἷς ἔμελλεν ἐκεῖνος λαβὼν μηδὲν ὑπερμέγεθες τὴν πόλιν βλάψειν, ἀντιλέγειν ἢ κακῶς ἰδίᾳ πεπονθότος ἢ συκοφαντοῦντος εἶναι, τὸ δέ, ἐφʼ οἷς μέγα πρᾶγμʼ ἀλυσιτελὲς τῇ πόλει κατεσκευάζετο, ἐναντιοῦσθαι χρηστοῦ καὶ φιλοπόλιδος ἀνδρὸς ἔργον εἶναι. διὰ ταῦτʼ ἐπʼ ἐκείνοις οὐδὲν εἰπὼν νῦν λέγω.
I conceive that to speak against grants which he might accept without being likely to do serious injury to the State, is the act of one who has either a private grievance or the spirit of an informer, but that to set myself in opposition to a project by which he was concerting very serious detriment to the commonwealth is the act of an honest man and a patriotic citizen. That is why I was silent then and speak now.
§ 191
ἔστιν τοίνυν τις αὐτοῖς τοιοῦτος λόγος διʼ οὗ προσδοκῶσι παράξειν ὑμᾶς, ὡς ὁ Κερσοβλέπτης καὶ Χαρίδημος ἴσως ἐναντίʼ ἔπραττον τῇ πόλει τόθʼ ὅτʼ ἦσαν ἐχθροί, νῦν δὲ φίλοι καὶ χρησίμους παρέχουσιν ἑαυτούς. οὐ δὴ δεῖ μνησικακεῖν· οὐδὲ γὰρ Λακεδαιμονίους ὅτʼ ἐσῴζομεν, οὐκ ἀνεμιμνῃσκόμεθʼ εἴ τι κακῶς ἐποίησαν ἡμᾶς ὄντες ἐχθροί, οὐδὲ Θηβαίους, οὐδʼ Εὐβοέας τὰ τελευταῖα νυνί.
There is another plea of the same sort by which they hope to lead you off the track. Cersobleptes and Charidemus, they will say, did perhaps oppose Athens at a time when they were unfriendly; but now they are our friends, and wish to be useful friends. We really must not be vindictive. When we were rescuing the Lacedaemonians, we dismissed from our minds the injuries they had done to us as enemies; so too with the Thebans, and, quite recently, with the Euboeans.
§ 192
ἐγὼ δʼ ἡγοῦμαι τοῦτον τὸν λόγον, εἰ μὲν ἔν τινι καιρῷ, βοηθείας γεγραμμένης τῷ Κερσοβλέπτῃ καὶ τῷ Χαριδήμῳ, κωλυόντων ἡμῶν ταύτην, ἔλεγον, ὀρθῶς ἂν λέγεσθαι· εἰ δὲ τοιούτου μὲν μηδενὸς ὄντος μηδὲ γεγραμμένου, βουλόμενοι δὲ μείζω τοῦ δέοντος ποιῆσαι διὰ τοῦ παρʼ ὑμῶν ἄδειαν λαβεῖν τοὺς ἐκείνου στρατηγούς, δεινὰ ποιεῖν αὐτοὺς ἡγοῦμαι. οὐ γάρ ἐστι δίκαιον, ἄνδρες Ἀθηναῖοι, τοὺς τῶν σωθῆναι ζητούντων λόγους πρὸς ὑμᾶς λέγειν ὑπὲρ τῶν ὅπως ἀδικεῖν αὑτοῖς ἐξέσται πραττόντων.
—But I hold that this plea would have been rightly offered, if they had offered it on some occasion when an expedition in relief of Cersobleptes and Charidemus had been proposed, and we were trying to block it. But, as we have here no such occasion and no such proposal, but only the argument of men trying to make Cersobleptes more powerful than he deserves by means of an immunity received from you by his generals, I regard their action as dangerous. It is not fair, men of Athens, that the pleas of men seeking deliverance should be offered to you in justification of men whose object is the power to do you wrong.
§ 193
χωρὶς δὲ τούτων, εἰ μὲν ἐχθρὸς ὢν κακῶς ἐποίει, φίλος δὲ φήσας μετεβέβλητο, τάχʼ ἂν ταῦτά τις ἤκουεν· ἐπειδὴ δʼ οὐ τοιοῦτʼ ἐστίν, ἀλλʼ ἐξ οὗ φίλος εἶναι προσποιεῖται, ἐκ τούτου πλεῖσθʼ ὑμᾶς ἐξηπάτηκεν, εἰ μὴ καὶ διʼ ἐκεῖνα μισεῖν, διά γε ταῦτʼ ἀπιστεῖν δήπου προσήκει. καὶ μὴν περὶ τοῦ γε μὴ μνησικακεῖν ἔγωγʼ ὡδί πως λέγω· ὁ μὲν εἵνεκα τοῦ κακόν τι ποιεῖν τὰ τοιαῦτʼ ἐξετάζων μνησικακεῖ, ὁ δʼ ὑπὲρ τοῦ μὴ παθεῖν, ἀλλὰ φυλάξασθαι σκοπῶν σωφρονεῖ.
Apart from that, if he had injured you as an enemy, but had been reformed after claiming to be your friend, such an excuse might, perhaps, have been acceptable; but, inasmuch as that is not so, and as most of his deceptions fall after the date of his profession of friendship, you ought to distrust him for his later, if not to dislike him for his earlier, conduct. With regard, however, to not being vindictive, I have this to say. The vindictive man is the man who hunts up grievances in order to inflict injury; the man who bears them in mind in order to be on his guard and not suffer injury, is a reasonable man.
§ 194
ἴσως τοίνυν καὶ τοιαύτην τινʼ ἐροῦσʼ ὑπόνοιαν, ὡς ὡρμηκότα νῦν τὸν ἄνθρωπον φίλον εἶναι καὶ βουλόμενόν τι ποιεῖν ἀγαθὸν τὴν πόλιν εἰς ἀθυμίαν τρέψομεν, εἰ καταψηφιούμεθα, καὶ ποιήσομεν ὑπόπτως ἔχειν πρὸς ἡμᾶς. ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, θεάσασθʼ ὡς ἔχω. εἰ μετʼ ἀληθείας ἁπλῶς ἦν ἡμῖν φίλος καὶ νὴ Δία πάντʼ ἀγάθʼ ἔμελλεν ἡμᾶς ποιήσειν, οὐδʼ ἂν οὕτως ᾤμην δεῖν τοῦτον ἀκούειν τὸν λόγον· οὐδένα γὰρ ἂν νομίζω τοσαῦτʼ ἀγαθὰ ποιῆσαι, διʼ ὃν ὑμῖν προσήκειν ἐπιορκῆσαι καὶ παρʼ ἃ φαίνεται δίκαια τὴν ψῆφον θέσθαι.
Perhaps they will make a suggestion of this sort: the man has now embarked on a course of friendship, and really wants to do Athens a good turn; if we condemn the decree, we shall be discouraging him, and filling him with mistrust of us. Well, men of Athens, my attitude is this; please consider it. If he were our friend honestly and in all sincerity, if he really did intend to do us all manner of good, even then I should not think this argument worthy of your attention. In my judgement there is no man who could possibly do you so much service that for his sake you ought to perjure yourselves and vote against proven justice.
§ 195
ἐπειδὴ δὲ καὶ φενακίζων καὶ οὐδʼ ὁτιοῦν ὑγιὲς πράττων ἐξελέγχεται, δυοῖν ἀγαθοῖν θάτερον ὑμῖν, ἂν καταψηφίσησθε, συμβήσεται· ἢ γὰρ ἐξαπατῶν παύσεται νομίσας οὐκέτι λανθάνειν, ἢ εἴπερ αὐτῷ βουλομένῳ πρὸς ὑμᾶς ἔστιν οἰκείως ἔχειν ὡς ἀληθῶς, ἀγαθόν τι ποιεῖν πειράσεται, γνοὺς ὅτι τῷ φενακίζειν οὐκέθʼ ἃ βούλεται πράξει. ὥστε καὶ εἰ μηδὲ διʼ ἓν τῶν ἄλλων, διὰ τοῦτο καταψηφίσασθαι συμφέρει.
Seeing that he is convicted of deceit and perpetual dishonesty,—vote against him, and one of two desirable results must follow. Either he will abandon his impostures on the ground that they can no longer escape detection, or else, if it is his desire to be really on good terms with us, he will make a genuine effort to serve us well, having discovered that he can no longer accomplish his purposes by chicanery. For that reason alone, if for no other, you will do well to give your verdict against him.
§ 196
ἄξιον τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, κἀκεῖνʼ ἐξετάσαι, πῶς ποθʼ οἱ πάλαι τὰς τιμὰς ἔνεμον καὶ τὰς δωρειὰς τοῖς ὡς ἀληθῶς εὐεργέταις, καὶ ὅσοι πολῖται τύχοιεν ὄντες καὶ ὅσοι ξένοι. κἂν μὲν ἴδητʼ ἐκείνους ἄμεινον ὑμῶν, καλὸν τὸ μιμήσασθαι, ἂν δʼ ὑμᾶς αὐτούς, ἐφʼ ὑμῖν ἔσται τὸ πράττειν. πρῶτον μὲν τοίνυν ἐκεῖνοι Θεμιστοκλέα τὸν τὴν ἐν Σαλαμῖνι ναυμαχίαν νικήσαντα καὶ Μιλτιάδην τὸν ἡγούμενον Μαραθῶνι καὶ πολλοὺς ἄλλους, οὐκ ἴσα τοῖς νῦν στρατηγοῖς ἀγάθʼ εἰργασμένους, οὐ χαλκοῦς ἵστασαν οὐδʼ ὑπερηγάπων.
It is also opportune, men of Athens, to inquire how our forefathers bestowed distinctions and rewards upon genuine benefactors, whether they were citizens or strangers. If you find their practice better than yours, you will do well to follow their example; if you prefer your own, it rests with you to continue it. Take first Themistocles, who won the naval victory at Salamis, Miltiades, who commanded at Marathon, and many others, whose achievements were not on a level with those of our commanders today. Our ancestors did not put up bronze statues of these men, nor did they carry their regard for them to extremes.
§ 197
οὐκ ἄρα τοῖς ἑαυτοὺς ἀγαθόν τι ποιοῦσιν χάριν εἶχον; σφόδρα γʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἀπεδίδοσάν γε καὶ αὑτῶν κἀκείνων ἀξίαν· ὄντες γὰρ πολλοῦ πάντες ἄξιοι προὔκρινον ἐκείνους αὑτῶν ἡγεῖσθαι. ἔστι δὲ σώφροσιν ἀνθρώποις καὶ πρὸς ἀλήθειαν βουλομένοις σκοπεῖν πολὺ μείζων τιμὴ τῆς χαλκῆς εἰκόνος τὸ καλῶν κἀγαθῶν ἀνδρῶν κεκρίσθαι πρώτους.
So they were not grateful to those who had served them well? Yes, men of Athens, they were very grateful; they showed their gratitude in a manner that was equally creditable to themselves and the recipients. They were all men of merit, but they chose those men to lead them; and to men of sobriety, who have a keen eye for realities, being raised to the primacy of a brave and noble people is a far greater distinction than any effigy of bronze.
§ 198
καὶ γάρ τοι τῶν ἔργων τῶν τότʼ, ἄνδρες Ἀθηναῖοι, οὐδενὸς ἀπεστέρησαν ἑαυτούς, οὐδʼ ἔστιν οὐδεὶς ὅστις ἂν εἴποι τὴν ἐν Σαλαμῖνι ναυμαχίαν Θεμιστοκλέους, ἀλλʼ Ἀθηναίων, οὐδὲ τὴν Μαραθῶνι μάχην Μιλτιάδου, ἀλλὰ τῆς πόλεως. νῦν δʼ, ὦ ἄνδρες Ἀθηναῖοι, πολλοὶ τοῦτο λέγουσιν, ὡς Κέρκυραν εἷλε Τιμόθεος καὶ τὴν μόραν κατέκοψεν Ἰφικράτης καὶ τὴν περὶ Νάξον ἐνίκα ναυμαχίαν Χαβρίας· δοκεῖτε γὰρ αὐτοὶ τῶν ἔργων τούτων παραχωρεῖν τῶν τιμῶν ταῖς ὑπερβολαῖς αἷς δεδώκατʼ ἐπʼ αὐτοῖς ἑκάστῳ τούτων.
The truth is, gentlemen, that they would not rob themselves of their own share in any of those ancient achievements; and no man would say that the battle of Salamis belonged to Themistocles,—it was the battle of the Athenians; or that the victory at Marathon belonged to Miltiades,—it was the victory of the commonwealth. But today, men of Athens, it is commonly said that Corcyra was captured by Timotheus, that the Spartan battalion was cut to pieces by Iphicrates, that the naval victory off Naxos was won by Chabrias. It really looks as though you disclaimed any merit for those feats of arms by the extravagant favours that you lavish on the several commanders.
§ 199
τὰς μὲν δὴ πολιτικὰς δωρειὰς οὕτως ἐκεῖνοί τε καλῶς καὶ λυσιτελούντως αὑτοῖς ἐδίδοσαν καὶ ἡμεῖς οὐκ ὀρθῶς· τὰς δὲ τῶν ξένων πῶς; ἐκεῖνοι Μένωνι τῷ Φαρσαλίῳ δώδεκα μὲν τάλαντʼ ἀργυρίου δόντι πρὸς τὸν ἐπʼ Ἠιόνι τῇ πρὸς Ἀμφιπόλει πόλεμον, τριακοσίοις δʼ ἱππεῦσι πενέσταις ἰδίοις βοηθήσαντι, οὐκ ἐψηφίσαντο, αὐτὸν ἄν τις ἀποκτείνῃ, ἀγώγιμον εἶναι, ἀλλὰ πολιτείαν ἔδοσαν καὶ ταύτην ἱκανὴν ὑπελάμβανον εἶναι τὴν τιμήν.
Thus they distributed rewards within the city righteously and to the public advantage; we do it the wrong way. But what about those bestowed on strangers? When Meno of Pharsalus had given us twelve talents for the war at Eion near Amphipolis, and had reinforced us with three hundred of his own mounted serfs, they did not pass a decree that whoever slew Meno should be liable to seizure; they made him a citizen, and thought that distinction adequate.
§ 200
καὶ πάλιν Περδίκκᾳ τῷ κατὰ τὴν τοῦ βαρβάρου ποτʼ ἐπιστρατείαν βασιλεύοντι Μακεδονίας, τοὺς ἀναχωροῦντας ἐκ Πλαταιῶν τῶν βαρβάρων διαφθείραντι καὶ τέλειον τἀτύχημα ποιήσαντι τῷ βασιλεῖ, οὐκ ἐψηφίσαντʼ ἀγώγιμον, ἄν τις ἀποκτείνῃ Περδίκκαν, ᾧ βασιλεὺς ἐχθρὸς διʼ ἡμᾶς ἀπεδέδεικτο, ἀλλὰ πολιτείαν ἔδωκαν μόνον. καὶ γάρ τοι τότε μὲν οὕτω τίμιον ἦν πᾶσιν ἀνθρώποις τὸ γενέσθαι πολίταις παρʼ ὑμῖν ὥσθʼ ὑπὲρ τοῦ τυχεῖν τούτου τηλικαῦθʼ ὑμᾶς ἀγάθʼ ἤθελον ποιεῖν, νῦν δʼ οὕτως ἄτιμον ὥστε τῶν τετυχηκότων πολλοὶ πλείω κακὰ τῶν φανερῶς ἐχθρῶν εἰσιν ὑμᾶς εἰργασμένοι.
Or take Perdiccas, who was reigning in Macedonia at the time of the Persian invasion, and who destroyed the Persians on their retreat from Plataea, and made the defeat of the King irreparable. They did not resolve that any man should be liable to seizure who killed Perdiccas, the man who for our sake had provoked the enmity of the great King; they gave him our citizenship, and that was all. The truth is that in those days to be made a citizen of Athens was an honor so precious in the eyes of the world that, to earn that favour alone, men were ready to render to you those memorable services. Today it is so worthless that not a few men who have already received it have wrought worse mischief to you than your declared enemies.
§ 201
οὐ μόνον δʼ αὕτη τῆς πόλεως ἡ δωρειὰ προπεπηλάκισται καὶ φαύλη γέγονεν, ἀλλὰ καὶ πᾶσαι διὰ τὴν τῶν καταράτων καὶ θεοῖς ἐχθρῶν ῥητόρων, τῶν τὰ τοιαῦτα γραφόντων ἑτοίμως, πονηρίαν, οἳ τοσαύτην ὑπερβολὴν πεποίηνται τῆς αὑτῶν αἰσχροκερδείας ὥστε τὰς τιμὰς καὶ τὰς παρʼ ὑμῶν δωρειάς, ὥσπερ οἱ τὰ μικρὰ καὶ κομιδῇ φαῦλʼ ἀποκηρύττοντες, οὕτω πωλοῦσιν ἐπευωνίζοντες καὶ πολλοῖς ἀπὸ τῶν αὐτῶν λημμάτων γράφοντες πᾶν ὅ τι ἂν βούλωνται.
Not only this guerdon of the common wealth but all your honors have been dragged through the mire and made contemptible by those execrable and god-forsaken politicians, who make proposals like this on such easy terms; men who, in their inordinate lust of dishonest gain, put up honors and civic rewards for sale, like hucksters vending and cheapening their pitiful, trumpery merchandise, and supply a host of buyers at fixed prices with any decree they want.
§ 202
πρῶτον μέν, ἵνα τῶν τελευταίων πρώτων μνησθῶμεν, Ἀριοβαρζάνην ἐκεῖνον οὐ μόνον αὐτὸν καὶ τοὺς υἱεῖς τρεῖς ὄντας πάντων ἠξίωσαν ὅσων ἐβουλήθησαν, ἀλλὰ καὶ δύʼ Ἀβυδηνούς, μισαθηναιοτάτους καὶ πονηροτάτους ἀνθρώπους, προσέθηκαν αὐτῷ Φιλίσκον καὶ Ἀγαυόν. πάλιν Τιμοθέου δόξαντός τι ποιῆσαι τῶν δεόντων ὑμῖν, πρὸς τῷ πάνθʼ ἃ μέγιστʼ ἦν αὐτῷ δοῦναι προσέθηκαν αὐτῷ Φρασιηρίδην καὶ Πολυσθένην, ἀνθρώπους οὐδʼ ἐλευθέρους, ἀλλʼ ὀλέθρους καὶ τοιαῦτα πεποιηκότας οἷα λέγειν ὀκνήσειεν ἄν τις εὖ φρονῶν.
In the first place,—let me mention the latest instance first,—they not only claimed that Ariobarzanes and his two sons deserved everything they chose to ask for, but they associated with him two men of Abydus, unprincipled fellows, and bitter enemies of Athens, Philiscus and Agavus. Again, when Timotheus was held to have served your needs in some way, besides conferring on him all manner of great rewards, they associated with him Phrasierides and Polysthenes, who were not even free-born, but were blackguards whose conduct had been such as any man of good feeling will be loth to describe.
§ 203
τὸ τελευταῖον δὲ νῦν, ἐπειδὴ Κερσοβλέπτην ἠξίουν ὧν αὐτοῖς ἐδόκει, καὶ περὶ τούτων ἦν ἡ σπουδή, προστιθέασιν δύʼ αὐτῷ, τὸν μὲν ὅσʼ ὑμεῖς ἀκηκόατʼ εἰργασμένον κακά, τὸν δʼ ὅλως οὐδεὶς οἶδεν ἀνθρώπων τίς ἐστιν, Εὐδέρκην ὄνομα. τοιγάρτοι διὰ ταῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, μικρά, ἃ πρὸ τοῦ μεγάλʼ ἦν, φαίνεται, καὶ τὸ πρᾶγμʼ ἤδη καὶ πορρωτέρω βαδίζει καὶ οὐκέτι ταῦτʼ ἀπόχρη, ἀλλʼ εἰ μὴ καὶ φυλάξεθʼ ἕκαστον τούτων, ἐκείνων γʼ οὐδεμία χάρις, ὡς ἔοικεν.
Finally on this occasion, while demanding for Cersobleptes any honors they thought proper, and while concentrating on that, they attached two other names to his. One is the man of whose many misdeeds you have just heard the story. The other is named Euderces, but nobody in the wide world knows who he is. You see the result, men of Athens: honors that were once great now appear trifling; and the practice is advancing ever farther and farther. The old rewards no longer suffice, and they are not in the least grateful for them, unless you will also protect their persons, man by man, or so it seems.
§ 204
τοῦ μέντοι ταῦθʼ οὕτως αἰσχρῶς προεληλυθέναι, εἰ δεῖ μετὰ παρρησίας εἰπεῖν τἀληθῆ, οὐδένες ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, μᾶλλόν εἰσιν αἴτιοι. οὐδὲ γὰρ δίκην ἔτι λαμβάνειν ἐθέλετε παρὰ τῶν ἀδικούντων, ἀλλὰ καὶ τοῦτʼ ἐξελήλυθεν ἐκ τῆς πόλεως. καίτοι σκέψασθʼ ὡς ἐκόλαζον οἱ πρόγονοι τοὺς ἀδικοῦντας ἑαυτούς, εἰ παραπλησίως ὑμῖν.
For this progress along the road of dishonor, men of Athens, if I am to tell the truth in all candor, nobody is more to blame than yourselves. You are no longer willing to bring malefactors to justice: retribution has disappeared from our city. Yet consider how our ancestors castigated those who had done them wrong, and ask whether their way was not better than yours.
§ 205
ἐκεῖνοι Θεμιστοκλέα λαβόντες μεῖζον ἑαυτῶν ἀξιοῦντα φρονεῖν ἐξήλασαν ἐκ τῆς πόλεως καὶ μηδισμὸν κατέγνωσαν· καὶ Κίμωνα, ὅτι τὴν πάτριον μετεκίνησε πολιτείαν ἐφʼ ἑαυτοῦ, παρὰ τρεῖς μὲν ἀφεῖσαν ψήφους τὸ μὴ θανάτῳ ζημιῶσαι, πεντήκοντα δὲ τάλαντʼ ἐξέπραξαν. καὶ τοῦτον τὸν τρόπον προσεφέροντο τηλικαῦτʼ αὐτοὺς ἀγάθʼ εἰργασμένοις ἀνθρώποις. δικαίως· οὐ γὰρ αὐτοῖς ἀπεδίδοντο τὴν αὑτῶν ἐλευθερίαν καὶ μεγαλοψυχίαν τῶν ἔργων, ἀλλὰ χρηστοὺς μὲν ὄντας ἐτίμων, ἀδικεῖν δʼ ἐπιχειροῦσιν οὐκ ἐπέτρεπον.
When they caught Themistocles presumptuously setting himself above the people, they banished him from Athens, and found him guilty of siding with the Medes. Because Cimon had dislocated the ancestral constitution by his personal efforts, they acquitted him by a majority of three votes only on the capital charge, and made him pay fifty talents. Such was their attitude to the men who had rendered those signal services. And they were right; they would not sell to those men their own freedom and their pride in their own achievements; they honored them as long as they did right, but resisted them when they tried to do wrong.
§ 206
ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, τοὺς τὰ μέγιστʼ ἀδικοῦντας καὶ φανερῶς ἐξελεγχομένους, ἂν ἓν ἢ δύʼ ἀστεῖʼ εἴπωσιν καὶ παρὰ τῶν φυλετῶν τινες ᾑρημένοι σύνδικοι δεηθῶσιν, ἀφίετε· ἂν δὲ καὶ καταψηφίσησθέ του, πέντε καὶ εἴκοσι δραχμῶν ἐτιμήσατε. καὶ γάρ τοι τότε μὲν τὰ μὲν τῆς πόλεως ἦν εὔπορα καὶ λαμπρὰ δημοσίᾳ, ἰδίᾳ δʼ οὐδεὶς ὑπερεῖχε τῶν πολλῶν.
You, men of Athens, acquit men who have committed the gravest crimes and are clearly proved guilty, if they treat you to one or two pleasantries, or if a few advocates chosen from their own tribe ask you to be so good. If ever you do bring them in guilty, you assess the penalty at five-and-twenty drachmas. In those old times the State was wealthy and splendid, but in private life no man held his head higher than the multitude.
§ 207
τεκμήριον δέ· τὴν Θεμιστοκλέους μὲν οἰκίαν καὶ τὴν Μιλτιάδου καὶ τῶν τότε λαμπρῶν, εἴ τις ἄρʼ ὑμῶν οἶδεν ὁποία ποτʼ ἐστίν, ὁρᾷ τῶν πολλῶν οὐδὲν σεμνοτέραν οὖσαν, τὰ δὲ τῆς πόλεως οἰκοδομήματα καὶ κατασκευάσματα τηλικαῦτα καὶ τοιαῦθʼ ὥστε μηδενὶ τῶν ἐπιγιγνομένων ὑπερβολὴν λελεῖφθαι, προπύλαια ταῦτα, νεώσοικοι, στοαί, Πειραιεύς, τἄλλʼ οἷς κατεσκευασμένην ὁρᾶτε τὴν πόλιν.
Here is the proof: if any of you know the sort of house that Themistocles or Miltiades or any of those distinguished men of old lived in, you may observe that it is no grander than the common run of houses. On the other hand, both the structure and the equipment of their Public buildings were on such a scale and of such quality that no opportunity of surpassing them was left to coming generations. Witness those gate-houses, docks, porticoes, the great harbor, and all the edifices with which you see our city adorned.
§ 208
νῦν δʼ ἰδίᾳ μὲν ἑκάστῳ τῶν τὰ κοινὰ πραττόντων τοσαύτη περιουσία ἐστὶν ὥστε τινὲς μὲν αὐτῶν πολλῶν δημοσίων οἰκοδομημάτων σεμνοτέρας τὰς ἰδίας κατεσκευάκασιν οἰκίας, γῆν δʼ ἔνιοι πλείω πάντων ὑμῶν τῶν ἐν τῷ δικαστηρίῳ συνεώνηνται· δημοσίᾳ δʼ ὑμεῖς ἃ μὲν οἰκοδομεῖτε καὶ κονιᾶτε, ὡς μικρὰ καὶ γλίσχρα, αἰσχύνη λέγειν. ἀλλʼ ἔχετʼ εἰπεῖν ὅ τι κοινῇ κτησάμενοι καταλείψετε, ὥσπερ ἐκεῖνοι Χερρόνησον, Ἀμφίπολιν, δόξαν ἔργων καλῶν; ἣν οἱ τοιοῦτοι πολῖται πάντʼ ἀναλίσκοντες τρόπον οὐχ οἷοί τʼ εἰσὶν ἀφανίσαι, ὦ ἄνδρες Ἀθηναῖοι.
But today every man who takes part in public life enjoys such superfluity of wealth that some of them have built private dwelling-houses more magnificent than many public buildings; and others have bought larger estates than all you people in this court possess between you; while, as for the public buildings that you put up and whitewash, I am ashamed to say how mean and shabby they are. Can you name anything that you have acquired and that you will bequeath to posterity, as they bequeathed the Chersonesus, and Amphipolis, and the glory of noble exploits? That glory citizens like these are squandering as fast as they can,—but they cannot annihilate it, men of Athens; and we know why.
§ 209
εἰκότως· τότε μὲν γὰρ τῷ κυρίῳ τῶν φόρων γενομένῳ τάξαι Ἀριστείδῃ οὐδὲ μιᾷ δραχμῇ πλείω τὰ ὑπάρχοντʼ ἐγένετο, ἀλλὰ καὶ τελευτήσαντʼ αὐτὸν ἔθαψεν ἡ πόλις· ὑμῖν δʼ, εἴ τι δέοισθε, χρήμαθʼ ὑπῆρχε κοινῇ πλεῖστα τῶν πάντων Ἑλλήνων, ὥσθʼ ὁπόσου χρόνου ψηφίσαισθʼ ἐξιέναι, τοσούτου μισθὸν ἔχοντες ἐξῇτε. νῦν δʼ οἱ μὲν τὰ κοινὰ διοικοῦντες ἐκ πτωχῶν εὔποροι καὶ πολλοῦ χρόνου τροφὴν ἄφθονόν εἰσιν ἡτοιμασμένοι· ὑμῖν δʼ οὐδὲ μιᾶς ἡμέρας ἐφόδιʼ ἐστὶν ἐν τῷ κοινῷ, ἀλλʼ ἅμα δεῖ τι ποιεῖν, καὶ πόθεν οὐκ ἔχετε. τότε μὲν γὰρ ὁ δῆμος ἦν δεσπότης τῶν πολιτευομένων, νῦν δʼ ὑπηρέτης.
In those days Aristeides had full control of the assessment of the tribute, but his own fortune was not increased by a single shilling; and when he died he was actually buried at the public expense. Whenever you wanted anything, you had more money in your treasury than any other Hellenic people, insomuch that you always started on any expedition with pay for the full period named in the decree authorizing such expedition. Now, while the administrators of public affairs have risen from poverty to affluence, and are provided with ample maintenance for a long time to come, you have not enough money laid by for a single day’s expenditure, and when something must be done, you are at once without the means of doing it. The nation was then the master, as it is now the servant, of the politicians.
§ 210
αἴτιοι δʼ οἱ τὰ τοιαῦτα γράφοντες, καὶ συνεθίζοντες ὑμᾶς ὑμῶν μὲν αὐτῶν καταφρονεῖν, ἕνα δʼ ἢ δύο θαυμάζειν ἀνθρώπους. εἶθʼ οὗτοι κληρονομοῦσι τῆς ὑμετέρας δόξης καὶ τῶν ἀγαθῶν, ὑμεῖς δʼ οὐδʼ ὁτιοῦν ἀπολαύετε, ἀλλὰ μάρτυρές ἐστε τῶν ἑτέρων ἀγαθῶν, οὐδενὸς ἄλλου μετέχοντες ἢ τοῦ ἐξαπατᾶσθαι. καίτοι πηλίκον τί ποτʼ ἂν στενάξειαν οἱ ἄνδρες ἐκεῖνοι, οἱ ὑπὲρ δόξης καὶ ἐλευθερίας τελευτήσαντες, καὶ πολλῶν καὶ καλῶν ἔργων ὑπομνήματα καταλιπόντες, εἰ ἄρʼ αἴσθοινθʼ ὅτι νῦν ἡ πόλις εἰς ὑπηρέτου σχῆμα καὶ τάξιν προελήλυθεν, καὶ Χαρίδημον εἰ χρὴ φρουρεῖν βουλεύεται; Χαρίδημον; οἴμοι.
The fault lies with the authors of such decrees as this, who have trained you to think very little of yourselves, and a great deal of one or two individuals. So they are the inheritors of your renown and of your possessions; you get no benefit from that inheritance! You are the witnesses of the prosperity of others, and participate in nothing but delusions. Ah, how loud would be the lamentation of those great men who laid down their lives for glory and for liberty, and left behind them the monuments of many noble achievements, if they could see how today the progress of our city has ended in the form and rank of a dependant, and that the question of the hour is—whether Charidemus is entitled to personal protection! Charidemus! Heaven help us!
§ 211
ἀλλʼ οὐ τοῦτʼ ἔστι τὸ δεινόν, εἰ τῶν προγόνων, οἳ διενηνόχασιν ἁπάντων ἀρετῇ, χεῖρον βουλευόμεθα, ἀλλʼ ὅτι καὶ πάντων ἀνθρώπων. πῶς γὰρ οὐκ αἰσχρὸν Αἰγινήτας μὲν τουτουσί, νῆσον οἰκοῦντας οὕτω μικρὰν καὶ οὐδὲν ἔχοντας ἐφʼ ᾧ μέγα χρὴ φρονεῖν αὐτούς, Λάμπιν, ὃς μέγιστα ναυκλήρια κέκτηται τῶν Ἑλλήνων, καὶ κατεσκεύακεν τὴν πόλιν αὐτοῖς καὶ τὸ ἐμπόριον, μηδέπω καὶ τήμερον πολίτην πεποιῆσθαι, ἀλλὰ μόλις τῆς ἀτελείας αὐτὸν ἠξιωκέναι τῆς τοῦ μετοικίου·
But the really scandalous thing is, not that our counsels are inferior to those of our ancestors, who surpassed all mankind in virtue, but that they are worse than those of all other nations. Is it not discreditable that, whereas the Aeginetans yonder, who inhabit that insignificant island, and have nothing whatever to be proud of, have never to this day given their citizenship to Lampis, the largest ship-owner in Hellas, who fitted out their city and their seaport, but have reluctantly rewarded him merely with exemption from the alien-tax;
§ 212
καὶ Μεγαρέας τουτουσὶ τοὺς καταράτους οὕτως εὖ τὰ παρʼ αὑτοῖς σεμνύνειν ὥσθʼ Ἕρμωνα τὸν κυβερνήτην, τὸν μετὰ Λυσάνδρου λαβόντα τριήρεις διακοσίας ὅτʼ ἐν Αἰγὸς ποταμοῖς ἠτυχήσαμεν ἡμεῖς, πεμψάντων Λακεδαιμονίων καὶ κελευόντων ποιήσασθαι πολίτην ἀποκρίνασθαι ὅτι, ὅταν αὐτοὺς ἴδωσι Σπαρτιάτην αὐτὸν πεποιημένους, τότε καὶ αὐτοὶ Μεγαρέα ποιήσονται·
that whereas those detestable Megarians are so obsessed with their own dignity that, when the Lacedaemonians sent and ordered them to admit to their citizenship Hermo, the pilot, who, serving with Lysander, captured two hundred war-galleys on the occasion of our disaster at Aegospotami, they replied that they would make him a Megarian when they saw that the Lacedaemonians had made him a Spartan;
§ 213
καὶ Ὠρείτας ἐκείνους, μέρος τέταρτον Εὐβοίας οἰκοῦντας, τὸν Χαρίδημον τοῦτον αὐτόν, ᾧ μήτηρ μὲν ὑπάρχει πολῖτις ἐκεῖ, πατὴρ δʼ οὐκ ἐρῶ τίς ἢ πόθεν (οὐδὲν γὰρ δεῖ πλείω τῶν ἀναγκαίων αὐτὸν ἐξετάζεσθαι), ἀλλʼ ὅμως, τὸ ἥμισυ τοῦ γένους αὐτοῦ συμβαλλομένου, τοῦ ἡμίσεος μέχρι τῆς τήμερον ἡμέρας οὐκ ἠξιώκασιν, ἀλλʼ εἰς τοὺς νόθους ἐκεῖ συντελεῖ, καθάπερ ποτʼ ἐνθάδʼ εἰς Κυνόσαργες οἱ νόθοι·
that whereas the people of Oreus, who inhabit only a fourth part of Euboea, dealing with this very Charidemus, whose mother belongs to their city,—I will not mention who his father is or where he comes from, for it is not worth while to make unnecessary inquiries about the man,—so that he himself contributed one-half of the birth-qualification, have never to this day thought fit to make up the other moiety, and to this very day he is on the bastards’ list, just as here bastards are registered at Cynosarges,—
§ 214
ὑμεῖς δʼ, ὦ ἄνδρες Ἀθηναῖοι, πάσης τῆς πόλεως μεταδόντες αὐτῷ καὶ τετιμηκότες ἄλλοις, ἔτι καὶ τοῦτʼ αὐτῷ προσθήσετε; ὅτι τί; ποίας ἔλαβεν ναῦς ὑμῖν διʼ ἃς ὑπὸ τῶν ἀπολωλεκότων ἐπιβουλεύεται; ἢ ποίαν πόλιν παρέδωκεν αἰχμάλωτον λαβών; ἢ τίνας κινδύνους ὑπὲρ ὑμῶν κεκινδύνευκεν; ἢ τίνας ἐχθροὺς τοὺς αὐτοὺς ὑμῖν ᾕρηται; οὐδʼ ἂν εἷς εἰπεῖν ἔχοι.
will you, men of Athens, after giving him your full franchise and honoring him with other distinctions,—will you bestow upon him this immunity into the bargain? For what? What ships has he taken for you, to cause the men who have lost them to plot against him? What city has he captured and handed over to you? What perils has he encountered in your defence? When has he chosen your enemies as his own? No man can tell you.
§ 215
περὶ δὴ τῶν νόμων ὧν παραγεγράμμεθʼ, ὦ ἄνδρες δικασταί, βούλομαι μικρὰ πρὸς ὑμᾶς εἰπὼν καταβαίνειν, ἃ νομίζω μνημονεύοντας ἂν ὑμᾶς ἄμεινον φυλάττειν, ἂν παράγειν καὶ φενακίζειν οὗτοι ζητῶσιν. ὁ πρῶτος νόμος ἄντικρυς εἴρηκεν, ἄν τις ἀποκτείνῃ, τὴν βουλὴν δικάζειν· ὁ δέ, ἄν τις ἀποκτείνῃ, εὐθὺς ἔγραψεν ἀγώγιμον εἶναι. τοῦτο φυλάττετε καὶ μέμνησθε, ὅτι πάντων ἐναντιώτατόν ἐστι τῷ κρίνειν τὸ μὴ διδόντα κρίσιν ἔκδοτον ποιεῖν.
Before I leave the tribune, gentlemen of the jury, I wish to add some brief observations upon the statutes that we have adduced. If you will bear them in mind, I think that you will keep a better look-out for any attempts these men may make to cajole and mislead you. The first statute expressly ordains that, if any man slay another, the Areopagus shall take cognizance. Aristocrates proposes that such a manslayer shall be liable to seizure without more ado. Mark that carefully, and remember that to make a man an outlaw without trial is exactly the opposite of trying him.
§ 216
οὐκ ἐᾷ μετὰ ταῦθʼ ὁ δεύτερος νόμος οὐδὲ τὸν ἑαλωκότʼ ἀνδροφόνον λυμαίνεσθαι οὐδὲ χρήματα πράττεσθαι· ὁ δʼ ἐν τῷ ποιεῖν ἀγώγιμον πάντα ταῦτα δέδωκεν· ἐπὶ γὰρ τοῖς λαβοῦσιν ἔσται ποιεῖν ὅ τι ἂν βούλωνται. ἀπάγειν ὁ νόμος ὡς τοὺς θεσμοθέτας κελεύει, καὶ τοῦτʼ, ἂν ἐν τῇ τοῦ πεπονθότος λάβῃ τις πατρίδι· ὁ δʼ ἀγώγιμον αὐτῷ τῷ τὴν αἰτίαν ἐπενεγκόντι δίδωσιν ὡς αὑτόν, κἂν τῆς ἀλλοτρίας που λάβῃ.
The second statute forbids personal maltreatment or extortion even in the case of a convicted homicide. Aristocrates, by making him liable to seizure, has permitted such misusage; for it will be competent for captors to treat the man as they will. The statute provides that the culprit shall be conveyed to the judges, even though arrested in the country of his victim. He allows the homicide on seizure to be taken to the house of the prosecutor, even though the capture be effected in foreign parts.
§ 217
ἔστιν ἐφʼ οἷς ἀδικήμασιν δέδωκεν ἀποκτείνειν ὁ νόμος· ὁ δʼ οὐδὲν ὑπειπών, κἂν ἐπὶ τούτοις τις κτείνῃ, δίδωσιν ἔκδοτον τὸν ἀθῷον ἀφειμένον ἐν τοῖς νόμοις. ἄν τις πάθῃ τι τοιοῦτον, δίκας ὁ νόμος κελεύει αἰτεῖν πρῶτον· ὁ δὲ τοὐναντίον οὐδεμίαν κρίσιν οὔτʼ αὐτὸς εἰπὼν οὔτε παρʼ ὧν ἀξιοῖ λαβεῖν αἰτήσας, ἀγώγιμον εὐθὺς ἔγραψεν, κἄν τις ἀφαιρῆται, παραχρῆμʼ ἔκσπονδον.
There are certain injuries for which the statute permits life to be taken. Aristocrates, even though the life be taken in such circumstances, makes no reservation, but permits a man whom the laws release without penalty to be handed over for punishment. When a man has suffered this misfortune, the law enjoins that satisfaction be first claimed. In defiance of this law he proposes no trial, demands no redress from the persons on whom he has such claim, but declares incontinently that the man is liable to seizure, and puts under an immediate ban anyone who tries to rescue him.
§ 218
τὸ ἀνδρολήψιον, παρʼ οἷς ἂν ὁ δράσας ᾖ, ἂν μὴ διδῶσι δίκας, κελεύουσιν οἱ νόμοι μέχρι τριῶν εἶναι· ὁ δέ, ἂν ἀφέληταί τις τὸν ἄγοντα μὴ βουλόμενος πρὸ δίκης ἐκδοῦναι, εὐθὺς ἔκσπονδον ποιεῖ. οὐκ ἐᾷ νόμον, ἂν μὴ τὸν αὐτὸν ἐπὶ πᾶσι τιθῇ τις, εἰσφέρειν· ὁ δʼ ἐπʼ ἀνδρὶ γράφει ψήφισμʼ ἴδιον. οὐκ ἐᾷ ψήφισμʼ ὁ νόμος κυριώτερον εἶναι νόμου· ὁ δʼ ὑπαρχόντων τοσούτων νόμων ψήφισμα ποιεῖ κύριον τοὺς νόμους ἀναιρῶν.
The statute provides that not more than three hostages may be taken from the people with whom the offender lives, if they refuse to give satisfaction. The defendant puts under ban without more ado whosoever rescues the accused from his captors because he is unwilling to surrender him before judgement. The statute forbids anyone to introduce a new law without making it applicable to all men alike; he composes a special decree in favour of a particular man. The statute does not permit any decree to override the law. The relevant laws are many, but Aristocrates annuls them all and makes a mere decree supreme.
§ 219
ταῦτα φυλάττετε καὶ μεμνημένοι κάθησθε. καὶ τὰς μὲν παραγωγάς, ἃς οὗτοι ποιήσονται, χαίρειν ἐᾶτε καὶ μὴ ἐπιτρέπετε λέγειν αὐτοῖς, κελεύετε δὲ δεῖξαι ποῦ γέγραφεν κρίσιν, ἢ ποῦ γέγραφεν, ἄν τις ἁλῷ φόνου, κατὰ τούτου τὰς τιμωρίας. εἰ γὰρ ἢ τὸν ἄλλοθί που κριθέντα καὶ ἑαλωκότα ὅτι δεῖ κολάζειν ἔγραψεν, ἢ αὐτὸς ἔγραψεν κρίσιν εἰ πεποίηκεν ἢ οὒ καὶ εἰ δικαίως ἢ ἀδίκως, οὐκ ἂν ἠδίκει.
Bear all this in mind and memory so long as you sit in that box. Dismiss all the fallacious reasons they will allege; do not allow them to be uttered. Tell them to show you the clause in which he has proposed a trial, or the clause that punishes a man duly convicted of murder. If he had provided for the due punishment of a man tried and found guilty elsewhere, or if he had himself proposed a trial to determine whether homicide has been committed or not, and if so whether justifiably or not, he would have done no wrong.
§ 220
εἰ δὲ τὸ τῆς αἰτίας ὄνομʼ αὐτὸ γράψας ἄν τις ἀποκτείνῃ, καὶ ὑπερβὰς τὸ καὶ ἁλῷ φόνου, καὶ τὸ δόξῃ ἀπεκτονέναι, καὶ τὸ δίκας ὑπεχέτω τοῦ φόνου, καὶ τὸ τὰς τιμωρίας εἶναι κατʼ αὐτοῦ τὰς αὐτὰς ἅσπερ ἂν τὸν Ἀθηναῖον κτείνῃ, καὶ πάνθʼ ὅσʼ ἐστὶ δίκαιʼ ὑπερβὰς ἀγώγιμον εἶναι γέγραφεν, μὴ φενακίζεσθε, ἀλλʼ εὖ ἴσθʼ ὅτι πάντων παρανομώτατʼ εἴρηκεν.
But inasmuch as, after a phrase of mere accusation, if any man kills, without any such addition as and is found guilty of murder, or, is adjudged to have killed, or, he shall submit to judgement for the murder, or, he shall be liable to the same penalty as if he had killed an Athenian, he has omitted every just precaution, and has simply made the man liable to seizure, do not be led astray, but be assured that in this decree the laws have been absolutely contravened.
Against Timocrates · urn:cts:greekLit:tlg0014.tlg024 · Greek: κατὰ Τιμοκράτους — tlg0014.tlg024.perseus-grc2 · English: Against Timocrates — trans. James Herbert Vince — tlg0014.tlg024.perseus-eng2
§ 1
τοῦ μὲν ἀγῶνος, ὦ ἄνδρες δικασταί, τοῦ παρόντος οὐδʼ ἂν αὐτὸν οἶμαι Τιμοκράτην εἰπεῖν ὡς αἴτιός ἐστιν ἄλλος τις αὐτῷ πλὴν αὐτὸς αὑτῷ. χρημάτων γὰρ οὐκ ὀλίγων ἀποστερῆσαι βουλόμενος τὴν πόλιν, παρὰ πάντας τοὺς νόμους νόμον εἰσήνεγκεν οὔτʼ ἐπιτήδειον οὔτε δίκαιον, ὦ ἄνδρες δικασταί· ὃς τὰ μὲν ἄλλʼ ὅσα λυμανεῖται καὶ χεῖρον ἔχειν τὰ κοινὰ ποιήσει, κύριος εἰ γενήσεται, τάχα δὴ καθʼ ἕκαστον ἀκούοντες ἐμοῦ μαθήσεσθε, ἓν δʼ, ὃ μέγιστον ἔχω καὶ προχειρότατον πρὸς ὑμᾶς εἰπεῖν, οὐκ ἀποτρέψομαι.
I do not think, gentlemen of the jury, that even Timocrates can lay the blame of the present prosecution upon anyone else: he has brought it on himself. Moved by desire to deprive the State of a large sum of money, he has most illegally introduced a law which is both inexpedient and iniquitous. You shall presently learn in detail, if you will listen to me, in how many respects this law, if ratified, will be injurious and detrimental to the common weal; but there is one result, the most important and the most obvious that I can name, which I shall not hesitate to put before you.
§ 2
τὴν γὰρ ὑμετέραν ψῆφον, ἣν ὀμωμοκότες περὶ πάντων φέρετε, λύει καὶ ποιεῖ τοῦ μηδενὸς ἀξίαν ὁ τουτουὶ νόμος, οὐχ ἵνα κοινῇ τι τὴν πόλιν ὠφελήσῃ (πῶς γάρ; ὅς γε, ἃ δοκεῖ συνέχειν τὴν πολιτείαν, τὰ δικαστήρια, ταῦτʼ ἄκυρα ποιεῖ τῶν προστιμημάτων τῶν ἐπὶ τοῖς ἀδικήμασιν ἐκ τῶν νόμων ὡρισμένων), ἀλλʼ ἵνα τῶν πολὺν χρόνον ὑμᾶς τινες ἐκκεκαρπωμένων καὶ πολλὰ τῶν ὑμετέρων διηρπακότων μηδʼ ἃ κλέπτοντες φανερῶς ἐλήφθησαν καταθῶσιν.
For it is the decision that you pronounce on oath on every question which is annulled and made worthless by the law proposed by the defendant; and his object is not any public benefit to the State,—that is impossible, for his law robs those Courts of Justice, which are the pillars of the constitution, of all power to impose the additional penalties attached by the laws to transgressions,—but that certain of those men who have long battened on your substance and pillaged your property may not even refund moneys which they were openly caught in the act of embezzling.
§ 3
καὶ τοσούτῳ ῥᾷόν ἐστʼ ἰδίᾳ τινὰς θεραπεύειν ἢ τῶν ὑμετέρων δικαίων προΐστασθαι, ὥσθʼ οὗτος μὲν ἔχει παρʼ ἐκείνων ἀργύριον καὶ οὐ πρότερον τοῦτον εἰσήνεγκε ὑπὲρ αὐτῶν τὸν νόμον, ἐμοὶ δʼ ἐν χιλίαις ὑπὲρ ὑμῶν ὁ κίνδυνος· τοσοῦτʼ ἀπέχω τοῦ λαβεῖν τι παρʼ ὑμῶν.
Also it is so much easier to curry favour privately with certain persons than to stand up in defence of your rights that, while Timocrates has their fee in his pocket, and never introduced his law until he got it, I,so far from getting any reward from you, am risking a thousand drachmas in your defence.
§ 4
εἰώθασιν μὲν οὖν οἱ πολλοὶ τῶν πράττειν τι προαιρουμένων τῶν κοινῶν λέγειν ὡς ταῦθʼ ὑμῖν σπουδαιότατʼ ἐστὶν καὶ μάλιστʼ ἄξιον προσέχειν τούτοις, ὑπὲρ ὧν ἂν αὐτοὶ τυγχάνωσι ποιούμενοι τοὺς λόγους. ἐγὼ δʼ, εἴπερ τινὶ τοῦτο καὶ ἄλλῳ προσηκόντως εἴρηται, νομίζω κἀμοὶ νῦν ἁρμόττειν εἰπεῖν.
Now it is the common practice of those who take up any piece of public business to inform you that the matter on which they happen to be making their speeches is most momentous, and worthy of your best attention. But if that claim has ever been made with propriety, I think that I am entitled to make it now.
§ 5
τῶν γὰρ ὄντων ἀγαθῶν τῇ πόλει καὶ τοῦ δημοκρατουμένην καὶ ἐλευθέραν εἶναι ὡς ἄλλο τι τῶν νόμων αἰτιώτερόν ἐστιν, οὐδʼ ἂν ἕνʼ εἰπεῖν οἶμαι. περὶ τοίνυν αὐτοῦ τούτου νῦν ὑμῖν ἐστιν, πότερον δεῖ τοὺς μὲν ἄλλους νόμους, οὓς ἐπὶ τοῖς ἀδικοῦσι τὴν πόλιν ὑμεῖς ἀνεγράψατε, ἀκύρους εἶναι, τόνδε δὲ κύριον, ἢ τοὐναντίον τοῦτον μὲν λῦσαι, κατὰ χώραν δὲ μένειν τοὺς ἄλλους ἐᾶν. τὸ μὲν οὖν πρᾶγμα περὶ οὗ δεῖ νῦν ὑμᾶς γνῶναι, ὡς ἐν κεφαλαίῳ τις ἂν εἴποι, τοῦτʼ ἐστίν.
For I suppose that no man living will attribute the prosperity of Athens, her liberty, her popular government, to anything rather than to the laws. Well, the question for you today is this: shall all the laws that you have enacted for the restraint of evil-doers be invalidated, and this law alone be valid; or shall this law be annulled and the rest allowed to remain? That, to put it in brief summary, is the issue that you have to determine today.
§ 6
ἵνα δʼ ὑμῶν μηδεὶς θαυμάζῃ τί δή ποτʼ ἐγὼ μετρίως, ὥς γʼ ἐμαυτὸν πείθω, τὸν ἄλλον χρόνον βεβιωκὼς νῦν ἐν ἀγῶσι καὶ γραφαῖς δημοσίαις ἐξετάζομαι, βούλομαι μικρὰ πρὸς ὑμᾶς εἰπεῖν· ἔσται δὲ ταῦτʼ οὐκ ἄπο τοῦ πράγματος. ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, προσέκρουσʼ ἀνθρώπῳ πονηρῷ καὶ φιλαπεχθήμονι καὶ θεοῖς ἐχθρῷ, ᾧ τελευτῶσʼ ὅλη προσέκρουσεν ἡ πόλις, Ἀνδροτίωνα λέγω.
But to forestall any surprise you may feel that I, who can claim to have hitherto lived a quiet life, should now be making my appearance in actions at law and public prosecutions, I desire to offer a brief explanation, which will not be irrelevant to the issue. Men of Athens, I once fell out with a worthless, quarrelsome, unprincipled fellow, with whom in the end the whole city also fell out,—I mean Androtion.
§ 7
καὶ τοσούτῳ δεινότερʼ Εὐκτήμονος ἠδικήθην ὑπʼ αὐτοῦ, ὥσθʼ ὁ μὲν Εὐκτήμων εἰς χρήματʼ ἔσθʼ ἃ κακῶς ἔπαθεν, ἐγὼ δʼ, εἰ κατώρθωσεν ἐκεῖνος ἣν ἐπʼ ἔμʼ ἦλθεν ὁδόν, οὐχ ὅτι τῶν ὄντων ἂν ἀπεστερήμην, ἀλλʼ οὐδʼ ἂν ἔζων, οὐδʼ ὃ κοινὸν ἅπασίν ἐστιν, ἀπαλλαγῆναι τοῦ βίου, ῥᾴδιον ἦν ἄν μοι. αἰτιασάμενος γάρ μʼ ἃ καὶ λέγειν ἄν τις ὀκνήσειεν εὖ φρονῶν, τὸν ἐμαυτοῦ πατέρʼ ὡς ἀπέκτονα, ἀσεβείας γραφὴν κατασκευάσας εἰς ἀγῶνα κατέστησεν. ἐν δὲ τούτῳ τὸ πέμπτον μέρος τῶν ψήφων οὐ μεταλαβὼν ὦφλε χιλίας, ἐγὼ δʼ, ὥσπερ ἦν δίκαιον, μάλιστα μὲν διὰ τοὺς θεούς, ἔπειτα δὲ καὶ διὰ τοὺς δικάζοντας ὑμῶν ἐσώθην,
By this man I was far more grievously wronged than Euctemon, inasmuch as Euctemon suffered the loss of some money, but I, if he had made good his attack upon me, should have lost my life as well as my property; indeed, even the common privilege of an easy exit from life would have been denied me. He accused me of a crime which a man of good feeling would be loath even to mention,—of having killed my own father; he concocted an indictment for impiety, and brought me to trial. At that trial he failed to get a fifth part of the votes of the jury, and was fined a thousand drachmas. I was deservedly acquitted, for which I thank first the gods, and secondly those of you who were on the jury;
§ 8
τὸν δʼ εἰς τοιαῦτα καταστήσαντά μʼ ἀδίκως ἀδιάλλακτον ἐχθρὸν ἡγούμην. ἰδὼν δʼ ἠδικηκότα κοινῇ πᾶσαν τὴν πόλιν καὶ περὶ τὴν εἴσπραξιν τῶν εἰσφορῶν καὶ περὶ τὴν ποίησιν τῶν πομπείων, καὶ χρήματα πολλὰ τῆς θεοῦ καὶ τῶν ἐπωνύμων καὶ τῆς πόλεως ἔχοντα καὶ οὐκ ἀποδιδόντα, ἦλθον ἐπʼ αὐτὸν μετʼ Εὐκτήμονος, ἡγούμενος ἁρμόττοντʼ εἰληφέναι καιρὸν τοῦ βοηθῆσαί θʼ ἅμα τῇ πόλει καὶ τιμωρίαν ὑπὲρ ὧν ἐπεπόνθειν λαβεῖν· βουλοίμην δʼ ἂν ἐμέ τε τυχεῖν ὧν βούλομαι τοῦτόν τε παθεῖν ὧν ἄξιός ἐστι.
but the man who had wickedly brought me to that pass I accounted an enemy with whom I could make no terms. When I discovered that he had defrauded the whole commonwealth in the collection of the property-tax and in the manufacture of processional utensils, and that he held and refused to restore a great deal of money belonging to the Goddess, the Heroes, and the State, I proceeded against him with the aid of Euctemon, thinking it a favorable opportunity for doing the State a service, and at the same time getting satisfaction for the wrongs I had suffered. My purpose would naturally be that I should accomplish my desire, and that he should get his deserts.
§ 9
τοῦ δὲ πράγματος οὐκέτʼ ὄντος ἀμφισβητησίμου, ἀλλὰ πρῶτον μὲν τῆς βουλῆς κατεγνωκυίας, εἶτα τοῦ δήμου μίαν ἡμέραν ὅλην ἐπὶ τούτοις αὐτοῖς ἀναλώσαντος, πρὸς δὲ τούτοις δικαστηρίοιν δυοῖν εἰς ἕνα καὶ χιλίους ἐψηφισμένων, ἐνούσης δʼ οὐδεμιᾶς ἔτʼ ἀποστροφῆς τοῦ μὴ τὰ χρήματʼ ἔχειν ὑμᾶς, Τιμοκράτης οὑτοσὶ τοσοῦθʼ ὑπερεῖδεν ἅπαντα τὰ πράγματα, ὥστε τίθησι τουτονὶ τὸν νόμον, διʼ οὗ τῶν ἱερῶν μὲν χρημάτων τοὺς θεούς, τῶν ὁσίων δὲ τὴν πόλιν ἀποστερεῖ, ἄκυρα δὲ τὰ γνωσθένθʼ ὑπὸ τῆς βουλῆς καὶ τοῦ δήμου καὶ τοῦ δικαστηρίου καθίστησιν, ἄδειαν δὲ τὰ κοινὰ διαρπάζειν τῷ βουλομένῳ πεποίηκεν.
The facts were indisputable; the Council condemned him; the Assembly spent a whole day over the case; two juries, each a thousand-and-one strong, brought in their verdict; and then, when there was no subterfuge left by which you could be kept out of your money, this man Timocrates, with the most insolent contempt of the whole proceeding, proposes this law,—a law by which he robs the gods of their consecrated treasure and the city of her just dues, invalidates the judgements pronounced by the Council, the Assembly, and the Courts of Justice, and has given free licence to everybody to plunder the treasury.
§ 10
ὑπὲρ δὴ τούτων ἁπάντων λύσιν εὑρίσκομεν ταύτην οὖσαν μόνην, εἰ γραψάμενοι τὸν νόμον καὶ εἰσαγαγόντες εἰς ὑμᾶς λῦσαι δυναίμεθα. ἐξ ἀρχῆς οὖν ἐν βραχέσιν τὰ πραχθέντα δίειμι πρὸς ὑμᾶς, ἵνα μᾶλλον μάθητε καὶ παρακολουθήσητε τοῖς περὶ τὸν νόμον αὐτὸν ἀδικήμασιν.
From all these wrongs we saw only one way of escape, that is, if we could abrogate the law by indicting it and bringing it before this court. I will therefore briefly recount the facts from the outset, in order that you may more readily grasp, and follow step by step, the manifold iniquities involved in the law itself.
§ 11
ψήφισμʼ εἶπεν ἐν ὑμῖν Ἀριστοφῶν ἑλέσθαι ζητητάς, εἰ δέ τις οἶδέν τινʼ ἢ τῶν ἱερῶν ἢ τῶν ὁσίων χρημάτων ἔχοντά τι τῆς πόλεως, μηνύειν πρὸς τούτους. μετὰ ταῦτʼ ἐμήνυσεν Εὐκτήμων ἔχειν Ἀρχέβιον καὶ Λυσιθείδην τριηραρχήσαντας χρήματα Ναυκρατιτικά, τίμημα τάλαντʼ ἐννέα καὶ τριάκοντα μνᾶς. προσῆλθε τῇ βουλῇ, προβούλευμʼ ἐγράφη. μετὰ ταῦτα γενομένης ἐκκλησίας προὐχειροτόνησεν ὁ δῆμος.
A decree was moved by Aristophon in the Assembly, appointing a commission of inquiry, and directing anyone, who knew of any sacred or public money in private hands, to give information to the commission. Thereupon Euctemon laid an information that Archebius and Lysitheides, who had served as naval captains, held property captured in a ship of Naucratis to the value of nine talents and thirty minas. He approached the Council, and a provisional resolution was drafted. Subsequently the Assembly met, and the people voted in favour of further inquiry.
§ 12
ἀναστὰς Εὐκτήμων ἔλεγʼ ἄλλα τε πολλὰ καὶ διεξῆλθεν πρὸς ὑμᾶς ὡς ἔλαβʼ ἡ τριήρης τὸ πλοῖον ἡ Μελάνωπον ἄγουσα καὶ Γλαυκέτην καὶ Ἀνδροτίωνα πρεσβευτὰς ὡς Μαύσωλον, ὡς ἔθεσαν τὴν ἱκετηρίαν ὧν ἦν τὰ χρήμαθʼ ἅνθρωποι, ὡς ἀπεχειροτονήσαθʼ ὑμεῖς μὴ φίλιʼ εἶναι τότε, ἀνέμνησεν ὑμᾶς, τοὺς νόμους ἀνέγνω καθʼ οὓς τοῦτον τὸν τρόπον πραχθέντων τῆς πόλεως γίγνεται τὰ χρήματα.
Then Euctemon stood up, and in the course of his speech told you the whole story: how the ship in question was taken by the galley that was conveying Melanopus, Glaucetes, and Androtion on their embassy to Mausolus, how the owners presented their petition, and how you voted that the goods were enemy property at the time of capture. He reminded you of the statutes by which in such circumstances the property belongs to the State.
§ 13
ἐδόκει δίκαια λέγειν ὑμῖν ἅπασιν. ἀναπηδήσας Ἀνδροτίων καὶ Γλαυκέτης καὶ Μελάνωπος (καὶ ταυτὶ σκοπεῖτʼ ἂν ἀληθῆ λέγω) ἐβόων, ἠγανάκτουν, ἐλοιδοροῦντο, ἀπέλυον τοὺς τριηράρχους, ἔχειν ὡμολόγουν, παρʼ ἑαυτοῖς ζητεῖν ἠξίουν τὰ χρήματα. ταῦτʼ ἀκουσάντων ὑμῶν, ἐπειδή ποτʼ ἐπαύσανθʼ οὗτοι βοῶντες, ἔδωκε γνώμην Εὐκτήμων ὡς δυνατὸν δικαιοτάτην, ὑμᾶς μὲν εἰσπράττειν τοὺς τριηράρχους, ἐκείνοις δʼ εἶναι περὶ αὐτῶν εἰς τοὺς ἔχοντας ἀναφοράν· ἐὰν δʼ ἀμφισβητῆταί τι, ποιεῖν διαδικασίαν, τὸν δʼ ἡττηθέντα, τοῦτον ὀφείλειν τῇ πόλει.
You all thought that what he said was just. Androtion, Glaucetes, and Melanopus sprang to their feet,—and here you may judge whether I am telling the truth,—made noisy, indignant, abusive speeches, exonerated the captains, admitted that the money was in their hands, and asked that the inquiry should proceed at their own houses. You listened to them; and, when their clamor had subsided, Euctemon offered a proposal, the fairest that could possibly be made, that you should demand payment from the captains, that they should apply in turn to the men in possession, and that any dispute as to liability should be adjudicated, the loser of such action to be indebted to the State.
§ 14
γράφονται τὸ ψήφισμα· εἰς ὑμᾶς εἰσῆλθεν· ἵνα συντέμω, κατὰ τοὺς νόμους ἔδοξεν εἰρῆσθαι καὶ ἀπέφυγεν. ἐνταῦθα τί προσῆκεν; τὰ μὲν χρήματʼ ἔχειν τὴν πόλιν, τὸν δʼ ἀποστεροῦντα κολάζειν· νόμου δʼ οὐδʼ ὁτιοῦν οὐδενὸς δήπου προσέδει. μέχρι μὲν δὴ τούτων οὐδὲν ἠδίκησθʼ ὑπὸ Τιμοκράτους τουτουί. μετὰ ταῦτα δὲ πάντʼ ἀνεδέξατʼ ἐφʼ αὑτὸν τὰ προειρημένα, καὶ πάντʼ ἠδικημένοι φανήσεσθʼ ὑπὸ τούτου· ταῖς γὰρ ἐκείνων τέχναις καὶ πανουργίαις μισθώσας αὑτὸν καὶ παρασχὼν ὑπηρέτην ἐφʼ αὑτὸν ἤγαγεν τἀδικήματα, ὡς ἐγὼ σαφῶς ὑμῖν ἐπιδείξω.
They challenge the decree; it is brought before this Court; and to cut the story short, it was held to be legal, and escaped condemnation. Now what should have been the sequel? The State should have got the money, and the embezzler should have been punished; but assuredly there was no need of any new statute whatsoever. So far no wrong had been done to you by Timocrates, the defendant in this case; but afterwards he took over responsibility for everything that I have recounted, and it will be shown that the whole of your injuries are due to him. He made himself the hired agent of the artifices and impostures of these men, and, by that offer of his services, as I will prove to your satisfaction, he took upon himself the burden of their iniquities.
§ 15
ἀνάγκη δὲ πρῶτον ὑπομνῆσαι τοὺς χρόνους ὑμᾶς καὶ τὸν καιρὸν ἐν ᾧ τίθησι τὸν νόμον· καὶ γὰρ ὑβριστικῶς προσεκκεχλευακὼς ὑμᾶς φανήσεται. ἦν μὲν γὰρ σκιροφοριὼν μὴν ἐν ᾧ τὰς γραφὰς ἥττηντʼ ἐκεῖνοι τὰς κατὰ τοῦ Εὐκτήμονος· μισθωσάμενοι δὲ τοῦτον καὶ οὐδὲ παρεσκευασμένοι τὰ δίκαια ποιεῖν ὑμῖν κατὰ τὴν ἀγορὰν λογοποιοὺς καθίεσαν ὡς ἁπλᾶ μὲν ἕτοιμοι τὰ χρήματʼ ἐκτίνειν, διπλᾶ δʼ οὐ δυνήσονται.
However, to begin with, I must remind you of dates, and of the conjuncture at which he proposed his new law; and indeed it will be apparent that he was impertinently laughing in your faces. It was the month of Scirophorion when those men lost the action they brought against Euctemon. Then they hired this man, and, without making the least preparation to satisfy your claim, they put up some newsmongers to tell people in the market-place that they were ready to pay the bare amount of the debt, but that they really could not afford to pay it twice over.
§ 16
ἦν δὲ ταῦτʼ ἐνέδρα μετὰ χλευασίας καὶ κατασκευασμὸς ὑπὲρ τοῦ λαθεῖν τόνδε τὸν νόμον τεθέντα. μαρτυρεῖ δʼ ὅτι ταῦθʼ οὕτως ἔχει τοὔργον αὐτό· τῶν μὲν γὰρ χρημάτων ἐκείνοις τοῖς χρόνοις δραχμὴν οὐ κατέθηκαν ὑμῖν, νόμῳ δʼ ἑνὶ πλείστους ὑπάρχοντας ἀκύρους ἐποίησαν, καὶ τούτῳ τῶν πώποτʼ ἐν ὑμῖν τεθέντων αἰσχίστῳ καὶ δεινοτάτῳ.
This was a mere manoeuvre, with banter thrown in—a device to divert attention from the enactment of this law. That it was so, we have the testimony of plain fact: all the time they never paid over a shilling of the money, while they disannulled most of the established laws by a single statute, and that the most disgraceful and scandalous ever enacted in your assembly.
§ 17
βούλομαι δὴ μικρὰ διεξελθὼν περὶ τῶν κειμένων νόμων, καθʼ οὕς εἰσιν αἱ τοιαίδε γραφαί, περὶ αὐτοῦ τοῦ νόμου λέγειν ὃν γέγραμμαι· γενήσεσθε γὰρ εὐμαθέστεροι πρὸς τὰ λοιπὰ ταῦτα προακούσαντες. ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, ἐν τοῖς οὖσι νόμοις ἡμῖν κυρίοις διωρισμένʼ ἀκριβῶς καὶ σαφῶς πάνθʼ ὅσα δεῖ ποιεῖν περὶ τῶν μελλόντων τεθήσεσθαι νόμων.
Before speaking of the law that I have indicted, I wish to give you a brief account of the existing statutes under which indictments of this kind are laid; for after hearing this account you will find the information useful for the rest of my speech. In our laws at present in force, men of Athens, every condition that must be observed when new statutes are to be enacted is laid down clearly and with precision.
§ 18
καὶ πρῶτον μὲν ἁπάντων χρόνος ἐστὶ γεγραμμένος, ἐν ᾧ προσήκει νομοθετεῖν· εἶτʼ οὐδὲ τόθʼ ὡς ἂν ἑκάστῳ δοκῇ δέδωκε τοῦτο πράττειν, ἀλλὰ προστάττει πρῶτον μὲν ἐκθεῖναι πρόσθεν τῶν ἐπωνύμων γράψαντα σκοπεῖν τῷ βουλομένῳ, μετὰ ταῦτʼ ἐπὶ πᾶσι τὸν αὐτὸν νόμον τιθέναι κελεύει, πρὸς τούτοις λύειν τοὺς ἐναντίους, ἄλλα περὶ ὧν οὐδὲν ἴσως ὑμᾶς κατεπείγει νῦν ἀκοῦσαι. ἂν δέ τις τούτων ἓν παραβῇ, τῷ βουλομένῳ δίδωσι γράφεσθαι.
First of all, there is a prescribed time for legislation; but even at the proper time a man is not permitted to propose his law just as he pleases. He is directed, in the first place, to put it in writing and post it in front of the Heroes for everyone to see. Then it is ordained that the law must be of universal application, and also that laws of contrary purport must be repealed; and there are other directions with which I do not think I need trouble you now. If a man disobeys any of these directions, anyone who chooses is empowered to indict him.
§ 19
εἰ μὲν οὖν μὴ πᾶσιν ἦν ἔνοχος τούτοις Τιμοκράτης, καὶ παρὰ πάντα ταῦτʼ εἰσενηνόχει τὸν νόμον, ἓν ἂν αὐτοῦ τις ἐποιεῖτο κατηγόρημα, ὅ τι δήποτε τοῦτʼ ἦν· νῦν δʼ ἀνάγκη καθʼ ἕκαστον, χωρὶς περὶ ἑκάστου διελόμενον, λέγειν. πρῶτον μὲν οὖν, ὅπερ ἠδίκησε πρῶτον, τοῦτʼ ἐρῶ, ὡς παρὰ πάντας τοὺς νόμους ἐνομοθέτει, εἶτα τῶν ἄλλων ἑξῆς ὅ τι ἂν βουλομένοις ὑμῖν ἀκούειν ᾖ. καί μοι λαβὲ τουτουσὶ τοὺς νόμους καὶ ἀνάγνωθι· φανήσεται γὰρ τούτων οὐδὲν πεποιηκώς. προσέχετʼ, ἄνδρες δικασταί, τὸν νοῦν ἀναγιγνωσκομένοις τοῖς νόμοις. ΕΠΙΧΕΙΡΟΤΟΝΙΑ ΝΟΜΩΝ.
Now if Timocrates had not been liable to prosecution on every count, if he had not contravened every one of these directions when he introduced his law, a single charge, whatever it might be, would have been preferred against him; but, as the matter stands, I am compelled to take the points one by one and address you on each in its turn. I will therefore take his first offence first, that is, that he tried to legislate in defiance of all the statutes. Afterwards I will deal in turn with any other topic on which you are willing to hear me.—Please take the statutes,—here they are,—and read them.—You will find that he has not satisfied any one requirement. I ask your attention, gentlemen of the jury, to the statutes as they are read. Ratification of Laws
§ 20
ἐπὶ δὲ τῆς πρώτης πρυτανείας τῇ ἑνδεκάτῃ ἐν τῷ δήμῳ, ἐπειδὰν εὔξηται ὁ κῆρυξ, ἐπιχειροτονίαν ποιεῖν τῶν νόμων, πρῶτον μὲν περὶ τῶν βουλευτικῶν, δεύτερον δὲ τῶν κοινῶν, εἶτα οἳ κεῖνται τοῖς ἐννέα ἄρχουσιν, εἶτα τῶν ἄλλων ἀρχῶν. ἡ δὲ χειροτονία ἔστω ἡ προτέρα, ὅτῳ δοκοῦσιν ἀρκεῖν οἱ νόμοι οἱ βουλευτικοί, ἡ δʼ ὑστέρα, ὅτῳ μὴ δοκοῦσιν· εἶτα τῶν κοινῶν κατὰ ταὐτά. τὴν δʼ ἐπιχειροτονίαν εἶναι τῶν νόμων κατὰ τοὺς νόμους τοὺς κειμένους.
In the first presidency and on the eleventh day thereof, in the Assembly, the Herald having read prayers, a vote shall be taken on the laws, to wit, first upon laws respecting the Council, and secondly upon general statutes, and then upon statutes enacted for the nine Archons, and then upon laws affecting other authorities. Those who are content with the laws respecting the Council shall hold up their hands first, and then those who are not content; and in like manner in respect of general statutes. All voting upon laws shall be in accordance with laws already in force.
§ 21
ἐὰν δέ τινες τῶν νόμων τῶν κειμένων ἀποχειροτονηθῶσι, τοὺς πρυτάνεις, ἐφʼ ὧν ἂν ἡ ἐπιχειροτονία γένηται, ποιεῖν περὶ τῶν ἀποχειροτονηθέντων τὴν τελευταίαν τῶν τριῶν ἐκκλησιῶν· τοὺς δὲ προέδρους, οἳ ἂν τυγχάνωσι προεδρεύοντες ἐν ταύτῃ τῇ ἐκκλησίᾳ, χρηματίζειν ἐπάναγκες πρῶτον μετὰ τὰ ἱερὰ περὶ τῶν νομοθετῶν, καθʼ ὅ τι καθεδοῦνται, καὶ περὶ τοῦ ἀργυρίου, ὁπόθεν τοῖς νομοθέταις ἔσται· τοὺς δὲ νομοθέτας εἶναι ἐκ τῶν ὀμωμοκότων τὸν ἡλιαστικὸν ὅρκον.
If any law already in force be rejected on show of hands, the presidents in whose term of office the voting takes place shall appoint the last of the three meetings of the Assembly for the consideration of laws so rejected. The commissioners who preside by lot at the Assembly are required, immediately after religious observances, to put the question respecting the sessions of the Legislative Committee, and respecting the fund from which their fees are to be paid. The Legislative Committee shall consist of persons who have taken the judicial oath.
§ 22
ἐὰν δʼ οἱ πρυτάνεις μὴ ποιήσωσι κατὰ τὰ γεγραμμένα τὴν ἐκκλησίαν ἢ οἱ πρόεδροι μὴ χρηματίσωσι, ὀφείλειν τῶν μὲν πρυτάνεων ἕκαστον χιλίας δραχμὰς ἱερὰς τῇ Ἀθηνᾷ, τῶν δὲ προέδρων ἕκαστος ὀφειλέτω τετταράκοντα δραχμὰς ἱερὰς τῇ Ἀθηνᾷ. καὶ ἔνδειξις αὐτῶν ἔστω πρὸς τοὺς θεσμοθέτας, καθάπερ ἐάν τις ἄρχῃ ὀφείλων τῷ δημοσίῳ· οἱ δὲ θεσμοθέται τοὺς ἐνδειχθέντας εἰσαγόντων εἰς τὸ δικαστήριον κατὰ τὸν νόμον, ἢ μὴ ἀνιόντων εἰς Ἄρειον πάγον, ὡς καταλύοντες τὴν ἐπανόρθωσιν τῶν νόμων.
If the Presidents do not convene the Assembly according to the written regulations, or if the commissioners do not put the question, each president shall forfeit one thousand drachmas of sacred money to Athena, and each commissioner shall forfeit forty drachmas of sacred money to Athena, and information thereof shall be laid before the Judges in such manner as when a man holds office being in debt to the treasury; and the Judges shall bring before the Court according to the law all persons against whom such information is laid; otherwise they shall not be raised to the Council of Areopagus, as obstructing the rectification of the statutes.
§ 23
πρὸ δὲ τῆς ἐκκλησίας ὁ βουλόμενος Ἀθηναίων ἐκτιθέτω πρόσθεν τῶν ἐπωνύμων γράψας τοὺς νόμους οὓς ἂν τιθῇ, ὅπως ἂν πρὸς τὸ πλῆθος τῶν ἐκτεθέντων νόμων ψηφίσηται ὁ δῆμος περὶ τοῦ χρόνου τοῖς νομοθέταις. ὁ δὲ τιθεὶς τὸν καινὸν νόμον ἀναγράψας εἰς λεύκωμα ἐκτιθέτω πρόσθεν τῶν ἐπωνύμων ὁσημέραι, ἕως ἂν ἡ ἐκκλησία γένηται. αἱρεῖσθαι δὲ καὶ τοὺς συναπολογησομένους τὸν δῆμον τοῖς νόμοις, οἳ ἂν ἐν τοῖς νομοθέταις λύωνται, πέντε ἄνδρας ἐξ Ἀθηναίων ἁπάντων, τῇ ἑνδεκάτῃ τοῦ ἑκατομβαιῶνος μηνός.
Before the meeting of the Assembly any Athenian citizen who wishes shall write down the laws proposed by him and exhibit the same in front of the Eponymous Heroes, to the end that the People may vote on the question of the time allowed to the Legislative Committee with due regard to the total number of laws proposed. Whosoever proposes a new statute shall write it on a white hoard and exhibit it in front of the Heroes on every day until the meeting of the Assembly. On the eleventh day of the month Hecatombaeon the people shall elect from the whole body of citizens five persons to speak in defence of laws proposed for repeal before the Legislative Committee.
§ 24
οὗτοι πάντες οἱ νόμοι κεῖνται πολὺν ἤδη χρόνον, ὦ ἄνδρες δικασταί, καὶ πεῖραν αὑτῶν πολλάκις δεδώκασʼ ὅτι συμφέροντες ὑμῖν εἰσιν, καὶ οὐδεὶς πώποτʼ ἀντεῖπεν μὴ οὐ καλῶς ἔχειν αὐτούς. εἰκότως· οὐδὲν γὰρ ὠμὸν οὐδὲ βίαιον οὐδʼ ὀλιγαρχικὸν προστάττουσιν, ἀλλὰ τοὐναντίον πάντα φιλανθρώπως καὶ δημοτικῶς φράζουσι πράττειν.
These are all old-established laws, gentlemen of the jury; they have been repeatedly tested and found advantageous to you, and no man ever denied that they were well-conceived. Naturally; for there is nothing offensive or violent or oligarchical in their provisions; they order business to be done in a courteous, democratic spirit.
§ 25
καὶ πρῶτον μὲν ἐφʼ ὑμῖν ἐποίησαν διαχειροτονίαν, πότερον εἰσοιστέος ἐστὶ νόμος καινὸς ἢ δοκοῦσιν ἀρκεῖν οἱ κείμενοι· μετὰ ταῦτα δέ, ἂν χειροτονῆτʼ εἰσφέρειν, οὐκ εὐθὺς τιθέναι προσέταξαν, ἀλλὰ τὴν τρίτην ἀπέδειξαν ἐκκλησίαν, καὶ οὐδʼ ἐν ταύτῃ τιθέναι δεδώκασιν, ἀλλὰ σκέψασθαι καθʼ ὅ τι τοὺς νομοθέτας καθιεῖτε. ἐν δὲ τῷ μεταξὺ χρόνῳ τούτῳ προσέταξαν τοῖς βουλομένοις εἰσφέρειν ἐκτιθέναι τοὺς νόμους πρόσθεν τῶν ἐπωνύμων, ἵνʼ ὁ βουλόμενος σκέψηται, κἂν ἀσύμφορον ὑμῖν κατίδῃ τι, φράσῃ καὶ κατὰ σχολὴν ἀντείπῃ.
In the first place, they entrusted to you citizens the decision whether a new law is to be introduced or the existing laws judged satisfactory. Then, if your vote is in favour of introduction, they did not order immediate enactment, but appointed the next assembly but one, and even at that assembly, they do not permit you to legislate, but only to consider the terms on which the Legislative Committee shall sit. In the intervening time they instructed persons wishing to introduce laws to exhibit them in front of the Heroes, so that anyone who chooses may inspect them, and, if he discovers anything injurious to the public interest, may inform you and have time to speak against the laws.
§ 26
τούτων μέντοι τοσούτων ὄντων οὐδὲν πεποίηκε Τιμοκράτης οὑτοσί· οὔτε γὰρ ἐξέθηκε τὸν νόμον, οὔτʼ ἔδωκεν εἴ τις ἐβούλετʼ ἀναγνοὺς ἀντειπεῖν, οὔτʼ ἀνέμεινεν οὐδένα τῶν τεταγμένων χρόνων ἐν τοῖς νόμοις, ἀλλὰ τῆς ἐκκλησίας, ἐν ᾗ τοὺς νόμους ἐπεχειροτονήσατε, οὔσης ἑνδεκάτῃ τοῦ ἑκατομβαιῶνος μηνός, δωδεκάτῃ τὸν νόμον εἰσήνεγκεν, εὐθὺς τῇ ὑστεραίᾳ, καὶ ταῦτʼ ὄντων Κρονίων καὶ διὰ ταῦτʼ ἀφειμένης τῆς βουλῆς, διαπραξάμενος μετὰ τῶν ὑμῖν ἐπιβουλευόντων καθέζεσθαι νομοθέτας διὰ ψηφίσματος ἐπὶ τῇ τῶν Παναθηναίων προφάσει.
Now, of all these rules the defendant Timocrates has not observed one. He never exhibited his law; he gave no one a chance to read it and oppose it; nor did he wait for any of the dates appointed by statute. The assembly at which your vote was taken fell on the eleventh of Hecatombaeon, and he introduced his law on the twelfth, the very next day, although it was a feast of Cronos and the Council therefore stood adjourned; for he had contrived, with the help of persons whose intentions are unfriendly to you, to get by decree a sitting of the Legislative Committee, on an excuse afforded by the Panathenian Festival.
§ 27
βούλομαι δʼ ὑμῖν τὸ ψήφισμʼ αὔτʼ ἀναγνῶναι τὸ νικῆσαν, ἵνʼ ἴδηθʼ ὅτι πάντα συνταξάμενοι καὶ οὐδὲν ἀπὸ ταὐτομάτου τούτων ἔπραττον. λαβὲ τὸ ψήφισμʼ αὐτοῖς καὶ ἀναγίγνωσκε σύ. ΨΗΦΙΣΜΑ. ἐπὶ τῆς Πανδιονίδος πρώτης, ἑνδεκάτῃ τῆς πρυτανείας, Ἐπικράτης εἶπεν, ὅπως ἂν τὰ ἱερὰ θύηται καὶ ἡ διοίκησις ἱκανὴ γένηται καὶ εἴ τινος ἐνδεῖ πρὸς τὰ Παναθήναια διοικηθῇ, τοὺς πρυτάνεις τοὺς τῆς Πανδιονίδος καθίσαι νομοθέτας αὔριον, τοὺς δὲ νομοθέτας εἶναι ἕνα καὶ χιλίους ἐκ τῶν ὀμωμοκότων, συννομοθετεῖν δὲ καὶ τὴν βουλήν.
I wish to read to you the decree that was adopted on division, to show you that the whole business was managed by collusion, and nothing was left to chance.—Take the decree, sir, and read it to the jury. Decree During the first presidency, namely, that of the Pandionid Tribe, and on the eleventh day of that presidency, it was moved by Epicrates that, in order that the sacrifices may be offered, that provision may be adequate, and that any lack of funds for the Panathenian Festival may be made good, the Presidents of the Pandionid Tribe do tomorrow set up a Legislative Committee, and that such Legislative Committee do consist of one thousand and one citizens who have taken the oath, and that the Council co-operate therewith in legislative business.
§ 28
ἐνθυμήθητε ἀναγιγνωσκομένου τοῦ ψηφίσματος ὡς τεχνικῶς ὁ γράφων αὐτὸ τὴν διοίκησιν καὶ τὸ τῆς ἑορτῆς προστησάμενος κατεπεῖγον, ἀνελὼν τὸν ἐκ τῶν νόμων χρόνον, αὐτὸς ἔγραψεν αὔριον νομοθετεῖν, οὐ μὰ Δίʼ οὐχ ἵνʼ ὡς κάλλιστα γένοιτό τι τῶν περὶ τὴν ἑορτήν (οὐδὲ γὰρ ἦν ὑπόλοιπον οὐδʼ ἀδιοίκητον οὐδέν), ἀλλʼ ἵνα μὴ προαισθομένου μηδενὸς ἀνθρώπων μηδʼ ἀντειπόντος τεθείη καὶ γένοιτο κύριος αὐτοῖς ὅδʼ ὁ νῦν ἀγωνιζόμενος νόμος.
Observe, as the decree is read, how ingeniously the man who drafted it, under a pretext of finance and the urgency of the Festival, cancelled the date fixed by statute, and put in his own date,—that they should legislate to-morrow. I protest that his intention was, not that something belonging to the Festival should be done as handsomely as possible, for in fact there was nothing left to be done, and no financial deficiency to be made good; but that this law of theirs, the subject of the present trial, might be enacted and come into force without any living man having wind of it beforehand or offering opposition.
§ 29
τεκμήριον δέ· καθεζομένων γὰρ τῶν νομοθετῶν, περὶ μὲν τούτων, τῆς διοικήσεως καὶ τῶν Παναθηναίων, οὔτε χείρονʼ οὔτε βελτίω νόμον οὐδένʼ εἰσήνεγκεν οὐδείς, περὶ δʼ ὧν οὔτε τὸ ψήφισμʼ ἐκέλευεν οἵ τε νόμοι κωλύουσιν, Τιμοκράτης οὑτοσὶ κατὰ πολλὴν ἡσυχίαν ἐνομοθέτει, κυριώτερον μὲν νομίσας τὸν ἐκ τοῦ ψηφίσματος ἢ τὸν ἐν τοῖς νόμοις εἰρημένον χρόνον, οὐδʼ ὁτιοῦν δὲ φοβηθεὶς εἰ ἁπάντων ὑμῶν ἀγόντων ἱερομηνίαν, καὶ νόμου κειμένου μήτʼ ἰδίᾳ μήτε κοινῇ μηδὲν ἀλλήλους ἀδικεῖν ἐν τούτῳ τῷ χρόνῳ, μηδὲ χρηματίζειν ὅ τι ἂν μὴ περὶ τῆς ἑορτῆς ᾖ, αὐτὸς οὐχ ἕνα τὸν τυχόντα, ἀλλʼ ὅλην ἀδικῶν φανήσεται τὴν πόλιν.
Here is the proof: when the Legislative Committee was in session, nobody introduced any law, good or bad, in respect of the business specified, that is, of financial provision for the Panathenian Festival, but this man Timocrates coolly and quietly proceeded to legislate about matters that lay outside the terms of the decree, and were forbidden by statute. He assumed that the date specified in the decree was more authoritative than the date prescribed by law; and, while you were all holidaymaking, and though there is a standing law that at such a time we shall do one another no wrong either in private or public life nor transact business that does not concern the Festival, he was not in the least afraid of making an exhibition of himself by doing wrong, not to this or that person, but to the whole community.
§ 30
καίτοι πῶς οὐ δεινόν, εἰδότα μὲν τοὺς νόμους, ὧν ὀλίγῳ πρότερον πάντες ἠκούσατε, κυρίους ὄντας, εἰδότα δʼ οὐκ ἐῶνθʼ ἕτερον νόμον ψήφισμʼ οὐδέν, οὐδʼ ἂν ἔννομον ᾖ, νόμου κυριώτερον εἶναι, γράψαι καὶ θεῖναι νόμον ὑμῖν κατὰ ψήφισμα, ὃ καὶ αὐτὸ παρὰ τοὺς νόμους εἰρημένον ᾔδει;
Yet was it not outrageous that, well knowing that the statutes which you heard read just now were still in force, well knowing also that another law declares that no decree, even though in itself constitutional, shall have higher authority than a statute, he should draft and propose to you a new law, in virtue of a decree that, as he was fully aware, had been moved in defiance of the laws?
§ 31
ἢ πῶς οὐ σχέτλιον τὴν μὲν πόλιν αὐτὴν ἑκάστῳ ἡμῶν δεδωκέναι ἄδειαν τοῦ μή τι παθεῖν ἀηδὲς ἢ δεινὸν ἐν τούτῳ τῷ χρόνῳ ποιήσασαν ἱερομηνίαν, αὐτὴν δὲ μὴ τετυχηκέναι ταύτης τῆς ἀσφαλείας παρὰ Τιμοκράτους, ἀλλʼ ἐν αὐτῇ τῇ ἱερομηνίᾳ τὰ μέγιστʼ ἠδικῆσθαι; τί γὰρ ἄν τις μεῖζον ἠδίκησʼ ἰδιώτης ἀνὴρ ἢ καταλύων τοὺς νόμους αὐτῆς, διʼ ὧν οἰκεῖται;
Was it not atrocious that, when the State had granted to us individually security against any disagreeable or offensive treatment at that time, by declaring a religious holiday, the State itself should have obtained no such immunity from Timocrates, but, during that very holiday, should have been subjected to most grievous ill-treatment? How, indeed, could any private person ill-treat the State more gravely than by subverting the laws by which the State is administered?
§ 32
ὅτι μὲν τοίνυν οὐδὲν ὧν προσῆκέν τε καὶ κελεύουσιν οἱ νόμοι πεποίηκεν, εἰς τὰ προειρημένα τις σκοπῶν ἂν γνοίη. ὅτι δʼ οὐ μόνον κατὰ τοῦτʼ ἀδικεῖ, εἰ παραβὰς τὸν χρόνον τὸν ἐκ τῶν νόμων καὶ τὸ βουλεύσασθαι καὶ σκέψασθαι περὶ τούτων ὑμᾶς παντελῶς ἀνελὼν οὔσης ἱερομηνίας ἐνομοθέτει, ἀλλὰ καὶ κατʼ ἐκεῖνο, ὅτι πᾶσιν ἐναντίον εἰσενήνοχεν τοῖς οὖσι νόμοις, αὐτίκα δὴ μάλʼ ἀκριβῶς μαθήσεσθε. ἀνάγνωθι δέ μοι λαβὼν τουτονὶ πρῶτον τὸν νόμον, ὃς διαρρήδην οὐκ ἐᾷ νόμον οὐδένʼ ἐναντίον εἰσφέρειν, ἐὰν δέ τις εἰσφέρῃ, γράφεσθαι κελεύει. ἀναγίγνωσκε. ΝΟΜΟΣ.
That Timocrates has done nothing that he ought to have done, nothing that the laws expressly enjoin, may be concluded from consideration of what I have already said; and before long you shall be satisfied, point by point, that he transgressed not merely in so far as he ignored the dates fixed by statute, and entirely annulled your right of deliberate consideration, by attempting to legislate during the holiday, but also in this respect,—that the law he introduced is inconsistent with all existing statutes.—But first take and read the statute I have here, which expressly forbids the introduction of any conflicting law, and authorizes an indictment if such a law should have been introduced.The Law
§ 33
τῶν δὲ νόμων τῶν κειμένων μὴ ἐξεῖναι λῦσαι μηδένα, ἐὰν μὴ ἐν νομοθέταις. τότε δʼ ἐξεῖναι τῷ βουλομένῳ Ἀθηναίων λύειν, ἕτερον τιθέντι ἀνθʼ ὅτου ἂν λύῃ. διαχειροτονίαν δὲ ποιεῖν τοὺς προέδρους περὶ τούτων τῶν νόμων, πρῶτον μὲν περὶ τοῦ κειμένου, εἰ δοκεῖ ἐπιτήδειος εἶναι τῷ δήμῳ τῷ Ἀθηναίων ἢ οὔ, ἔπειτα περὶ τοῦ τιθεμένου. ὁπότερον δʼ ἂν χειροτονήσωσιν οἱ νομοθέται, τοῦτον κύριον εἶναι. ἐναντίον δὲ νόμον μὴ ἐξεῖναι τιθέναι τῶν νόμων τῶν κειμένων μηδενί. ἐὰν δέ τις λύσας τινὰ τῶν νόμων τῶν κειμένων ἕτερον ἀντιθῇ μὴ ἐπιτήδειον τῷ δήμῳ τῷ Ἀθηναίων ἢ ἐναντίον τῶν κειμένων τῳ, τὰς γραφὰς εἶναι κατʼ αὐτοῦ κατὰ τὸν νόμον ὃς κεῖται ἐάν τις μὴ ἐπιτήδειον θῇ νόμον.
It shall not he lawful to repeal any established law except at a Legislative Committee; and then any Athenian citizen may move for such repeal only on condition that he proposes a law to be substituted for the law so repealed. The Commissioners shall take a show of hands upon such laws, in the first instance upon the established law, whether it appear to be advantageous to the Athenian democracy or not, and afterwards upon the law proposed. And whichever law is approved on division by the Legislative Committee shall then be operative. It shall not be lawful to introduce any law contrary to existing laws; and if any person having repealed any existing law proposes in substitution another law that is either disadvantageous to the Athenian democracy or contrary to any established law, an indictment shall lie against him according to the law made and provided in the case of the proposer of a disadvantageous law.
§ 34
ἠκούσατε μὲν τοῦ νόμου· πολλῶν δὲ καλῶς κειμένων νόμων τῇ πόλει οὐδενὸς ἧττον ἡγοῦμαι καὶ τοῦτον ἀξίως ἐπαίνου γεγράφθαι. σκέψασθε γὰρ ὡς δικαίως καὶ σφόδρʼ ὑπὲρ τοῦ δήμου κεῖται. οὐκ ἐᾷ τοῖς ὑπάρχουσι νόμοις ἐναντίον εἰσφέρειν, ἐὰν μὴ λύσῃ τὸν πρότερον κείμενον. τίνος εἵνεκα; πρῶτον μὲν ἵνʼ ὑμῖν ἐξῇ τὰ δίκαια ψηφίζεσθαι μετʼ εὐσεβείας.
You have heard the law. Our city possesses many excellent laws, but in my judgement there is not one that has been framed in a more praiseworthy manner than this. Observe in what an equitable and thoroughly democratic spirit it is enacted. It forbids the introduction of anything repugnant to existing laws, except after abrogation of the law previously enacted. What is the purpose? First, to enable a jury to give a just and conscientious verdict;
§ 35
εἰ γὰρ εἴησαν δύʼ ἐναντίοι νόμοι, καί τινες ἀντίδικοι παρʼ ὑμῖν ἀγωνίζοιντο ἢ περὶ δημοσίων ἢ περὶ ἰδίων πραγμάτων, ἀξιοίη δʼ ἑκάτερος νικᾶν μὴ τὸν αὐτὸν δεικνύων νόμον, οὔτʼ ἀμφοτέροις ἔνι δήπου ψηφίσασθαι· πῶς γάρ; οὔτε θατέρῳ ψηφιζομένους εὐορκεῖν· παρὰ γὰρ τὸν ἐναντίον, ὄντα δʼ ὁμοίως κύριον, ἡ γνῶσις συμβαίνει.
for, if there were two inconsistent laws, and if two litigants were contending in this court, whether in a public or a private dispute, and if each of them, by citing a different law, claimed your verdict, you could not of course give judgement in favour of both of them,—that is absurd,—nor could you give your verdict for either without breaking your oath, because such a decision contravenes the opposite law, which is equally valid.
§ 36
τοῦτό τʼ οὖν ὑπὲρ ὑμῶν φυλαττόμενος ταῦτα προεῖπε καὶ ἔτι πρὸς τούτῳ βουλόμενος φύλακας ὑμᾶς τῶν νόμων καταστῆσαι· ᾔδει γὰρ ἐκεῖνο, ὅτι τὰς ἄλλας ἃς γέγραφʼ αὐτῶν φυλακὰς ἔστι πολλαχῇ διακρούσασθαι. τοὺς συνηγόρους, οὓς χειροτονεῖτε, δύναιτʼ ἂν πεῖσαί τις σιωπᾶν. ἐκτιθέναι κελεύει τοῦ προειδέναι πάντας· τάχʼ ἄν, εἰ τύχοι, τοὺς μὲν ἀντειπόντας ἂν εἰ μὴ προαίσθοιντο, λάθοι, οἱ δʼ οὐδὲν προσέχοντες ἀναγνοῖεν ἄν.
As a safeguard against such a dilemma the lawgiver made this provision in your interest. He also wished to make you the established guardians of the law, well knowing that the other safeguards provided by him may be evaded in many ways. The advocates appointed by you, for instance, may be persuaded to hold their peace. He enjoined the exhibition of a proposed law that we may all have knowledge of it beforehand; but it may happen that it is unobserved by those who would oppose it if they knew in time, and that the rest read it without attention.
§ 37
ἀλλὰ γράψασθαι νὴ Δίʼ ἕκαστον ἔστιν, ὃ κἀγὼ νυνὶ πεποίηκα· κἀνταῦθα, ἂν ἀπαλλάξῃ τις τὸν ἐπιστάντα, ἡ πόλις παρακέκρουσται. τίς οὖν μόνη φυλακὴ καὶ δικαία καὶ βέβαιος τῶν νόμων; ὑμεῖς οἱ πολλοί· οὔτε γὰρ τὸ γνῶναι καὶ δοκιμάσαι τὸ βέλτιστον ἐξελέσθαι δύναιτʼ ἂν ὑμῶν οὐδὲ εἷς, οὔτʼ ἀπαλλάξας καὶ διαφθείρας πεῖσαι τὸν χείρω θέσθαι νόμον ἀντὶ τοῦ κρείττονος.
But, it may be objected, it is open to anyone to indict the law, as I have done on this occasion. Well, even in that event the State is outwitted if a man gets the prosecutor to stand aside. What, then, is the only honest and trustworthy safeguard of the law? You, the common people. It is beyond the power of mortal man to take away from you the right to determine and to approve the best policy. No man, by getting you to stand aside, or by bribing you, can ever induce you to substitute a bad law for a good one.
§ 38
διὰ ταῦτα πάντʼ ἐφʼ ἑκάστην ἀπαντᾷ τὴν ὁδὸν τῶν ἀδικημάτων, κωλύων καὶ οὐκ ἐῶν βαδίζειν τοὺς ἐπιβουλεύοντας ὑμῖν. ταῦτα πάντα Τιμοκράτης, οὕτω καλῶς καὶ δικαίως κείμενα, ἠφάνισεν, ἐξήλειψεν, ὅσον ἦν ἐπὶ τούτῳ, καὶ νόμον εἰσήνεγκεν ἅπασιν ἐναντίον, ὡς ἔπος εἰπεῖν, τοῖς οὖσιν, οὐ παραναγνούς, οὐ λύσας, οὐ δοὺς αἵρεσιν, οὐκ ἄλλο ποιήσας οὐδὲν τῶν προσηκόντων.
Therefore the lawgiver anticipates every avenue of iniquity, thwarting the plans and forbidding the advance of men whose intentions are hostile to you. All these precautions, so admirably and so righteously enacted, Timocrates has subverted and obliterated, so far as in him lay; he has introduced a law repugnant to all or nearly all the existing statutes, without reading any for comparison, without repealing any, without leaving you the right of choice, without taking any other of the steps that he was required to take.
§ 39
ὡς μὲν οὖν ἔνοχος τῇ γραφῇ καθέστηκεν, ἐναντίον εἰσενηνοχὼς τοῖς οὖσι νόμοις, οἶμαι πάντας ὑμᾶς ᾐσθῆσθαι· ἵνα δʼ εἰδῆτε παρʼ οἵους νόμους οἷον οὗτος εἰσήνεγκεν, ἀναγνώσεται πρῶτον ὑμῖν τὸν τούτου νόμον, εἶτα τοὺς ἄλλους, οἷς οὗτος ἐναντίος ἐστίν. ἀναγίγνωσκε. ΝΟΜΟΣ. ἐπὶ τῆς Πανδιονίδος πρώτης, δωδεκάτῃ τῆς πρυτανείας, Τιμοκράτης εἶπεν, καὶ εἴ τινι τῶν ὀφειλόντων τῷ δημοσίῳ προστετίμηται κατὰ νόμον ἢ κατὰ ψήφισμα δεσμοῦ ἢ τὸ λοιπὸν προστιμηθῇ, εἶναι αὐτῷ ἢ ἄλλῳ ὑπὲρ ἐκείνου ἐγγυητὰς καταστῆσαι τοῦ ὀφλήματος, οὓς ἂν ὁ δῆμος χειροτονήσῃ, ἦ μὴν ἐκτείσειν τὸ ἀργύριον ὃ ὦφλεν. τοὺς δὲ προέδρους ἐπιχειροτονεῖν ἐπάναγκες, ὅταν τις καθιστάναι βούληται.
I suppose that you are all satisfied that he is amenable to the indictment, as having introduced a law that contravenes existing statutes; but, to show you the character of the laws he has contravened and of the law he has introduced, the clerk will read to you, first his new law, and then the other laws to which it is repugnant. Law of Timocrates During the first presidency, namely, that of the Pandionid Tribe, and on the twelfth day of that presidency, it was moved by Timocrates that, if the additional penalty of imprisonment has been or shall hereafter be inflicted in pursuance of any law or decree upon any person in debt to the treasury, it shall be competent for him or for any other person on his behalf to nominate as sureties for the debt such persons as shall be approved by vote of the Assembly, on an undertaking to pay in full the amount in which he was indebted. The Commissioners are required to put the question whensoever any debtor wishes to nominate sureties.
§ 40
τῷ δὲ καταστήσαντι τοὺς ἐγγυητάς, ἐὰν ἀποδιδῷ τῇ πόλει τὸ ἀργύριον ἐφʼ ᾧ κατέστησε τοὺς ἐγγυητάς, ἀφεῖσθαι τοῦ δεσμοῦ. ἐὰν δὲ μὴ καταβάλῃ τὸ ἀργύριον ἢ αὐτὸς ἢ οἱ ἐγγυηταὶ ἐπὶ τῆς ἐνάτης πρυτανείας, τὸν μὲν ἐξεγγυηθέντα δεδέσθαι, τῶν δὲ ἐγγυητῶν δημοσίαν εἶναι τὴν οὐσίαν. περὶ δὲ τῶν ὠνουμένων τὰ τέλη καὶ τῶν ἐγγυωμένων καὶ ἐκλεγόντων, καὶ τῶν τὰ μισθώσιμα μισθουμένων καὶ ἐγγυωμένων, τὰς πράξεις εἶναι τῇ πόλει κατὰ τοὺς νόμους τοὺς κειμένους. ἐὰν δʼ ἐπὶ τῆς ἐνάτης ἢ δεκάτης πρυτανείας ὄφλῃ, τοῦ ὑστέρου ἐνιαυτοῦ ἐπὶ τῆς ἐνάτης πρυτανείας ἐκτίνειν.
The debtor who has given sureties shall be released from the penalty of imprisonment on payment to the State of the money, in respect of which he gave such sureties; but if at the time of the ninth presidency neither he nor his sureties shall have paid in the money, the man who gave sureties shall be imprisoned and the property of the sureties shall be confiscated. But in the case of tax-farmers, their sureties, and their collectors, and of the lessees of leasable revenues and their sureties, the State may exact payment according to the established laws. If any man incur debt during the ninth presidency he shall pay in full during the ninth or the tenth presidency of the next ensuing year.
§ 41
ἀκηκόατε μὲν τοῦ νόμου, μνημονεύετε δʼ ἐξ αὐτοῦ μοι πρῶτον μὲν τὸ καὶ εἴ τινι τῶν ὀφειλόντων δεσμοῦ προστετίμηται ἢ τὸ λοιπὸν προστιμηθῇ, ἔπειθʼ ὅτι πλὴν περὶ τῶν τελωνῶν καὶ περὶ τῶν μισθουμένων, καὶ ὅσοι ταῦτʼ ἐγγυῶνται, χρῆσθαι κελεύει τῷ νόμῳ. ὅλος μὲν γάρ ἐστιν ἅπασιν ἐναντίος τοῖς οὖσι, μάλιστα δὲ ταῦτα· γνώσεσθε δὲ τοὺς νόμους ἀκούοντες αὐτούς. λέγε. ΝΟΜΟΣ.
You have heard the law, and I beg you to bear in mind this phrase, if the additional penalty of imprisonment has been or shall hereafter be inflicted, and also that he excepts from the operation of his law tax-farmers and lessees and their sureties. The law as a whole, but those provisions more especially, is contrary to all existing statutes. That you will recognize when you have listened to the actual laws.—Read. The Law
§ 42
Διοκλῆς εἶπεν· τοὺς νόμους τοὺς πρὸ Εὐκλείδου τεθέντας ἐν δημοκρατίᾳ καὶ ὅσοι ἐπʼ Εὐκλείδου ἐτέθησαν καὶ εἰσὶν ἀναγεγραμμένοι, κυρίους εἶναι. τοὺς δὲ μετʼ Εὐκλείδην τεθέντας καὶ τὸ λοιπὸν τιθεμένους κυρίους εἶναι ἀπὸ τῆς ἡμέρας ἧς ἕκαστος ἐτέθη, πλὴν εἴ τῳ προσγέγραπται χρόνος ὅντινα δεῖ ἄρχειν. ἐπιγράψαι δὲ τοῖς μὲν νῦν κειμένοις τὸν γραμματέα τῆς βουλῆς τριάκοντα ἡμερῶν· τὸ δὲ λοιπόν, ὃς ἂν τυγχάνῃ γραμματεύων, προσγραφέτω παραχρῆμα τὸν νόμον κύριον εἶναι ἀπὸ τῆς ἡμέρας ἧς ἐτέθη.
Moved by Diocles: that laws enacted under democratic government before the archonship of Eucleides and all laws that were enacted during the archonship of Eucleides and are on record shall be in force. Laws enacted after the archonship of Eucleides or laws that shall hereafter be enacted shall be in force as from the day of their several enactment, unless a clause be appended defining the date of their first coming into force. The Clerk of the Council shall affix his mark to all laws now established within thirty days; and hereafter whosoever is acting as clerk shall forthwith make a note that the law is in force as from the date of enactment.
§ 43
καλῶς ἐχόντων τῶν νόμων, ὦ ἄνδρες δικασταί, τῶν ὑπαρχόντων, ὅδʼ ὁ νῦν ἀναγνωσθεὶς νόμος ὡσπερεὶ διώρισεν καὶ βεβαιοτέρους ἐποίησεν αὐτούς. κελεύει γὰρ ἕκαστον ἀφʼ ἧς ἡμέρας ἐτέθη κύριον εἶναι, πλὴν εἴ τῳ χρόνος προσγέγραπται, τούτῳ δὲ τὸν γεγραμμένον ἄρχειν. διὰ τί; ὅτι πολλοῖς τῶν νόμων προσεγέγραπτο τὸν δὲ νόμον εἶναι κύριον τόνδʼ ἀπὸ τοῦ μετὰ τὸν νῦν ἄρχοντα. ὕστερον δὲ γράφων ὁ τιθεὶς ἐπὶ τούτοις τόνδε τὸν νόμον τὸν ἀνεγνωσμένον, οὐκ ἐνόμιζε δίκαιον εἶναι τοὺς αὐτοὺς τῶν νόμων ἀναγεγραμμένους ὕστερον ἢ ἐτέθησαν κυρίους εἶναι ἀνενεγκεῖν ἐπὶ τὴν ἡμέραν, ἀφʼ ἧς ἐτέθησαν, καὶ πρότερον ποιῆσαι κυρίους ἢ ὁ θεὶς ἕκαστον ἠξίωσεν.
The existing laws are excellent, gentlemen of the jury; but the law just read has defined them, if I may so put it, and given them new authority. It ordains that every statute shall be operative as from the date of enactment, unless any date is appended, and, in that case, that the specified date shall mark the beginning of its operation. The reason is that a clause had been appended to many statutes, to the effect that this law shall be in force from the time of the next ensuing archon. But the man who, to confirm such statutes, proposed the statute that has just been read, did not, in drafting his law at a later date, think it right to carry back to their dates of enactment those laws whose operation had been deferred to a date later than their enactment, and so make them operative earlier than their several authors intended.
§ 44
τούτῳ μέντοι τῷ νόμῳ σκέψασθʼ ὡς ἐναντίος ἐστὶν ὃν οὗτος τέθηκεν. ὁ μέν γε κελεύει τὸν γεγραμμένον χρόνον ἢ τὴν ἡμέραν ἀφʼ ἧς ἂν τεθῇ κυρίαν εἶναι· ὁ δʼ ἔγραψεν καὶ εἴ τινι προστετίμηται, περὶ τῶν παρεληλυθότων λέγων. καὶ οὐδὲ τοῦθʼ ὥρισεν, ἄρχοντα προσγράψας ἀφʼ οὗ, ἀλλὰ πεποίηκεν οὐ μόνον πρὸ τῆς ἡμέρας ἐν ᾗ τέθηκε κύριον τὸν νόμον, ἀλλὰ καὶ πρὸ τοῦ γενέσθαι τινʼ ἡμῶν· ἀόριστον γὰρ ἅπαντα τὸν παρεληλυθότα προσπεριείληφε χρόνον. καίτοι χρῆν σʼ, ὦ Τιμόκρατες, ἢ τοῦτον μὴ γράφειν ἢ ἐκεῖνον λύειν, οὐχ, ἵνʼ ὃ βούλει σὺ γένηται, πάντα τὰ πράγματα συνταράξαι. λέγʼ ἄλλον νόμον.
You must therefore observe how contrary to that statute is the law that Timocrates has proposed. The statute ordains that either the date specified or the date of enactment shall hold good; Timocrates writes, if the penalty has been inflicted, referring to past transactions. He did not even define the initial date by naming an archonship; nay, he has made his law operative not merely before the date of enactment, but before any of us were born, for he has included all past time without any limitation.—Your duty, Timocrates, was either not to compose your law, or to repeal the other one; you had no right to throw the whole business into confusion for the furtherance of your own purposes. Read another law.
§ 45
ΝΟΜΟΣ. μηδὲ περὶ τῶν ἀτίμων, ὅπως χρὴ ἐπιτίμους αὐτοὺς εἶναι, μηδὲ περὶ τῶν ὀφειλόντων τοῖς θεοῖς ἢ τῷ δημοσίῳ τῷ Ἀθηναίων περὶ ἀφέσεως τοῦ ὀφλήματος ἢ τάξεως, ἐὰν μὴ ψηφισαμένων Ἀθηναίων τὴν ἄδειαν πρῶτον μὴ ἔλαττον ἑξακισχιλίων, οἷς ἂν δόξῃ κρύβδην ψηφιζομένοις. τότε δʼ ἐξεῖναι χρηματίζειν καθʼ ὅ τι ἂν τῇ βουλῇ καὶ τῷ δήμῳ δοκῇ.
The Law nor in respect of disfranchised citizens, for restoration of their franchise, nor in respect of persons indebted to the Gods or to the treasury of the Athenians, for remission or composition of their debt, unless permission be granted by not less than six thousand citizens giving an affirmative vote by ballot. In that event it shall be lawful to put the question in such manner as the Council and the Assembly approve.
§ 46
ἄλλος οὗτος νόμος, οὐκ ἐῶν περὶ τῶν ἀτίμων οὐδὲ τῶν ὀφειλόντων λέγειν οὐδὲ χρηματίζειν περὶ ἀφέσεως τῶν ὀφλημάτων οὐδὲ τάξεως, ἂν μὴ τῆς ἀδείας δοθείσης, καὶ ταύτης μὴ ἔλαττον ἢ ἑξακισχιλίων ψηφισαμένων. οὗτος δʼ ἔγραψεν ἄντικρυς, καὶ εἴ τινι τῶν ὀφειλόντων δεσμοῦ προστετίμηται, εἶναι τὴν ἄφεσιν πορισαμένῳ τοὺς ἐγγυησομένους, οὐ προτεθέντος οὐδενὸς περὶ τούτων, οὐδὲ δοθείσης ἀδείας λέγειν.
Here is another law which forbids any proposal in respect of disfranchised or indebted persons, for remission or composition, to be made or put to the vote, except after permission granted, and that only if at least six thousand citizens have voted aye. But Timocrates expressly proposed that, if the additional penalty of imprisonment has been inflicted on any debtor, he shall have remission on production of sureties, without any preliminary resolution having been carried, or any permission granted for such a resolution.
§ 47
καὶ ὁ μὲν νόμος, οὐδʼ ἐπειδὰν τὴν ἄδειαν εὕρηταί τις, ἔδωκεν ὡς ἂν βούληται πράττειν, ἀλλʼ ὡς ἂν τῇ βουλῇ καὶ τῷ δήμῳ δοκῇ· τῷ δʼ οὐκ ἀπέχρησε τοῦτʼ ἀδικεῖν μόνον, εἰ μὴ δοθείσης τῆς ἀδείας λέγει καὶ νόμον εἰσφέρει περὶ τούτων, ἀλλὰ καὶ προσέτʼ οὐκ εἰς τὴν βουλήν, οὐκ εἰς τὸν δῆμον εἰπὼν περὶ τούτων οὐδέν, ἐν παραβύστῳ, τῆς βουλῆς μὲν ἀφειμένης, τῶν δʼ ἄλλων διὰ τὴν ἑορτὴν ἱερομηνίαν ἀγόντων, λάθρα τὸν νόμον εἰσήνεγκεν.
Even when a man has got his permission, the law does not allow him to do the business as he chooses, but as the Council and the Assembly approve. Timocrates was not satisfied with the simple transgression of making his proposal and introducing his law on the matters in question without permission granted; he went further and, without laying any proposition before the Council or before the Assembly, on the sly, when the Council stood adjourned, and everybody was holiday-making in honor of the festival, he brought in his bill surreptitiously.—
§ 48
καίτοι χρῆν σʼ, ὦ Τιμόκρατες, εἰδότα τὸν νόμον τόνδʼ ὃν ἀνέγνω, εἴ τι δίκαιον ἐβούλου πράττειν, πρῶτον μὲν πρόσοδον γράψασθαι πρὸς τὴν βουλήν, εἶτα τῷ δήμῳ διαλεχθῆναι, κᾆθʼ οὕτως, εἰ πᾶσιν Ἀθηναίοις ἐδόκει, γράφειν καὶ νομοθετεῖν περὶ τούτων, καὶ τότε τοὺς χρόνους ἀναμείναντα τοὺς ἐκ τῶν νόμων, ἵνα τοῦτον τὸν τρόπον πράττων, εἰ καί τις ἐπεχείρει δεικνύειν οὐκ ἐπιτήδειον ὄντα τῇ πόλει τὸν νόμον, μὴ οὖν ἐπιβουλεύειν γʼ ἐδόκεις, ἀλλὰ γνώμῃ διαμαρτὼν ἀποτυχεῖν.
Yet, if your intentions had been honest, Timocrates, knowing as you did the statute which I have read, it was your duty, first to make written request for audience before the Council, then to confer with the Assembly, and after that, if the whole body of citizens had approved, to compose and bring in your bill on the matters in question, and even then to wait for the dates prescribed by law, in order that, doing business in that fashion, even though anyone tried to show that your law was disadvantageous to the State, you might not have been suspected of malicious intention, but only of the misfortune of erroneous judgement.
§ 49
νῦν δὲ τῷ λάθρα καὶ ταχὺ καὶ παρὰ τοὺς νόμους ἐμβαλεῖν τὸν νόμον εἰς τοὺς νόμους καὶ μὴ θεῖναι, πᾶσαν ἀφῄρησαι σαυτοῦ τὴν συγγνώμην· τοῖς γὰρ ἄκουσιν ἁμαρτοῦσι μέτεστι συγγνώμης, οὐ τοῖς ἐπιβουλεύσασιν, ὃ σὺ νῦν εἴληψαι ποιῶν. ἀλλὰ γὰρ αὐτίκʼ ἐρῶ περὶ τούτων. νῦν δʼ ἀναγίγνωσκε τὸν ἑξῆς νόμον.
As it is, by thrusting your law into the statute-book clandestinely, hastily, and illegally, you have stripped yourself of all claim to indulgence; for indulgence belongs to those who offend unwittingly, not to those who have concerted a plot, as you are convicted of doing. However, I shall have a word to say on that point presently. Meantime,—read the next law.
§ 50
ΝΟΜΟΣ. ἐὰν δέ τις ἱκετεύῃ ἐν τῇ βουλῇ ἢ ἐν τῷ δήμῳ περὶ ὧν δικαστήριον ἢ ἡ βουλὴ ἢ ὁ δῆμος κατέγνω, ἐὰν μὲν αὐτὸς ὁ ὀφλὼν ἱκετεύῃ πρὶν ἐκτεῖσαι, ἔνδειξιν εἶναι αὐτοῦ, καθάπερ ἐάν τις ὀφείλων τῷ δημοσίῳ ἡλιάζηται· ἐὰν δʼ ἄλλος ὑπὲρ τοῦ ὠφληκότος ἱκετεύῃ πρὶν ἐκτεῖσαι, δημοσία ἔστω αὐτοῦ ἡ οὐσία ἅπασα. ἐὰν δέ τις τῶν προέδρων δῷ τινι τὴν ἐπιχειροτονίαν, ἢ αὐτῷ τῷ ὠφληκότι ἢ ἄλλῳ ὑπὲρ ἐκείνου, πρὶν ἐκτεῖσαι, ἄτιμος ἔστω.
The Law If any person make petition to the Council or to the Assembly in respect of any sentence of a Court of Justice or of the Council or of the Assembly, if the person who has been fined himself make petition before he has paid the fine, an information shall lie against him in the same manner as when a person sits on a jury being indebted to the treasury; and if another person make petition on behalf of the person fined, his whole property shall be confiscated; and if any Commissioner shall allow the question to be put for anyone, whether for the person fined or for another on his behalf, he shall be disfranchised.
§ 51
ἔστι μὲν ἔργον, ὦ ἄνδρες δικασταί, εἰ περὶ πάντων τῶν νόμων οἷς οὗτος ἐναντίον εἰσενήνοχεν ἐροῦμεν· ἄξιον δʼ, εἰ περί του καὶ ἄλλου, καὶ περὶ τοῦδʼ ὃν νῦν ἀνέγνω διελθεῖν. ὁ γὰρ τὸν νόμον τοῦτον, ὦ ἄνδρες Ἀθηναῖοι, θεὶς ᾔδει τὴν φιλανθρωπίαν καὶ τὴν πραότητα τὴν ὑμετέραν, καὶ διὰ ταύτην ἑώρα περὶ πολλῶν ὑμᾶς ἑκόντας ἤδη ποτὲ μεγάλα ζημιωθέντας.
It is a long task, gentlemen of the jury, if we are to speak of all the laws to which the proposals introduced by the defendant are repugnant; but if any law deserves discussion it is surely that which the clerk has just read. The author of that law knew how kind-hearted and indulgent you Athenians are; he could see that in many instances you had already suffered serious detriment by your own act because of that easy disposition;
§ 52
βουλόμενος δὴ μηδεμίαν πρόφασιν τοῦ τὰ κοινὰ κακῶς ἔχειν ὑπολιπεῖν, τοὺς μετὰ τῶν νόμων κρίσει καὶ δικαστηρίῳ μὴ δίκαια ποιεῖν ἐγνωσμένους οὐκ ᾤετο δεῖν τῆς εὐηθείας τῆς ὑμετέρας ἀπολαύειν, τὸ δεῖσθαι καὶ μετὰ συμφορᾶς ἱκετεύειν ἔχοντας ἀφορμήν, ἀλλʼ ὅλως ἀπεῖπεν μήτʼ αὐτῷ μήτʼ ἄλλῳ μηδενὶ μήθʼ ἱκετεύειν μήτε λέγειν ὑπὲρ τῶν τοιούτων, ἀλλὰ ποιεῖν τὰ δίκαια σιγῇ.
and therefore, wishing to leave no excuse for public losses, he declared it wrongful that men who had been convicted of misconduct by process and judgement with the sanction of law should enjoy the benefit of your good-nature, falling back upon prayers and solicitation in their distress. Accordingly he strictly forbade either the culprit himself or anyone else to supplicate you or make speeches upon such complaints; they must do what justice demands in silence.
§ 53
εἰ τοίνυν τις ἔροιθʼ ὑμᾶς ποτέροις μᾶλλον ἂν εἰκότως ποιήσαιθʼ ὁτιοῦν, τοῖς δεομένοις ἢ τοῖς ἐπιτάττουσιν, οἶδʼ ὅτι φήσαιτʼ ἂν τοῖς δεομένοις· τὸ μὲν γὰρ χρηστῶν, τὸ δʼ ἀνάνδρων ἀνθρώπων ἔργον ἐστίν. οὐκοῦν οἱ νόμοι μὲν ἅπαντες προστάττουσιν ἃ χρὴ ποιεῖν, οἱ τιθέντες δὲ τὰς ἱκετηρίας δέονται. εἰ τοίνυν ἱκετεύειν οὐκ ἔξεστιν, ἦ που νόμον γʼ ἐπίταγμʼ ἔχοντʼ εἰσφέρειν; ἐγὼ μὲν οὐκ οἶμαι. καὶ γὰρ αἰσχρὸν περὶ ὧν μηδὲ χαρίζεσθαι δεῖν ὑπειλήφατε, περὶ τούτων ἀκόντων ὑμῶν ἐᾶν ἅ τινες βούλονται πραχθῆναι. λέγε τὸν μετὰ τοῦτον ἐφεξῆς.
Now if you were asked for whom you would more naturally do a service, for those who beg you or for those who bid you, I am sure you would reply, for those who beg; for the former service is the outcome of kindliness, the latter of cowardice. Well, the laws, all of them, command you to do your duty; suppliants beg you to do a favour. Then where supplication is forbidden, can it be permissible to introduce a law that contains a command? I think not. In cases in which you conceived it to be your duty even to refuse favours, it is shameful that you should allow the desires of certain people to be fulfilled against your will.—Read the statute that comes next in order.
§ 54
ΝΟΜΟΣ. ὅσων δίκη πρότερον ἐγένετο ἢ εὔθυνα ἢ διαδικασία περί του ἐν δικαστηρίῳ, ἢ ἰδίᾳ ἢ δημοσίᾳ, ἢ τὸ δημόσιον ἀπέδοτο, μὴ εἰσάγειν περὶ τούτων εἰς τὸ δικαστήριον μηδʼ ἐπιψηφίζειν τῶν ἀρχόντων μηδένα, μηδὲ κατηγορεῖν ἐώντων ἃ οὐκ ἐῶσιν οἱ νόμοι.
The Law When there has been a prior judgement audit or adjudication about any matter in a court of law, whether in a public or a private suit, or where the State has been vendor, none of the magistrates may bring the matter into court or put any question to the vote, nor shall they permit any accusation forbidden by law.
§ 55
Τιμοκράτης τοίνυν, ὥσπερ μαρτυρίαν ὧν ἀδικεῖ γράφων, εὐθὺς ἀρχόμενος τοῦ νόμου τἀναντίʼ ἔθηκε τούτοις. ὁ μέν γʼ οὐκ ἐᾷ περὶ ὧν ἂν ἅπαξ γνῷ δικαστήριον πάλιν χρηματίζειν· ὁ δʼ ἔγραψεν, καὶ εἴ τινι προστετίμηται κατὰ νόμον ἢ κατὰ ψήφισμα, τὸν δῆμον τούτῳ χρηματίζειν, ὅπως ἃ μὲν ἔγνω τὸ δικαστήριον λυθήσεται, καταστήσει δʼ ἐγγυητὰς ὁ ὀφλών. καὶ ὁ μὲν νόμος μηδʼ ἐπιψηφίζειν φησὶ τῶν ἀρχόντων παρὰ ταῦτα μηδένα· ὁ δʼ ἔγραψε τοῖς προέδροις ἐπάναγκες, ἐάν τις καθιστῇ, προσάγειν, καὶ προσέγραψεν ὁπότʼ ἄν τις βούληται.
Why, it looks as though Timocrates were compiling evidence of his own transgressions; for at the very outset of his law he makes a proposal exactly contrary to these provisions. The legislator does not permit any question once decided by judgement of the court to be put a second time; the law of Timocrates reads that, if any penalty has been inflicted on a man in pursuance of a law or a decree, the Assembly must reconsider the matter for him, in order that the decision of the court may be overruled, and sureties put in by the person amerced. The statute forbids any magistrate even to put the question contrary to these provisions; Timocrates proposes that, if sureties are nominated, the Commissioners shall be obliged to submit their names, and adds the phrase, whenever any debtor wishes.—
§ 56
λέγʼ ἄλλον νόμον. ΝΟΜΟΣ. τὰς δίκας καὶ τὰς διαίτας, ὅσαι ἐγένοντο ἐπὶ τοῖς νόμοις ἐν δημοκρατουμένῃ τῇ πόλει, κυρίας εἶναι. οὔ φησι Τιμοκράτης, οὔκουν ὁπόσοις γʼ ἂν δεσμοῦ προστιμηθῇ. λέγε. ΝΟΜΟΣ. ὁπόσα δʼ ἐπὶ τῶν τριάκοντα ἐπράχθη ἢ δίκη ἐδικάσθη, ἢ ἰδίᾳ ἢ δημοσίᾳ, ἄκυρα εἶναι.
Read another statute. The Law Judgements and awards given under the law while the government was democratic shall be valid. No, says Timocrates; they shall not be valid, at least when the penalty of imprisonment has been imposed.—Proceed. Law But acts done and judgements delivered during the time of the Thirty Tyrants, whether in private or public suits, shall be invalid.
§ 57
ἐπίσχες. εἰπέ μοι, τί δεινότατον πάντες ἂν ἀκούσαντες φήσαιτε, καὶ τί μάλιστʼ ἂν ἀπεύξαισθε; οὐχὶ ταῦτα τὰ πράγμαθʼ ἅπερ ἦν ἐπὶ τῶν τριάκοντα μὴ γενέσθαι; ἔγωγʼ οἶμαι. ὁ γοῦν νόμος οὑτοσί, εὐλαβούμενος, ὡς ἐμοὶ δοκεῖ, τὸ τοιοῦτον ἀπεῖπε τὰ πραχθέντʼ ἐπʼ ἐκείνων μὴ κύριʼ εἶναι. οὑτοσὶ τοίνυν τὴν αὐτὴν κατέγνω παρανομίαν τῶν ἐπὶ τῆς δημοκρατίας πεπραγμένων ἥνπερ τῶν ἐπʼ ἐκείνων ὑμεῖς· ὁμοίως γοῦν ἄκυρα ποιεῖ.
Stop. Tell me; hearing that, what would all of you name as the most terrible misfortune?Against what would you pray most earnestly? I suppose that your prayer would be that the state of things under the Thirty Tyrants should never recur. Anyhow, that, as I understand it, is the misfortune against which this statute provides, by ordaining that the acts of that time shall be invalid. Well, the defendant condemns as illegal acts done under popular government, exactly as you condemned the acts of the tyranny; or at least he makes them equally invalid.
§ 58
καίτοι τί φήσομεν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον κύριον τὸν νόμον ἐάσαντες γενέσθαι; πότερον τὰ δικαστήρια, ἃ δημοκρατουμένης τῆς πόλεως ἐκ τῶν ὀμωμοκότων πληροῦται, ταὔτʼ ἀδικήματα τοῖς ἐπὶ τῶν τριάκοντʼ ἀδικεῖν; καὶ πῶς οὐ δεινόν; ἀλλὰ δικαίως ἐψηφίσθαι; τίνος οὖν εἵνεκα τὸν λύσοντα ταῦτα νόμον θέσθαι φήσομεν; πλὴν εἰ τοῦτό τις εἴποι, μανέντες· ἄλλο γὰρ οὐκ ἔστιν εἰπεῖν.
Then what are we to say for ourselves, men of Athens, if we allow this law to be confirmed? That our tribunals, composed under popular government of men who have taken the judicial oath, are guilty of the same iniquities as the tribunals of the Thirty Tyrants? Preposterous! That they give righteous judgements? Then what reason can we allege for enacting a law to reverse those judgements? Unless indeed we plead that we were out of our minds. We have no other excuse to offer.—
§ 59
λέγʼ ἄλλον νόμον. ΝΟΜΟΣ. μηδὲ νόμον ἐξεῖναι ἐπʼ ἀνδρὶ θεῖναι, ἐὰν μὴ τὸν αὐτὸν ἐπὶ πᾶσιν Ἀθηναίοις τιθῇ ἐὰν μὴ ψηφισαμένων μὴ ἔλαττον ἑξακισχιλίων οἷς ἂν δόξῃ κρύβδην ψηφιζομένοις. οὐκ ἐᾷ νόμον ἀλλʼ ἢ τὸν αὐτὸν τιθέναι κατὰ τῶν πολιτῶν πάντων, καλῶς καὶ δημοτικῶς λέγων. ὥσπερ γὰρ τῆς ἄλλης πολιτείας ἴσον μέτεστιν ἑκάστῳ, οὕτω καὶ τούτων ἴσον μετέχειν ἕκαστον ἀξιοῖ. διʼ οὓς μὲν τοίνυν οὗτος εἰσέφερεν, ὑμεῖς οὐδὲν ἐμοῦ χεῖρον γιγνώσκετε· ἄνευ δὲ τούτων αὐτὸς ὡμολόγησεν μὴ ἐπὶ πᾶσι τὸν αὐτὸν τεθηκέναι, πλὴν περὶ τῶν τελωνῶν καὶ τῶν μισθουμένων καὶ τῶν τούτων ἐγγυητῶν χρῆσθαι προσγράψας τῷ νόμῳ. οὐκοῦν ὁπότʼ εἰσίν τινες οὓς ἀφορίζεις, οὐκ ἂν ἔτʼ εἴης ἐπὶ πᾶσιν τὸν αὐτὸν τεθηκώς.
Read another statute. The Law Nor shall it be lawful to propose a law applying to a particular man, unless the same be applicable to all Athenian citizens, except by the votes of not less than six thousand citizens voting in the affirmative by ballot. It forbids the introduction of any law that does not affect all citizens alike,—an injunction conceived in the true spirit of democracy. As every man has an equal share in the constitution generally, so this statute asserts his equal share in the laws. You know as well as I do for whose sake Timocrates introduced his law; but, leaving those names out of the question, we have his own admission that his law is not of universal application, for he added a clause excepting from its operation tax-farmers, lessees, and their sureties.—When, sir, there are certain persons whom you have put outside your law, you cannot claim that you have made the same law for all alike.
§ 60
καὶ μὴν οὐδʼ ἐκεῖνό γʼ ἂν εἴποις, ὡς ὅσοις δεσμοῦ προστιμᾶται, τούτων μάλιστʼ ἢ τὰ μέγιστʼ ἀδικοῦσιν οἱ τελῶναι, ὥστε μόνοις αὐτοῖς μὴ μεταδοῦναι τοῦ νόμου. πολὺ γὰρ δήπου μᾶλλον οἱ προδιδόντες τι τῶν κοινῶν, οἱ τοὺς γονέας κακοῦντες, οἱ μὴ καθαρὰς τὰς χεῖρας ἔχοντες, εἰσιόντες δʼ εἰς τὴν ἀγοράν, ἀδικοῦσιν. οἷς ἅπασιν οἱ μὲν ὑπάρχοντες νόμοι δεσμὸν προλέγουσιν, ὁ δὲ σὸς λελύσθαι δίδωσιν. ἀλλʼ ἐνταῦθα πάλιν καταμηνύεις ὑπὲρ ὧν ἐτίθεις· διὰ γὰρ τὸ μὴ τελωνήσαντας ὀφείλειν αὐτούς, ἀλλὰ κλέψαντας, μᾶλλον δʼ ἁρπάσαντας τὰ χρήματα, διὰ τοῦτʼ οὐκ ἐφρόντισας, οἶμαι, τῶν τελωνῶν.
And there is another thing that you cannot say,— that of all persons punished by imprisonment tax farmers are the greatest offenders and do us the gravest wrong, and that that is why you do not give them the benefit of your law. Surely men who are traitors to the commonwealth, men who maltreat their own parents, men who enter the market-place with unclean hands, offend far more heinously; and all those criminals are threatened with imprisonment by the standing laws, while your law offers them instant release. But here again you reveal the men in whose favour you moved your law. They got into our debt not by tax-farming, but by embezzling, or rather by plundering, our money; and that, I warrant you, is the true reason why you had no consideration for the tax-farmers.
§ 61
πολλοὺς δʼ ἄν τις ἔχοι νόμους ἔτι καὶ καλῶς ἔχοντας δεικνύναι, οἷς πᾶσιν ἐναντίος ἐστὶν ὃν οὗτος τέθηκεν. ἀλλʼ ἴσως ἐγὼ μέν, εἰ περὶ πάντων ἐρῶ, ἐξωσθήσομαι περὶ τοῦ μηδʼ ἐπιτήδειον ὅλως ὑμῖν εἶναι τὸν νόμον εἰπεῖν, ὑμῖν δʼ ὁμοίως ἔνοχος φανεῖται τῇ γραφῇ, καὶ εἰ ἑνὶ τῶν ὄντων νόμων ἐναντίος ἐστίν. πῶς οὖν μοι δοκεῖ; τοὺς μὲν ἄλλους ἐᾶν, περὶ δʼ οὗ πρότερόν ποτʼ αὐτὸς οὗτος ἔθηκεν νόμου διελθόντʼ ἐπʼ ἐκεῖνʼ ἰέναι τὸ μέρος τῆς κατηγορίας ἤδη, ὡς καὶ μεγάλʼ ἂν βλάπτοι γενόμενος κύριος τὴν πόλιν.
Many other excellent statutes might be cited, all contradicted by the law he has proposed. However, if I discuss every one of them, I shall, perhaps, be robbed of my chance of arguing that the law is altogether disadvantageous to the citizens. On the other hand, even if it is repugnant to one only of the existing laws, you can have no doubt that it is open to the indictment. What, then, is my decision? To pass over all the other laws, but to discuss one law proposed on a former occasion by the defendant himself, before I proceed to that part of my accusation in which I allege that the law, if operative, will be most injurious to the commonwealth.
§ 62
τὸ μὲν οὖν τοῖς τῶν ἄλλων ἐναντίον εἰσενηνοχέναι νόμον δεινὸν μέν, ἀλλʼ ἄλλου δεῖται κατηγόρου· τὸ δʼ ὑφʼ αὑτοῦ πρότερον κειμένῳ νόμῳ τἀναντία θεῖναι, τοῦτʼ ἤδη ποιεῖ κατήγορον αὐτὸν αὑτοῦ γεγενῆσθαι. ἵνʼ οὖν τοῦτʼ εἰδῆτε γιγνόμενον, ἀναγνώσεται τὸν νόμον ὑμῖν αὐτὸν ὃν οὗτος ἔθηκεν· ἐγὼ δὲ σιωπήσομαι. λέγε.
To have introduced a law contrary to the laws of others is a serious offence, but one which requires accusation by someone else; but, when a man legislates in opposition to a former enactment of his own, he is really making himself his own accuser. To show you that such is really the case, the clerk will read to you the actual law proposed by him, while I hold my peace.—Read.
§ 63
ΝΟΜΟΣ. Τιμοκράτης εἶπεν· ὁπόσοι Ἀθηναίων κατʼ εἰσαγγελίαν ἐκ τῆς βουλῆς ἢ νῦν εἰσιν ἐν τῷ δεσμωτηρίῳ ἢ τὸ λοιπὸν κατατεθῶσι, καὶ μὴ παραδοθῇ ἡ κατάγνωσις αὐτῶν τοῖς θεσμοθέταις ὑπὸ τοῦ γραμματέως τοῦ κατὰ πρυτανείαν κατὰ τὸν εἰσαγγελτικὸν νόμον, δεδόχθαι τοῖς νομοθέταις εἰσάγειν τοὺς ἕνδεκα εἰς τὸ δικαστήριον τριάκονθʼ ἡμερῶν ἀφʼ ἧς ἂν παραλάβωσιν, ἐὰν μή τι δημοσίᾳ κωλύῃ, ἐὰν δὲ μή, ὅταν πρῶτον οἷόν τʼ ᾖ. κατηγορεῖν δʼ Ἀθηναίων τὸν βουλόμενον οἷς ἔξεστιν. ἐὰν δʼ ἁλῷ, τιμάτω ἡ ἡλιαία περὶ αὐτοῦ ὅ τι ἂν δοκῇ ἄξιος εἶναι παθεῖν ἢ ἀποτεῖσαι. ἐὰν δʼ ἀργυρίου τιμηθῇ, δεδέσθω τέως ἂν ἐκτείσῃ ὅ τι ἂν αὐτοῦ καταγνωσθῇ.
The Law Moved by Timocrates: if any Athenian citizens are now in jail or shall hereafter be imprisoned on impeachment by the Council, if the judgement against such prisoners be not delivered to the Judges by the Secretary of the Presidency in pursuance of the law of impeachment, be it enacted that the Eleven shall bring them before the Court within thirty days of the day on which they receive them into custody, unless prevented by public business, and, if so prevented, as soon as possible. Any Athenian qualified as a prosecutor may prosecute. If the culprit be convicted, the Court of Heliaea shall assess such penalty, pecuniary or otherwise, as he appears to deserve. If the penalty assessed be pecuniary, he shall be imprisoned until he has paid the full amount of the fine inflicted.
§ 64
ἀκούετʼ, ὦ ἄνδρες δικασταί; λέγʼ αὐτοῖς αὐτὸ τοῦτο πάλιν. ΝΟΜΟΣ. ἐὰν δʼ ἀργυρίου τιμηθῇ, δεδέσθω τέως ἂν ἐκτείσῃ. πέπαυσο. ἔστιν οὖν ὅπως ἂν ἐναντιώτερά τις δύο θείη τοῦ δεδέσθαι, τέως ἂν ἐκτείσωσι, τοὺς ἁλόντας, καὶ τοῦ καθιστάναι τοὺς αὐτοὺς τούτους ἐγγυητάς, ἀλλὰ μὴ δεῖν; ταῦτα τοίνυν κατηγορεῖ Τιμοκράτης Τιμοκράτους, οὐ Διόδωρος, οὐδʼ ἄλλος ὑμῶν οὐδεὶς τοσούτων ὄντων τὸ πλῆθος.
You hear that, gentlemen of the jury?—Read those words again. The Law If the penalty assessed be pecuniary he shall be imprisoned until he has paid the full amount— That will do.—Could a man possibly propose two more contradictory enactments than these,—that convicted malefactors shall be kept in jail until they have paid their fines, and that these same malefactors may put in sureties, but must not be imprisoned. Here, then, is an accusation brought against Timocrates by Timocrates, not by Diodorus nor by any other of the great multitude of citizens.
§ 65
καίτοι τίνος ἂν ὑμῖν ἀποσχέσθαι δοκεῖ λήμματος ἢ τί ποιεῖν ἂν ὀκνῆσαι κέρδους εἵνεκα, ὅστις ἐναντίʼ αὐτὸς αὑτῷ νομοθετεῖν ἠξίωσεν, οὐδὲ τοῖς ἄλλοις τῶν νόμων ἐώντων; ἐμοὶ μὲν γὰρ εἵνεκʼ ἀναιδείας ὁ τοιοῦτος δοκεῖ πᾶν ἂν ἑτοίμως ἔργον ποιῆσαι. ὥσπερ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τῶν περὶ τἄλλα κακούργων τοὺς ὁμολογοῦντας ἄνευ κρίσεως κολάζειν οἱ νόμοι κελεύουσιν, οὕτω δίκαιον καὶ τούτου, ἐπειδὴ τοὺς νόμους κακουργῶν εἴληπται, μὴ δόντας λόγον μηδʼ ἐθελήσαντας ἀκοῦσαι καταψηφίσασθαι· ὡμολόγηκε γὰρ θατέρῳ τῷ προτέρῳ νόμῳ τόνδε τιθεὶς ἀδικεῖν.
Yet from what gain do you think that such a man would restrain his hand, or what would he hesitate to do for lucre’s sake, when he did not disdain to legislate in contradiction of himself, though the laws forbid contradiction even of others? It seems to me that, so far as effrontery goes, such a man is ready to do anything. Inasmuch, therefore, as the laws provide that evil doers of other kinds shall upon confession be punished without trial, you, men of Athens, have a right to give your verdict against this man without allowing him to speak or giving him a hearing, now that he has been caught in the act of maltreating the laws; for by proposing this law in contravention of the former law, he has pleaded guilty.
§ 66
ὅτι μὲν τοίνυν καὶ παρὰ τούτους τοὺς νόμους καὶ παρὰ τοὺς προειρημένους, καὶ μικροῦ δέω παρὰ πάντας εἰπεῖν τοὺς ὄντας ἐν τῇ πόλει, τέθηκε τὸν νόμον, οἶμαι δῆλον ἅπασιν ὑμῖν εἶναι. θαυμάζω δʼ αὐτοῦ τί ποτε καὶ τολμήσει λέγειν περὶ τούτων. οὔτε γὰρ ὡς οὐκ ἐναντίος ἔσθʼ ὁ νόμος τοῖς ἄλλοις δεικνύειν ἕξει, οὔθʼ ὡς διʼ ἀπειρίαν ἰδιώτην αὐτὸν ὄντα τοῦτʼ ἔλαθεν δύναιτʼ ἂν πεῖσαι· πάλαι γὰρ μισθοῦ καὶ γράφων καὶ νόμους εἰσφέρων ὦπται.
That the law he has proposed is contrary to the statutes just read, to those which I cited before, and, I may almost say, to every law in Athens, is now, I suppose, manifest to every one of you. I really wonder what he will have the face to say about those statutes. He cannot show that his law does not contradict the others; and he will not be able to convince you that he is a simple layman who did not know what he was doing through lack of experience, because for a long time past he has been celebrated for composing and introducing laws at so much apiece.
§ 67
καὶ μὴν οὐδʼ ἐκεῖνό γʼ ἔνεστιν αὐτῷ, ἀδίκημα μὲν εἶναι τὸ πρᾶγμʼ ὁμολογῆσαι, συγγνώμης δὲ τυχεῖν ἀξιοῦν· οὐ γὰρ ἄκων οὐδʼ ὑπὲρ ἠτυχηκότων οὐδʼ ὑπὲρ συγγενῶν καὶ ἀναγκαίων αὐτῷ τεθηκὼς φαίνεται τὸν νόμον, ἀλλʼ ἑκὼν ὑπὲρ μεγάλʼ ἠδικηκότων ὑμᾶς, οὐδὲν προσηκόντων αὐτῷ, πλὴν εἰ συγγενεῖς ὑπολαμβάνειν φησὶν τοὺς μισθουμένους αὐτόν.
Moreover, there is another course that is not open to him: he cannot admit that he has done wrong and then plead that he deserves forgiveness; for it is quite clear that he did not propose his law unwillingly, or to help the distressed, or his own family, or people who have a claim upon him. He did it by intention, on behalf of men who have done you a grave injury, and who are in no way related to him,—unless he pretends that payment of wages is a bond of kinship.
§ 68
ὡς τοίνυν οὐδʼ ἐπιτήδειον νόμον ὑμῖν οὐδὲ συμφέροντʼ εἰσενήνοχεν, τοῦτʼ ἤδη πειράσομαι νυνὶ δεικνύειν. οἶμαι δὴ πάντας ἂν ὑμᾶς ὁμολογῆσαι, δεῖν τὸν ὀρθῶς ἔχοντα νόμον καὶ συνοίσειν μέλλοντα τῷ πλήθει πρῶτον μὲν ἁπλῶς καὶ πᾶσι γνωρίμως γεγράφθαι, καὶ μὴ τῷ μὲν εἶναι ταυτὶ περὶ αὐτοῦ νομίζειν, τῷ δὲ ταυτί. ἔπειτʼ εἶναι δυνατὰς τὰς πράξεις ἃς δεῖ γίγνεσθαι διὰ τοῦ νόμου· εἰ γὰρ αὖ καλῶς μὲν ἔχοι, μὴ δυνατὸν δέ τι φράζοι, εὐχῆς, οὐ νόμου διαπράττοιτʼ ἂν ἔργον.
I will now do my best to prove that the law he introduced is unacceptable and disadvantageous to the citizens. I presume that you will all agree with me that a really wholesome law, such as is calculated to benefit the people, ought, in the first place, to be drawn simply and intelligibly, not in such terms that one man thinks it means this and another that; and, secondly, that the proceedings prescribed by the law ought to be practicable, for if a law, though well-meant, were to enjoin what is impossible, it would be attempting the work not of a law, but of a prayer.
§ 69
πρὸς δὲ τούτοις μηδενὶ τῶν ἀδικούντων φαίνεσθαι μηδεμίαν διδόντα ῥᾳστώνην. εἰ γὰρ δημοτικόν τις ὑπείληφεν τὸ πράους εἶναι τοὺς νόμους, τίσιν τούτοις προσεξεταζέτω, κἄνπερ ὀρθῶς βούληται σκοπεῖν, εὑρήσει τοῖς κρίνεσθαι μέλλουσιν, οὐ τοῖς ἐξεληλεγμένοις· ἐν μὲν γὰρ τοῖς ἄδηλον εἴ τις ἔστʼ ἀδίκως διαβεβλημένος, τοῖς δʼ οὐδὲ λόγος λείπεται τὸ μὴ οὐ πονηροῖς εἶναι.
Furthermore, it should plainly appear that it does not offer an easy time to any wrongdoer. For if anyone supposes that indulgent laws are the mark of popular government, let him ask this further question: to whom are they to be indulgent? If he will look at the matter rightly, he will find that the answer is, to persons who are going to be tried, not to persons already convicted. For of the former we may say that it is still uncertain whether they have been unjustly calumniated; but the latter can no longer plead that they are not evil-doers.
§ 70
τούτων τοίνυν ὧν διεξελήλυθʼ ἐγὼ νῦν οὐδʼ ὁτιοῦν οὗτος ἔχων ὁ νόμος φανήσεται, τἀναντία δʼ ἑξῆς πάντα. πολλαχόθεν μὲν οὖν ἄν τις ἔχοι τοῦτο διδάσκειν, μάλιστα δὲ τὸν νόμον αὐτὸν ὃν τέθηκε διεξιών. ἔστι γὰρ οὐ τὸ μὲν αὐτοῦ καλῶς κείμενον, τὸ δʼ ἡμαρτημένον, ἀλλʼ ὅλος ἐξ ἀρχῆς, ἀπὸ τῆς πρώτης συλλαβῆς μέχρι τῆς τελευταίας, ἐφʼ ὑμῖν κεῖται.
Now it shall be made clear that the law before us exhibits none of the traits I have enumerated, but the very opposite, taking them one by one. There are many ways in which I might make good that statement; the best will be to go through the law itself, phrase by phrase. It is not a law well-conceived in parts, and defective in parts; from beginning to end, from the first syllable to the last, it is enacted to your detriment.—
§ 71
λαβὲ δʼ αὐτοῖς τὴν γραφὴν αὐτήν, καὶ μέχρι τοῦ πρώτου μέρους ἀνάγνωθι τὸν νόμον· ῥᾷστα γὰρ οὕτως ἐγώ τε διδάξω καὶ ὑμεῖς μαθήσεσθʼ ἃ λέγω. ΝΟΜΟΣ. ἐπὶ τῆς Πανδιονίδος πρώτης δωδεκάτῃ τῆς πρυτανείας τῶν προέδρων ἐπεψήφισεν Ἀριστοκλῆς Μυρρινούσιος, Τιμοκράτης εἶπεν· καὶ εἴ τινι τῶν ὀφειλόντων τῷ δημοσίῳ προστετίμηται κατὰ νόμον ἢ κατὰ ψήφισμα δεσμοῦ ἢ τὸ λοιπὸν προστιμηθῇ, εἶναι αὐτῷ ἢ ἄλλῳ ὑπὲρ ἐκείνου ἐγγυητὰς καταστῆσαι.
The clerk shall take the actual manuscript, and read the law to the jury as far as the end of the first section.—That is the easiest way for me to explain, and for you to apprehend, what I mean. The Law of Timocrates During the first presidency, namely, that of the Pandionid Tribe, on the twelfth day of that presidency, the question was put by Aristocles of Myrrhinus, one of the Commissioners: moved by Timocrates, that if the additional penalty of imprisonment has been or shall hereafter be inflicted in pursuance of any law or decree upon any person in debt to the treasury, it shall be competent for him or for any person on his behalf to nominate as sureties for the debt—
§ 72
ἐπίσχες· αὐτίκα γὰρ καθʼ ἕκαστον ἀναγνώσει. τουτὶ πάντων, ὦ ἄνδρες δικασταί, τῶν γεγραμμένων ἐν τῷ νόμῳ σχεδόν ἐστι δεινότατον. οἶμαι γὰρ οὐδὲ ἕνʼ ἀνθρώπων ἄλλον τολμῆσαι, νόμον εἰσφέροντʼ ἐπὶ τῷ χρῆσθαι τοὺς πολίτας αὐτῷ, τὰς κατὰ τοὺς πρότερον κυρίους νόμους κρίσεις γεγενημένας ἐπιχειρῆσαι λύειν. τοῦτο τοίνυν οὑτοσὶ Τιμοκράτης ἀναιδῶς καὶ οὐδʼ ἀποκρυψάμενος πεποίηκεν, γράψας διαρρήδην καὶ εἴ τινι τῶν ὀφειλόντων τῷ δημοσίῳ προστετίμηται κατὰ νόμον ἢ κατὰ ψήφισμα δεσμοῦ ἢ τὸ λοιπὸν προστιμηθῇ.
Stop; you shall read it clause by clause presently. This, gentlemen of the jury, is very nearly the most scandalous provision of the whole statute. I do not think that any other man, when introducing a law for the use of his fellow-citizens, ever ventured upon an attempt to rescind judgements passed under earlier statutes. Yet that is what the defendant Timocrates has done without shame and even without concealment, inserting these plain words: if the additional penalty of imprisonment has been or shall hereafter be inflicted in pursuance of any law or decree upon any person in debt to the treasury.
§ 73
περὶ μὲν δὴ τῶν μελλόντων εἴ τι δίκαιον ἔπεισεν ὑμᾶς, οὐκ ἂν ἠδίκει· περὶ δʼ ὧν δικαστήριον ἔγνωκεν καὶ τέλος ἔσχηκεν, πῶς οὐ δεινὰ ποιεῖ νόμον εἰσφέρων διʼ οὗ ταῦτα λυθήσεται; ὥσπερ ἂν εἴ τις ἐάσας κύριον τὸν τούτου γενέσθαι νόμον γράψειʼ ἕτερον τοιόνδε καὶ εἴ τινες, ὠφληκότες χρήματα καὶ δεσμοῦ προστετιμημένον αὐτοῖς, ἐγγυητὰς κατέστησαν κατὰ τὸν νόμον, μὴ εἶναι τὴν διεγγύησιν αὐτοῖς, μηδὲ τὸ λοιπὸν ἐξεγγυᾶν μηδένα.
If he had merely advised us of the right course for the future, there would have been no harm in it but, when a court of justice has given its verdict and determined the issue, is it not outrageous to introduce a law by which that verdict is to be rescinded? It is as though, after allowing the law of Timocrates to become operative, someone should draft a second law to this effect: if any persons being indebted, and having had the further penalty of imprisonment passed upon them, shall have put in sureties as the law directs, they shall not be entitled to such bail, and it shall not be lawful hereafter to release anyone on bail.
§ 74
ἀλλʼ οὔτε ταῦτα ποιήσειεν ἂν οὐδεὶς ὑγιαίνων, οἶμαι, σύ τʼ ἐκεῖνα λύων ἠδίκεις. χρῆν γὰρ αὐτόν, εἰ τὸ πρᾶγμʼ ἐνόμιζεν δίκαιον, ἐπὶ τοῖς ὕστερον γενησομένοις θεῖναι τὸν νόμον, καὶ μὴ συνενεγκόντʼ εἰς ταὐτὸ τὰ μέλλοντα τοῖς παρεληλυθόσιν καὶ τὰ μὴ δῆλα τοῖς φανεροῖς ἀδικήμασιν, εἶτʼ ἐπὶ πᾶσι γράψαι τὴν αὐτὴν γνώμην. πῶς γὰρ οὐ δεινὸν τῶν αὐτῶν ἠξιωκέναι δικαίων τοὺς ἐξεληλεγμένους ἀδικοῦντας τὴν πόλιν πρότερον καὶ τοὺς μηδʼ εἰ κρίσεως ἄξιον ἐργάσονταί τι δήλους;
I suppose that no man in his senses would do such a thing; and you, sir, were guilty when you tried to annul those other provisions. For if he thought it a fair thing to do, his proper course was to introduce a law governing future transactions; not to lump together all offences, past and future, proven and unproven, and then register an indiscriminate judgement upon all together. Surely it is outrageous that men who have already been convicted of offences against the common weal should be deemed worthy of the same judicial treatment as men of whom it is not yet known whether they will ever do anything that deserves prosecution?
§ 75
καὶ μὴν κἀκεῖθεν ἴδοι τις ἂν ὡς δεινὸν πεποίηκεν τὸ θεῖναι περὶ τῶν παρεληλυθότων τὸν νόμον, εἰ λογίσαιτο παρʼ αὑτῷ τί ποτʼ ἐστὶν ᾧ νόμος ὀλιγαρχίας διαφέρει, καὶ τί δή ποθʼ οἱ μὲν ὑπὸ νόμων ἐθέλοντες ἄρχεσθαι σώφρονες καὶ χρηστοὶ νομίζονται, οἱ δʼ ὑπὸ τῶν ὀλιγαρχιῶν ἄνανδροι καὶ δοῦλοι.
Again, we may discern how monstrously he has acted in making his law retrospective, by asking ourselves what is the real difference between government by law and oligarchy; and why we regard those who prefer to live under laws as honest, sober-minded persons, and those who submit to oligarchical rule as cowards and slaves.
§ 76
εὕροι γὰρ ἂν ὡς ἀληθῶς τοῦτο προχειρότατον, ὅτι τῶν μὲν ἐν ταῖς ὀλιγαρχίαις ἕκαστος καὶ τὰ πεπραγμένα λῦσαι καὶ περὶ τῶν μελλόντων ἃν αὐτῷ δοκῇ προστάξαι κύριός ἐστιν, οἱ δὲ νόμοι περὶ τῶν μελλόντων ἃ χρὴ γίγνεσθαι φράζουσιν, μετὰ τοῦ πεῖσαι τεθέντες ὡς συνοίσουσι τοῖς χρωμένοις. Τιμοκράτης τοίνυν ἐν δημοκρατουμένῃ τῇ πόλει νομοθετῶν τὴν ἐκ τῆς ὀλιγαρχίας ἀδικίαν εἰς τὸν αὑτοῦ νόμον μετήνεγκεν, καὶ περὶ τῶν παρεληλυθότων αὑτὸν κυριώτερον τῶν καταγνόντων δικαστῶν ἠξίωσε ποιῆσαι.
The outstanding difference you will find to be really this: under oligarchical government everybody is entitled to undo the past, and to prescribe future transactions according to his own pleasure; whereas the laws of a free state prescribe what shall be done in the future, such laws having been enacted by convincing people that they will be beneficial to those who live under them. Timocrates however, legislating in a democratically governed city, has introduced into his law the characteristic iniquity of oligarchy; and in dealing with past transactions has presumed to claim for himself an authority higher than that of the convicting jury.
§ 77
καὶ οὐ τοῦτο μόνον πεποίηκεν ὑβριστικόν, ἀλλὰ καὶ γέγραπται, ἢ τὸ λοιπὸν ἐάν τινι προστιμηθῇ δεσμοῦ, εἶναι καταστήσαντι τοὺς ἐγγυητάς, ἦ μὴν ἐκτείσειν, ἀφεῖσθαι. καίτοι χρῆν αὐτόν, εἰ τὸ δεδέσθαι δεινὸν ἡγεῖτο, μηδενὶ προστιμᾶν ὃς ἂν ὑμῖν ἐγγυητὰς καθιστῇ δεσμοῦ νομοθετῆσαι, μὴ προλαβόντα κατεγνωκότας ὑμᾶς τὸν δεσμὸν μηδʼ ἐχθρῶς διαθέντα πρὸς ὑμᾶς τὸν ἑαλωκότα, τηνικαῦτα ποιεῖν τὴν ἐξεγγύησιν. νυνὶ δʼ, ὥσπερ ἐνδεικνύμενος ὅτι, κἂν ὑμῖν δοκῇ δεδέσθαι τινά, αὐτὸς ἀφήσει, τοῦτον τὸν τρόπον τὸν νόμον εἰσήνεγκεν.
Nor is this the only example of his arrogance. It is further enacted that if hereafter the additional penalty of imprisonment shall have been imposed, the prisoner may be released on producing sureties for payment of his fine. If he really thought imprisonment such a dreadful infliction, his proper course was to enact that no man who produces sureties shall be committed to prison; but not, having first found that you have passed sentence of imprisonment and so incurred the resentment of the convict, then to give him a discharge on bail. In fact, he has introduced his law in this fashion by way of advertising himself as one who will, on his own authority, release prisoners, though you may have decided to keep them in jail.
§ 78
ἆρʼ οὖν τῷ δοκεῖ συμφέρειν τῇ πόλει τοιοῦτος νόμος ὃς δικαστηρίου γνώσεως αὐτὸς κυριώτερος ἔσται, καὶ τὰς ὑπὸ τῶν ὀμωμοκότων γνώσεις τοῖς ἀνωμότοις προστάξει λύειν; ἐγὼ μὲν οὐκ οἶμαι. φαίνεται τοίνυν ὁ τούτου νόμος ταῦτʼ ἔχων ἀμφότερα. ὥστʼ εἴπερ ὑμῶν ἑκάστῳ μέλει τι τῆς πολιτείας καὶ δεῖν οἴεται κυρίαν εἶναι τὴν αὑτοῦ γνώμην περὶ ὧν ἂν ὀμωμοκὼς ψηφίσηται, λυτέος καὶ οὐκ ἐατέος οὗτος ὁ τοιοῦτος νόμος κύριος νυνὶ γενέσθαι.
Can anyone see any public advantage in a law that is to override the decisions of a court of justice, and that requires unsworn persons to cancel the judgements of sworn juries ? I hope not. It is clear that the law of Timocrates has both these faults; and if you have, each one of you, any regard for the constitution, or if you claim authority for your own decision of the questions on which you give your verdict under oath, you must abrogate a law like this, and not permit it to be made valid today.
§ 79
οὐ τοίνυν ἀπέχρησεν αὐτῷ τὰ δικαστήριʼ ἄκυρα ποιῆσαι τῶν προστιμημάτων, ἀλλʼ οὐδʼ ἃ δίκαιʼ ὡρίσατʼ αὐτὸς ἐν τῷ νόμῳ καὶ προσέταξε τοῖς ὠφληκόσιν, οὐδὲ ταῦθʼ ἁπλῶς οὐδʼ ἀδόλως φανήσεται γεγραφώς, ἀλλʼ ὡς ἂν μάλιστά τις ὑμᾶς ἐξαπατῆσαι καὶ παρακρούσασθαι βουλόμενος. σκέψασθε γὰρ ὡς γέγραφεν. Τιμοκράτης εἶπεν φησὶ καὶ εἴ τινι τῶν ὀφειλόντων τῷ δημοσίῳ προστετίμηται κατὰ νόμον ἢ κατὰ ψήφισμα δεσμοῦ ἢ τὸ λοιπὸν προστιμηθῇ, εἶναι αὐτῷ ἢ ἄλλῳ ὑπὲρ ἐκείνου ἐγγυητὰς καταστῆσαι, οὓς ἂν ὁ δῆμος χειροτονήσῃ, ἦ μὴν ἐκτείσειν.
He was not satisfied with destroying the authority of this court in respect of additional penalties, but you will find that even the proceedings which he has prescribed in his law, and imposed upon culprits who have been condemned, have not been drafted with honesty and sincerity, but as though his main purpose was to mislead and overreach you. Observe the phrasing: Moved by Timocrates that, if the additional penalty of imprisonment has been or shall hereafter be inflicted in pursuance of any law or decree upon any person in debt to the treasury, it shall be competent for him or for any other person on his behalf to nominate as sureties for the debt such persons as shall be approved on vote by the Assembly.
§ 80
ἐνθυμεῖσθʼ ἀπὸ τοῦ δικαστηρίου καὶ τῆς καταγνώσεως οἷ διεπήδησεν· ἐπὶ τὸν δῆμον, ἐκκλέπτων τὸν ἠδικηκότα καὶ τὴν παράδοσιν αὐτοῦ τὴν τοῖς ἕνδεκα. τίς γὰρ ἀρχὴ παραδώσει τὸν ὀφλόντα; τίς τῶν ἕνδεκα παραλήψεται; κελεύοντος μὲν τούτου ἐν τῷ δήμῳ καθιστάναι τοὺς ἐγγυητάς, ἀδυνάτου δʼ ὄντος αὐθημερὸν ἐκκλησίαν ἅμα καὶ δικαστήριον γενέσθαι, οὐδαμοῦ δʼ ἐπιτάττοντος φυλάττειν τέως ἂν καταστήσῃ τοὺς ἐγγυητάς.
See what a long stride he has taken from the court of justice and its sentences! Even to the Assembly; for he steals the person of the criminal, as well as the right to hand him over to the Eleven. What magistrate will ever hand over the delinquent? What member of the Eleven will ever accept custody? The order of Timocrates is that sureties are to be nominated in the Assembly; it is impossible for the Assembly and the Courts to be in session on the same day; and there is no injunction to keep the man in custody until he has named his sureties.
§ 81
καίτοι τί ποτʼ ἦν διʼ ὃ προσγράψαι σαφῶς ὤκνησεν τὴν δʼ ἀρχὴν τὸν ὀφλόντα φυλάττειν τέως ἂν καταστήσῃ τοὺς ἐγγυητάς; πότερʼ οὐχὶ δίκαιον; εὖ οἶδʼ ὅτι πάντες ἂν φήσαιτε. ἀλλʼ ἐναντίον ἦν τινὶ τοῦτο νόμῳ; οὔκ, ἀλλὰ μόνον κατὰ τοὺς νόμους. τί ποτʼ οὖν ἦν; οὐδὲν ἂν ἄλλο τις εὕροι πλὴν ὅτι οὐχ ὅπως δώσουσι δίκην ὧν ἂν ὑμεῖς καταγνῶτʼ ἐσκόπει, ἀλλʼ ὅπως μή.
Why should he have been afraid to add a distinct injunction that the magistrate shall keep the delinquent in custody until he shall have put in his sureties? Is not that quite fair? I am sure you will all say yes. Would it have been contrary to any statute ? No, indeed; it would have been the only clause that does conform to the statutes. Then what was his reason? There is no discoverable reason except this,—that his purpose was not to help but to obstruct the punishment of criminals condemned by you.
§ 82
εἶτα πῶς γέγραπται μετὰ ταῦτα; καθιστάναι τοὺς ἐγγυητὰς ἦ μὴν ἐκτείσειν τὸ ἀργύριον ὃ ὦφλεν. ἐνταυθὶ πάλιν τῶν ἱερῶν μὲν χρημάτων τὴν δεκαπλασίαν ὑφῄρηται, τῶν δʼ ὁσίων, ὁπόσων ἐν τῷ νόμῳ διπλασιάζεται, τὸ ἥμισυ. πῶς δὴ τοῦτο ποιεῖ; γράψας ἀντὶ μὲν τοῦ τιμήματος τὸ ἀργύριον, ἀντὶ δὲ τοῦ τὸ γιγνόμενον, ὃ ὦφλεν.
Well, how does it go on? To nominate sureties on an undertaking to pay in full the amount in which he was indebted. Here again he has stolen away the right of the sacred funds to a tenfold payment, and one-half of the claim of the civil treasury, in cases where double payment is required by law. And how does he manage that? By writing the amount instead of the penalty, and in which he was indebted instead of which has accrued.
§ 83
διαφέρει δὲ τί; εἰ μὲν ἔγραψε καθιστάναι τοὺς ἐγγυητὰς ἦ μὴν ἐκτείσειν τὸ τίμημα τὸ γιγνόμενον, προσπεριειλήφει τοὺς νόμους ἂν καθʼ οὓς τὰ μὲν διπλᾶ, τὰ δὲ καὶ δεκαπλᾶ γίγνεται τῶν ὀφλημάτων· ὥστʼ ἐκ τούτων ἦν ἀνάγκη τοῖς ὀφλοῦσιν τὸ γεγραμμένον τʼ ἐκτίνειν καὶ τὰς ἐκ τῶν νόμων προσούσας ζημίας καταβάλλειν. νῦν δʼ ἐν τῷ γράψαι τὴν κατάστασιν εἶναι τῶν ἐγγυητῶν ἦ μὴν ἐκτείσειν τὸ ἀργύριον ὃ ὦφλεν, ἐκ τῆς λήξεως καὶ τῶν γραμμάτων ἐφʼ οἷς ἕκαστος εἰσήχθη ποιεῖ τὴν ἔκτισιν, ἐν οἷς πᾶσιν ἁπλοῦν ὅ τις ὦφλεν ἀργύριον γέγραπται.
The difference is this: if he had proposed that sureties should be appointed to guarantee the payment of the accruing penalty, he would have embraced in his enactment the statutes under which certain debts are doubled, and others multiplied by ten; and so the debtor would have been obliged not only to pay in full the amount of the debt as recorded, but also to liquidate the penal payments legally added thereto. As it is, by the words nominate sureties on an undertaking to pay in full the amount in which he was indebted, he makes the payment depend on the plaint and the documents upon which the several delinquents were brought to trial; and in those documents only the original amount of the debt is recorded.
§ 84
μετὰ ταῦτα τοίνυν τηλικοῦτο πρᾶγμʼ ἀνελὼν ἐν τῇ τῶν ῥημάτων μεταθέσει, προσέγραψεν τοὺς δὲ προέδρους ἐπιχειροτονεῖν ἐπάναγκες, ὅταν τις καθιστάναι βούληται, παρὰ πάντα τὸν νόμον οἰόμενος δεῖν σῴζειν τὸν ἠδικηκότα καὶ τὸν ἐν ὑμῖν ἑαλωκότα. δοὺς γὰρ ὅταν βούληται τὴν κατάστασιν αὐτῷ τῶν ἐγγυητῶν, ἐπʼ ἐκείνῳ πεποίηκεν μηδέποτʼ ἐκτεῖσαι μηδὲ δεθῆναι.
Again, after making such a big hole in the laws by juggling with words, he adds: the Commissioners are required to put the question whensoever any debtor wishes to nominate sureties, for right through his law he thinks it his business to rescue the criminal who has been convicted in this court. By allowing the nomination of sureties to take place at the pleasure of the delinquent, he puts it into his power never to pay, and never to go to prison.
§ 85
τίς γὰρ οὐ ποριεῖται φαύλους ἀνθρώπους, οὓς ὅταν ὑμεῖς ἀποχειροτονήσητʼ ἀπηλλάξεται; ἐὰν γάρ τις ὡς οὐ καθιστάντα τοὺς ἐγγυητὰς ἀξιοῖ δεδέσθαι, φήσει καὶ καθιστάναι καὶ καταστήσειν, καὶ δείξει τὸν τούτου νόμον, ὃς καθιστάναι μὲν ὅταν βούληται κελεύει, φυλάττειν δὲ τέως οὐ λέγει, οὐδʼ, ἂν ἀποχειροτονήσηθʼ ὑμεῖς τοὺς ἐγγυητάς, προστάττει δεδέσθαι, ἀλλʼ ὡς ἀληθῶς ὥσπερ ἀλεξιφάρμακόν ἐστι τοῖς ἀδικεῖν βουλομένοις.
Of course he will put forward men of straw, and by the time you have rejected them, he will be out of your reach. For if anyone demands his retention in jail for failing to produce sureties, he will reply that he has done so, and intends to do so; and then he will point to the statute of Timocrates, which bids him nominate sureties whenever he likes, but says nothing about custody in the meantime, which gives no instruction for imprisonment in case you reject the sureties, which is, in short, a sort of universal talisman for would-be evil-doers.
§ 86
τῷ δὲ καταστήσαντι φησὶ τοὺς ἐγγυητάς, ἐὰν ἀποδιδῷ τῇ πόλει τὸ ἀργύριον. πάλιν ἐνταῦθʼ ἐπέμεινʼ ἐπὶ τοῦ κακουργήματος ὃ μικρῷ πρότερον εἶπον, καὶ οὐκ ἐπελάθετο, οὐδʼ ἔγραψε τὸ τίμημα τὸ γιγνόμενον, ἀλλὰ τὸ ἀργύριον ὃ ὦφλεν, ἐὰν ἀποδιδῷ, ἀφεῖσθαι τοῦ δεσμοῦ.
The debtor who has given sureties, he goes on, shall be released from the penalty of imprisonment on payment to the State of the money in respect of which he gave sureties. Here again he persisted in the trick I mentioned just now; he had not forgotten it; he enacted that the man shall be released from prison on payment, not of the accruing penalty, but of the original debt.
§ 87
ἐὰν δὲ μὴ καταβάλῃ τὸ ἀργύριον ἢ αὐτὸς ἢ οἱ ἐγγυηταὶ ἐπὶ τῆς ἐνάτης πρυτανείας, τὸν μὲν ἐξεγγυηθέντα δεδέσθαι, τῶν δʼ ἐγγυητῶν δημοσίαν εἶναι τὴν οὐσίαν. ἐν δὴ τῷ τελευταίῳ τούτῳ παντελῶς αὐτὸς αὑτοῦ κατήγορος, ὡς ἀδικεῖ, γεγονὼς φανήσεται. οὐ γὰρ ὅλως τὸ δεδέσθαι τινὰ τῶν πολιτῶν αἰσχρὸν ἢ δεινὸν νομίσας ἀπεῖπε μὴ δεῖν, ἀλλὰ τὸν καιρὸν ἐν ᾧ τὸν ἠδικηκότʼ ἐνῆν παρόντα λαβεῖν ἐκκλέψας, τοὔνομα μὲν τῆς τιμωρίας ἔλιπεν τοῖς ἀδικουμένοις ὑμῖν, τὸ δʼ ἔργον ἀφείλετο. καὶ παρʼ ἀκόντων ἔδωκʼ ἄφεσιν τοῖς τὰ ὑμέτερʼ ἀξιοῦσιν ἔχειν βίᾳ, καὶ μόνον οὐ προσέγραψε δίκην ἐξεῖναι λαχεῖν αὐτῷ κατὰ τῶν δικαστῶν τῶν προστιμησάντων τοῦ δεσμοῦ.
But if at the time of the ninth presidency neither he nor his sureties shall have paid in the money, the man who gave sureties shall be imprisoned, and the property of the sureties shall be confiscated. In this final clause, you will find, he has at last become the accuser of his own iniquities in the fullest sense. He did not forbid imprisonment on the broad ground that to imprison a free citizen is something shameful or terrible; but he stole from you your chance of catching your criminal in the place where he is, and so he left to you, who are the party aggrieved, the empty name of retribution, but robbed you of the reality. Without your consent he gave a discharge to people who forcibly appropriate your money; and he was within an ace of adding a clause enabling an action at law against the juries that had imposed the penalty of imprisonment.
§ 88
ὃ δέ, πολλῶν ὄντων καὶ δεινῶν ὧν ἐν τῷ νόμῳ τέθηκε, μάλιστʼ ἄξιόν ἐστʼ ἀγανακτῆσαι, βούλομαι πρὸς ὑμᾶς εἰπεῖν. διʼ ὅλου γὰρ τοῦ νόμου τῷ καταστήσαντι τοὺς ἐγγυητὰς ἅπαντα λέγει, τῷ δὲ μὴ καθιστάντι μήτε βελτίους μήτε χείρους, μηδʼ ὅλως προσέχοντι τὸν νοῦν ὑμῖν, οὐδεμίαν οὔτε δίκην οὔτε τιμωρίαν προσγέγραφεν, ἀλλʼ ἄδειαν πεποίηκε τοσαύτην ὅσην οἷόν τε γενέσθαι πλείστην. καὶ γὰρ τὸν χρόνον ὃν διώρισε, τὴν ἐνάτην πρυτανείαν, τῷ καταστήσαντι λέγει τοὺς ἐγγυητάς.
But of all the objectionable enactments of his law, that of which I will now speak deserves our most vehement indignation. From beginning to end it is addressed to delinquents who put in sureties; but there is neither prosecution nor penalty for the man who offers no sureties, good or bad, but simply defies you. For that man he has provided the fullest imaginable impunity. The days of grace, defined as extending to the ninth presidency, he offers to the man who has put in bail.
§ 89
γνοίη δʼ ἄν τις ἐκεῖθεν· προσέγραψε δημοσίαν εἶναι τὴν οὐσίαν τὴν τῶν ἐγγυητῶν, ἂν μή τις ἐκτείσῃ· τοῦ δὲ μὴ καταστήσαντος οὐκ ἔνι δήπουθεν ὑπάρχειν ἐγγυητάς. καὶ τοῖς μὲν προέδροις, οἳ κεκληρωμένοι καθίζουσιν ἐξ ὑμῶν, ἐπάναγκες ἐποίησεν, ὅταν καθιστῇ τις, δέχεσθαι· τοῖς δʼ ἀδικοῦσι τὴν πόλιν οὐδεμίαν προσέγραψεν ἀνάγκην, ἀλλʼ ὥσπερ εὐεργέταις αἵρεσιν αὐτοῖς ἔδωκεν εἰ χρὴ δοῦναι δίκην ἢ μή.
You will see the point by observing that he adds a clause to the effect that the property of the sureties shall be confiscated, if they do not pay the debt in full. Yes, but suppose a man has not named any sureties,—then of course there are no sureties to punish. He compels the Commissioners, men chosen for that office by lot from the ranks of the citizens, to accept sureties whenever named; but on men who defraud the commonwealth he imposes no sort of compulsion,—he treats them as benefactors, and gives them the right to choose whether they will be punished or not.
§ 90
καίτοι πῶς ἂν ἀσυμφορώτερος ὑμῖν τούτου γένοιτο νόμος ἢ κάκιον ἔχων; ὃς πρῶτον μὲν περὶ τῶν ἐκ τοῦ παρεληλυθότος χρόνου κριθέντων ἐναντία τοῖς ὑφʼ ὑμῶν ἐγνωσμένοις προστάττει, δεύτερον δὲ περὶ τῶν μελλόντων κριθήσεσθαι προστιμᾶν κελεύων τοὺς δικαστὰς τοὺς ὀμωμοκότας, ἄκυρα τὰ προστιμήματα ποιεῖ, πρὸς δὲ τούτοις ἐπιτίμους τοὺς ὀφείλοντας οὐ τὰ προσήκοντʼ ἐκτίνοντας καθίστησιν, ὅλως δʼ ἐπιδείκνυσι μάτην ὀμνύντας, τιμῶντας, δικάζοντας, ὀργιζομένους, ἅπαντα ποιοῦντας ὑμᾶς. ἐγὼ μὲν γάρ, εἰ Κριτίας ὁ γενόμενος τῶν τριάκοντʼ εἰσέφερεν τὸν νόμον, οὐκ ἂν ἄλλον τρόπον οἶμαι γράψαντʼ εἰσενεγκεῖν ἢ τοῦτον.
Could any conceivable statute be more unsound or more opposed to your interests? First, it enjoins the reversal of your judgements in cases long ago decided; and secondly, in cases still to be tried, while instructing sworn jurors to inflict penalties, it makes those penalties inoperative. Further, it enfranchises state-debtors who do not discharge their liabilities, and, in general, it makes an exhibition of you jurors as men whose oaths, whose penalties, whose verdicts, whose censures, whose acts, in short, are all utterly futile. For my part, I conceive that if the author of the statute had been Critias of the Thirty Tyrants, he would hardly have framed and introduced it in any other fashion than this.
§ 91
ὅτι τοίνυν ὅλην συγχεῖ τὴν πολιτείαν καὶ καταλύει πάντα τὰ πράγμαθʼ ὁ νόμος, καὶ πολλὰς φιλοτιμίας περιαιρεῖται τῆς πόλεως, καὶ τοῦτο ῥᾳδίως ὑμᾶς νομίζω μαθήσεσθαι. ἴστε γὰρ δήπου τοῦθʼ ὅτι σῴζεται πολλάκις ἡμῶν ἡ πόλις διὰ τὰς στρατείας καὶ τὰς ναυτικὰς καὶ τὰς πεζάς, καὶ πολλὰ καὶ καλὰ πολλάκις ἤδη διεπράξασθε καὶ σώσαντές τινας καὶ τιμωρησάμενοι καὶ διαλλάξαντες.
I think that you will easily be convinced that this law upsets the constitution, throws public business into confusion, and denudes the commonwealth of many honorable ambitions. For you cannot be unconscious that our city has often owed her safety to the warlike adventures of our navy and our land forces; and that you have frequently performed glorious achievements in the deliverance, or the chastisement, or the reconciliation, of other cities. What do I infer?
§ 92
πῶς οὖν ἀνάγκη τὰ τοιαῦτα διοικεῖν ἐστιν; διὰ ψηφισμάτων καὶ νόμων τοῖς μὲν εἰσφέρειν ἐπιτάττοντας, τοὺς δὲ τριηραρχεῖν κελεύοντας, τοὺς δὲ πλεῖν, τοὺς δʼ ἕκαστα ποιεῖν ὧν δεῖ. οὐκοῦν ταῦθʼ ὅπως γίγνηται δικαστήρια πληροῦτε καὶ καταγιγνώσκετε δεσμὸν τῶν ἀκοσμούντων. σκέψασθε δὴ τὸν τοῦ καλοῦ κἀγαθοῦ τούτου νόμον, ὡς λυμαίνεται ταῦτα καὶ διαφθείρει.
Such successes could only have been organized by the aid of those decrees and laws under which you levy contributions on some citizens, and require others to furnish war-galleys; bid some to serve in the navy, and others to perform their several duties. With that object, therefore, you impanel juries, and punish the insubordinate with imprisonment. Now mark how this gallant gentleman’s statute vitiates and makes havoc of all that business.
§ 93
γέγραπται γὰρ δήπου ἐν τῷ νόμῳ αὐτοῦ, καὶ εἴ τινι τῶν ὀφειλόντων προστετίμηται δεσμοῦ ἢ καὶ τὸ λοιπὸν προστιμηθῇ, εἶναι καταστήσαντι ἐγγυητάς, ἦ μὴν ἐπὶ τῆς ἐνάτης πρυτανείας ἐκτείσειν τὸ ἀργύριον, ἀφεῖσθαι τοῦ δεσμοῦ. τίς οὖν πόρος ἔσται; τίνʼ ἀποσταλήσεται τρόπον ἡ στρατιά; πῶς τὰ χρήματʼ εἰσπράξομεν, ἂν ἕκαστος ὀφλισκάνων ἐγγυητὰς καθιστῇ κατὰ τὸν τούτου νόμον, ἀλλὰ μὴ τὸ προσῆκον ποιῇ;
His clause reads, you remember: if the penalty of imprisonment has been or shall hereafter be inflicted upon any debtor, he shall, on nominating sureties on an undertaking to pay the money during the ninth presidency, be released from imprisonment. Then where are our resources? How shall any expedition be dispatched? How shall we collect ways and means, if every defaulter nominates sureties under this man’s act instead of discharging his obligation?
§ 94
ἐροῦμεν νὴ Δία τοῖς Ἕλλησιν Τιμοκράτους νόμος ἐστὶ παρʼ ἡμῖν· ἀναμείνατʼ οὖν τὴν ἐνάτην πρυτανείαν· εἶτα τότʼ ἔξιμεν· τοῦτο γὰρ λοιπόν. ἂν δʼ ὑπὲρ ὑμῶν αὐτῶν ἀμύνεσθαι δέῃ, ἆρά γʼ οἴεσθε τοὺς ἐχθροὺς τὰς τῶν παρʼ ἡμῖν πονηρῶν διαδύσεις καὶ κακουργίας ἀναμενεῖν; ἢ τὴν πόλιν, αὑτὴν ἐμποδίζοντας νόμους εἰ θήσεται καὶ τἀναντία τῶν συμφερόντων λέγοντας, δυνήσεσθαί τι ποιῆσαι τῶν δεόντων;
I presume that our reply to the Hellenic world will be: We have a law here,—the statute of Timocrates. Kindly wait till the ninth presidency; then after that we will start. No other excuse is left. And if you have to fight in self-defence, do you really think that the enemy will wait for the evasions and rogueries of every scoundrel in Athens? If our city enacts laws for her own discomfiture, laws exactly contrary to her own interests, do you think she will ever be able to play her true part in the world?
§ 95
ἀλλʼ ἀγαπητόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ πάντων καλῶς ἐχόντων ἡμῖν καὶ μηδενὸς ὄντος τοιούτου νόμου, κρατοῖμεν τῶν ἐχθρῶν καὶ ταῖς ὀξύτησι δυναίμεθα καὶ τοῖς τοῦ πολέμου καιροῖς ἀκολουθεῖν καὶ μηδενὸς ὑστερίζειν. ἀλλὰ μὴν εἰ φαίνει τοιοῦτον τεθηκὼς νόμον ὃς τὰ τοιαῦτα λυμαίνεται διʼ ὧν ἡ πόλις καὶ σεμνὴ καὶ λαμπρὰ παρὰ πᾶσι καθέστηκεν, πῶς οὐχὶ δικαίως ὁτιοῦν ἂν πάθοις;
Men of Athens, we may well be satisfied if, with everything in good order, and with no such law as this, we hold advantage over our enemies, keep pace with the swift emergencies and sudden chances of warfare, and are never behindhand.—But if you, sir, distinguish yourself as the author of a law that makes havoc of everything by which our city has earned the respect and admiration of the world, is there any punishment that you do not deserve to suffer?
§ 96
ἔτι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τὴν διοίκησιν ἀναιρεῖ, τήν θʼ ἱερὰν καὶ τὴν ὁσίαν. ὡς δέ, ἐγὼ φράσω. ἔστιν ὑμῖν κύριος νόμος, καλῶς εἴπερ τις καὶ ἄλλος κείμενος, τοὺς ἔχοντας τά θʼ ἱερὰ καὶ τὰ ὅσια χρήματα καταβάλλειν εἰς τὸ βουλευτήριον, εἰ δὲ μή, τὴν βουλὴν αὐτοὺς εἰσπράττειν χρωμένην τοῖς νόμοις τοῖς τελωνικοῖς.
Moreover, men of Athens, the law shatters our financial system, both sacred and civil; and I will tell you how. You have a law in operation, as good a law as ever was enacted, that holders of sacred or civil moneys shall pay the money in to the Council house, and that, failing such payment, the Council shall recover the money by enforcing the statutes applicable to tax-farmers;
§ 97
διὰ τοίνυν τοῦ νόμου τούτου διοικεῖται τὰ κοινά· τὰ γὰρ εἰς τὰς ἐκκλησίας καὶ τὰς θυσίας καὶ τὴν βουλὴν καὶ τοὺς ἱππέας καὶ τἄλλα χρήματʼ ἀναλισκόμενα, οὗτός ἐσθʼ ὁ νόμος ὁ ποιῶν προσευπορεῖσθαι. οὐ γὰρ ὄντων ἱκανῶν τῶν ἐκ τῶν τελῶν χρημάτων τῇ διοικήσει, τὰ προσκαταβλήματʼ ὀνομαζόμενα διὰ τὸν τοῦ νόμου τούτου φόβον καταβάλλεται.
and on that law the administration of the treasury depends. That is the law that ensures the supplementary supply for the expenses of meetings of the Assembly, religious services, the Council, the cavalry, and so forth, because the revenue from taxation is not sufficient for current expenses, and what we call the supplementary payments are made under the constraint of that law.
§ 98
πῶς οὖν οὐχ ἅπαντʼ ἀνάγκη καταλυθῆναι τὰ τῆς πόλεως, ὅταν αἱ μὲν τῶν τελῶν καταβολαὶ μὴ ὦσʼ ἱκαναὶ τῇ διοικήσει, ἀλλʼ ἐνδέῃ πολλῶν, καὶ μηδὲ ταῦτʼ ἀλλʼ ἢ περὶ λήγοντα τὸν ἐνιαυτὸν ᾖ λαβεῖν, τὰ δὲ προσκαταβλήματα τοὺς μὴ τιθέντας μὴ ᾖ κυρία δεῖν ἡ βουλὴ μηδὲ τὰ δικαστήρια, ἀλλὰ καθιστῶσιν ἐγγυητὰς ἄχρι τῆς ἐνάτης πρυτανείας;
It follows that the whole business of the State must go to rack and ruin when, the payments on account of taxation being insufficient, there is a large deficiency, when that deficiency cannot be made up until towards the end of the year, and when, as regards the supplementary payments, neither the Council nor the law-courts have authority to imprison defaulters, if they put in sureties until the ninth presidency.
§ 99
τὰς δʼ ὀκτὼ τί ποιήσομεν; εἰπέ, Τιμόκρατες· οὐ σύνιμεν καὶ βουλευσόμεθʼ ἄν τι δέῃ; εἶτʼ ἔτι δημοκρατησόμεθα; οὐ δικάσει τὰ δικαστήρια τά τʼ ἴδια καὶ τὰ δημόσια; καὶ τίς ὑπάρξει τοῖς ἀδικουμένοις ἀσφάλεια; οὐκ εἴσεισιν ἡ βουλὴ καὶ διοικήσει τὰ ἐκ τῶν νόμων; καὶ τί λοιπὸν ἔσθʼ ἡμῖν ἀλλʼ ἢ καταλελύσθαι; ἀλλὰ νὴ Δίʼ ἀμισθεὶ ταῦτα ποιήσομεν. καὶ πῶς οὐ δεινόν, εἰ διὰ τὸν νόμον, ὃν σὺ τέθηκας μισθὸν λαβών, ἄμισθος ὁ δῆμος καὶ ἡ βουλὴ καὶ τὰ δικαστήριʼ ἔσται;
What are we to do for the first eight ? Tell us this, Timocrates: are we never to meet and deliberate? If so, shall we still be living under popular government? Shall there be no sessions of the courts, civil or criminal? If so, what security will there be for complainants? Shall the Council not attend at their office to transact their legal business? If so, what remains but complete disorganization? You nay reply that we shall go on without payment of fees. Then is it not monstrous that the Assembly, the Council, and the law-courts must go unpaid for the sake of a statute which you were paid to introduce?
§ 100
χρῆν γὰρ τοῦτό γέ σʼ, ὦ Τιμόκρατες, προσγράψαι τῷ νόμῳ, οὗπερ ἐποίεις κατὰ τῶν τελωνῶν καὶ τῶν ἐγγυητῶν τὰς πράξεις κατὰ τοὺς ὑπάρχοντας νόμους, καὶ εἰ κατά τινων ἐν ἄλλῳ τινὶ νόμῳ ἢ ψηφίσματι τὰς αὐτὰς εἴρηται πράξεις ὧν ὀφείλουσιν εἶναι ἃς περὶ τῶν τελωνῶν, καὶ κατὰ τούτων εἶναι τὰς πράξεις κατὰ τοὺς ὑπάρχοντας νόμους.
You ought at least to have added a clause, as you did in dealing with the tax-farmers and their sureties, that if in any other statute or decree it is provided that the debts of any defaulter may be recovered as in the case of tax-farmers, recovery from such defaulters shall be effected in accordance with the existing laws.
§ 101
νῦν δὲ κύκλῳ φεύγων τοὺς νόμους τοὺς τελωνικούς, ὅτι τὸ ψήφισμα τὸ Εὐκτήμονος εἴρηκε πράττειν τοὺς ὠφληκότας κατὰ τούτους τοὺς νόμους, διὰ ταῦτʼ οὐ προσέγραψε τοῦτο. ἐκ δὲ τούτου τοῦ τρόπου τὴν μὲν ὑπάρχουσαν τιμωρίαν λύσας κατὰ τῶν τὰ τῆς πόλεως ἐχόντων, ἑτέραν δʼ οὐ γράψας πάντα τὰ πράγματʼ ἀναιρεῖ, δῆμον, ἱππέας, βουλήν, ἱερά, ὅσια· ἀνθʼ ὧν, ἄνπερ ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, σωφρονῆτε, κολασθεὶς καὶ δοὺς ἀξίαν δίκην τοῖς ἄλλοις παράδειγμα γενήσεται μὴ τιθέναι τοιούτους νόμους.
—But in fact he went out of his way to avoid the statutes of tax-farming; and, because Euctemon’s decree did authorize recovery from losers of suits according to those statutes, for that very reason he omitted to add the clause. In that manner, by cancelling the existing punishment of public defaulters without substituting any other, he makes havoc of all our business,—the Assembly, the cavalry, the Council, the sacred funds, the civil revenue. And for that offence, men of Athens, if you are wise men, he will be chastised and treated as he deserves, and so made an example to deter others from bringing in such laws.
§ 102
οὐ τοίνυν μόνον τὰ δικαστήριʼ ἄκυρα ποιεῖ τῶν προστιμημάτων, τοῖς ἀδικοῦσι τὰ κοινὰ δίδωσιν ἄδειαν, τὰς ὑπὲρ τῆς πόλεως στρατείας λυμαίνεται, τὴν διοίκησιν καταλύει, ἀλλὰ καὶ τοῖς κακούργοις καὶ τοῖς πατραλοίαις καὶ τοῖς ἀστρατεύτοις βοηθοῦντα τέθηκε τὸν νόμον· τὰς γὰρ ὑπαρχούσας ἐκ τῶν νῦν κυρίων νόμων τιμωρίας καταλύει.
Not only, then, does he deprive the court of authority in respect of supplementary payments, offer immunity to defrauders of the State, cripple our national service, and undermine our financial system, but also, by abrogating the penalties imposed by the existing statutes, he has enacted his law for the benefit of swindlers, parricides, and shirkers.
§ 103
λεγόντων γὰρ τῶν νόμων οὓς ἔθηκε Σόλων, οὐδὲν ὅμοιος ὢν τούτῳ νομοθέτης, ἄν τις ἁλῷ κλοπῆς καὶ μὴ τιμηθῇ θανάτου, προστιμᾶν αὐτῷ δεσμόν, κἄν τις ἁλοὺς τῆς κακώσεως τῶν γονέων εἰς τὴν ἀγορὰν ἐμβάλλῃ, δεδέσθαι, κἂν ἀστρατείας τις ὄφλῃ καί τι τῶν αὐτῶν τοῖς ἐπιτίμοις ποιῇ, καὶ τοῦτον δεδέσθαι, Τιμοκράτης ἅπασι τούτοις ἄδειαν ποιεῖ, τῇ καταστάσει τῶν ἐγγυητῶν τὸν δεσμὸν ἀφαιρῶν.
The statutes enacted by Solon, a very different legislator from the defendant, provided that if a man is convicted of theft, and not punished with death, he shall suffer imprisonment; that if a man found guilty of ill-treating his parents intrudes upon the market-place, he shall go to jail; and that if a man, having been convicted of shirking military service, behaves as though he were not disfranchised, he also shall be imprisoned. Timocrates gives impunity to all these offenders, for he abolishes imprisonment if they put in bail.
§ 104
ὥστʼ ἔμοιγε δοκεῖ (καὶ γὰρ εἰ φορτικώτερον εἶναι τὸ ῥηθησόμενον δόξει, λέξω καὶ οὐκ ἀποτρέψομαι) κατὰ τοῦτʼ αὔτʼ ἄξιον αὐτὸν εἶναι θανάτῳ ζημιῶσαι, ἵνʼ ἐν Ἅιδου τοῖς ἀσεβέσιν θῇ τοῦτον τὸν νόμον, ἡμᾶς δὲ τοὺς ζῶντας τοῖσδε τοῖς ὁσίοις καὶ δικαίοις ἐᾷ τὸ λοιπὸν χρῆσθαι. ἀνάγνωθι δὲ καὶ τούτους τοὺς νόμους. ΝΟΜΟΙ ΚΛΟΠΗΣ, ΚΑΚΩΣΕΩΣ ΓΟΝΕΩΝ, ΑΣΤΡΑΤΕΙΑΣ.
Therefore, in my judgement )and though you may think what I am going to say rather coarse, I will say it without hesitation(, he deserves, on that very account, to be punished with death, so that he may pass this law in Hell for the benefit of the wicked, and leave us who are still alive in the continued enjoyment of our holy and righteous laws.—Read also the laws I have mentioned.Laws Concerning Theft, Maltreatment of Parents, and Desertion
§ 105
ὅ τι ἄν τις ἀπολέσῃ, ἐὰν μὲν αὐτὸ λάβῃ, τὴν διπλασίαν καταδικάζειν, ἐὰν δὲ μή, τὴν διπλασίαν πρὸς τοῖς ἐπαιτίοις. δεδέσθαι δʼ ἐν τῇ ποδοκάκκῃ τὸν πόδα πένθʼ ἡμέρας καὶ νύκτας ἴσας, ἐὰν προστιμήσῃ ἡ ἡλιαία. προστιμᾶσθαι δὲ τὸν βουλόμενον, ὅταν περὶ τοῦ τιμήματος ᾖ. —ἐὰν δέ τις ἀπαχθῇ, τῶν γονέων κακώσεως ἑαλωκὼς ἢ ἀστρατείας ἢ προειρημένον αὐτῷ τῶν νόμων εἴργεσθαι, εἰσιὼν ὅποι μὴ χρή, δησάντων αὐτὸν οἱ ἕνδεκα καὶ εἰσαγόντων εἰς τὴν ἡλιαίαν, κατηγορείτω δὲ ὁ βουλόμενος οἷς ἔξεστιν. ἐὰν δʼ ἁλῷ, τιμάτω ἡ ἡλιαία ὅ τι χρὴ παθεῖν αὐτὸν ἢ ἀποτεῖσαι. ἐὰν δʼ ἀργυρίου τιμηθῇ, δεδέσθω τέως ἂν ἐκτείσῃ.
If a man has recovered the property lost, the penalty shall be twice the value of such property; if he has not recovered it, ten times the value in addition to the lawful amercement. The thief shall be kept in the stocks for five days and five nights, if an additional penalty is awarded by the court; and such additional penalty may be proposed by anyone, when the question of sentence is raised.—If any man be put under arrest after being found guilty of ill-treating his parents or of shirking service, or for entering any forbidden place after notice of outlawry, the Eleven shall put him into prison and bring him before the Court of Heliaea, and any person being a lawful prosecutor may prosecute him. If he be found guilty, the Court shall determine what penalty, corporal or pecuniary, he shall suffer; and if the penalty be pecuniary, he shall be kept in prison until he has paid the fine.
§ 106
ὅμοιός γʼ, οὐ γάρ; ὦ ἄνδρες Ἀθηναῖοι, Σόλων νομοθέτης καὶ Τιμοκράτης. ὁ μέν γε καὶ τοὺς ὄντας βελτίους ποιεῖ καὶ τοὺς μέλλοντας ἔσεσθαι· ὁ δὲ καὶ τοῖς γεγενημένοις πονηροῖς, ὅπως μὴ δώσουσι δίκην, ὁδὸν δείκνυσιν, καὶ τοῖς οὖσιν ὅπως ἄδεια γενήσεται κακουργεῖν εὑρίσκει, καὶ τοῖς μέλλουσιν ἔσεσθαι, τοὺς ἐξ ἁπάντων τῶν χρόνων πονηρούς, ὅπως ἔσονται σῷοι καὶ μηδὲν πείσονται, παρασκευάζων.
Much alike these two legislators, Solon and Timocrates,—are they not, men of Athens? Solon aims at the reformation of the living and of the unborn; Timocrates points the scoundrels of the past to a road by which they may escape justice, and invents a scheme of impunity for malefactors present and malefactors to come, providing deliverance and reprieve for past, present, and future sinners alike.
§ 107
καίτοι τίνʼ ἂν ἀξίαν δοίης δίκην, ἢ τί σὺ παθὼν ἂν τὰ προσήκοντʼ εἴης πεπονθώς, ὅς, τὰ μὲν ἄλλʼ ἐῶ, ἀλλὰ τοὺς τῷ γήρᾳ βοηθοὺς νόμους λυμαίνει, οἳ καὶ ζῶντας ἀναγκάζουσι τοὺς παῖδας τοὺς γονέας τρέφειν, καὶ ἐπειδὰν ἀποθάνωσιν, ὅπως τῶν νομιζομένων τύχωσι παρασκευάζουσιν; ἢ πῶς οὐ κάκιστος ἁπάντων ἀνθρώπων δικαίως ἂν νομίζοιο, ὅστις, ὦ κατάρατε, περὶ πλείονος φαίνει τοὺς κλέπτας καὶ τοὺς κακούργους καὶ τοὺς ἀστρατεύτους τῆς πατρίδος ποιούμενος, καὶ διὰ τούτους καθʼ ἡμῶν νόμον τίθης;
—What adequate satisfaction can you render, or by what punishment can you be punished as you deserve, you who, to say nothing of the rest, subvert the laws that protect old age, that compel the maintenance of parents in their lifetime, and ensure that they shall be honored with due observance when they die? How can you escape being adjudged the basest of mankind, you reprobate, who openly account thieves and scoundrels and shirkers of more value than your fatherland, and for their sake bring in a law to our detriment?
§ 108
βούλομαι τοίνυν ὑμῖν, ἃ ὑπεσχόμην ἐν ἀρχῇ τοῦ λόγου, ἀπολογίσασθαι πεποιηκότʼ ἐμαυτόν. ἔφην γὰρ αὐτὸν ἐξελέγξειν κατὰ πάντʼ ἔνοχον ὄντα τῇ γραφῇ, πρῶτον μὲν παρὰ τοὺς νόμους νομοθετοῦντα, δεύτερον δʼ ὑπεναντία τοῖς οὖσι νόμοις γεγραφότα, τρίτον δὲ τοιαῦτα διʼ ὧν βλάπτει τὴν πόλιν. οὐκοῦν ἠκούσατε τῶν νόμων, ἃ κελεύουσι ποιεῖν τὸν τιθέντα νόμον καινόν· καὶ πάλιν ὑμᾶς ἐδίδαξʼ ὅτι τούτων οὐδʼ ὁτιοῦν ἐποίησεν οὗτος.
Now I propose to reckon up how I have fulfilled the promises I made at the outset of my address. I undertook to prove that he is amenable to the indictment in every respect, first, because he legislated illegally; secondly, because his proposals were contrary to existing statutes; and thirdly, because they were injurious to the commonwealth. Well, you have now heard the statutes, and what they enjoin upon the author of a new law; and again I have satisfied you that the defendant has not observed any one of those injunctions.
§ 109
καὶ μὴν κἀκείνων ἠκούετε τῶν νόμων οἷς ἐναντίος ὢν ἐφαίνεθʼ ὁ τούτου· καὶ τούτους ὅτι πρὶν λῦσαι τόνδε τέθηκεν ἐπίστασθε. ἀλλὰ μὴν ὅτι γʼ οὐκ ἐπιτήδειος, ἀκηκόατε· ἄρτι γὰρ λέγων ἐπαυσάμην. οὐκοῦν κατὰ πάντʼ ἀδικεῖ φανερῶς, καὶ οὐδὲν ἔσθʼ ὅ τι φροντίσας οὐδʼ εὐλαβηθεὶς φαίνεται, ἀλλʼ ἔμοιγε δοκεῖ, κἂν εἰ πρὸς τούτοις ἄλλο τι μὴ ποιεῖν ἐγέγραπτʼ ἐν τοῖς οὖσι νόμοις, κἂν τοῦτο ποιῆσαι.
Further, you have also heard the statutes with which the defendant’s law is manifestly at variance; and you are aware that he has introduced it without repeal of those statutes. And you have certainly heard that the law is detrimental, for I have only just left off telling you so. Therefore he is unquestionably guilty on every count, and in nothing has he shown consideration or scruple; but, as it seems to me, if anything else had been forbidden by the existing statutes, he would have done that as well.
§ 110
πανταχόθεν μὲν τοίνυν δῆλός ἐσθʼ ὅτι ταῦτʼ ἔγραψʼ ἐπιβουλεύσας μετὰ τοῦ βουλεύσασθαι ταῦτʼ ἀδικεῖν καὶ οὐ γνώμῃ διαμαρτών, μάλιστα δʼ ἐκ τοῦ πάντα τὸν νόμον μέχρι τῆς ὑστάτης συλλαβῆς τοιοῦτον εἶναι· οὐδὲ γὰρ οὐδʼ ἄκων οὐδὲν ἔθηκεν ὀρθῶς ἔχον, οὐδʼ ὡς ὑμῖν ἔμελλε λυσιτελήσειν. πῶς οὖν οὐκ εἰκὸς μισεῖν καὶ τιμωρεῖσθαι τοῦτον, ὅστις τοῦ μὲν δήμου ἠδικημένου ἠμέλησεν, ὑπὲρ δὲ τῶν ἠδικηκότων καὶ ὕστερον ἀδικησόντων τοὺς νόμους ἔθηκεν;
From every point of view it is clear that he framed his proposals with a sinister purpose, and that he offends of malice prepense and not by error of judgement, especially as the character of his law is preserved down to the very last syllable. He proposed nothing that was right, nothing likely to be serviceable to you, even unintentionally. Surely you are bound to abhor and to punish a man who had no thought for wrongs done to the people, but enacted laws for the benefit of those who have injured you before and will injure you again.
§ 111
θαυμάζω δʼ, ὦ ἄνδρες δικασταί, τῆς ἀναιδείας αὐτοῦ, τὸ ἡνίκα μὲν ἦρχεν αὐτὸς μετʼ Ἀνδροτίωνος, τὸν ἔλεον τοῦτον ἐπὶ τῷ πλήθει τῷ ὑμετέρῳ μὴ ποιήσασθαι, τῷ ἀπειρηκότι τὰ ἑαυτοῦ χρήματʼ εἰσφέροντι, ἐπειδὴ δʼ Ἀνδροτίωνʼ ἔδει ἃ πάλαι ὑφῄρητο τῆς πόλεως χρήματα καταθεῖναι, τὰ μὲν ἱερά, τὰ δʼ ὅσια, τότε θεῖναι τὸν νόμον ἐπʼ ἀποστερήσει τῶν μὲν ὁσίων τῆς διπλασίας, τῶν ἱερῶν δὲ τῆς δεκαπλασίας. καὶ οὕτω πρὸς τὸ πλῆθος τὸ ὑμέτερον προσενήνεκται ὁ αὐτίκα δὴ μάλʼ ὑπὲρ τοῦ δήμου φήσων τὸν νόμον τοῦτον θεῖναι.
Gentlemen of the jury, I am amazed at the man’s effrontery. To think that, when he and Androtion were in office, he never had any compassion for the great body of your fellow-citizens, who were exhausted with paying income-tax, and that then when Androtion was called upon to refund money, both sacred and civil, which he had long before stolen from the State, he must needs propose a law to deprive you of the double repayment of civil, and the tenfold repayment of sacred, liabilities! Thus the whole mass of you citizens has been attacked by a man who was immediately afterwards to pretend that he had framed his law as a friend of the people.
§ 112
δικαίως δʼ ἂν ἐμοὶ δοκεῖ παθεῖν ὁτιοῦν, ὅστις οἴεται δεῖν, εἰ μέν τις ἀγορανόμος ἢ ἀστυνόμος ἢ δικαστὴς κατὰ δήμους γενόμενος κλοπῆς ἐν ταῖς εὐθύναις ἑάλωκεν, ἄνθρωπος πένης καὶ ἰδιώτης καὶ πολλῶν ἄπειρος καὶ κληρωτὴν ἀρχὴν ἄρξας, τούτῳ μὲν τὴν δεκαπλασίαν εἶναι, καὶ νόμον οὐδένα τοῖς τοιούτοις ἐπικουροῦντα τίθησιν· εἰ δέ τινες πρέσβεις αἱρεθέντες ὑπὸ τοῦ δήμου, πλούσιοι ὄντες, ὑφείλοντο χρήματα πολλά, τὰ μὲν ἱερά, τὰ δʼ ὅσια, καὶ εἶχον χρόνον πολύν, τούτοις ὅπως μηδὲν πείσονται μήθʼ ὧν οἱ νόμοι μήθʼ ὧν τὰ ψηφίσματα προστάττει, μάλʼ ἀκριβῶς εὗρεν.
In my view, no punishment could be too severe for a man who, when some market-clerk, or street-inspector, or judge of a local court,—some poor, unskilled man, without experience, and appointed to his office by lot,—has been found guilty of peculation at the audits, demands from him a tenfold restitution, and has no new law to propose for the relief of such delinquents, and then, when ambassadors, elected by vote of the people, men of substance, have embezzled and long retained large sums of money, the property in part of the temples, in part of the treasury, is at great pains to invent for them a way of escape from penalties ordained both by decree and by statute.
§ 113
καίτοι γʼ ὁ Σόλων, ὦ ἄνδρες δικασταί, ᾧ οὐδʼ ἂν αὐτὸς Τιμοκράτης φήσειεν ὅμοιος νομοθέτης εἶναι, οὐχ ὅπως ἀσφαλῶς κακουργήσουσι φαίνεται παρασκευάζων τοῖς τοιούτοις, ἀλλʼ ὅπως ἢ μὴ ἀδικήσουσιν ἢ δώσουσι δίκην ἀξίαν, καὶ νόμον εἰσήνεγκεν, εἰ μέν τις μεθʼ ἡμέραν ὑπὲρ πεντήκοντα δραχμὰς κλέπτοι, ἀπαγωγὴν πρὸς τοὺς ἕνδεκʼ εἶναι, εἰ δέ τις νύκτωρ ὁτιοῦν κλέπτοι, τοῦτον ἐξεῖναι καὶ ἀποκτεῖναι καὶ τρῶσαι διώκοντα καὶ ἀπαγαγεῖν τοῖς ἕνδεκα, εἰ βούλοιτο. τῷ δʼ ἁλόντι ὧν αἱ ἀπαγωγαί εἰσιν, οὐκ ἐγγυητὰς καταστήσαντι ἔκτισιν εἶναι τῶν κλεμμάτων, ἀλλὰ θάνατον τὴν ζημίαν.
And yet Solon, gentlemen of the jury,—and even Timocrates cannot pretend to be a legislator of the same calibre as Solon,—so far from providing such defaulters with the means of swindling in security, actually introduced a law to ensure that they should either refrain from crime or be adequately punished. For a theft in day-time of more than fifty drachmas a man might be arrested summarily and put into custody of the Eleven. If he stole anything, however small, by night, the person aggrieved might lawfully pursue and kill or wound him, or else put him into the hands of the Eleven, at his own option. A man found guilty of an offence for which arrest is lawful was not allowed to put in bail and refund the stolen money; no, the penalty was death.
§ 114
καὶ εἴ τίς γʼ ἐκ Λυκείου ἢ ἐξ Ἀκαδημείας ἢ ἐκ Κυνοσάργους ἱμάτιον ἢ ληκύθιον ἢ ἄλλο τι φαυλότατον, ἢ εἰ τῶν σκευῶν τι τῶν ἐκ τῶν γυμνασίων ὑφέλοιτο ἢ ἐκ τῶν λιμένων, ὑπὲρ δέκα δραχμάς, καὶ τούτοις θάνατον ἐνομοθέτησεν εἶναι τὴν ζημίαν. εἰ δέ τις ἰδίαν δίκην κλοπῆς ἁλοίη, ὑπάρχειν μὲν αὐτῷ διπλάσιον ἀποτεῖσαι τὸ τιμηθέν, προστιμῆσαι δʼ ἐξεῖναι τῷ δικαστηρίῳ πρὸς τῷ ἀργυρίῳ δεσμὸν τῷ κλέπτῃ, πένθʼ ἡμέρας καὶ νύκτας ἴσας, ὅπως ὁρῷεν ἅπαντες αὐτὸν δεδεμένον. καὶ τούτων ὀλίγῳ πρότερον ἠκούσατε τῶν νόμων.
Or suppose that he stole a cloak, or an oil-flask, or any such trifle, from the Lyceum, or the Academy, or Cynosarges, or any utensil from the gymnasia or the harbors, above the value of ten drachmas, for such thefts also Solon enacted the capital penalty. If a man was found guilty on a private prosecution for theft, while the normal penalty was double reparation, the court was empowered to add to the fine the extra penalty of imprisonment for five days and as many nights, so that everybody might see the thief in jail. You heard those laws read not long ago.
§ 115
ᾤετο γὰρ δεῖν τόν γε τὰ αἴσχρʼ ἔργʼ ἐργαζόμενον μὴ ἃ ὑφείλετο μόνον ἀποδόντʼ ἀπηλλάχθαι (πολλοὶ γὰρ ἂν αὐτῷ ἐδόκουν οὕτω γʼ οἱ κλέπται ἔσεσθαι, εἰ μέλλοιεν λαθόντες μὲν ἕξειν, μὴ λαθόντες δʼ αὐτὰ μόνον καταθήσειν), ἀλλὰ ταῦτα μὲν διπλάσια καταθεῖναι, δεθέντα δὲ πρὸς τούτῳ τῷ τιμήματι ἐν αἰσχύνῃ ζῆν ἤδη τὸν ἄλλον βίον. ἀλλʼ οὐ Τιμοκράτης, ἀλλʼ ὅπως ἁπλᾶ μέν, ἃ δεῖ διπλάσια, καταθήσουσιν παρεσκεύασε, μηδʼ ὁτιοῦν δʼ ἐπιτίμιον ἔσται πρὸς τούτοις.
Solon’s view was that the doer of infamous deeds ought not to get off with mere repayment of the money stolen; for it seemed to him that there would be no lack of thieves on such terms,—if they had the chance of keeping their booty if undetected, and of simply restoring it if caught. They must pay double; they must be imprisoned as well as fined, and so live in disgrace for the rest of their lives. Not so Timocrates; he made arrangements for a simple, instead of a double, reparation, and for no sort of additional penalty.
§ 116
καὶ οὐκ ἀπέχρησεν ὑπὲρ τῶν μελλόντων αὐτῷ ταῦτʼ ἀδικεῖν, ἀλλὰ καὶ εἴ τις ἄρʼ ἠδικηκὼς καὶ κεκολασμένος ἦν, καὶ τοῦτον ἀφῆκεν. καίτοι ἔγωγʼ ᾤμην δεῖν τὸν νομοθετοῦντα περὶ τῶν μελλόντων ἔσεσθαι, οἷα δεῖ γίγνεσθαι καὶ ὡς ἕκαστʼ ἔχειν, καὶ τὰς τιμωρίας ὁποίας τινὰς ἐφʼ ἑκάστοις δεῖ τοῖς ἀδικήμασιν εἶναι, περὶ τούτων νομοθετεῖν· τοῦτο γάρ ἐστι τὸ ἐφʼ ἅπασι τοῖς πολίταις κοινοὺς τοὺς νόμους τιθέναι. τὸ δὲ περὶ τῶν γεγονότων πραγμάτων νόμους γράφειν, οὐ νομοθετεῖν ἐστιν, ἀλλὰ τοὺς ἀδικοῦντας σῴζειν.
Nor was he content to be guilty of this iniquity in respect of future offences only; he released even the man who had already committed his crime, and already been punished. I, however, used to suppose that legislators were concerned with the future, making laws to direct how people should behave, how every thing should he managed, and what should be the proper penalties for different transgressions. That is what is meant by making the laws the same for all citizens. To frame statutes for past transactions is not to legislate, but to rescue malefactors.
§ 117
σκοπεῖτε δʼ ὡς ἀληθῆ λέγω, ἐκ τωνδί. εἰ μὲν γὰρ Εὐκτήμων ἑάλω τὴν τῶν παρανόμων γραφήν, οὐκ ἂν ἔθηκε τοῦτον τὸν νόμον ὁ Τιμοκράτης, οὐδʼ ἂν ἐδεῖθʼ ἡ πόλις τούτου τοῦ νόμου, ἀλλʼ ἐξήρκει ἂν αὐτοῖς ἀπεστερηκόσι τὴν πόλιν τὰ χρήματα τῶν ἄλλων μὴ φροντίζειν. νῦν δʼ, ἐπειδὴ ἀπέφυγεν, τὸ μὲν ὑμέτερον δόγμα καὶ τὴν τοῦ δικαστηρίου ψῆφον καὶ τοὺς ἄλλους νόμους ἀκύρους οἴεται δεῖν εἶναι, αὑτὸν δὲ καὶ τὸν αὑτοῦ νόμον κύριον.
You may judge that what I am telling you is true by reflecting that, if Euctemon had been convicted on the charge of illegal legislation, Timocrates would never have proposed his law, and the State would never have wanted his law; his friends would have been content to plunder the property of the State, without any concern for other people. But in fact Euctemon was acquitted and therefore Timocrates demands that your decision, the judgement of the court, and every other statute shall be invalidated, and that he and his law shall alone be authoritative.
§ 118
καίτοι, ὦ Τιμόκρατες, οἱ μὲν ὄντες ἡμῖν κύριοι νόμοι τουτουσὶ ποιοῦσι κυρίους ἁπάντων, καὶ διδόασιν αὐτοῖς ἀκούσασιν, ὁποῖον ἄν τι νομίζωσι τἀδίκημα, τοιαύτῃ περὶ τοῦ ἠδικηκότος χρῆσθαι τῇ ὀργῇ, μέγα μεγάλῃ, μικρὸν μικρᾷ. ὅταν γὰρ ᾖ ὅ τι χρὴ παθεῖν ἢ ἀποτεῖσαι, τὸ τιμᾶν ἐπὶ τούτοις γίγνεται.
—And yet, Timocrates, laws which are still authoritative have given supreme authority to the gentlemen of the jury. The laws permit them, after hearing the case, to adjust their condemnation of the offender to their view of the gravity of the offence; light for light, heavy for heavy. Whenever the phrase is, what penalty, corporal or pecuniary, should be awarded, the award is at the discretion of the jury.
§ 119
σὺ τοίνυν τὸ παθεῖν ἀφαιρεῖς τὸν δεσμὸν ἀφιείς· καὶ ταῦτα τίσιν; τοῖς κλέπταις, τοῖς ἱεροσύλοις, τοῖς πατραλοίαις, τοῖς ἀνδροφόνοις, τοῖς ἀστρατεύτοις, τοῖς λιποῦσι τὰς τάξεις· τούτους γὰρ πάντας σῴζεις τῷ νόμῳ. καίτοι ὅστις ἐν δημοκρατίᾳ νομοθετῶν μήθʼ ὑπὲρ τῶν ἱερῶν μήθʼ ὑπὲρ τοῦ δήμου νομοθετεῖ, ἀλλʼ ὑπὲρ ὧν εἶπον ἀρτίως, πῶς οὐ δίκαιός ἐστι τῆς ἐσχάτης τιμωρίας τυχεῖν;
You, then, abolish the corporal penalty by remitting imprisonment. For whom? For thieves and temple-robbers, for parricides, murderers, shirkers, and deserters. All such men you protect by your law. And yet does not a man who, under a free constitution, legislates, not to protect the temples, not to protect the people, but to protect such people as I have named, deserve to suffer the extreme penalty?
§ 120
οὐ γὰρ δὴ ἐρεῖ γʼ ὡς τοὺς τοιούτους οὐ καὶ προσήκει καὶ οἱ νόμοι κελεύουσιν ταῖς μεγίσταις τιμωρίαις ἐνόχους εἶναι, οὐδʼ ὡς οὗτοι, ὑπὲρ ὧν εὕρηκε τὸν νόμον, οὐ καὶ κλέπται καὶ ἱερόσυλοί εἰσιν, τὰ μὲν ἱερά, τὰς δεκάτας τῆς θεοῦ καὶ τὰς πεντηκοστὰς τῶν ἄλλων θεῶν, σεσυληκότες καὶ ἀντὶ τοῦ ἀποδοῦναι αὐτοὶ ἔχοντες, τὰ δʼ ὅσια, ἃ ἐγίγνετο ὑμέτερα, κεκλοφότες. διαφέρει δὲ τοσοῦτον αὐτῶν ἡ ἱεροσυλία τῶν ἄλλων, ὅτι τὴν ἀρχὴν οὐδʼ ἀνήνεγκαν εἰς τὴν ἀκρόπολιν, δέον αὐτούς.
—Certainly he cannot deny that such people ought to be, and that the laws make them, liable to the heaviest punishments. Neither can he deny that the men for whose protection he has invented his law are thieves and temple-robbers; for the have robbed the temples of the ten per cent due to Athena and of the two per cent due to the other gods; they keep the money in their own pockets instead of making restitution, and they have stolen the public share, which belonged to you. Their sacrilege differs from other forms of sacrilege to this extent,—that they never even paid the money into the Acropolis as they ought.
§ 121
οἶμαι δέ, νὴ τὸν Δία τὸν Ὀλύμπιον, ὦ ἄνδρες δικασταί, οὐκ ἀπὸ ταὐτομάτου τὴν ὕβριν καὶ τὴν ὑπερηφανίαν ἐπελθεῖν Ἀνδροτίωνι, ἀλλʼ ὑπὸ τῆς θεοῦ ἐπιπεμφθεῖσαν, ἵνʼ, ὥσπερ οἱ τὰ ἀκρωτήρια τῆς Νίκης περικόψαντες ἀπώλοντʼ αὐτοὶ ὑφʼ αὑτῶν, οὕτω καὶ οὗτοι αὐτοὶ αὑτοῖς δικαζόμενοι ἀπόλοιντο, καὶ τὰ χρήματα καταθεῖεν δεκαπλάσια κατὰ τοὺς νόμους ἢ δεθεῖεν.
As Heaven is my witness, gentlemen of the jury, I believe Androtion became the victim of this arrogant, overbearing temper, not by accident, but by the visitation of the gods, to the end that, as the mutilators of the statue of Victory perished by their own hands, so these men should perish by litigation among themselves, and should either make tenfold restitution, as the laws direct, or be cast into prison.
§ 122
βούλομαι δʼ ὑμῖν, ὃ μεταξὺ λέγων περὶ τούτων ἐνεθυμήθην, εἰπεῖν περὶ οὗ τέθηκε νόμου, παράδοξόν τι, θαυμαστὸν ἡλίκον. οὗτος γάρ, ὦ ἄνδρες δικασταί, τοῖς μὲν τὰ τέλη ὠνουμένοις ἔγραψε τὰς τιμωρίας εἶναι, εἰ μὴ καταβάλοιεν τὰ χρήματα, κατὰ τοὺς νόμους τοὺς προτέρους, ἐν οἷς καὶ ὁ δεσμὸς καὶ ἡ διπλασία γέγραπται, ἀνθρώποις οἳ διὰ τὸ ζημιοῦσθαι ἐπὶ τῇ ὠνῇ ἄκοντες ἔμελλον τὴν πόλιν ἀδικήσειν· τοῖς δʼ ὑφαιρουμένοις τὰ τῆς πόλεως καὶ ἱεροσυλοῦσι τὰ τῆς θεοῦ τὸν δεσμὸν ἀφεῖλεν. καίτοι εἰ μὲν ἐλάττω τούτους ἀδικεῖν ἐκείνων νομίσαι φήσεις, ἀνάγκη μαίνεσθαί σʼ ὁμολογεῖν, εἰ δὲ μείζω νομίζων, ὥσπερ ἔστιν, ἐκεῖνα τἀδικήματα τοὺς μὲν ἀφίης, τοὺς δὲ μή, οὐκ ἤδη δῆλος εἶ πεπρακὼς τὸ πρᾶγμα τούτοις;
I should like to make an observation about his law which occurred to my mind while I was speaking about these matters,—something quite out of the common, indeed surprisingly so. The defendant, gentlemen of the jury, has proposed that the penalty inflicted upon farmers of taxes, if they did not pay their dues, should be in accordance with the earlier statutes, in which the penalty provided is imprisonment and double restitution for men who, in consequence of losses on their contract, might possibly do the State a wrong unintentionally. On the other hand, he abolishes imprisonment for men who steal the property of the State and rob the temples of the Goddess.—If you tell us, Timocrates, that the latter are guilty of a less serious offence than the former, you must admit that you are out of your senses; and if you think their offence more serious, as indeed it is, and yet release them and refuse to release the others, is it not evident that you have sold your services to these men for a bribe?
§ 123
ἄξιον τοίνυν καὶ τοῦτʼ εἰπεῖν, ὅσον ὑμεῖς διαφέρετʼ, ὦ ἄνδρες δικασταί, μεγαλοφροσύνῃ τῶν ῥητόρων. ὑμεῖς μέν γε τἀπὶ τῷ πλήθει νενομοθετημένα δεινά, ἐάν τις ἢ διχόθεν μισθοφορῇ ἢ ὀφείλων τῷ δημοσίῳ ἐκκλησιάζῃ ἢ δικάζῃ, ἢ ἄλλο τι ποιῇ ὧν οἱ νόμοι ἀπαγορεύουσιν, οὐ λύετε, καὶ ταῦτʼ εἰδότες ὅτι διὰ πενίαν ἂν ποιήσειεν ὁ τούτων τι ποιῶν, οὐδὲ νόμους τοιούτους τίθεσθʼ ὅπως ἐξουσία ἔσται ἐξαμαρτεῖν, ἀλλὰ τοὐναντίον ὅπως μή· οὗτοι δʼ, ὅπως οἱ τὰ αἴσχιστα καὶ τὰ δεινότατα ποιοῦντες δίκην μὴ δώσουσιν.
Another remark worth making, gentlemen of the jury, is that you are far more magnanimous than the politicians. Anyhow you do not repeal the harsh enactments made against the common people,—against those, for instance, who take fees from both parties, or attend the Assembly or sit on a jury while in debt to the treasury, or do anything else forbidden by the laws,—although you know that any man who commits one of these offences may do so because he is poor. You do not enact laws to give liberty of transgression, but rather to take it away. They, on the other hand, make laws to rescue from punishment persons guilty of the most infamous and outrageous misconduct.
§ 124
εἶτα προπηλακίζουσιν ὑμᾶς ἰδίᾳ τοῖς λόγοις, ὡς αὐτοὶ καλοὶ κἀγαθοί, πονηρῶν καὶ ἀχαρίστων οἰκετῶν τρόπους ἔχοντες. καὶ γὰρ ἐκείνων, ὦ ἄνδρες δικασταί, ὅσοι ἂν ἐλεύθεροι γένωνται, οὐ τῆς ἐλευθερίας χάριν ἔχουσι τοῖς δεσπόταις, ἀλλὰ μισοῦσι μάλιστʼ ἀνθρώπων, ὅτι συνίσασιν αὐτοῖς δουλεύσασιν. οὕτω δὴ καὶ οὗτοι οἱ ῥήτορες οὐκ ἀγαπῶσιν ἐκ πενήτων πλούσιοι ἀπὸ τῆς πόλεως γιγνόμενοι, ἀλλὰ καὶ προπηλακίζουσι τὸ πλῆθος, ὅτι σύνοιδεν αὐτῶν ἑκάστῳ τὰ ἐν τῇ πενίᾳ καὶ νεότητι ἐπιτηδεύματα.
And then in private they talk insultingly about you, as though they were superior persons, though they are really behaving like ill-conditioned, ungrateful servants. Servants who have been manumitted, you know, gentlemen of the jury, are never grateful to their masters for their liberation, but hate them more bitterly than they hate anyone else, as sharing in the secret of their former servitude. In the same spirit politicians are not satisfied with having risen from poverty to affluence at the expense of the City, but calumniate the common people,—because the common people know what their style of life was when they were young and poor.
§ 125
ἀλλὰ νὴ Δίʼ αἰσχρὸν ἴσως ἦν Ἀνδροτίωνα δεθῆναι ἢ Γλαυκέτην ἢ Μελάνωπον. οὐ μὰ τὸν Δίʼ, ὦ ἄνδρες δικασταί, ἀλλὰ πολὺ αἴσχιον τὴν πόλιν ἀδικουμένην καὶ ὑβριζομένην μὴ λαβεῖν δίκην καὶ ὑπὲρ τῆς θεοῦ καὶ ὑπὲρ αὑτῆς. ἐπεὶ Ἀνδροτίωνί γε πότερʼ οὐ πατρῷον τὸ δεδέσθαι; ἀλλʼ αὐτοὶ ἴστε πολλὰς πεντετηρίδας ἐν τῷ δεσμωτηρίῳ διατρίψαντα τὸν πατέρʼ αὐτοῦ, καὶ ἀποδράντα, ἀλλʼ οὐκ ἀφεθέντα.
But it would perhaps, as he may suggest, have been a great shame for Androtion to be sent to prison, or for Glaucetes, or Melanopus. No, indeed, gentlemen of the jury! It will be a far greater shame if an injured and insulted commonwealth shall exact no retribution for the Goddess or for itself. Does not imprisonment run in Androtion’s family? Why, you know yourselves that his father often went to jail for five years at a stretch; and then he was not discharged—he ran away.
§ 126
ἀλλὰ διὰ τὰ ἐπιτηδεύματα τὰ ἐν τῇ ἡλικίᾳ; ἀλλὰ καὶ διὰ ταῦτα δεδέσθαι αὐτῷ οὐχ ἧττον προσήκει ἢ διʼ ἅπερ ὑφείλετο. ἢ ὅτι εἰσῄει εἰς τὴν ἀγορὰν οὐκ ἐξὸν αὐτῷ, καὶ ἐκ ταύτης τοὺς σωφρόνως βεβιωκότας αὐτὸς ἦγεν εἰς τὸ δεσμωτήριον; ἀλλὰ Μελάνωπος δεινὸν νὴ Δίʼ ἐστὶν εἰ δεθήσεσθαι νῦν ἔμελλεν.
Or has he earned forgiveness by his conduct in youth? Why, he deserves imprisonment for that conduct just as much as for his embezzlements. Do you mean because he frequented the market-place before he was qualified, and with his own hands haled men of respectable life from the market-place to the jail? But there is Melanopus, you say, and what a dreadful thing it would be if Melanopus were committed to prison today!
§ 127
ἀλλὰ περὶ μὲν τοῦ πατρὸς αὐτοῦ οὐδὲν ἂν φλαῦρον εἴποιμι, οὐδʼ εἰ πάνυ πόλλʼ ἔχω περὶ κλοπῆς λέγειν, ἀλλʼ ἔστω ἐμοὶ ἐκεῖνός γε τοιοῦτος οἷον ἂν Τιμοκράτης αὐτὸν ἐγκωμιάσειεν. ἀλλʼ εἰ χρηστοῦ πατρὸς ὢν πονηρὸς καὶ κλέπτης ἦν, καὶ προδοσίας γʼ ἁλοὺς τρία τάλαντʼ ἀπέτεισε, καὶ συνέδρου γενομένου κλοπὴν αὐτοῦ τὸ δικαστήριον κατέγνω καὶ δεκαπλάσιον ἀπέτεισεν, καὶ παρεπρεσβεύσατʼ εἰς Αἴγυπτον, καὶ τοὺς ἀδελφοὺς τοὺς ἑαυτοῦ ἠδίκει, οὐ τοσούτῳ μᾶλλον αὐτὸν ἔδει δεδέσθαι, εἰ χρηστοῦ πατρὸς ὢν τοιοῦτος ἦν; οἶμαι γὰρ ἔγωγε, εἴπερ τῷ ὄντι χρηστὸς ἦν Λάχης καὶ φιλόπολις, ὑπʼ αὐτοῦ ἂν ἐκείνου δεθῆναι αὐτὸν τοιοῦτόν γʼ ὄντα καὶ οὕτως αἰσχροῖς ὀνείδεσιν περιβάλλοντʼ ἐκεῖνον. καὶ τοῦτον μὲν δὴ ἐῶμεν, Γλαυκέτην δὲ σκεψώμεθα.
Well, about his father I will say nothing disrespectful; though I could tell you a long story about thieving,—however, so far as I am concerned, let his father be worthy of all the compliments that Timocrates may lavish upon him. But suppose that the son of this virtuous father was himself a rascal and a thief; suppose that he once paid a fine of three talents on conviction for treason; suppose that, after he had sat in the Allied Congress, the court found him guilty of embezzlement, and ordered him to make tenfold restitution; suppose that he played false when he went on embassy to Egypt; suppose that he swindled his own brothers—does he not deserve imprisonment all the more if his father was virtuous, and he is what he is? For my part, I fancy that, if Laches really was virtuous and patriotic, he should himself have sent his degenerate son to jail for implicating him in such infamous scandals. However, let us pass Melanopus by, and fix our gaze upon Glaucetes.
§ 128
οὐχ οὗτός ἐστιν ὁ πρῶτον μὲν εἰς Δεκέλειαν αὐτομολήσας, κἀκεῖθεν ὁρμώμενος καταθέων καὶ φέρων καὶ ἄγων ὑμᾶς; ἀλλὰ πάντες ἴστε ταῦτα. καὶ ἀπὸ μὲν τῶν ὑμετέρων παίδων καὶ γυναικῶν καὶ τῶν ἄλλων χρημάτων ὅσα λάβοι, δεκάτας ἐκεῖ τῷ ἁρμοστῇ κατατιθεὶς τούτων ἀκριβῶς,
Was not he the man who first ran away to Deceleia, and, with Deceleia as his base, overran and harried your country? But you all know that. Was it not he who scrupulously paid to the Spartan governor at that place tithes due upon your wives and children and all the rest of his booty;
§ 129
τὴν δέ γʼ ἐνθάδε θεόν, πρεσβευτὴς ἀξιωθεὶς εἶναι ὑφʼ ὑμῶν, ἀποστερῶν τὰς ἀπὸ τῶν ὑμετέρων πολεμίων δεκάτας; ἔπειτα ταμιεύσας ἐν ἀκροπόλει τἀριστεῖα τῆς πόλεως ἃ ἔλαβεν ἀπὸ τῶν βαρβάρων ὑφῃρημένος ἐξ ἀκροπόλεως, τόν τε δίφρον τὸν ἀργυρόποδα καὶ τὸν ἀκινάκην τὸν Μαρδονίου, ὃς ἦγε τριακοσίους δαρεικούς; ἀλλὰ ταῦτά γʼ οὕτω περιφανῆ ἐστιν ὥστε πάντας ἀνθρώπους εἰδέναι.
and yet, when you had honored him with the office of ambassador, robbed the Goddess at Athens of her tithe of the plunder he took from your enemies? Was it not he who, being appointed treasurer at the Acropolis, stole from that place those prizes of victory which our ancestors carried off from the barbarians, the throne with silver feet, and Mardonius’s scimitar, which weighed three hundred darics? These exploits, however, are so celebrated that they are known to everybody. But in everything else is he not a man of violence? Aye, he has no equal for that.
§ 130
ἀλλὰ τἄλλʼ οὐ βίαιος; ὡς οὐδείς γʼ ἀνθρώπων. εἶτα φείσασθαί τινος αὐτῶν ἄξιόν ἐστιν, ὥστε διὰ τούτους ἢ τῶν δεκατῶν τῶν τῆς θεοῦ ἀμελῆσαι ἢ τῆς διπλασίας τῶν ὁσίων χρημάτων, ἢ τὸν τούτους πειρώμενον σῴζειν μὴ τιμωρήσασθαι; καὶ τί κωλύσει ἅπαντας εἶναι πονηρούς, ὦ ἄνδρες δικασταί, εἰ διὰ ταῦτα πλέον ἕξουσιν; ἐγὼ μὲν γὰρ οἶμαι οὐδέν.
Is it right, then, that you should deal tenderly with any one of them, and disregard for their sakes the tithes of Athena or the double repayment of public moneys? Is it right to leave unpunished the man who is exerting himself to save them? What is there, gentlemen, to prevent everybody turning knave, if knavery is to be profitable? Nothing that I can see.
§ 131
μὴ τοίνυν αὐτοὶ διδάσκετε, ἀλλὰ τιμωρεῖσθε. καὶ μὴ ἐᾶτʼ ἀγανακτεῖν εἰ δεθήσονται ἔχοντες τὰ ὑμέτερα ἀλλʼ ἄγετʼ αὐτοὺς ὑπὸ τοὺς νόμους. οὐδὲ γὰρ οἱ τῆς ξενίας ἁλισκόμενοι ἀγανακτοῦσιν ἐν τῷ οἰκήματι τούτῳ ὄντες, ἕως ἂν τῶν ψευδομαρτυριῶν ἀγωνίσωνται, ἀλλὰ μένουσιν καὶ οὐκ οἴονται δεῖν ἐγγυητὰς καταστήσαντες περιιέναι.
You must punish crime, not encourage it by your own teaching. Do not let them make a grievance of going to prison with your money in their pockets, but bring them under the yoke of law. People convicted under the alien acts do not think themselves aggrieved when they are kept in yonder building until the trial for false evidence is over; they simply stay there without expecting to get the freedom of the streets by putting in bail.
§ 132
ἔδοξε γὰρ τῇ πόλει ἀπιστεῖν αὐτοῖς, καὶ οὐκ ᾤετο δεῖν διακρουσθῆναι τῆς τιμωρίας διʼ ἐγγυητῶν καταστάσεως, ἀλλʼ ἐνταῦθα μένειν αὐτοὺς οὗ καὶ ἄλλοι πολλοὶ τῶν πολιτῶν. καίτοι καὶ ἐπὶ χρήμασιν ἤδη τινὲς ἐδέθησαν καὶ ἐπὶ κρίσεσιν, ἀλλʼ ὅμως ὑπέμενον. ἀηδὲς μὲν οὖν ἴσως ἐστὶν ὀνομαστὶ περί τινων μεμνῆσθαι, ἀναγκαῖον δὲ παρεξετάσαι αὐτοὺς παρὰ τούτους.
The commonwealth, having decided to distrust them, did not choose to be cheated of retribution by the process of putting in bail, but preferred that they should stay in a place where many genuine Athenians have sojourned. Yet. people have been imprisoned there before now both for debt and on judgement, and have taken it quietly. Perhaps it is rather invidious to mention names, but I cannot help giving you a list for comparison with the men before you.
§ 133
τοὺς μὲν οὖν πρὸ Εὐκλείδου ἄρχοντος ἐάσω καὶ τοὺς σφόδρα παλαιούς. καίτοι κατὰ τοὺς χρόνους οὓς ἕκαστοι αὐτῶν ἦσαν, πολλοῦ ἄξιοι δοκοῦντες γεγενῆσθαι τὸν ἔμπροσθεν χρόνον ὅμως ἰσχυρᾶς παρὰ τοῦ δήμου ὀργῆς ἐτύγχανον ἐπὶ τοῖς ὕστερον γιγνομένοις ἀδικήμασιν· οὐ γὰρ χρόνον τινὰ δικαίους ᾤετο δεῖν αὐτοὺς ἡ πόλις εἶναι, εἶτα κλέπτας, ἀλλὰ περί γε τὰ κοίνʼ ἀεὶ δικαίους· ἐδόκει γὰρ τὸν ἔμπροσθεν χρόνον οὐ φύσει, ἀλλʼ ἐπιβουλεύων, τοῦ πιστευθῆναι, δίκαιος γεγονέναι ὁ τοιοῦτος ἄνθρωπος.
I will not mention very ancient instances, or any earlier than the archonship of Eucleides; but I must observe that many men, who in their own generation were highly esteemed for their earlier conduct, were nevertheless most severely treated by the People for the offences of their later life. The commonwealth was not content with a period of honesty followed by knavery, but expected uninterrupted honesty in public dealings. The previous honesty of such a person was not, in their view, attributable to innate virtue; it was part of a scheme to attract confidence.
§ 134
ἀλλὰ μετʼ Εὐκλείδην ἄρχοντʼ, ὦ ἄνδρες δικασταί, πρῶτον μὲν Θρασύβουλον τὸν Κολλυτέα πάντες μέμνησθε δὶς δεθέντα καὶ κριθέντʼ ἀμφοτέρας τὰς κρίσεις ἐν τῷ δήμῳ· καίτοι τῶν ἐκ Πειραιῶς κἀπὸ Φυλῆς οὗτος ἦν. ἔπειτα Φιλέψιον τὸν Λαμπτρέα. ἔπειτʼ Ἀγύρριον τὸν Κολλυτέα, ἄνδρα χρηστὸν καὶ δημοτικὸν καὶ περὶ τὸ πλῆθος τὸ ὑμέτερον πολλὰ σπουδάσαντα·
But after the archonship of Eucleides, gentlemen of the jury, first, you all remember that the well-known Thrasybulus of Colyttus was twice imprisoned and condemned at both his trials before the Assembly; and yet he was one of the heroes of the march from Phyle and Peiraeus. Then there was Philepsius of Lamptra. Next take Agyrrhius of Colyttus, a good man, a liberal politician, and an ardent defender of popular rights;
§ 135
ἀλλʼ ὅμως τοὺς νόμους ᾤετο δεῖν καὶ αὐτὸς ἐκεῖνος ὁμοίως, ὥσπερ ἐπὶ τοῖς ἀδυνάτοις, οὕτω καὶ ἐφʼ αὑτῷ ἰσχύειν, καὶ ἐγένετʼ ἐν τῷ οἰκήματι τούτῳ πόλλʼ ἔτη, ἕως τὰ χρήματα ἀπέτεισεν ἃ ἔδοξε τῆς πόλεως ὄντʼ ἔχειν· καὶ ἐπʼ ἐκείνῳ Καλλίστρατος δυνάμενος καὶ ἀδελφιδοῦς ὢν αὐτοῦ οὐκ ἐτίθει νόμους. καὶ Μυρωνίδης ὁ Ἀρχίνου υἱός, τοῦ καταλαβόντος Φυλὴν καὶ μετά γε τοὺς θεοὺς αἰτιωτάτου ὄντος τῆς καθόδου τῷ δήμῳ, καὶ ἄλλα πολλὰ καὶ καλὰ πεπολιτευμένου καὶ ἐστρατηγηκότος πολλάκις.
and yet even he admitted that the laws must be as binding upon him as upon people without influence, and he stayed in that building for many years, until he had repaid the money in his possession which was adjudged to be public property; nor did Callistratus, who was in power, and who was his nephew, try to make new laws to meet his particular case. Or take Myronides; he was the son of that Archinus who occupied Phyle, and whom, after the gods, we have chiefly to thank for the restoration of popular government, and who had achieved success on many occasions both as statesman and as commander.
§ 136
ἀλλʼ ὅμως ἅπαντες οὗτοι ὑπέμενον τοὺς νόμους. καὶ οἱ ταμίαι ἐφʼ ὧν ὁ Ὀπισθόδομος ἐνεπρήσθη, καὶ οἱ τῶν τῆς θεοῦ καὶ οἱ τῶν ἄλλων θεῶν, ἐν τῷ οἰκήματι τούτῳ ἦσαν, ἕως ἡ κρίσις αὐτοῖς ἐγένετο. καὶ οἱ περὶ τὸν σῖτον ἀδικεῖν δόξαντες, καὶ ἄλλοι πολλοί, ὦ ἄνδρες δικασταί, πάντες βελτίους Ἀνδροτίωνος ὄντες.
In spite of their merits, these men all submitted to the laws. Again, the treasurers of Athena and of the other gods, during whose term the Inner Treasury was burned down, were lodged in yonder building pending their trial; so too were the persons suspected of the corn-market frauds, and many others, gentlemen of the jury,—all better men than Androtion.
§ 137
εἶτα τούτοις μὲν ἔδει κυρίους τοὺς πάλαι κειμένους νόμους εἶναι, καὶ δεδωκέναι δίκην αὐτοὺς κατὰ τοὺς ὑπάρχοντας νόμους· διʼ Ἀνδροτίωνα δὲ καὶ Γλαυκέτην καὶ Μελάνωπον καινὸν δεῖ γενέσθαι νόμον, διὰ τοὺς ἑαλωκότας καὶ ψήφῳ κεκριμένους κατὰ τοὺς πάλαι κειμένους νόμους καὶ δόξαντας ἔχειν ἱερὰ χρήματα καὶ ὅσια; εἶτʼ οὐ καταγέλαστος δόξει ἡ πόλις εἶναι, εἰ τοῖς ἱεροσύλοις, ὅπως σωθήσονται, νόμον φανεῖται τιθεμένη; ἔγωγʼ οἶμαι.
Then if it was right that for them the old-established laws should be operative, and that they should be punished in accordance with the existing laws, can it be right that for the sake of Androtion, Glaucetes, and Melanopus, a brand-new statute should be made,—for men who have been found guilty and condemned by verdict in pursuance of old-established laws, and who are declared to be detaining sacred and public moneys? Will not Athens be a laughing-stock if she is discovered enacting laws for the deliverance of temple robbers?
§ 138
μὴ τοίνυν ἐάσηθʼ ὑμᾶς αὐτοὺς ὑβρίζεσθαι μηδὲ τὴν πόλιν, ἀλλὰ μνησθέντες ὅτι Εὔδημον τὸν Κυδαθηναιᾶ νόμον δόξαντα θεῖναι οὐκ ἐπιτήδειον, οὐ πάλαι ἀλλʼ ἐπʼ Εὐάνδρου ἄρχοντος ἀπεκτείνατε, καὶ Φίλιππον τὸν Φιλίππου τοῦ ναυκλήρου υἱὸν μικροῦ μὲν ἀπεκτείνατε, χρημάτων δὲ πολλῶν αὐτοῦ ἐκείνου ἀντιτιμωμένου παρʼ ὀλίγας ψήφους ἐτιμήσατε, ταύτην τὴν ὀργὴν καὶ νῦν ἐπὶ τουτονὶ λάβετε, ἐκεῖνο πρὸς τούτοις ἅπασιν ἐνθυμηθέντες, τί ποτʼ ἂν ἐπάθετε ὑπὸ τούτου αὐτοῦ, εἰ οὗτος εἷς ὢν ἐπρέσβευεν ὑπὲρ ὑμῶν. οἶμαι γὰρ τοιοῦτον οὐδὲν εἶναι ὅτου ἂν ἀπέσχετο. ὁρᾶτε δὲ τὴν διάνοιαν αὐτοῦ· ὁ γὰρ νόμος ὃν ἐτόλμησε θεῖναι τὸν τρόπον αὐτοῦ δείκνυσιν.
So I should say. Then do not tolerate any insult to yourselves or to the State. Remember how, no longer ago than the archonship of Evander, you put Eudemus of Cydathenaeum to death, because you held him to have proposed an objectionable statute; and that you were within an ace also of putting to death Philip, the son of Philip the ship-owner, but, by a very small majority, you accepted his own counter-assessment of the penalty, and made him pay a very heavy fine. Treat the defendant today in the same spirit of severity. And there is another consideration for you to bear in mind,—how injuriously you would have been treated by Timocrates, if he alone had been your ambassador. I really believe that there is nothing from which such a fellow would have kept his hands. Have regard also to the disposition of the man; for the law which he has had the audacity to propose is significant of his character.
§ 139
βούλομαι δʼ ὑμῖν, ὦ ἄνδρες δικασταί, ἐν Λοκροῖς ὡς νομοθετοῦσι διηγήσασθαι· οὐδὲν γὰρ χείρους ἔσεσθε παράδειγμά τι ἀκηκοότες, ἄλλως τε καὶ ᾧ πόλις εὐνομουμένη χρῆται. ἐκεῖ γὰρ οὕτως οἴονται δεῖν τοῖς πάλαι κειμένοις χρῆσθαι νόμοις καὶ τὰ πάτρια περιστέλλειν καὶ μὴ πρὸς τὰς βουλήσεις μηδὲ πρὸς τὰς διαδύσεις τῶν ἀδικημάτων νομοθετεῖσθαι, ὥστʼ ἄν τις βούληται νόμον καινὸν τιθέναι, ἐν βρόχῳ τὸν τράχηλον ἔχων νομοθετεῖ, καὶ ἐὰν μὲν δόξῃ καλὸς καὶ χρήσιμος εἶναι ὁ νόμος, ζῇ ὁ τιθεὶς καὶ ἀπέρχεται, εἰ δὲ μή, τέθνηκεν ἐπισπασθέντος τοῦ βρόχου.
I should like, gentlemen of the jury, to give you a description of the method of legislation among the Locrians. It will do you no harm to hear an example, especially one set by a well-governed community. In that country the people are so strongly of opinion that it is right to observe old-established laws, to preserve the institutions of their forefathers, and never to legislate for the gratification of whims, or for a compromise with transgression, that if a man wishes to propose a new law, he legislates with a halter round his neck. If the law is accepted as good and beneficial, the proposer departs with his life, but, if not, the halter is drawn tight, and he is a dead man.
§ 140
καὶ γάρ τοι καινοὺς μὲν οὐ τολμῶσι τίθεσθαι, τοῖς δὲ πάλαι κειμένοις ἀκριβῶς χρῶνται. καὶ ἐν πολλοῖς δὲ πάνυ ἔτεσιν, ὦ ἄνδρες δικασταί, εἷς λέγεται παρʼ αὐτοῖς νόμος καινὸς τεθῆναι. ὄντος γὰρ αὐτόθι νόμου, ἐάν τις ὀφθαλμὸν ἐκκόψῃ, ἀντεκκόψαι παρασχεῖν τὸν ἑαυτοῦ, καὶ οὐ χρημάτων τιμήσεως οὐδεμιᾶς, ἀπειλῆσαί τις λέγεται ἐχθρὸς ἐχθρῷ ἕνʼ ἔχοντι ὀφθαλμὸν ὅτι αὐτοῦ ἐκκόψει τοῦτον τὸν ἕνα.
In very truth they are not bold enough to propose new laws, but punctually obey the old ones. And, during quite a long series of years, we are told, gentlemen of the jury, that they have enacted only one new statute. They had a law in that country that, if any one destroyed his neighbor’s eye, he must submit to the destruction of one of his own eyes; and there was no alternative of a fine. The story goes that a man, whose enemy had only one eye, threatened to knock that one eye out.
§ 141
γενομένης δὲ ταύτης τῆς ἀπειλῆς χαλεπῶς ἐνεγκὼν ὁ ἑτερόφθαλμος, καὶ ἡγούμενος ἀβίωτον αὑτῷ εἶναι τὸν βίον τοῦτο παθόντι, λέγεται τολμῆσαι νόμον εἰσενεγκεῖν, ἐάν τις ἕνα ἔχοντος ὀφθαλμὸν ἐκκόψῃ, ἄμφω ἀντεκκόψαι παρασχεῖν, ἵνα τῇ ἴσῃ συμφορᾷ ἀμφότεροι χρῶνται. καὶ τοῦτον μόνον λέγονται Λοκροὶ θέσθαι τὸν νόμον ἐν πλεῖν ἢ διακοσίοις ἔτεσιν.
The one-eyed man was much perturbed by the threat, and, reflecting that his life would not be worth keeping after such a loss as that, he plucked up courage, as we are told, to introduce a law that whosoever struck out the eye of a man who had only one, should submit to the loss of both his own eyes, in order that both might suffer the same affliction. And that, according to the story, is the only new statute adopted by the Locrians for more than two hundred years.
§ 142
οἱ δὲ παρʼ ἡμῖν ῥήτορες, ὦ ἄνδρες δικασταί, πρῶτον μὲν ὅσοι μῆνες μικροῦ δέουσι νομοθετεῖν τὰ αὑτοῖς συμφέροντα, ἔπειτʼ αὐτοὶ μὲν τοὺς ἰδιώτας εἰς τὸ δεσμωτήριον ἄγουσιν ὅταν ἄρχωσιν, ἐφʼ ἑαυτοῖς δʼ οὐκ οἴονται δεῖν ταὐτὸ δίκαιον τοῦτʼ εἶναι· ἔπειτα τοὺς μὲν τοῦ Σόλωνος νόμους τοὺς πάλαι δεδοκιμασμένους, οὓς οἱ πρόγονοι ἔθεντο, λύουσιν αὐτοί, τοῖς δʼ ἑαυτῶν, οὓς ἐπʼ ἀδικίᾳ τῆς πόλεως τιθέασιν, χρῆσθαι ὑμᾶς οἴονται δεῖν.
But in this city, gentlemen of the jury, our politicians rarely let a month go by without legislating to suit their private ends. When in office they are always haling private citizens to jail; but they disapprove of the application of the same measure of justice to themselves. They arbitrarily repeal those well-tried laws of Solon, enacted by their forefathers, and expect you to obey laws of their own, proposed to the detriment of the community.
§ 143
εἰ οὖν μὴ τιμωρήσεσθε τούτους, οὐκ ἂν φθάνοι τὸ πλῆθος τούτοις τοῖς θηρίοις δουλεῦον. εὖ δʼ ἴστʼ, ὦ ἄνδρες δικασταί, ὅτι ἐὰν μὲν σφόδρʼ ὀργίζησθε, ἧττον ἀσελγανοῦσιν, ἂν δὲ μή, πολλοὺς τοὺς ἀσελγεῖς εὑρήσετε καὶ τοὺς ὑβρίζοντας ὑμᾶς ἐπὶ τῇ τοῦ φιλοτιμεῖσθαι προφάσει.
If, then, you decline to punish the men before you, in a very little time the People will be in slavery to those beasts of prey. But you may be sure, gentle men of the jury, that, if you are really very angry with them, their ferocity will soon be mitigated. If not, you will have plenty of ruffians to insult you under pretence of patriotic fervor.
§ 144
ἵνα δὲ καὶ περὶ ἐκείνου εἴπω τοῦ νόμου, ὦ ἄνδρες δικασταί, ᾧ ἀκούω μέλλειν παραδείγματι χρῆσθαι τοῦτον καὶ φήσειν ἀκόλουθον αὐτῷ τεθηκέναι, ἐν ᾧ ἔνι οὐδὲ δήσω Ἀθηναίων οὐδένα, ὃς ἂν ἐγγυητὰς τρεῖς καθιστῇ τὸ αὐτὸ τέλος τελοῦντας, πλὴν ἐάν τις ἐπὶ προδοσίᾳ τῆς πόλεως ἢ ἐπὶ καταλύσει τοῦ δήμου συνιὼν ἁλῷ, ἢ τέλος πριάμενος ἢ ἐγγυησάμενος ἢ ἐκλέγων μὴ καταβάλῃ, ἀκούσατέ μου καὶ περὶ τούτου.
Let me now say a word, gentlemen of the jury, about the statute which, as I am informed, he intends to cite as a precedent and which he will claim to have followed in his own proposal. I mean the statute which contains these words: Nor will I imprison any Athenian citizen who offers three sureties taxed in the same class as himself, except any person found guilty of conspiring to betray the city or to subvert popular government, or any tax-farmer or his surety or collector being in default. Listen to my reply.
§ 145
οὐ γὰρ ἐρῶ ὅτι αὐτὸς Ἀνδροτίων ἦγεν εἰς τὸ δεσμωτήριον καὶ ἔδει τούτου κειμένου τοῦ νόμου, ἀλλʼ ἐφʼ οἷς κεῖται ὁ νόμος οὗτος, διδάξω ὑμᾶς. οὗτος γάρ, ὦ ἄνδρες δικασταί, οὐκ ἐπὶ τοῖς κεκριμένοις καὶ ἠγωνισμένοις κεῖται, ἀλλʼ ἐπὶ τοῖς ἀκρίτοις, ἵνα μὴ διὰ τὸ δεδέσθαι χεῖρον ἀναγκάζοιντʼ ἀγωνίζεσθαι ἢ καὶ παντάπασιν ἀπαράσκευοι εἶεν. οὑτοσὶ δέ, ἃ ἐπὶ τοῖς ἀκρίτοις κεῖται, ὡς περὶ ἁπάντων εἰρημένα μέλλει πρὸς ὑμᾶς λέγειν.
I will say nothing about Androtion himself dragging people to prison and putting them in irons after the enactment of this law, but I must inform you to whom it really applies. This statute, gentlemen of the Jury, is not intended for the protection of people who have stood their trial and argued their case, but for those who are still untried and its purpose is that they shall not plead at a disadvantage, or even without any preparation at all, because they have been sent to jail. But Timocrates is going to speak to you of regulations made for untried culprits, as though they had been framed to include everybody.
§ 146
ὡς δὲ σαφῶς γνώσεσθʼ ὅτι ἀληθῆ λέγω, ἐγὼ ὑμῖν ἐρῶ. οὔτε γὰρ ἄν, ὦ ἄνδρες δικασταί, τιμᾶν ἐξῆν ὑμῖν ὅ τι χρὴ παθεῖν ἢ ἀποτεῖσαι (ἐν γὰρ τῷ παθεῖν καὶ ὁ δεσμὸς ἔνι· οὐκ ἂν οὖν ἐξῆν δεσμοῦ τιμῆσαι), οὔθʼ ὅσων ἔνδειξίς ἐστιν ἢ ἀπαγωγὴ προσεγέγραπτʼ ἂν ἐν τοῖς νόμοις τὸν δʼ ἐνδειχθέντα ἢ ἀπαχθέντα δησάντων οἱ ἕνδεκα ἐν τῷ ξύλῳ, εἴπερ μὴ ἐξῆν ἄλλους ἢ τοὺς ἐπὶ προδοσίᾳ τῆς πόλεως ἢ ἐπὶ καταλύσει τοῦ δήμου συνιόντας ἢ τοὺς τὰ τέλη ὠνουμένους καὶ μὴ καταβάλλοντας δῆσαι.
Let me give you a proof that my account of the matter is correct. It would not have been lawful for you, gentlemen of the jury, to assess any penalty, corporal or pecuniary,for imprisonment is a corporal punishment, and therefore you could not have inflicted it as a penalty, nor could it have been provided by statute, in cases where information is laid or summary arrest is allowed, that the Eleven shall put in the stocks any man against whom information is laid, or who has been arrested, if it had been unlawful to imprison any offenders other than those who conspire to betray the commonwealth, or to overthrow popular government, or tax-farmers who do not satisfy their contract.
§ 147
νῦν δὲ ταῦθʼ ὑμῖν τεκμήριʼ ἔστω ὅτι ἔξεστι δῆσαι· παντελῶς γὰρ ἤδη ἄκυρʼ ἂν ἦν τὰ τιμήματα. ἔπειτα δʼ, ὦ ἄνδρες δικασταί, τοῦτο τὸ γράμμα αὐτὸ μὲν καθʼ αὑτὸ οὐκ ἔστι νόμος, τὸ οὐδὲ δήσω Ἀθηναίων οὐδένα, ἐν δὲ τῷ ὅρκῳ τῷ βουλευτικῷ γέγραπται, ἵνα μὴ συνιστάμενοι οἱ ῥήτορες οἱ ἐν τῇ βουλῇ δεσμὸν κατά τινος τῶν πολιτῶν λέγοιεν.
But as matters stand you must accept these facts as proving that imprisonment is lawful, otherwise penal sentences would at once have been entirely inoperative. In the second place, gentlemen of the jury, the formula, I will not imprison any Athenian citizen, is not in itself a statute; it is merely a phrase in the written oath taken by the Council, to prevent politicians who are in the Council from caballing to commit any citizen to prison.
§ 148
ἄκυρον οὖν τοῦ δῆσαι τὴν βουλὴν ποιῶν ὁ Σόλων τοῦτο πρὸς τὸν ὅρκον τὸν βουλευτικὸν προσέγραψεν, ἀλλʼ οὐ πρὸς τὸν ὑμέτερον· ἁπάντων γὰρ κυριώτατον ᾤετο δεῖν εἶναι τὸ δικαστήριον, καὶ ὅ τι γνοίη, τοῦτο πάσχειν τὸν ἁλόντα. ἀναγνώσεται δʼ ὑμῖν αὐτοῦ τούτου ἕνεκα τὸν τῶν ἡλιαστῶν ὅρκον. λέγε σύ.
Solon therefore, wishing to deprive the Council of authority to imprison, included this formula in the Councillors’ oath; but he did not include it in the judicial oath. He thought it right that a Court of Justice should have unlimited authority, and that the convicted criminal should submit to any punishment ordered by the court. To make good this view the clerk will read the judicial oath of the Court of Heliaea. Read.
§ 149
ΟΡΚΟΣ ΗΛΙΑΣΤΩΝ. ψηφιοῦμαι κατὰ τοὺς νόμους καὶ τὰ ψηφίσματα τοῦ δήμου τοῦ Ἀθηναίων καὶ τῆς βουλῆς τῶν πεντακοσίων. καὶ τύραννον οὐ ψηφιοῦμαι εἶναι οὐδʼ ὀλιγαρχίαν· οὐδʼ ἐάν τις καταλύῃ τὸν δῆμον τὸν Ἀθηναίων ἢ λέγῃ ἢ ἐπιψηφίζῃ παρὰ ταῦτα, οὐ πείσομαι· οὐδὲ τῶν χρεῶν τῶν ἰδίων ἀποκοπὰς οὐδὲ γῆς ἀναδασμὸν τῆς Ἀθηναίων οὐδʼ οἰκιῶν· οὐδὲ τοὺς φεύγοντας κατάξω, οὐδὲ ὧν θάνατος κατέγνωσται, οὐδὲ τοὺς μένοντας ἐξελῶ παρὰ τοὺς νόμους τοὺς κειμένους καὶ τὰ ψηφίσματα τοῦ δήμου τοῦ Ἀθηναίων καὶ τῆς βουλῆς οὔτʼ αὐτὸς ἐγὼ οὔτʼ ἄλλον οὐδένα ἐάσω.
The Oath of the Heliasts I will give verdict in accordance with the statutes and decrees of the People of Athens and of the Council of Five-hundred. I will not vote for tyranny or oligarchy. If any man try to subvert the Athenian democracy or make any speech or any proposal in contravention thereof I will not comply. I will not allow private debts to be cancelled, nor lands nor houses belonging to Athenian citizens to be redistributed. I will not restore exiles or persons under sentence of death. I will not expel, nor suffer another to expel, persons here resident in contravention of the statutes and decrees of the Athenian People or of the Council.
§ 150
οὐδʼ ἀρχὴν καταστήσω ὥστʼ ἄρχειν ὑπεύθυνον ὄντα ἑτέρας ἀρχῆς, καὶ τῶν ἐννέα ἀρχόντων καὶ τοῦ ἱερομνήμονος καὶ ὅσοι μετὰ τῶν ἐννέα ἀρχόντων κυαμεύονται ταύτῃ τῇ ἡμέρᾳ, καὶ κήρυκος καὶ πρεσβείας καὶ συνέδρων· οὐδὲ δὶς τὴν αὐτὴν ἀρχὴν τὸν αὐτὸν ἄνδρα, οὐδὲ δύο ἀρχὰς ἄρξαι τὸν αὐτὸν ἐν τῷ αὐτῷ ἐνιαυτῷ. οὐδὲ δῶρα δέξομαι τῆς ἡλιάσεως ἕνεκα οὔτʼ αὐτὸς ἐγὼ οὔτʼ ἄλλος ἐμοὶ οὔτʼ ἄλλη εἰδότος ἐμοῦ, οὔτε τέχνῃ οὔτε μηχανῇ οὐδεμιᾷ.
I will not confirm the appointment to any office of any person still subject to audit in respect of any other office, to wit the offices of the nine Archons or of the Recorder or any other office for which a ballot is taken on the same day as for the nine Archons, or the office of Marshal, or ambassador, or member of the Allied Congress. I will not suffer the same man to hold the same office twice, or two offices in the same year. I will not take bribes in respect of my judicial action, nor shall any other man or woman accept bribes for me with my knowledge by any subterfuge or trick whatsoever.
§ 151
καὶ γέγονα οὐκ ἔλαττον ἢ τριάκοντα ἔτη. καὶ ἀκροάσομαι τοῦ τε κατηγόρου καὶ τοῦ ἀπολογουμένου ὁμοίως ἀμφοῖν, καὶ διαψηφιοῦμαι περὶ αὐτοῦ οὗ ἂν ἡ δίωξις ᾖ. ἐπομνύναι Δία, Ποσειδῶ, Δήμητρα, καὶ ἐπαρᾶσθαι ἐξώλειαν ἑαυτῷ καὶ οἰκίᾳ τῇ ἑαυτοῦ, εἴ τι τούτων παραβαίνοι, εὐορκοῦντι δὲ πολλὰ κἀγαθὰ εἶναι. ἐνταῦθʼ οὐκ ἔνι, ὦ ἄνδρες δικασταί, οὐδὲ δήσω Ἀθηναίων οὐδένα. τὰ γὰρ κρίνοντα τὰς κρίσεις ἁπάσας τὰ δικαστήριʼ ἐστίν, οἷς ἐξουσία ἐστὶ καὶ δεσμὸν καὶ ἄλλʼ ὅ τι ἂν βούλωνται καταγιγνώσκειν.
I am not less than thirty years old. I will give impartial hearing to prosecutor and defendant alike, and I will give my verdict strictly on the charge named in the prosecution. The juror shall swear by Zeus, Poseidon, and Demeter, and shall invoke destruction upon himself and his household if he in any way transgress this oath, and shall pray that his prosperity may depend upon his loyal observance thereof. The oath, gentlemen of the jury, does not contain the words I will not imprison any Athenian citizen. The courts alone decide every question brought to trial; and they have full authority to pass sentence of imprisonment, or any other sentence they please.
§ 152
ὡς μὲν οὖν ἔξεστιν ὑμῖν δεσμὸν καταγιγνώσκειν ταῦτʼ ἐπιδείκνυμι· ὡς δὲ τὰ δεδικασμένʼ ἄκυρα ποιεῖν καὶ δεινὸν καὶ ἀνόσιόν ἐστι καὶ δήμου κατάλυσις, πάντας ἂν οἶμαι ὁμολογῆσαι. ἡ γὰρ πόλις ἡμῶν, ὦ ἄνδρες δικασταί, νόμοις καὶ ψηφίσμασιν διοικεῖται. εἰ δή τις τὰ ψήφῳ κεκριμένα νόμῳ καινῷ λύσει, τί πέρας ἔσται; ἢ πῶς τοῦτον δίκαιόν ἐστι νόμον προσαγορεύειν, ἀλλʼ οὐκ ἀνομίαν; ἢ πῶς οὐ τῆς μεγίστης ὀργῆς ὁ τοιοῦτος νομοθέτης ἄξιός ἐστιν;
That you are empowered to pass sentence of imprisonment I prove by this argument; and I take it that everybody will agree that to invalidate judicial decisions is monstrous, impious, and subversive of popular government. Our commonwealth, gentlemen of the jury, is administered by laws and by votes of the people; and if once decisions by vote are repealed by a new law, where will be the end of it? Can we justly call this thing a law? Is it not rather the negation of law? Does not such a lawgiver merit our strongest resentment?
§ 153
ἐγὼ μὲν γὰρ τῶν ἐσχάτων νομίζω, οὐχ ὅτι τοῦτον μόνον τὸν νόμον ἔθηκεν, ἀλλʼ ὅτι καὶ τοῖς ἄλλοις ὁδὸν δείκνυσι καὶ περὶ δικαστηρίων καταλύσεως καὶ περὶ τῶν φευγόντων καθόδου καὶ περὶ τῶν ἄλλων τῶν δεινοτάτων. τί γὰρ κωλύει, ὦ ἄνδρες δικασταί, εἰ οὗτος χαίρων ἀπαλλάξει ὁ τοιοῦτον νόμον τιθείς, ἕτερον φανῆναι ἄλλο τι τῶν τῆς πόλεως ἰσχυροτάτων καταλύοντα νόμῳ καινῷ;
Indeed in my view he merits the severest punishment, not merely for proposing this law, but for revealing to everyone else a method of destroying the courts of Justice, restoring exiles, and introducing every sort of atrocity. If the author of this law goes on his way rejoicing, what is there, gentlemen of the jury, to prevent another man from coming forward to overthrow our most powerful institutions with a fresh statute?
§ 154
ἐγὼ μὲν γὰρ οἶμαι οὐδέν. ἀκούω δʼ ἔγωγε καὶ τὸ πρότερον οὕτω καταλυθῆναι τὴν δημοκρατίαν, παρανόμων πρῶτον γραφῶν καταλυθεισῶν καὶ τῶν δικαστηρίων ἀκύρων γενομένων. ἴσως μὲν οὖν ἄν τις ὑπολάβοι ὅτι οὐχ ὁμοίων ὄντων τῶν πραγμάτων νῦν καὶ τότε λέγω περὶ καταλύσεως τοῦ δήμου. ἀλλʼ οὐδὲ σπέρμα δεῖ καταβάλλειν ἐν τῇ πόλει οὐδένα, ὦ ἄνδρες δικασταί, τοιούτων πραγμάτων, οὐδʼ εἰ μήπω ἂν ἐκφύοι, ἀλλὰ τὸν ἐγχειροῦντα λέγειν ἢ ποιεῖν τι τοιοῦτον δίκην διδόναι.
In my opinion, nothing. I have been told that in time past popular government was overthrown in this way, when indictments for illegal legislation were abolished, and courts of justice were stripped of authority. Someone may perhaps object that, when I talk of subverting popular government, I am ignoring the difference of conditions between that time and this. Yes, but no man ought even to drop the seed of such a policy in our commonwealth, though for the moment it may not germinate; rather should every man who by word or deed attempts anything of the kind be brought to justice.
§ 155
ὅτι τοίνυν καὶ τέχνῃ κακῶς ἐνεχείρησε ποιεῖν ὑμᾶς, ἄξιόν ἐστιν ἀκοῦσαι. ὁρῶν γὰρ ἑκάστοτε πάντας, καὶ τοὺς πολιτευομένους καὶ τοὺς ἰδιώτας, τοὺς νόμους τῶν τῆς πόλεως ἀγαθῶν αἰτίους ὑπολαμβάνοντας, ἐσκόπει πῶς λήσει τούτους καταλύσας, κἂν ἄρα ληφθῇ τοῦτο ποιῶν, μὴ δόξει δεινὸν μηδʼ ἀναιδὲς μηδὲν εἰργάσθαι.
It is also proper that you should be informed how craftily he laid his plans to injure you. Having observed that everybody, whether in public life or outside it, constantly attributes all the prosperity of Athens to her laws, he began to consider how he could destroy those laws without detection, and how, even if caught in the act, he might be thought to have done nothing formidable or presumptuous.
§ 156
εὗρεν οὖν τοῦθʼ ὃ πεποίηκεν, νόμῳ τοὺς νόμους καταλῦσαι, ἵνα τἀδικήματʼ αὐτοῦ τὸ τῆς σωτηρίας ὄνομʼ ἔχῃ. οἵ τε γὰρ σῴζοντες τὴν πόλιν εἰσὶ νόμοι, ὅν θʼ οὗτος ἔθηκεν οὐδὲν ἐκείνοις τῶν αὐτῶν ἔχοντα, νόμος. τὴν μὲν οὖν τοῦ ὀνόματος φιλανθρωπίαν, ὅτι ταύτην ἂν μάλιστα προσεῖσθε, κατεῖδεν· τὴν δὲ χρείαν, ὅτι τἀναντίʼ ἔχουσα φανήσεται, παρεῖδεν.
He invented the method which he has actually employed, that of overthrowing old laws by a new one, in the hope that his iniquities might be described as preservative. It is true that the city is preserved by laws; and the thing he introduced, though widely different from other laws, certainly was a law. He saw that the beneficent associations of that name were bound to win your approval; and he did not choose to see that in its actual effect it would be found very different.
§ 157
φέρε γὰρ πρὸς Διός, ἔστιν ὅστις ἂν ἢ πρόεδρός ποτʼ ἐπεψήφισεν ἢ πρύτανις τούτων τι τῶν ἐν τῷ νόμῳ γεγραμμένων; ἐγὼ μὲν οὐδένʼ ἂν οἶμαι. πῶς οὖν τοῦθʼ ὑπέδυ; νόμον ἔθετʼ ὄνομα τοῖς αὑτοῦ κακουργήμασιν. οὐ γὰρ ἁπλῶς, οὐδʼ ὅπως ἔτυχον, ποιοῦσι κακῶς ὑμᾶς, ἀλλʼ ἐσκεμμένως καὶ τοῦτʼ αὐτὸ πράττοντες, οὐχ οὗτοι μόνον, ἀλλὰ πολλοὶ τῶν πολιτευομένων, οἳ τούτῳ παριόντες αὐτίκα δὴ μάλα συναπολογήσονται, οὐ μὰ Δίʼ οὐ Τιμοκράτει χαρίσασθαι βουλόμενοι, πόθεν; ἀλλʼ αὑτῷ συμφέρειν ἕκαστος ἡγούμενος τὸν νόμον. ὥσπερ τοίνυν οὗτοι σφίσιν αὐτοῖς βοηθοῦσιν ἐφʼ ὑμᾶς, οὕτω δεῖ καὶ ὑμᾶς ὑμῖν αὐτοῖς βοηθεῖν.
But tell me this,—is there any chairman or any president who would ever have put to the vote the proposals contained in his law? I should say, none. Then how did the thing slip through? He gave the name of law to his own knaveries. For these men do not injure you artlessly or casually, but deliberately and of set purpose; and I do not mean these men alone, but a great company of politicians, who will shortly appear and reinforce the defence,—not, I need hardly say, because they want to oblige Timocrates,—why should they?—but because every man of them imagines that Timocrates’ law will serve his own purposes. As these people, then, rally round one another to your prejudice, so it is your business to rally round yourselves.
§ 158
καίτοι ἀνερωτῶντός τινος αὐτὸν ὅτου ἕνεκα τοιαῦτʼ ἠθέλησε γράφειν, καὶ διεξιόντος ὡς χαλεπὸν τὸν ἀγῶνʼ ὑπολαμβάνοι τόνδε, τετυφῶσθαι τὸν ταῦτα λέγοντʼ ἔφη· συμπαρέσεσθαι γὰρ Ἀνδροτίωνʼ ἑαυτῷ, καὶ τοιούτους λόγους σχολὴν ἄγοντʼ ἐσκέφθαι περὶ πάντων ὥστʼ εὖ εἰδέναι ὅτι οὐδὲν αὐτῷ γενήσοιτο φλαῦρον ἀπὸ τῆς γραφῆς τῆσδε.
Somebody asked him for what purpose he had chosen to bring forward such a proposal, and tried to explain to him that he had a difficult task before him in this trial. His reply was: You talk like a fool. Androtion will be there to help me; and he has thought out at leisure such fine arguments on every point, that I am quite certain that no harm will come to me from this indictment.
§ 159
καὶ δῆτα καὶ τεθαύμακα τὴν ἀναισχυντίαν τὴν τούτου τε κἀκείνου, τοῦ μέν, εἰ καλεῖ, τοῦ δέ, εἰ πάρεισι καὶ συναπολογήσεται. μαρτυρία γὰρ δήπου φανερὰ γενήσεται πᾶσιν ὑμῖν ὅτι τὸν νόμον τούτου ἕνεκʼ ἐτίθει, ἀλλʼ οὐκ ἐπὶ πᾶσι τὸν αὐτόν. ὅμως δὲ καὶ περὶ τῶν ἐκείνῳ πεπολιτευμένων ὑμᾶς μικρὰ βέλτιόν ἐστιν ἀκοῦσαι, καὶ τούτων ταῦθʼ ὧν κεκοινώνηκεν οὗτος, καὶ διʼ ἃ τοῦτον οὐδὲν ἧττον ἐκείνου δικαίως ἂν μισοῖτε. λέξω δʼ οὐδὲν ὧν ἀκηκόαθʼ ὑμεῖς, εἰ μή τινες ἄρʼ ἐπὶ τοῖς Εὐκτήμονι γιγνομένοις ἀγῶσι παρῆσαν.
I am simply amazed at the effrontery of the pair of them,—of Timocrates, if he calls Androtion, and of Androtion, if he appears and speaks for the defence; for, of course, you will then have the clearest testimony that Timocrates proposed his law for the special benefit of Androtion, not as a law of general application. Nevertheless, it will be useful to you to hear a brief account of Androtion’s political performances, including those in which the defendant took part, and for which he, no less than the other, should be the just object of your detestation. I will tell you nothing that you have heard already, unless indeed any of you were in court at the trials of Euctemon.
§ 160
καὶ πρῶτον μέν, ἐφʼ ᾧ μέγιστον φρονεῖ, τὴν τῶν χρημάτων εἴσπραξιν ἐξετάσωμεν αὐτοῦ, ἣν μετὰ τούτου τοῦ χρηστοῦ πάντας εἰσέπραξεν ὑμᾶς. αἰτιασάμενος γὰρ Εὐκτήμονα τὰς ὑμετέρας ἔχειν εἰσφοράς, καὶ τοῦτʼ ἐξελέγξειν ἢ παρʼ ἑαυτοῦ καταθήσειν ὑποσχόμενος, καταλύσας ψηφίσματι κληρωτὴν ἀρχὴν ἐπὶ τῇ προφάσει ταύτῃ, ἐπὶ τὴν εἴσπραξιν παρέδυ, καὶ τοῦτον προὐβάλετο, εἰπὼν τὴν τοῦ σώματος ἀρρωστίαν, ἵνʼ, ἔφη, συνδιοικῇ μοι.
Let us first of all inquire into the exploit on which he chiefly prides himself,—his collection of the money which he extracted from all of you, with the help of this honorable gentleman. Having accused Euctemon of retaining revenue money in his own hands, he promised that he would either make good the charge, or pay the money out of his own pocket; and on that pretext he turned out a magistrate appointed by lot, and insinuated himself into the tax-collecting business. He also proposed the appointment of Timocrates, pleading his own ill-health; I shall be glad of his help in the work of the office, he said.
§ 161
δημηγορίαν δʼ ἐπὶ τούτοις ποιούμενος, ὡς ἔστι τριῶν αἵρεσις, ἢ τὰ πομπεῖα κατακόπτειν ἢ πάλιν εἰσφέρειν ἢ τοὺς ὀφείλοντας εἰσπράττειν, αἱρουμένων εἰκότως ὑμῶν τοὺς ὀφείλοντας εἰσπράττειν, ταῖς ὑποσχέσεσιν κατέχων καὶ διὰ τὸν καιρὸν ὃς ἦν τότʼ ἔχων ἐξουσίαν, τοῖς μὲν κειμένοις νόμοις περὶ τούτων οὐκ ᾤετο δεῖν χρῆσθαι, οὐδʼ, εἰ μὴ τούτους ἐνόμιζʼ ἱκανούς, ἑτέρους τιθέναι, ψηφίσματα δʼ εἶπεν ἐν ὑμῖν δεινὰ καὶ παράνομα, διʼ ὧν ἠργολάβει, προσαγωγεῖ τούτῳ χρώμενος τῶν λημμάτων.
He made a speech to the people on that occasion, advising you that you had the choice of three courses, either to break up the processional plate, or to pay your taxes over again, or to recover arrears from defaulters. You naturally preferred to collect your debts; and as by virtue of his promises he had the upper hand, and enjoyed special powers to suit the emergency, he did not think proper to observe the statutes made and provided for such business, nor, if he considered them unsatisfactory, to propose new ones. Instead of that, he moved at the Assembly some truculent and unconstitutional decrees, and used those decrees for jobbery, with Timocrates as his jackal.
§ 162
καὶ πολλὰ τῶν ὑμετέρων κέκλοφεν μετὰ τούτου, γράψας τοὺς ἕνδεκα καὶ τοὺς ἀποδέκτας καὶ τοὺς ὑπηρέτας ἀκολουθεῖν μεθʼ αὑτοῦ. εἶτʼ ἔχων τούτους ἦγʼ ἐπὶ τὰς ὑμετέρας οἰκίας, καὶ σύ, ὦ Τιμόκρατες, συνηκολούθεις μόνος τῶν συναρχόντων δέκʼ ὄντων. καὶ μηδεὶς ὑπολαμβανέτω με λέγειν ὡς οὐ χρῆν εἰσπράττειν τοὺς ὀφείλοντας. χρῆν γάρ. ἀλλὰ πῶς; ὡς ὁ νόμος ἀγορεύει· τῶν ἄλλων ἕνεκα· τοῦτο γάρ ἐστι δημοτικόν. οὐ γὰρ τοσοῦτον, ὦ ἄνδρες Ἀθηναῖοι, πέντε ταλάντων ὑμῖν, ὧν οὗτοι τότʼ εἰσέπραξαν, τεθέντων ὠφέλησθε, ὅσον βέβλαφθε τοιούτων ἐθῶν εἰς τὴν πολιτείαν εἰσαγομένων.
With the help of this man he has stolen a great deal of your property, for he had included in his decree an order that the police-magistrates, the receivers, and their clerks, should all follow his instructions. Taking these officers with him, he proceeded to invade your dwelling-houses; and you, Timocrates, were the only one of his colleagues, though there were ten of them, who went with him. And let no one suppose that I am hinting that payment ought not to be exacted from defaulters. It ought; but how? As the law directs, and disinterestedly; that is the democratic way. Men of Athens, you got far less benefit from the five talents that this man collected, than injury from the practices that he introduced into your government.
§ 163
εἰ γὰρ θέλετʼ ἐξετάσαι τίνος εἵνεκα μᾶλλον ἄν τις ἕλοιτʼ ἐν δημοκρατίᾳ ζῆν ἢ ἐν ὀλιγαρχίᾳ, τοῦτʼ ἂν εὕροιτε προχειρότατον, ὅτι πάντα πραότερʼ ἐν δημοκρατίᾳ. ὅτι μὲν τοίνυν τῆς ὅπου βούλεσθʼ ὀλιγαρχίας πολλῷ ἀσελγέστερα καὶ δεινότερʼ ἐποίουν οὗτοι, παραλείψω. ἀλλὰ παρʼ ἡμῖν πότε πώποτε δεινότατʼ ἐν τῇ πόλει γέγονεν;
For if you care to inquire why a man would rather live under democracy than under oligarchy, you will find that the most obvious reason is that under democracy things are done more considerately. I will not insist that the conduct of these men was more outrageous and intolerable than under any oligarchy, no matter where. But take our own city: at what time was the greatest severity practised here? I am sure you will all reply, in the days of the Thirty Tyrants.
§ 164
εὖ οἶδʼ ὅτι ἐπὶ τῶν τριάκοντα ἅπαντες ἂν εἴποιτε. τότε τοίνυν, ὡς ἔστιν ἀκούειν, οὐδεὶς ἔστιν ὅστις ἀπεστερεῖτο τοῦ σωθῆναι, ὅστις ἑαυτὸν οἴκοι κρύψειεν, ἀλλʼ αὐτὸ τοῦτο κατηγοροῦσι τῶν τριάκοντα, ὅτι τοὺς ἐκ τῆς ἀγορᾶς ἀδίκως ἀπῆγον. οὗτοι τοίνυν τοσαύτην ὑπερβολὴν ἐποιήσαντʼ ἐκείνων τῆς αὑτῶν πονηρίας ὥστʼ ἐν δημοκρατίᾳ πολιτευόμενοι τὴν ἰδίαν οἰκίαν ἑκάστῳ δεσμωτήριον καθίστασαν, τοὺς ἕνδεκʼ ἄγοντες ἐπὶ τὰς οἰκίας.
And yet, even at that time, as we are told, no man who had concealed himself in his own house was deprived of his security; indeed, the particular charge brought against the Thirty is that they wrongfully carried men to jail from the market-place. But these men carried their atrocity to far greater lengths than that, insomuch that, under democratic government, they made every man’s house his prison, bringing the police into our very homes.
§ 165
καίτοι, ὦ ἄνδρες Ἀθηναῖοι, τί οἴεσθʼ ὁπότʼ ἄνθρωπος πένης ἢ καὶ πλούσιος, πολλὰ δʼ ἀνηλωκὼς καί τινʼ ἴσως τρόπον εἰκότως οὐκ εὐπορῶν ἀργυρίου, μὴ μόνον εἰς τὴν ἀγορὰν φοβοῖτʼ ἐμβαλεῖν, ἀλλὰ μηδʼ οἴκοι μένειν ἀσφαλὲς ἡγοῖτο, ὁ δὲ τούτων αἴτιος Ἀνδροτίων εἴη, ὃν οὐδʼ ὑπὲρ αὑτοῦ δίκην ἐᾷ λαβεῖν τὰ πεπραγμένα καὶ βεβιωμένα, μή τί γʼ ὑπὲρ τῆς πόλεως εἰσπράττειν εἰσφοράς;
What do you think of this, men of Athens? A poor man, or, for the matter of that, a rich man, who had spent a great deal and was, perhaps, in a certain sense short of money, was not only afraid to show himself in the market-place, but found it unsafe even to stay at home. And to think that Androtion was responsible for those fears,—Androtion, whose past life and conduct disqualify him for seeking satisfaction at law even for himself, much more for imposing Property-taxes for the State.
§ 166
καίτοι εἴ τις ἔροιτʼ αὐτὸν ἢ σέ, ὦ Τιμόκρατες, τὸν ἐπαινέτην τούτων καὶ συνεργόν, τὰς εἰσφορὰς πότερον τὰ κτήματʼ ἢ τὰ σώματʼ ὀφείλει, τὰ κτήματα φήσαιτʼ ἄν, εἴπερ ἀληθῆ λέγειν βούλοισθε· ἀπὸ γὰρ τούτων εἰσφέρομεν. τίνος οὖν ἕνεκʼ, ὦ κάκιστοι πάντων ἀνθρώπων, ἀφέντες τὸ τὰ χωρία δημεύειν καὶ τὰς οἰκίας καὶ ταῦτʼ ἀπογράφειν, ἐδεῖτε καὶ ὑβρίζετε πολίτας ἀνθρώπους καὶ τοὺς ταλαιπώρους μετοίκους, οἷς ὑβριστικώτερον ὑμεῖς ἢ τοῖς οἰκέταις τοῖς ὑμετέροις αὐτῶν ἐχρῆσθε;
If anyone asked him,—or asked you, Timocrates, the apologist and abettor of that gang,—whether our property or our persons are amenable to taxation, you would reply, if you chose to tell the truth, our property, because it is from our property that we pay. Then why, you unparalleled scoundrels, instead of confiscating estates and houses, and putting them on the schedule, did you imprison and maltreat men who were full citizens, as well as those unhappy aliens, whom you treated more outrageously than your own domestic slaves?
§ 167
καὶ μὴν εἰ θέλετε σκέψασθαι παρʼ ὑμῖν αὐτοῖς, ὦ ἄνδρες δικασταί, τί δοῦλον ἢ ἐλεύθερον εἶναι διαφέρει, τοῦτο μέγιστον ἂν εὕροιτε, ὅτι τοῖς μὲν δούλοις τὸ σῶμα τῶν ἀδικημάτων ἁπάντων ὑπεύθυνόν ἐστιν, τοῖς δʼ ἐλευθέροις ὕστατον τοῦτο προσήκει κολάζειν. οἱ δὲ τοὐναντίον εἰς τὰ σώματα, ὥσπερ ἀνδραπόδοις, ἐποιήσαντο τὰς τιμωρίας.
If, gentlemen of the jury, you will turn over in your minds the question what is the difference between being a slave and being a free man, you will find that the biggest difference is that the body of a slave is made responsible for all his misdeeds, whereas corporal punishment is the last penalty to inflict on a free man. These men reversed that principle, and applied punishment to the bodies of their victims, as though they were bondservants.
§ 168
οὕτω δʼ ἀνίσως καὶ πλεονεκτικῶς ἔσχε πρὸς ὑμᾶς Ἀνδροτίων ὥστε τὸν μὲν αὑτοῦ πατέρʼ ᾤετο δεῖν, δημοσίᾳ δεθέντʼ ἐπὶ χρήμασιν ἐν τῷ δεσμωτηρίῳ, μήτʼ ἀποδόντα ταῦτα μήτε κριθέντʼ ἀποδρᾶναι, τῶν δʼ ἄλλων πολιτῶν τὸν μὴ δυνάμενον τὰ ἑαυτοῦ θεῖναι οἴκοθεν εἰς τὸ δεσμωτήριον ἀχθένθʼ ὑφʼ ἑαυτοῦ δεδέσθαι.
Androtion’s behavior towards you was so unfair and so greedy that, whilst approving the conduct of his own father, who had been confined in jail for a debt to the State and made his escape without payment or trial, he thought it quite proper that any other citizen, who was unable to pay out of his own resources, should be dragged by him from his home to the jail and there imprisoned.
§ 169
καὶ Τιμοκράτης τῶν μὲν πολλῶν ἡμῶν τότε, ὅτε τὴν διπλασίαν εἰσέπραττεν, οὐδʼ ἂν παρʼ ἑνὸς λαβεῖν ἠθέλησεν ἐγγυητάς, μὴ ὅτι μέχρι τῆς ἐνάτης πρυτανείας, ἀλλʼ οὐδὲ μιᾶς ἡμέρας, ἀλλʼ ἢ διπλᾶ τὰ χρήματʼ ἔδει καταβάλλειν ἢ παραχρῆμα δεδέσθαι· παρεδίδου δʼ οὗτος τοῖς ἕνδεκα τὸν οὐκ ὠφληκότʼ ἐν τῷ δικαστηρίῳ. νῦν δʼ ὅπως ὧν ἂν ὑμεῖς καταγνῶτʼ ἄδετοι περιίασιν, ὑπεύθυνον αὑτὸν ποιήσας νόμον εἰσενεγκεῖν ἐτόλμησεν.
And Timocrates, at the time when he was levying double payment, would never have consented to accept bail, I do not say till the ninth presidency, but even for a single day, from any of us common people; we must either pay down the money or incontinently be lodged in prison. He used to hand over to the police even a man who had never been condemned in any court. Yet today he has dared, taking full responsibility, to introduce a law to enable persons on whom you have passed sentence, to go where they will in freedom.
§ 170
ἀλλʼ ὅμως κἀκεῖνα καὶ τάδε φήσουσʼ ὑπὲρ ὑμῶν πράττειν. εἶτα ταῦθʼ ὑμεῖς ἀναδέξεσθʼ ὑπὲρ ὑμῶν πεπρᾶχθαι, καὶ τὰ τῆς τούτων θρασύτητος καὶ πονηρίας ἔργα πράως οἴσετε; ἀλλὰ μισεῖν ὀφείλετε τοὺς τοιούτους, ὦ ἄνδρες Ἀθηναῖοι, μᾶλλον ἢ σῴζειν. τὸν γὰρ ὑπὲρ τῆς πόλεως πράττοντά τι καὶ πράων ὑμῶν τευξόμενον τὸ τῆς πόλεως ἦθος ἔχοντα δεῖ φαίνεσθαι.
Nevertheless they will allege that both then and now they were acting in your interests. Will you then accept their exploits as due to zeal in your interests? Or will you indulgently tolerate the handiwork of their audacity and wickedness? No, men of Athens; you ought to abhor such men rather than liberate them. He who claims your indulgence as having acted for the good of the commonwealth must be shown to possess the spirit of the common wealth.
§ 171
τοῦτο δʼ ἐστὶ τί; τοὺς ἀσθενεῖς ἐλεεῖν, τοῖς ἰσχυροῖς καὶ δυναμένοις μὴ ἐπιτρέπειν ὑβρίζειν, οὐ τοὺς μὲν πολλοὺς ὠμῶς μεταχειρίζεσθαι, κολακεύειν δὲ τὸν ἀεί τι δύνασθαι δοκοῦντα. ὃ σὺ ποιεῖς, ὦ Τιμόκρατες· διʼ ἃ πολλῷ μᾶλλον ἂν εἰκότως μὴ θελήσαντες ἀκοῦσαι σοῦ θάνατον καταψηφίσαινθʼ οὗτοι ἢ διʼ Ἀνδροτίωνʼ ἀφείησαν.
That spirit is a spirit of compassion for the helpless, and of resistance to the intimidation of the strong and powerful; it does not inspire brutal treatment of the populace, and subservience to the potentates of the day.—And such is your conduct, Timocrates; and therefore the jury will have better reason to refuse you a hearing and condemn you to death than to acquit you for the sake of Androtion.
§ 172
ὅτι τοίνυν οὐδὲ τὴν εἴσπραξιν αὐτὴν ὑπὲρ ὑμῶν πεποίηνται, καὶ τοῦτʼ αὐτίκα δὴ μάλʼ ὑμῖν δῆλον ποιήσω. εἰ γάρ τις ἔροιτʼ αὐτοὺς πότερʼ αὐτοῖς δοκοῦσʼ ἀδικεῖν μᾶλλον τὴν πόλιν οἱ γεωργοῦντες καὶ φειδόμενοι, διὰ παιδοτροφίας δὲ καὶ οἰκεῖʼ ἀναλώματα καὶ λῃτουργίας ἑτέρας ἐλλελοιπότες εἰσφοράν, ἢ οἱ τὰ τῶν ἐθελησάντων εἰσενεγκεῖν χρήματα καὶ τὰ παρὰ τῶν συμμάχων κλέπτοντες καὶ ἀπολλύντες, οὐκ ἂν εἰς τοῦτο δήπου τόλμης, καίπερ ὄντες ἀναιδεῖς, ἔλθοιεν, ὥστε φῆσαι τοὺς τὰ ἑαυτῶν μὴ εἰσφέροντας μᾶλλον ἀδικεῖν ἢ τοὺς τὰ κοίνʼ ὑφαιρουμένους.
However, I will make it quite clear to you without more ado that they did not carry out those exactions for your benefit. If they were asked whether, in their opinion, the greater injury is done to the commonwealth by tillers of the soil, who live frugally, but, because of the cost of maintaining their children, or of household expenses, or of other public burdens, are behindhand with their taxes, or by people who plunder and squander the money of willing taxpayers and the revenue that comes from our allies, I am sure that, for all their hardihood, they would never have the audacity to reply that those who fail to contribute their own money are worse transgressors than those who embezzle public money.
§ 173
τίνος οὖν ἕνεκʼ, ὦ Τιμόκρατες καὶ Ἀνδροτίων, ἐτῶν ὄντων πλειόνων ἢ τριάκοντʼ ἀφʼ οὗ ὅ γʼ ἕτερος ὑμῶν πολιτεύεται, καὶ ἐν τούτῳ τῷ χρόνῳ πολλῶν μὲν στρατηγῶν ἠδικηκότων τὴν πόλιν, πολλῶν δὲ ῥητόρων, οἳ παρὰ τουτοισὶ κέκρινται, ὧν οἱ μὲν τεθνᾶσιν ἐφʼ οἷς ἠδίκουν, οἱ δʼ ὑποχωρήσαντες ᾤχοντο καταγνόντες αὑτῶν, οὐδενὸς πώποτε τούτων ἐξητάσθη κατήγορος ὑμῶν οὐδέτερος, οὐδʼ ἀγανακτῶν ὤφθη ὑπὲρ ὧν ἡ πόλις πάσχει, ἀλλʼ ἐνταῦθʼ ἐφάνηθʼ ἡμῶν κηδόμενοι οὗ πολλοὺς ἔδει κακῶς ποιῆσαι;
—What then is the reason, Timocrates and Androtion, that, though one of you has taken part in public life for more than thirty years, though during that time many commanders have defrauded the commonwealth, and many politicians as well, who have been tried in this court, and though some of them have suffered death for their crimes, and others have condemned themselves by slipping away and disappearing altogether, neither of you ever once appeared as prosecutor of those offenders, or expressed any indignation at the wrongs of the city, but made your first exhibition of anxiety for our welfare in an affair which involved harsh treatment of a great many people?
§ 174
βούλεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ τούτων αἴτιον ἐγὼ ὑμῖν εἴπω; ὅτι τούτων μὲν μετέχουσιν ὧν ἀδικοῦσιν ὑμᾶς τινες, ἀπὸ δὲ τῶν εἰσπραττομένων ὑφαιροῦνται· διʼ ἀπληστίαν δὲ τρόπων διχόθεν καρποῦνται τὴν πόλιν. οὔτε γὰρ ῥᾷον πολλοῖς καὶ τὰ μίκρʼ ἀδικοῦσιν ἀπεχθάνεσθαι ἢ ὀλίγοις καὶ μεγάλα, οὔτε δημοτικώτερον δήπου τὰ τῶν πολλῶν ἀδικήμαθʼ ὁρᾶν ἢ τὰ τῶν ὀλίγων.
—Do you wish me to tell you the reason, men of Athens? These men share in the frauds that certain persons practise on you, and they also get their pickings from the collection of revenue. In their insatiable greed they reap a double harvest from the State. For it is not an easier matter to make enemies of a multitude of petty offenders than of a few big offenders; neither of course is it a more popular thing to have an eye for the sins of the many than for the sins of the few.
§ 175
ἀλλὰ τοῦτʼ αἴτιον οὑγὼ λέγω. δεῖ τοίνυν ὑμᾶς ταῦτα λογιζομένους, καὶ μεμνημένους ὧν ἂν ἕκαστος ἁμάρτῃ, κολάζειν, ὅταν λάβητέ τινα, καὶ μὴ τὸν χρόνον εἰ πολύς ἐστʼ ἀπʼ ἐκείνου σκοπεῖν, ἀλλʼ εἰ ταῦτʼ ἐποίουν. ὡς εἰ νῦν πράως οἴσετʼ ἐφʼ οἷς τότʼ ἠγανακτεῖτε, δόξετʼ ὀργιζόμενοι κατεγνωκέναι τὰ χρήματα τούτων, οὐκ ἀδικούμενοι. τῶν μὲν γὰρ ὀργιζομένων ἐστὶν ὀξέως τι κακὸν τὸν λελυπηκότʼ ἐργάσασθαι, τῶν δʼ ἀδικουμένων, ὅταν ποθʼ ὑφʼ αὑτοῖς λάβωσι τὸν ἠδικηκότα, τότε τιμωρήσασθαι. οὔκουν δεῖ δοκεῖν, νῦν μαλακισθέντας, τότε τῶν ὀμωμοσμένων ὅρκων ἀμελήσαντας ὑμῖν αὐτοῖς χαρίσασθαι παρὰ τὸ δίκαιον, ἀλλὰ μισεῖν καὶ μηδʼ ἀνέχεσθαι φωνὴν μήτε τούτου μήτʼ ἐκείνου, τοιαῦτα πεπολιτευμένων.
However, the reason is what I am telling you. You must, therefore, take these facts into account, and, bearing in mind their several misdeeds, punish every one of them as soon as you have caught him. Never mind how long ago the offence was committed; consider only whether they committed it. If you are indulgent today to crimes that aroused your indignation then, it will look as though you sentenced them to repay the money because you were angry, not because you suffered any wrong. For to do something spiteful on the spur of the moment to the man who has hurt you is a symptom of anger; if you are really aggrieved, you wait till you have the malefactor at your mercy, and then punish him. You must not let it be inferred from your placability today that you disregarded your oaths and gratified an unjust passion then. You ought to detest them; you ought to be impatient of the sound of the voice of either of those two men, whose public conduct has been what I describe.
§ 176
ἀλλὰ νὴ Δία ταῦτα μὲν τοιοῦτοι γεγόνασιν ἐν οἷς πεπολίτευνται, ἄλλα δʼ ἔσθʼ ἃ καλῶς διῳκήκασιν. ἀλλὰ καὶ τἄλλʼ οὕτω προσεληλύθασι πρὸς ὑμᾶς ὥσθʼ ἥκιστʼ ἐν οἷς ἀκηκόατʼ ἄξιόν ἐστι μισεῖν αὐτούς. τί γὰρ βούλεσθʼ εἴπω; τὰ πομπεῖʼ ὡς ἐπεσκευάκασι, καὶ τὴν τῶν στεφάνων καθαίρεσιν, ἢ τὴν τῶν φιαλῶν ποίησιν τὴν καλήν;
Yes, but, in spite of those public delinquencies, there was, it may be said, other business which they managed with credit. On the contrary, in every respect their behavior towards their fellow-citizens has been such that the story you have heard is the least of the reasons you have for hating them. What do you wish me to mention? How they repaired the processional ornaments? How they broke up the crowns? Their success as manufacturers of saucers?
§ 177
ἀλλʼ ἐπὶ τούτοις γε, εἰ μηδὲν ἄλλʼ ἠδίκουν τὴν πόλιν, τρίς, οὐχ ἅπαξ τεθνάναι δικαίως ἄν μοι δοκοῦσιν· καὶ γὰρ ἱεροσυλίᾳ καὶ ἀσεβείᾳ καὶ κλοπῇ καὶ πᾶσι τοῖς δεινοτάτοις εἴσʼ ἔνοχοι. τὰ μὲν οὖν πόλλʼ ὧν λέγων ἐφενάκιζεν ὑμᾶς Ἀνδροτίων, παραλείψω· φήσας δʼ ἀπορρεῖν τὰ φύλλα τῶν στεφάνων καὶ σαπροὺς εἶναι διὰ τὸν χρόνον, ὥσπερ ἴων ἢ ῥόδων ὄντας, ἀλλʼ οὐ χρυσίου, συγχωνεύειν ἔπεισεν. αἱρεθεὶς δʼ ἐπὶ ταῦτα προσείλετο τοῦτον τὸν πάντων τῶν κακῶν κοινωνόν.
Why, for those performances alone, though they had committed no other fraud on the City, it seems to me that they deserve not one but three sentences of death; for they are guilty of sacrilege, of impiety, of embezzlement, of every monstrous crime. The greater part, then, of the speech by which Androtion threw dust in your eyes I will leave unnoticed; but, by alleging that the leaves of the crowns were rotten with age and falling off,—as though they were violet-leaves or rose-leaves, not leaves made of gold—he persuaded you to melt them down. Being appointed to perform that operation, he chose as his assistant Timocrates, the constant partner of his misdeeds.
§ 178
κᾆτʼ ἐπὶ μὲν ταῖς εἰσφοραῖς τὸν δημόσιον παρεῖναι προσέγραψεν ὡς δὴ δίκαιος ὤν, ὧν ἕκαστος ἀντιγραφεὺς ἔμελλεν ἔσεσθαι τῶν εἰσενεγκόντων· ἐπὶ τοῖς στεφάνοις δʼ οὓς κατέκοπτεν οὐχὶ προσήγαγεν ταὐτὸ δίκαιον τοῦτο, ἀλλʼ αὑτὸς ῥήτωρ, χρυσοχόος, ταμίας, ἀντιγραφεὺς γέγονεν.
And then, in providing for the collection of taxes, he had put in a clause that the public accountant should attend. That was very honest of him; only every taxpayer was certain to check the accounts. But in dealing with the crowns that he was to break up, he left out that very proper regulation; he was himself orator, goldsmith, business-manager, and auditor of accounts.
§ 179
καὶ μὴν εἰ μὲν ἅπαντʼ ἠξίους, ὅσα πράττεις τῇ πόλει, σαυτῷ πιστεύειν, οὐκ ἂν ὁμοίως κλέπτης ὢν ἐφωρῶ· νῦν δʼ ἐπὶ ταῖς εἰσφοραῖς ὃ δίκαιόν ἐσθʼ ὁρίσας, μὴ σοὶ πιστεύειν, ἀλλὰ τοῖς αὑτῆς δούλοις τὴν πόλιν, ὁπότʼ ἄλλο τι πράττων καὶ χρήματα κινῶν ἱερά, ὧν ἔνιʼ οὐδʼ ἐπὶ τῆς ἡμετέρας γενεᾶς ἀνετέθη, μὴ προσγραψάμενος τὴν αὐτὴν φυλακὴν ἥνπερ ἐπὶ τῶν εἰσφορῶν φαίνει, οὐκ ἤδη δῆλον διʼ ὃ τοῦτʼ ἐποίησας; ἐγὼ μὲν οἶμαι.
—Now if you, sir, had claimed our entire confidence in all your public business, your dishonesty would not have been equally manifest; but, seeing that in the matter of the taxes you laid down the just principle that the City must trust, not you, but her own servants, and then, when you took up another job, and were tampering with the consecrated plate, some of it dedicated before we were born, you forgot to provide the precaution that was taken at your own instance in respect of the tax-collection, is it not perfectly clear what you were aiming at? Of course it is.
§ 180
καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, καὶ κατὰ παντὸς τοῦ χρόνου σκέψασθʼ ὡς καλὰ καὶ ζηλώτʼ ἐπιγράμματα τῆς πόλεως ἀνελὼν ὡς ἀσεβῆ καὶ δείνʼ ἀντεπέγραψεν. οἶμαι γὰρ ὑμᾶς ἅπαντας ὁρᾶν ὑπὸ τῶν στεφάνων ταῖς χοινικίσιν κάτωθεν γεγραμμένα οἱ σύμμαχοι τὸν δῆμον ἀνδραγαθίας εἵνεκα ἐστεφάνωσαν καὶ δικαιοσύνης, ἢ οἱ σύμμαχοι ἀριστεῖον τῇ Ἀθηναίᾳ ἀνέθεσαν, ἢ κατὰ πόλεις οἱ δεῖνες τὸν δῆμον ἐστεφάνωσαν σωθέντες ὑπὸ τοῦ δήμου, οἷον Εὐβοεῖς ἐλευθερωθέντες ἐστεφάνωσαν τὸν δῆμον ἐπεγέγραπτό που, πάλιν Κόνων ἀπὸ τῆς ναυμαχίας τῆς πρὸς Λακεδαιμονίους, Χαβρίας ἀπὸ τῆς ἐν Νάξῳ ναυμαχίας· τοιαῦτα γὰρ ἦν τὰ τῶν στεφάνων ἐπιγράμματα.
Again, men of Athens, consider those glorious and much-admired inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies crowned the People for valor and righteousness, or The Allies dedicated to the Goddess of Athens a prize of victory; or, from the several states of the Alliance, Such-and-such a city crowned the People by whom they were delivered, or The liberated Euboeans, for example, crowned the People, or again Conon from the sea-fight with the Lacedaemonians, Chabrias from the sea-fight off Naxos.
§ 181
ταῦτα μὲν τοίνυν, ἃ πρότερον ζῆλον πολὺν εἶχε καὶ φιλοτιμίαν ὑμῖν, ἠφάνισται καθαιρεθέντων τῶν στεφάνων· ἐπὶ ταῖς φιάλαις δʼ ἃς ἀντʼ ἐκείνων ἐποιήσαθʼ ὑμῖν ὁ πόρνος οὗτος, Ἀνδροτίωνος ἐπιμελουμένου ἐπιγέγραπται, καὶ οὗ τὸ σῶμʼ ἡταιρηκότος οὐκ ἐῶσιν οἱ νόμοι εἰς τὰ ἱέρʼ εἰσιέναι, τούτου τοὔνομʼ ἐν τοῖς ἱεροῖς ἐπὶ τῶν φιαλῶν γεγραμμένον ἐστίν. ὅμοιόν γε, οὐ γάρ; τοῦτο τοῖς προτέροις ἐπιγράμμασιν, ἢ φιλοτιμίαν ἴσην ἔχον ὑμῖν.
Such, I say, were the inscriptions on the crowns. They were tokens of emulation and honorable ambition; but now they have vanished with the destruction of the crowns, and the saucers which that lewd fellow has had made in their place bear the inscription Made by direction of Androtion. And so our temples contain gold plate marked with the name of a man whom the laws forbid to enter those temples in person because of his filthy life. Just like the old inscriptions,—Is it not?—and the same incentive to your ambitions!
§ 182
τρία τοίνυν ἐκ τούτου τὰ δεινότατʼ ἄν τις ἴδοι πεπραγμένʼ αὐτοῖς. τὴν μὲν γὰρ θεὸν τοὺς στεφάνους σεσυλήκασιν· τῆς πόλεως δὲ τὸν ζῆλον ἠφανίκασιν τὸν ἐκ τῶν ἔργων, ὧν ὑπόμνημʼ ἦσαν ὄντες οἱ στέφανοι· τοὺς δʼ ἀναθέντας δόξαν οὐ μικρὰν ἀφῄρηνται, τὸ δοκεῖν ὧν ἂν εὖ πάθωσʼ ἐθέλειν μεμνῆσθαι. καὶ τοιαῦτα καὶ τοσαῦτα τὸ πλῆθος κάκʼ εἰργασμένοι εἰς τοῦτʼ ἀναισθησίας καὶ τόλμης προεληλύθασιν, ὥσθʼ ὁ μὲν οἴεται διʼ ἐκεῖνον ὑφʼ ὑμῶν σωθήσεσθαι, ὁ δὲ παρακάθηται καὶ οὐ καταδύεται τοῖς πεπραγμένοις.
You may, then, mark three scandalous crimes committed by these persons. They have robbed the Goddess of her crowns. They have extinguished in the City that spirit of emulation that sprang from the achievements which the crowns, while in being, commemorated. They have deprived the donors of a great honor,—the credit of gratitude for benefits received. And after this long series of evil deeds they have grown so callous and so audacious that one of them expects you to acquit him for the sake of the other, and the other sits by his side and does not sink into the ground for shame at his conduct.
§ 183
οὕτω δʼ οὐ μόνον εἰς χρήματʼ ἀναιδής, ἀλλὰ καὶ σκαιός ἐστιν, ὥστʼ οὐκ οἶδεν ἐκεῖνο, ὅτι στέφανοι μέν εἰσʼ ἀρετῆς σημεῖον, φιάλαι δὲ καὶ τὰ τοιαῦτα πλούτου, καὶ στέφανος μὲν ἅπας, κἂν μικρὸς ᾖ, τὴν ἴσην φιλοτιμίαν ἔχει τῷ μεγάλῳ, ἐκπώματα δʼ ἢ θυμιατήρια ἢ τὰ τοιαῦτα κτήματα, ἐὰν μὲν ὑπερβάλλῃ τῷ πλήθει, πλούτου τινὰ δόξαν προσετρίψατο τοῖς κεκτημένοις, ἐὰν δʼ ἐπὶ μικροῖς σεμνύνηταί τις, τοσοῦτʼ ἀπέχει τοῦ τιμῆς τινος διὰ ταῦτα τυχεῖν ὥστʼ ἀπειρόκαλος πρὸς ἔδοξεν εἶναι. οὗτος τοίνυν ἀνελὼν τὰ τῆς δόξης κτήματα τὰ τοῦ πλούτου πεποίηται μικρὰ καὶ ἀνάξιʼ ὑμῶν.
Not only is he lost to shame when money is in question, but he is so dull-witted that he cannot see that crowns are a symbol of merit, but saucers and the like only of wealth; that every crown, however small, implies the same regard for honor as if it were large; that drinking-cups and censers and such possessions, if very numerous, attach to their owners a sort of reputation for wealth; but, if a man takes pride in trifles, instead of winning some honor by them, he is disdained as a man of vulgar tastes. This man, then, after destroying the possessions of honor, has made the possessions of wealth mean and unworthy of your dignity.
§ 184
καὶ οὐδʼ ἐκεῖνʼ εἶδεν, ὅτι πρὸς μὲν χρημάτων κτῆσιν οὐδεπώποθʼ ὁ δῆμος ἐσπούδασεν, πρὸς δὲ δόξης ὡς οὐδὲ πρὸς ἓν τῶν ἄλλων. τεκμήριον δέ· χρήματα μὲν γὰρ πλεῖστα τῶν Ἑλλήνων ποτὲ σχὼν ἅπανθʼ ὑπὲρ φιλοτιμίας ἀνήλωσεν, ὑπὲρ δὲ δόξης εἰσφέρων ἐκ τῶν ἰδίων οὐδένα πώποτε κίνδυνον ἐξέστη. ἀφʼ ὧν κτήματʼ ἀθάνατʼ αὐτῷ περίεστιν, τὰ μὲν τῶν ἔργων ἡ μνήμη, τὰ δὲ τῶν ἀναθημάτων τῶν ἐπʼ ἐκείνοις σταθέντων τὸ κάλλος, προπύλαια ταῦτα, ὁ παρθενών, στοαί, νεώσοικοι, οὐκ ἀμφορίσκοι δύο οὐδὲ χρυσίδες τέτταρες ἢ τρεῖς, ἄγουσʼ ἑκάστη μνᾶν, ἅς, ὅταν σοι δοκῇ, πάλιν γράψεις καταχωνεύειν.
There is another thing that he did not understand, that the Athenian democracy, never eager to acquire riches, coveted glory more than any other possession in the world. Here is the proof: once they possessed greater wealth than any other Hellenic people, but they spent it all for love of honor; they laid their private fortunes under contribution, and recoiled from no peril for glory’s sake. Hence the People inherits possessions that will never die; on the one hand the memory of their achievements, on the other, the beauty of the memorials set up in their honor,—yonder Gate-houses, the Parthenon, the porticoes, the docks—not a couple of jugs, or three or four bits of gold plate, weighing a pound apiece, which you, Timocrates, will propose to melt down again whenever the whim takes you.
§ 185
οὐ γὰρ ἑαυτοὺς δεκατεύοντες, οὐδʼ ἃν καταράσαινθʼ οἱ ἐχθροὶ ποιοῦντες, διπλᾶς πράττοντες τὰς εἰσφοράς, ταῦτʼ ἀνέθεσαν, οὐδʼ οἵοισπερ σὺ χρώμενοι συμβούλοις ἐπολιτεύοντο, ἀλλὰ τοὺς ἐχθροὺς κρατοῦντες, καὶ ἃ πᾶς τις ἂν εὖ φρονῶν εὔξαιτο, τὴν πόλιν εἰς ὁμόνοιαν ἄγοντες, ἀθάνατον κλέος αὑτῶν λελοίπασι, τοὺς ἐπιτηδεύοντας οἷά σοι βεβίωται τῆς ἀγορᾶς εἴργοντες.
To dedicate those buildings they did not tithe themselves, nor fulfil the imprecations of their enemies by doubling the income-tax; nor was their policy ever guided by such advisers as you. No, they conquered their enemies, they fulfilled the prayers of every sound-hearted man by establishing concord throughout the city, and so they have bequeathed to us their imperishable glory,and excluded from the marketplace men whose habits of life were what yours have always been.
§ 186
ὑμεῖς δʼ εἰς τοσοῦτον, ὦ ἄνδρες Ἀθηναῖοι, προῆχθʼ εὐηθείας καὶ ῥᾳθυμίας ὥστʼ οὐδὲ τοιαῦτʼ ἔχοντες παραδείγματα ταῦτα μιμεῖσθε, ἀλλʼ Ἀνδροτίων ὑμῖν πομπείων ἐπισκευαστής, Ἀνδροτίων, ὦ γῆ καὶ θεοί. καὶ τοῦτʼ ἀσέβημʼ ἔλαττον τίνος ἡγεῖσθε; ἐγὼ μὲν γὰρ ἡγοῦμαι δεῖν τὸν εἰς ἱέρʼ εἰσιόντα καὶ χερνίβων καὶ κανῶν ἁψόμενον, καὶ τῆς πρὸς τοὺς θεοὺς ἐπιμελείας προστάτην ἐσόμενον οὐχὶ τακτὸν ἡμερῶν ἀριθμὸν ἁγνεύειν, ἀλλὰ τὸν βίον ἡγνευκέναι τοιούτων ἐπιτηδευμάτων οἷα τούτῳ βεβίωται.
But you, men of Athens, have grown so extremely good-natured and pliable, that, with those examples ever before you, you do not imitate them,—and Androtion is the repairer of your processional plate. Androtion! Gracious Heavens! Do you think impiety could go further than that? I hold that the man who is to enter the holy places, to lay hands on the vessels of lustration and the sacrificial baskets, and to become the director of divine worship, ought not to be pure for a prescribed number of days only his whole life should have been kept pure of the habits that have polluted the life of Androtion.
§ 187
καὶ περὶ μὲν τούτου κατὰ σχολήν· ἃ δὲ Τιμοκράτης νῦν ἐρεῖ, πολλὰ λέγειν ἔτι πρὸς τούτοις ἔχων παύσομαι. οἶδα δʼ ὅτι, ὡς μὲν οὐκ ἀσύμφορος ὑμῖν ἐσθʼ ὁ νόμος καὶ παρὰ πάντας τοὺς νόμους εἰσενηνεγμένος καὶ κατὰ πάντʼ ἀδίκως ἔχων, οὐχ ἕξει λέγειν· ἀκούω δʼ αὐτὸν λέγειν ὡς ἐκτέτεισται τὰ χρήματʼ Ἀνδροτίωνι καὶ Γλαυκέτῃ καὶ Μελανώπῳ, καὶ ὅτι δεινότατʼ ἂν πάθοι πάντων ἀνθρώπων, εἰ πεποιηκότων ἐκείνων τὰ δίκαια, ὑπὲρ ὧν αὐτὸς αἰτίαν ἔχει θεῖναι τὸν νόμον, μηδὲν ἧττον αὐτὸς ἁλίσκοιτο.
Of Androtion I may speak at greater length hereafter. As for what he will say in support of Timocrates, I have still much more to say, but I will refrain. I am sure that he will not be able to deny that this law is undesirable, that it was introduced unconstitutionally, and that it is iniquitous in every respect; but I understand that he alleges that the money has now been paid in full by Androtion, Glaucetes, and Melanopus, and that he would be most infamously treated if, when the people on whose behalf he is accused of proposing his law have made full restitution, he should nevertheless be convicted.
§ 188
ἐγὼ δὲ τὸν λόγον ἡγοῦμαι τοῦτον οὐδὲ καθʼ ἓν λέγειν ἐνεῖναι τούτῳ. εἰ μὲν γὰρ ὑπὲρ τούτων, οὓς τὰ προσήκοντα φῂς πεποιηκέναι, θεῖναι τὸν νόμον ὁμολογεῖς, κατʼ ἐκεῖνο προσήκει σʼ ἁλίσκεσθαι φανερῶς, ὅτι μὴ τιθέναι νόμον, ἂν μὴ τὸν αὐτὸν ἐπὶ πᾶσι τοῖς πολίταις, ἄντικρυς οἱ κύριοι νόμοι λέγουσι, καθʼ οὓς οὗτοι δικάσειν ὀμωμόκασιν.
In my judgement, it is not open to him to make the slightest use of that plea.—If you, sir, admit that you did bring in your law on behalf of the persons who, as you say, have now done their duty, you must clearly be found guilty on this count,—that statutes still valid distinctly forbid you to introduce a law that does not apply equally to every citizen; and the jury have sworn to give judgement in accordance with those statutes.
§ 189
εἰ δὲ τοῦ πᾶσι συμφέροντος εἵνεκα ταῦτα νομοθετῆσαι φήσεις, μὴ λέγε τὴν ἔκτισιν τὴν τούτων· οὐδὲν γὰρ κοινωνεῖ τῷ νόμῳ τῷδε· ἀλλʼ ὡς ἐπιτήδειός ἐστιν καὶ καλῶς ἔχων ὁ νόμος, τοῦτο δίδασκε. τοῦτο γάρ ἐσθʼ ὑπὲρ οὗ σὺ μὲν εἰσενεγκεῖν φῄς, ἐγὼ δὲ γέγραμμαι τἀναντία φάσκων, κρῖναι δὲ προσήκει τουτουσί. καίτοι καὶ τοῦτʼ οὐκ ἀπορήσαιμʼ ἂν δεῖξαι, πάντα μᾶλλον ἢ κατὰ τοὺς νόμους πεποιημένους τὴν ἔκτισιν ἐκείνους τὴν τῶν χρημάτων· ἀλλὰ μὴ περὶ τούτων ὑμῶν οἰσόντων τὴν ψῆφον, τί δεῖ ταῦτα λέγοντʼ ἐνοχλεῖν με νυνί;
On the other hand, if you say that you legislated for the general good, you must not plead the payment made by these men,—it has nothing to do with your law,—you must prove that the law itself is acceptable and well conceived. That is the motive you allege; that is what I deny, and have therefore indicted you; that is the issue which the jury is to decide.—I should, indeed, have no difficulty in proving that respect for law is by no means the reason why these persons have paid their debt; but as that is not the question on which the jury have to vote, why trouble them by discussing it now?
§ 190
οἶμαι τοίνυν αὐτὸν οὐδʼ ἐκείνων ἀφέξεσθαι τῶν λόγων, ὡς δείνʼ ἂν πάθοι, εἰ γράψας ὅπως Ἀθηναίων μηδεὶς δεθήσεται αὐτὸς πείσεταί τι κακόν, καὶ ὅτι τοὺς νόμους ὡς πραοτάτους καὶ μετριωτάτους εἶναι ὑπὲρ τῶν ἀδυνάτων μάλιστʼ ἐστίν. πρὸς δὴ τοὺς τοιούτους λόγους βέλτιον ἀκηκοέναι μικρὰ πάντας ὑμᾶς, ἵνʼ ἧττον ἐξαπατᾶσθε.
He will not, I suppose, spare you the argument that it would be very hard on him to be punished for proposing that no Athenian citizen shall be sent to jail; and that it is for the benefit more especially of people without influence that laws should be as merciful and humane as possible. To avoid being led astray, you will do well to listen to a brief rejoinder to that plea.
§ 191
ὅταν μὲν γὰρ λέγῃ, ὅπως μηδεὶς Ἀθηναίων δεθήσεται, μὴ λανθανέτω ψευδόμενος ὑμᾶς. οὐ γὰρ τοῦτο τέθηκεν, ἀλλʼ ὅπως ὑμεῖς ἄκυροι τῶν προστιμημάτων ἔσεσθε· καὶ τὴν μεθʼ ὅρκου καὶ λόγου καὶ κρίσεως ψῆφον ἐνηνεγμένην ἀνάδικον καθίστησιν. μὴ δὴ ταῦθʼ ὑμῖν τῶν ἐκ τοῦ νόμου ῥημάτων ἐκλέξας λεγέτω, ἃ φιλανθρωπότατʼ ἐστὶν ἀκοῦσαι· ἀλλʼ ὅλον δεικνύτω τὸν νόμον ἑξῆς, καὶ τὰ συμβαίνοντʼ ἐξ αὐτοῦ σκοπεῖν ἐάτω. εὑρήσετε γὰρ ταῦτʼ ὄνθʼ ἃ ἐγὼ λέγω, καὶ οὐχ ἅ φησιν οὗτος.
For when he uses the phrase, that no Athenian citizen shall be sent to jail, do not forget that he is lying. That is not his proposal; it is that you jurors shall lose your control over penalties. He is trying to establish the right of appeal against a verdict returned on oath, after argument and trial. Do not let him pick out of his law and read a few phrases that have a benevolent sound to the ear let him produce the whole statute, clause by clause, and allow you to consider its effects. You will find that it is what I describe, not what he pretends.
§ 192
ἀλλὰ μὴν πρός γε τὸ τοῖς πολλοῖς συμφέρειν τοὺς νόμους πράους καὶ μετρίους εἶναι τάδε χρὴ σκοπεῖν. ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, δύʼ εἴδη περὶ ὧν εἰσιν οἱ νόμοι κατὰ πάσας τὰς πόλεις· ὧν τὸ μέν ἐστιν, διʼ ὧν χρώμεθʼ ἀλλήλοις καὶ συναλλάττομεν καὶ περὶ τῶν ἰδίων ἃ χρὴ ποιεῖν διωρίσμεθα καὶ ζῶμεν ὅλως τὰ πρὸς ἡμᾶς αὐτούς, τὸ δέ, ὃν τρόπον δεῖ τῷ κοινῷ τῆς πόλεως ἕνʼ ἕκαστον ἡμῶν χρῆσθαι, ἂν πολιτεύεσθαι βούληται καὶ φῇ κήδεσθαι τῆς πόλεως.
Again, with regard to the plea that merciful and humane laws are good for the common people, you must consider this. There are two sorts of problems, men of Athens, with which the laws of all nations are concerned. First, what are the principles under which we associate with one another, have dealings with one another, define the obligations of private life, and, in general, order our social relations? Secondly, what are the duties that every man among us owes to the commonwealth, if he chooses to take part in public life and professes any concern for the State?
§ 193
ἐκείνους μὲν τοίνυν τοὺς νόμους τοὺς περὶ τῶν ἰδίων ἠπίως κεῖσθαι καὶ φιλανθρώπως ὑπὲρ τῶν πολλῶν ἐστιν· τούσδε δὲ τοὺς περὶ τῶν πρὸς τὸ δημόσιον τοὐναντίον ἰσχυρῶς καὶ χαλεπῶς ἔχειν ὑπὲρ ὑμῶν ἐστιν· οὕτω γὰρ ἂν ἥκισθʼ οἱ πολιτευόμενοι τοὺς πολλοὺς ὑμᾶς ἀδικοῖεν. ὅταν δὴ τούτῳ τῷ λόγῳ χρῆται, ἐπὶ ταῦτʼ ἀπαντᾶτε, ὅτι τοὺς νόμους οὐκ ἐκείνους τοὺς ὑπὲρ ὑμῶν πράους ποιεῖ, ἀλλὰ τούσδʼ οἳ τοῖς πολιτευομένοις φόβον παρέχουσιν.
Now it is to the advantage of the common people that laws of the former category, laws of private intercourse, shall be distinguished by clemency and humanity. On the other hand it is to your common advantage that laws of the second class, the laws that govern our relations to the State, shall be trenchant and peremptory, because, if they are so, politicians will not do so much harm to the commonalty. Therefore, when he makes use of this plea, refute it by telling him that he is introducing clemency, not into the laws that benefit you, but into the laws that intimidate politicians.
§ 194
πολλὰ δʼ ἄν τις ἔχοι λέγειν, εἰ καθʼ ἕκαστον ὧν ἐρεῖ δεικνύναι βούλοιτο φενακισμοῦ καὶ παρακρούσεως εἵνεκα ῥηθησόμενα. ἀλλὰ τὰ μὲν πολλὰ παρήσω, κεφάλαιον δʼ ὑμῖν ὃ μνημονεύσετʼ ἐρῶ. σκοπεῖτʼ ἐν ἅπασι τοῖς λόγοις, ὁπόσους ἂν λέγῃ, εἴ τι δυνήσεται τοιοῦτον εἰπεῖν διʼ οὗ διδάξει ὡς ἔστι δίκαιον τὸν τιθέντα νόμον ταὐτὰ προστάξαι περὶ τῶν παρεληλυθότων καὶ τέλος ἐσχηκότων καὶ περὶ τῶν μελλόντων γενήσεσθαι· πάντων γὰρ ὄντων αἰσχρῶν καὶ δεινῶν τῶν γεγραμμένων ἐν τῷ νόμῳ, τοῦτο δεινότατον καὶ μάλιστα παράνομον γέγραπται.
It would take a long speech to prove, point by point, that everything he will say will be intended to hoodwink and mislead you. Most of his topics I will pass over, but I will mention one leading point which you will bear in mind. Watch all his pleas, however various, and see if he will be able to advance one to prove his contention that a legislator may justly make the same ordinance for bygone issues, already determined, as for cases yet to come. Every clause of his law is infamous and outrageous; but that provision is the most outrageous and unconstitutional of all.
§ 195
εἰ δὲ μήθʼ οὗτος μήτʼ ἄλλος μηδεὶς τοῦτο δυνήσεται δεῖξαι, εἰδέναι χρὴ σαφῶς φενακιζομένους, καὶ λογίζεσθαι πρὸς ὑμᾶς αὐτοὺς ἐκ τίνος ποτʼ ἐπῆλθε τούτῳ τοιαῦτα νομοθετεῖν. οὐ προῖκʼ, ὦ Τιμόκρατες, πόθεν; οὐδʼ ὀλίγου δεῖ, τοῦτον ἔθηκας τὸν νόμον· οὐδεμίαν γὰρ ἂν εἰπεῖν ἔχοις ἄλλην πρόφασιν διʼ ἣν τοιοῦτον ἐπήρθης εἰσενεγκεῖν νόμον, ἢ τὴν σαυτοῦ θεοῖς ἐχθρὰν αἰσχροκέρδειαν· οὔτε γὰρ συγγενὴς οὔτʼ οἰκεῖος οὔτʼ ἀναγκαῖος ἦν σοι τούτων οὐδείς.
But, if neither the defendant nor any other man can make good that contention, you must clearly recognize that you are being deluded, and you must ask yourselves how it ever occurred to his mind to legislate in this fashion.—You did not bring in your law gratuitously, Timocrates. No, indeed! far from it. You can offer no excuse for daring to introduce such a measure, except that cursed greediness of yours. Not one of these men is your kinsman, or a member of your household, or has any natural claim on you.
§ 196
οὐδʼ ἐκεῖνʼ ἂν ἔχοις εἰπεῖν, ὡς ἐλεήσας δεινὰ πάσχοντας ἀνθρώπους εἵλου διὰ ταῦτα βοηθεῖν αὐτοῖς· οὔτε γὰρ τὰ τούτων πολλοστῷ χρόνῳ μόλις ἄκοντας, ἐν τρισὶν ἐξελεγχθέντας δικαστηρίοις, κατατιθέναι, τοῦθʼ ἡγήσω τὸ δεινὰ πάσχειν εἶναι· ποιεῖν γάρ ἐστι τοῦτό γε δεινά, καὶ παροξύνειεν μᾶλλον ἄν τινα μισεῖν ἢ προτρέψειʼ ἐλεεῖν· οὔτʼ ἄλλως πρᾶος καὶ φιλάνθρωπος σύ τις τῶν ἄλλων διαφόρως ὢν ἐλεεῖς αὐτούς·
Nor can you plead that you took compassion on ill-used men, and therefore resolved to help them. That long after date they should restore money belonging to the citizens, reluctantly, unwillingly, and after conviction in three courts of justice,—you certainly never thought that ill-usage. That means ill-conduct, and should rather provoke our indignation than incline us to pity. Nor do you take pity on them because a humane and considerate disposition is a peculiar trait of your character.
§ 197
οὐ γάρ ἐστι τῆς αὐτῆς ψυχῆς Ἀνδροτίωνα μὲν καὶ Μελάνωπον καὶ Γλαυκέτην ἐλεεῖν, ἃ κλέψαντες εἶχον εἰ καταθήσουσι, τουτωνὶ δὲ τοσούτων ὄντων καὶ τῶν ἄλλων πολιτῶν, ὧν ἐπὶ τὰς οἰκίας ἐβάδιζες σὺ τοὺς ἕνδεκα καὶ τοὺς ἀποδέκτας ἔχων καὶ τοὺς ὑπηρέτας, μηδένα πώποτʼ ἐλεῆσαι, ἀλλὰ θύρας ἀφαιρεῖν καὶ στρώμαθʼ ὑποσπᾶν καὶ διάκονον, εἴ τις ἐχρῆτο, ταύτην ἐνεχυράζειν· ἃ σὺ πάντʼ ἐποίεις ἐνιαυτὸν ὅλον μετʼ Ἀνδροτίωνος.
Compassion for Androtion, Glaucetes, and Melanopus, because they have to repay stolen money, shows a temper quite different from your refusal of compassion to everyone of the many persons here present, and of all the other citizens, whose houses you invaded with police-magistrates, receivers, and clerks at your heels; with demolishing their front-doors, dragging their bed-clothes from under them, and levying distraint on a man’s maidservant, if he was living with her; and that is how you and Androtion were employed for a whole twelve-month.
§ 198
πολλῷ γὰρ δήπου σχετλιώτερʼ ἐπάσχεθʼ ὑμεῖς, καὶ πολὺ μᾶλλον ἂν εἰκότως ἠλέεις τούτους, οἳ διʼ ὑμᾶς, ὦ κατάρατε, τοὺς λέγοντας οὐδʼ ὁτιοῦν εἰσφέροντες παύονται. καὶ οὐκ ἀπόχρη τοῦτο, ἀλλὰ καὶ διπλᾶ πράττονται, καὶ ταῦθʼ ὑπὸ σοῦ καὶ Ἀνδροτίωνος, οἳ μίαν εἰσφορὰν οὐδεπώποτʼ εἰσενηνόχατε.
—Yes, it was you citizens who were the more infamously ill-used;—and as for you, you reprobate, you had far more reason to pity your fellow-citizens, who, thanks to you speech-makers, never get a moment’s respite from taxpaying. Even that is not enough they are compelled to pay double, compelled by you and Androtion, who never paid income-tax in your lives.
§ 199
τηλικοῦτο τοίνυν ἐφρόνησεν οὗτος, ὡς ἄρʼ οὐδὲ δίκην τούτων οὐδεμίαν δώσων, ὥστε μόνος δέκα τῶν συναρχόντων ὄντων κοινῇ τὸν λόγον ἐγγράψαι μετʼ Ἀνδροτίωνος ἐτόλμησεν. προῖκα γάρ, οὐδὲν ὠφελούμενος, ὑμῖν Τιμοκράτης ἀπεχθάνεται καὶ νόμους εἰσφέρει πᾶσιν ἐναντίους, τὸ τελευταῖον δὲ καὶ αὑτοῦ νόμῳ προτέρῳ, ὃ μὰ τὴν Ἀθηνᾶν οὐδʼ ὑμᾶς οἴομαι λανθάνειν.
—And yet this fellow was so self-confident,—as though he could never be brought to justice for his doings,—that, with ten colleagues in office, he alone joined Androtion in making his return. Yes indeed; gratuitously and from purely unselfish motives, Timocrates provokes your hostility, introducing laws that contradict every statute, and that even, to crown all, contradict a statute of his own making! By our Lady, I think that even you must recognize his generosity!
§ 200
ὃ τοίνυν ἔμοιγε δοκεῖ μάλιστʼ ἄξιον ὀργῆς εἶναι, φράσω καὶ οὐκ ἀποτρέψομαι, ὅτι ταῦτʼ, ὦ ἄνδρες Ἀθηναῖοι, πράττων ἐπʼ ἀργυρίῳ, καὶ προῃρημένος ὡς ἀληθῶς μισθαρνεῖν, οὐκ εἰς ἃ καὶ συγγνώμην ἀκούσας ἄν τις ἔσχε, ταῦτʼ ἀναλίσκει. ταῦτα δʼ ἐστὶν τί; ὁ πατήρ, ὦ ἄνδρες δικασταί, ὁ τούτου τῷ δημοσίῳ ὀφείλει· καὶ οὐκ ὀνειδίζων ἐκείνῳ λέγω, ἀλλʼ ἀναγκαζόμενος· καὶ οὗτος ὁ χρηστὸς περιορᾷ.
I will now tell you, without any hesitation, something that, in my opinion, deserves your sternest indignation. Men of Athens, while he is doing all this for money, while he has, to tell the truth, deliberately adopted the profession of paid agent, he does not spend his earnings on purposes that might claim the indulgence of anyone who heard of them. What purposes do I mean? Well, gentlemen of the jury, the defendant’s father is in debt to the Treasury. I do not mention that by way of reproach, but because I cannot help it. And this dutiful son allows him to remain in debt!
§ 201
καίτοι ὅστις μέλλων κληρονομήσειν τῆς ἀτιμίας, ἂν ἐκεῖνός τι πάθῃ, μὴ οἴεται δεῖν ἐκτεῖσαι, ἀλλὰ κερδαίνειν, ὃν ἐκεῖνος ζῇ χρόνον, ἀξιοῖ τοῦτο τὸ κέρδος, τίνος ἂν ὑμῖν ἀποσχέσθαι δοκεῖ; καὶ τὸν μὲν πατέρʼ οὔτʼ ἐλεεῖς οὔτε δεινά σοι δοκεῖ πάσχειν, εἰ σοῦ λαμβάνοντος καὶ χρηματιζομένου ἀπὸ τῶν εἰσφορῶν ὧν εἰσέπραττες, ἀπὸ τῶν ψηφισμάτων ὧν γράφεις, ἀφʼ ὧν εἰσφέρεις νόμων, διὰ μικρὸν ἀργύριον μὴ μετέχει τῆς πόλεως, ἑτέρους δʼ ἐλεῆσαί τινας φῄς;
Here is a man who is going to inherit disfranchisement, if anything happens to his father, and yet does not think proper to pay the debt, but prefers to pocket the profit of his meanness so long as his father lives. Is such a man likely to keep his hands off anything?—For your own father you have no compassion; you do not think him ill-used because, while you are getting your pickings and making your profits out of the taxes you used to collect, out of the decrees you move, out of the laws you introduce, he is losing his citizen-rights for lack of a trifling sum of money. And yet you call yourself a compassionate man!
§ 202
ἀλλὰ νὴ Δία τὴν ἀδελφὴν καλῶς διῴκηκεν. ἀλλʼ εἰ καὶ μηδὲν ἄλλʼ ἠδίκει, κατὰ τοῦτʼ ἄξιός ἐστʼ ἀπολωλέναι· πέπρακε γὰρ αὐτήν, οὐκ ἐκδέδωκεν. τῶν γὰρ ὑμετέρων ἐχθρῶν ἑνί, Κερκυραίῳ τινὶ τῶν νῦν ἐχόντων τὴν πόλιν, καταλύοντι παρʼ αὐτῷ, ὅτε δεῦρο πρεσβεύοι, καὶ βουληθέντι λαβεῖν αὐτήν (ἐξ οὗ δὲ τρόπου, παραλείψω) λαβὼν ἀργύριον δέδωκεν· καὶ νῦν ἐστιν ἐν Κερκύρᾳ.
—Ah, but he was a good manager for his sister. Why, if he had committed no other crime, he deserves destruction on that account alone. He has not given her in marriage, he has sold her. An enemy of yours from Corcyra, one of the faction now in power there, used to lodge at his house whenever he came here on embassy, and wanted to have his sister,—I will not say on what terms. He took the man’s money, and he has given him the girl; and she is in Corcyra to this day.
§ 203
ὃς οὖν τὴν μὲν ἀδελφὴν ἐπʼ ἐξαγωγῇ, φησὶ μὲν ἐκδοῦναι, πέπρακε δὲ τῷ ἔργῳ. τὸν δʼ αὑτοῦ πατέρʼ οὕτω γηροτροφεῖ, κολακεύει δὲ καὶ μισθοῦ γράφει καὶ πολιτεύεται, τοῦτον ὑμεῖς λαβόντες οὐκ ἀποκτενεῖτε; δόξετʼ ἄρʼ, ὦ ἄνδρες Ἀθηναῖοι, κρίσεις βούλεσθαι καὶ πράγματʼ ἔχειν, ἀλλʼ οὐκ ἀπηλλάχθαι τῶν πονηρῶν.
A man who pretends to have given his sister in marriage, but has really sold her for export; a man who supports his father’s old age in the manner you know; a toad-eater who drafts decrees and does political jobs for hire,—now that you have caught him, will you not make an end of him? If not, we shall think, men of Athens, that you like lawsuits and vexations, and that you do not want to be quit of scoundrels.
§ 204
καὶ μὴν ὅτι μὲν προσήκει πάντας κολάζειν τοὺς ἀδικοῦντας, εὖ οἶδʼ ὅτι πάντες ἄν, εἴ τις ἔροιτο, φήσαιτε· ὅσῳ δὲ μάλιστα τοῦτον, ὃς νόμον εἰσενήνοχʼ ἐπὶ βλάβῃ τοῦ πλήθους, ἐγὼ πειράσομαι διδάξαι. τῶν μὲν γὰρ κλεπτῶν καὶ λωποδυτῶν καὶ τὰ τοιαῦτα κακουργούντων ἕκαστος πρῶτον μὲν ὡς ἀληθῶς τὸν ἐντυχόντʼ ἀδικεῖ, καὶ οὐκ ἂν οἷός τʼ εἴη πάντας ἐκδύειν οὐδὲ τὰ πάντων ὑφελέσθαι, εἶτα καταισχύνει τὴν αὑτοῦ δόξαν καὶ τὸν βίον μόνον.
I am sure that you would all agree, if asked, that all evil-doers ought to be punished; but I will try to satisfy you that this malefactor in particular deserves punishment for introducing a law detrimental to the common people. A thief, or a cutpurse, or any rogue of that sort, in the first place really injures only the man who encounters him; it is out of his power to strip everybody, or steal everybody’s property; and in the second place, he brings disgrace on no one’s reputation or manner of life but his own.
§ 205
εἰ δέ τις εἰσφέρει νόμον ἐξ οὗ τοῖς ὑμᾶς βουλομένοις ἀδικεῖν ἡ πᾶσʼ ἐξουσία καὶ ἄδεια γενήσεται, οὗτος ὅλην ἀδικεῖ τὴν πόλιν καὶ καταισχύνει πάντας· νόμος γὰρ αἰσχρὸς ὅταν κύριος ᾖ, τῆς πόλεως ὄνειδός ἐστι τῆς θεμένης, καὶ βλάπτει πάντας ὅσοι περ ἂν αὐτῷ χρῶνται. τὸν οὖν καὶ βλάπτειν ὑμᾶς καὶ δόξης ἀναπιμπλάναι φαύλης ἐπιχειροῦντα, τοῦτον οὐ τιμωρήσεσθε λαβόντες;
But if a man introduces a law by which unlimited license and immunity is granted to those who seek to defraud their fellow-citizens, he is guilty in respect of the whole city, and he brings disgrace upon everybody; for an infamous statute, when ratified, is a discredit to the government that enacted it and an injury to everyone who lives under it. Will you not, then, punish, when you have caught him, a man who is doing his utmost to injure you, and to pollute you with infamy? If not, what excuse will you have?
§ 206
καὶ τί φήσετε; γνοίη δʼ ἄν τις οὕτω μάλισθʼ ἡλίκα πράγματα συσκευάσας γέγραφʼ αὐτόν, καὶ ταῦθʼ ὡς ὑπεναντία τῇ καθεστώσῃ πολιτείᾳ, εἰ λογίσαιθʼ ὅτι πάντες, ὅταν που καταλύοντες τὸν δῆμον πράγμασιν ἐγχειρῶσι νεωτέροις, τοῦτο ποιοῦσι πρῶτον ἁπάντων· ἔλυσαν τοὺς πρότερον νόμῳ διʼ ἁμαρτίαν τινὰ ταύτην ὑπέχοντας τὴν δίκην.
The best way to ascertain with what far-reaching designs he has framed his law, and how inimical those designs are to the established constitution, is to reflect that this is just the way that all conspirators begin, when they are trying to overthrow democracy by innovations,—they first of all release all who were formerly by law suffering this penalty for some offence.
§ 207
πῶς οὖν οὐκ ἄξιος οὗτος, εἰ δυνατόν, τρίς, οὐχ ἅπαξ ἀπολωλέναι, ὃς εἷς ὢν καὶ οὐ δήπου μέλλων καταλύσειν ὑμᾶς, ἀλλὰ τοὐναντίον αὐτὸς ἐν ὑμῖν, ἂν τὰ δίκαια καὶ τὰ προσήκοντα ποιῆτε, ἀπολεῖσθαι, ὅμως ἐμιμήσατο τοῦτο τἀδίκημα, καὶ διὰ τοῦ νόμου λύειν ἠξίωσεν οὓς δέδεκεν τὰ δικαστήρια, γράψας ἀναιδῶς, εἴ τινι προστετίμηται δεσμοῦ κἂν τὸ λοιπόν τινι προστιμήσητε, τοῦτον ἀφεῖσθαι.
Does not this man, then, deserve, if possible, not one but three sentences of death, because, standing by himself, and of course with no expectation of crushing you, but rather of meeting his own doom in this court, if you do justice as you ought, he nevertheless imitated that crime, and attempted to release men whom the tribunals have imprisoned, by his impudent enactment that if the penalty of imprisonment has already been inflicted, or if you hereafter inflict it, upon any man, that man shall be discharged from prison?
§ 208
καὶ μὴν εἰ αὐτίκα δὴ μάλα κραυγὴν ἀκούσαιτε πρὸς τῷ δικαστηρίῳ, εἶτʼ εἴποι τις ὡς ἀνέῳκται τὸ δεσμωτήριον, οἱ δὲ δεσμῶται φεύγουσιν, οὐδεὶς οὔτε γέρων οὔτʼ ὀλίγωρος οὕτως ὅστις οὐχὶ βοηθήσειεν ἂν καθʼ ὅσον δύναται. εἰ δὲ δή τις εἴποι παρελθὼν ὡς ὁ τούτους ἀφείς ἐστιν οὑτοσί, οὐδὲ λόγου τυχὼν ἂν εὐθὺς ἀπαχθεὶς θανάτῳ ζημιωθείη.
Suppose that in a moment’s time you were to hear an outcry hard by this court, and suppose that you were told that the jail had been thrown open and that the prisoners were escaping, there is not a man, however old or however apathetic, who would not rally to the rescue to the utmost of his power. And if someone came forward and informed you that the man who had let them out was the defendant, he would be incontinently arrested and executed without a hearing.
§ 209
νῦν τοίνυν ἔχετʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον, ὃς οὐχὶ λάθρα πεποίηκε τοῦτο, ἀλλὰ φενακίσας καὶ παρακρουσάμενος νόμον τέθηκεν φανερῶς ὃς οὐκ ἀνοίγνυσι τὸ δεσμωτήριον, ἀλλὰ καθαιρεῖ, προσπεριείληφε δὲ καὶ τὰ δικαστήρια. τίς γὰρ ἢ τούτων ἢ ἐκείνου χρεία, ὅταν οἷς τετίμηται δεσμοῦ λύωνται, κἂν τὸ λοιπὸν τιμήσητέ τῳ, μηδὲν ὑμῖν ᾖ πλέον;
Well, men of Athens, you hold in your power today this man, who has not done that deed in secret, but after beguiling and deceiving you has openly enacted a law that does not merely throw open but demolishes the prison, and that includes in that destruction the courts of justice as well. For of what use are either courts or prisons, if persons sentenced to imprisonment are set free, and if you are to get no benefit from any such sentence henceforward?
§ 210
δεῖ τοίνυν ὑμᾶς κἀκεῖνο σκοπεῖν, ὅτι πολλοὶ τῶν Ἑλλήνων πολλάκις εἰσὶν ἐψηφισμένοι τοῖς νόμοις χρῆσθαι τοῖς ὑμετέροις, ἐφʼ ᾧ φιλοτιμεῖσθʼ ὑμεῖς, εἰκότως· ὃ γὰρ εἰπεῖν τινά φασιν ἐν ὑμῖν, ἀληθὲς εἶναί μοι δοκεῖ, ὅτι τοὺς νόμους ἅπαντες ὑπειλήφασιν, ὅσοι σωφρονοῦσι, τρόπους τῆς πόλεως. χρὴ τοίνυν σπουδάζειν ὅπως ὡς βέλτιστοι δόξουσιν εἶναι, καὶ τοὺς λυμαινομένους καὶ διαστρέφοντας αὐτοὺς κολάζειν, ὡς εἰ καταρρᾳθυμήσετε, τῆς φιλοτιμίας τε ταύτης ἀποστερήσεσθε καὶ κατὰ τῆς πόλεως δόξαν οὐ χρηστὴν ποιήσετε.
You ought also to consider this point, that many Hellenic nations have often resolved by vote to adopt your laws; and in this you take an honorable pride, naturally; for there seems to me to be truth in an observation once made, as we are told, in this court, that all wise men regard laws as the character of the State. Therefore we should take pains that they be accounted as good as possible, and we should punish those who debase and pervert them; for, if they are impaired by your neglect, you will lose that high distinction, and will create an unfavorable reputation for your city.
§ 211
καὶ μὴν εἰ Σόλωνα καὶ Δράκοντα δικαίως ἐπαινεῖτε, οὐκ ἂν ἔχοντες εἰπεῖν οὐδετέρου κοινὸν εὐεργέτημʼ οὐδὲν πλὴν ὅτι συμφέροντας ἔθηκαν καὶ καλῶς ἔχοντας νόμους, δίκαιον δήπου καὶ τοῖς ὑπεναντίως τιθεῖσιν ἐκείνοις ὀργίλως ἔχοντας καὶ κολάζοντας φαίνεσθαι. οἶδα δὲ Τιμοκράτην, ὅτι τὸν νόμον εἰσενήνοχε τοῦτον οὐχ ἥκισθʼ ὑπὲρ αὑτοῦ· πολλὰ γὰρ ἡγεῖτο πολιτεύεσθαι παρʼ ὑμῖν ἄξια δεσμοῦ.
If you are justified in praising Solon and Draco, although you can credit neither of them with any public service except that they enacted beneficial and well-conceived statutes, it is surely right that you should visit men whose enactments are contrary to the spirit of those lawgivers with indignation and chastisement. But as to Timocrates I know that he brought in this law chiefly for his private advantage, because he felt that many of his political acts in your city deserve imprisonment.
§ 212
βούλομαι τοίνυν ὑμῖν κἀκεῖνο διηγήσασθαι, ὅ φασί ποτʼ εἰπεῖν Σόλωνα κατηγοροῦντα νόμον τινὸς οὐκ ἐπιτήδειον θέντος. λέγεται γὰρ τοῖς δικασταῖς αὐτὸν εἰπεῖν, ἐπειδὴ τἄλλα κατηγόρησεν, ὅτι νόμος ἐστὶν ἁπάσαις, ὡς ἔπος εἰπεῖν, ταῖς πόλεσιν, ἐάν τις τὸ νόμισμα διαφθείρῃ, θάνατον τὴν ζημίαν εἶναι. ἐπερωτήσας δʼ εἰ δίκαιος αὐτοῖς καὶ καλῶς ἔχων ὁ νόμος φαίνεται,
I would also like to repeat to you a saying attributed to Solon, when he was prosecuting a man who had carried an undesirable law. We are told that, after stating his other charges, he observed that in all, or nearly all, states there is a law that the penalty for any man who debases the currency is death. He proceeded to ask the jury whether they thought that a just and good law;
§ 213
ἐπειδὴ φῆσαι τοὺς δικαστάς, εἰπεῖν ὅτι αὐτὸς ἡγεῖται ἀργύριον μὲν νόμισμʼ εἶναι τῶν ἰδίων συναλλαγμάτων εἵνεκα τοῖς ἰδιώταις εὑρημένον, τοὺς δὲ νόμους ἡγοῖτο νόμισμα τῆς πόλεως εἶναι. δεῖν δὴ τοὺς δικαστὰς πολλῷ μᾶλλον, εἴ τις ὃ τῆς πόλεώς ἐστι νόμισμα, τοῦτο διαφθείρει καὶ παράσημον εἰσφέρει, μισεῖν καὶ κολάζειν, ἢ εἴ τις ἐκεῖνʼ ὃ τῶν ἰδιωτῶν ἐστιν.
and when the jury replied that they did, he said that in his opinion money had been invented by private persons for private transactions, but laws were the currency of the State; and therefore if a man debased that currency, and introduced counterfeit, the jury had graver reason to abhor and punish that man than one who debased the currency of private citizens.
§ 214
προσθεῖναι δὲ τεκμήριον τοῦ καὶ μεῖζον εἶναι τἀδίκημα, τὸ τοὺς νόμους διαφθείρειν ἢ τὸ ἀργύριον, ὅτι ἀργυρίῳ μὲν πολλαὶ τῶν πόλεων καὶ φανερῶς πρὸς χαλκὸν καὶ μόλυβδον κεκραμένῳ χρώμεναι σῴζονται καὶ οὐδʼ ὁτιοῦν παρὰ τοῦτο πάσχουσιν, νόμοις δὲ πονηροῖς χρώμενοι καὶ διαφθείρεσθαι τοὺς ὄντας ἐῶντες οὐδένες πώποτʼ ἐσώθησαν. ταύτῃ μέντοι τῇ κατηγορίᾳ Τιμοκράτης ἔνοχος καθέστηκε νυνί, καὶ δικαίως ἂν ὑφʼ ὑμῶν τοῦ προσήκοντος τύχοι τιμήματος.
By way of proof that it is a more heinous crime to debase laws than silver coinage, he added that many states that use without concealment silver alloyed with copper and lead are safe and sound and suffer no harm thereby; but that no nation that uses bad laws or permits the debasement of existing laws has ever escaped the consequence. Now that is the accusation to which Timocrates stands open today, and he may justly receive from you the punishment that is adequate to his guilt.
§ 215
χρὴ μὲν οὖν πᾶσιν ὀργίλως ἔχειν, ὅσοι τιθέασι νόμους αἰσχροὺς καὶ πονηρούς, μάλιστα δὲ τούτοις οἳ τοὺς τοιούτους τῶν νόμων διαφθείρουσι διʼ ὧν ἔστιν ἢ μικρὰν ἢ μεγάλην εἶναι τὴν πόλιν. εἰσὶ δʼ οὗτοι τίνες; οἵ τε τοὺς ἀδικοῦντας τιμωρούμενοι καὶ ὅσοι τοῖς ἐπιεικέσι τιμάς τινας διδόασιν.
While, therefore, you should be indignant with every man who brings in shameful and wicked laws, your indignation ought chiefly to be directed against those who vitiate the laws upon which depends the greatness, or the weakness, of the commonwealth. And what are they? The laws that avenge you upon evil-doers, and all the laws that confer certain honors on the well-conducted.
§ 216
εἰ γὰρ ἅπαντες προθυμηθεῖεν ποιεῖν ἀγαθόν τι τὸ κοινόν, τὰς τιμὰς καὶ τὰς δωρειὰς τὰς ὑπὲρ τούτων ζηλώσαντες, καὶ πάντες ἀποσταῖεν τοῦ κακουργεῖν ἢ κακόν τι πράττειν, τὰς βλάβας καὶ τὰς ζημίας τὰς ἐπὶ τούτοις κειμένας φοβηθέντες, ἔσθʼ ὅ τι κωλύει τὴν πόλιν μεγίστην εἶναι; οὐ τριήρεις ὅσας οὐδεμία πόλις Ἑλληνὶς κέκτηται; οὐχ ὁπλίτας; οὐχ ἱππέας; οὐ προσόδους; οὐ τόπους; οὐ λιμένας; ταῦτα δὲ πάντα τί σῴζει καὶ συνέχει; οἱ νόμοι· κατὰ γὰρ τούτους οὔσης τῆς πολιτείας ἐστὶ ταῦτα χρήσιμα τῷ κοινῷ.
If all men alike were zealous to serve the community, because they had become ambitious of the honors and rewards of such service, and if all were to recoil from noxious acts, through fear of the pains and penalties enacted for malefactors, could anything prevent our commonwealth from becoming very great? Does not Athens possess more war galleys than any other Hellenic city? Is she not rich in infantry and cavalry, in revenue, in military positions, in harbors? And how are those possessions preserved and consolidated? By the laws; for they are profitable to the community only so long as our public conduct conforms to the laws.
§ 217
εἰ δὲ τοὐναντίον γένοιτο τοῖς χρηστοῖς μὲν μηδʼ ὁτιοῦν πλέον, τοῖς δʼ ἀδικοῦσιν ἄδειʼ ὅσην Τιμοκράτης γέγραφεν, πόση ταραχὴ γένοιτʼ ἂν εἰκότως; εὖ γὰρ ἴσθʼ ὅτι τούτων ὧν διεξῆλθον κτημάτων, οὐδʼ εἰ δὶς γένοιθʼ ὅσα νῦν ἐστιν, οὐδʼ ὁτιοῦν ἂν ὄφελος εἴη. οὗτος τοίνυν ἐν τούτῳ τῷ νόμῳ φαίνεται κακῶς ἐπιχειρῶν ὑμᾶς ποιεῖν διʼ οὗ τοῖς ἀδικεῖν ἐπιχειροῦσίν εἰσιν αἱ τιμωρίαι.
If conditions were reversed, if there were no recompense for the virtuous, if evil-doers were to enjoy all the immunity that Timocrates has sought to enact, what utter confusion would be the natural result! For you may be quite sure that from these possessions that I have enumerated, even if they were twice as great as they now are, you would not then get an atom of advantage. Therefore the defendant is proved to be striving to do you wrong in respect of that law by which punishments are provided for would-be criminals.
§ 218
πάντων οὖν εἵνεκα τῶν εἰρημένων ἄξιον ὀργισθῆναι καὶ κολάσαι καὶ παράδειγμα ποιῆσαι τοῖς ἄλλοις· ὡς τὸ πράως ἔχειν τοῖς τοιούτοις, καὶ καταψηφίζεσθαι μέν, ὀλίγου δὲ τιμᾶν, ἐθίζειν καὶ προδιδάσκειν ἔστʼ ἀδικεῖν ὑμᾶς ὡς πλείστους.
For all the reasons I have set before you, it is incumbent upon you to show your resentment, to chastise these men, and to make them an example to others. To be lenient to such offenders, or to convict them and then inflict a light penalty, is to habituate and train the greatest possible number to do you wrong.
Against Aristogeiton I · urn:cts:greekLit:tlg0014.tlg025 · Greek: κατὰ Ἀριστογείτονος α΄ — tlg0014.tlg025.perseus-grc2 · English: Against Aristogeiton I — trans. James Herbert Vince — tlg0014.tlg025.perseus-eng2
§ 1
πάλαι καθήμενος, ὦ ἄνδρες δικασταί, καὶ κατηγοροῦντος ἀκούων, ὥσπερ ὑμεῖς, Λυκούργου, τὰ μὲν ἄλλα καλῶς αὐτὸν ἡγούμην λέγειν, ἓν δὲ τεθαύμακα ὁρῶν ὑπερδιατεινόμενον, εἰ ἀγνοεῖ τοῦθʼ ὅτι οὔτε παρὰ τοὺς ὑφʼ ἑαυτοῦ λόγους εἰρημένους οὔτε παρὰ τοὺς ὑπʼ ἐμοῦ μέλλοντας ῥηθήσεσθαι τὰ τουτουὶ τοῦ ἀγῶνός ἐστιν δίκαιʼ ἰσχυρά, ἀλλʼ ὡς ἂν ἕκαστος ὑμῶν ἔχῃ πρὸς τὸ δυσχεραίνειν ἢ προσίεσθαι πονηρίαν.
Gentlemen of the jury, as I sat here for a long time and listened with you to the speech of Lycurgus for the prosecution, I thought it in general an excellent speech; but when I observed him unduly exerting himself, I was surprised that he should not realize that the strength of our case does not really depend on the arguments that he has used or that I am going to use, but on the disposition of each juryman either to be indignant at wickedness or to condone it.
§ 2
καὶ ἔγωγʼ ὑπολαμβάνω τὴν μὲν κατηγορίαν καὶ τὸ τῶν λόγων πλῆθος ἔθους ἕνεκα καὶ τῆς ὑμετέρας ἀκροάσεως δεῖν ποιήσασθαι, κεκρίσθαι δὲ τοῦτο τὸ πρᾶγμα πάλαι ὑπὸ τῆς ἑκάστου φύσεως οἴκοθεν, καὶ νυνὶ εἰ μέν εἰσιν ὑμῶν οἱ πλείους οἷοι τοὺς πονηροὺς φιλεῖν καὶ σῴζειν, μάτην ἐρραψῳδηκότας ἡμᾶς ἔσεσθαι, εἰ δʼ οἷοι μισεῖν, δίκην, ἐὰν θεὸς θέλῃ, τοῦτον δώσειν.
For myself, I admit it was our duty to undertake the prosecution and to deliver full speeches in accordance with custom and for your information; but I feel that the case has been already decided by each one of you in his inmost conscience, and that now, if the majority of you are men disposed to admire and protect rascals, all our declamation will be wasted, but if you are disposed to hate them, then this man, please God! shall pay the penalty.
§ 3
πολλῶν δὲ λόγων εἰρημένων καὶ πάντων καλῶς, οὐκ ὀκνήσω πρὸς ὑμᾶς εἰπεῖν ἅ γʼ ἐμοὶ φαίνεται. ἐμοὶ γὰρ οὐδʼ ὁτιοῦν ἐοικέναι δοκεῖ τοῖς ἄλλοις ὁ παρὼν ἀγών. σκοπεῖτε δʼ οὑτωσί. πρὸς ἅπαντʼ ἔρχονται τὰ δικαστήρια οἱ μὲν δικασταὶ παρὰ τοῦ κατηγόρου καὶ τοῦ φεύγοντος τὸ πρᾶγμα μαθησόμενοι περὶ οὗ δεήσει τὴν ψῆφον ἐνεγκεῖν αὐτούς, οἱ δʼ ἀντίδικοι μεθʼ ἑαυτοῦ δείξων ἑκάτερος ὄντα τὰ τῶν νόμων δίκαια.
Though much has been said, and all of it well said, I shall not scruple to put my own views before you, because the present suit seems to me quite different from all others. Just consider. To all our courts the juries come to learn from plaintiff and defendant the facts upon which they are to give their votes, and each litigant comes to prove that the legal right is strong on his side.
§ 4
τὰ δὲ τούτου τοῦ ἀγῶνος πῶς ἔχει; οἱ μὲν δικάσοντες ὑμεῖς ἥκετε μᾶλλον ἡμῶν τῶν κατηγόρων εἰδότες καὶ ὀφείλοντα τῷ δημοσίῳ τοῦτον καὶ ἐγγεγραμμένον ἐν ἀκροπόλει καὶ οὐκ ἐξὸν αὐτῷ λέγειν· ὥσθʼ ἕκαστον ὑμῶν κατηγόρου τάξιν ἔχειν καὶ τὸ πρᾶγμʼ εἰδέναι, μὴ μαθεῖν δεῖσθαι.
But how stands it with the present trial? You who are to give the verdict have come here knowing better than we, the accusers, that this man, since he is a state-debtor and registered as such in the Acropolis, has no right to speak at all; so that each of you is in the position of an accuser, knowing the facts and not needing to be told them.
§ 5
ὁ δὲ κρινόμενος τῶν μὲν εἰς σωτηρίαν φερόντων ἀλλʼ οὐδʼ ὁτιοῦν πάρεστιν ἔχων, οὐ τοὺς ὑπὲρ αὐτοῦ τοῦ πράγματος λόγους δικαίους, οὐ τὸν ἑαυτοῦ βίον ἀνθρώπινον, οὐκ ἄλλʼ οὐδʼ ὁτιοῦν ἀγαθόν· διʼ ἃ δʼ ἂν καὶ μηδʼ ὁτιοῦν ἀδικῶν τις ἔδεισε, διὰ ταῦθʼ οὗτος οἴεται σωθήσεσθαι· ἐν γὰρ τῇ τῆς πονηρίας ὑπερβολῇ τὴν ἐλπίδα τῆς σωτηρίας ἔχει.
But the defendant is here with nothing whatever to support his acquittal, with no sound plea based on the facts, with no past record of a decent life, with not a single point in his favour. He imagines that he may be saved by what would have frightened anyone else, though innocent; for he bases the hope of his acquittal on the enormity of his wickedness.
§ 6
οὕτω δʼ ἐχόντων τούτων, δοκεῖ μοί τις οὐκ ἂν ἁμαρτεῖν εἰπὼν ὅτι νυνὶ κρίνεται μὲν Ἀριστογείτων, δοκιμάζεσθε δὲ καὶ κινδυνεύεθʼ ὑμεῖς περὶ δόξης. εἰ μὲν γὰρ ὀφθήσεσθʼ ἐπὶ τοῖς οὕτω φανεροῖς καὶ μεγάλοις ἀδικήμασιν ὀργιζόμενοι καὶ τιμωρούμενοι, δόξετε τοῦθʼ, ὅπερ ἐστέ, δικασταὶ καὶ φύλακες τῶν νόμων εἰσεληλυθέναι·
This being so, it seems to me that one would not be wrong in saying that, while Aristogeiton is on his trial, it is your character that is being tested, your reputation that is at stake. For if you make it quite clear that you are angry at such patent and gross offences and are determined to punish them, then it will be seen that you have come here to play your true part as judges and guardians of the law.
§ 7
εἰ δʼ ἕτερόν τι περιέσται τούτων, ὃ μηδεὶς μὲν ἂν αὐτὸς πεποιηκέναι φήσειεν, ἐν δὲ ταῖς ψήφοις εὑρεθήσεται, δέδοικα μὴ δόξητέ τισιν τὸν ἀεὶ βουλόμενον εἶναι πονηρὸν τῶν ἐν τῇ πόλει παιδοτριβεῖν. ἀσθενὴς μὲν γάρ ἐστιν ἅπας ὁ πονηρὸς καθʼ ἑαυτόν· ᾧ δʼ ἂν ὑμεῖς πρόσθησθε, οὗτος ἰσχυρὸς γίγνεται. ἔστι δὲ τοῦτο τῷ μὲν λαβόντι παρʼ ὑμῶν ἐργασία καὶ δυναστεία, ὑμῖν δὲ τοῖς δοῦσιν ὄνειδος.
But if some other motive prevails, some motive which none would care to confess, but which your votes will betray, then I am afraid that to some you will appear to be playing the part of trainers of any citizen who has a taste for wickedness. For every bad man is in himself weak; he only becomes strong by your countenance and support. Whoever wins that support finds in it his advantage and his strength; to you who give that support, it is a source of shame.
§ 8
βουλοίμην δʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, πρὸ τοῦ περὶ τῶν ἰδίων ἐμὲ τῶν τουτουὶ λέγειν, σπουδάσαντας ὑμᾶς ἐξετάσαι διὰ βραχέων εἰς ὅσην αἰσχύνην καὶ ἀδοξίαν προῆχε τὴν πόλιν δημοσίᾳ πάντα τὰ τοιαῦτα θηρία, ὧν μέσος καὶ τελευταῖος καὶ πρῶτός ἐστιν οὗτος.
But before I speak of the private affairs of the defendant, men of Athens, I should like you seriously but briefly to calculate how much shame and discredit is brought upon our city by these monsters, of whom the defendant is at once the midmost, the first, and the last.
§ 9
καὶ τὰ μὲν ἄλλʼ ἐάσω· ἀλλʼ εἰς τὰς ἐκκλησίας ἀναβαίνουσιν, ἐν αἷς ὑμεῖς γνώμης ἀπόδειξιν, οὐ πονηρίας τοῖς λέγουσι προτίθετε, τόλμαν καὶ κραυγὴν καὶ ψευδεῖς αἰτίας καὶ συκοφαντίαν καὶ ἀναισχυντίαν καὶ πάντα τὰ τοιαῦτα συνεσκευασμένοι, ὧν οὐκ ἂν εὕροι τις ἐναντιώτερα τῷ βουλεύεσθαι, νομίζω δʼ οὐδʼ ἂν αἰσχίω. καὶ τούτοις τοῖς αἰσχροῖς ἁπάντων τῶν τῆς πόλεως καλῶν περίεισι, τῶν νόμων, τῶν προέδρων, τοῦ προγράμματος, τῆς εὐκοσμίας.
To mention only one matter; they mount the platform in the Assembly, where you look to your orators to explain their policy, not to flaunt their wickedness; they come equipped with a hardened front, a raucous voice, false charges, intimidation, shamelessness, and all such gifts as these, than which one could name no qualities more hostile to the spirit of debate nor, I think—so Heaven help me!—more discreditable. By these vile tricks they gain supremacy over all that is respectable in the State, over the laws, the committees, the course of public business, and the maintenance of order.
§ 10
εἰ μὲν οὖν ὑμεῖς ταῦτα βούλεσθε καὶ μετὰ τῆς ὑμετέρας γνώμης οὗτοι ταῦτα ποιοῦσιν, ὁδῷ βαδίζει καὶ ἐᾶν δεῖ· εἰ δʼ ἐπανορθώσασθαι ταῦτʼ ἔτι καὶ νῦν οἴεσθε χρῆναι, καὶ τὰ προειμένα πόρρω καὶ πολὺν ἤδη χρόνον αἰσχρῶς καὶ κακῶς ὑπὸ τούτων διακείμενα βελτίω ποιῆσαι, πάντα τὰ τοιαῦτʼ ἔθη παριδόντας ὑμᾶς τήμερον ὀρθῶς δεῖ δικάσαι,
Now if that is what you want, if their practice accords with your ideas, we must just let them go their own way; but if you think that even at the eleventh hour you ought to put all this right, and reform what has been allowed to go too far, and has been disgracefully misdirected by these men, you must today avert your eyes from all such practices and give a righteous verdict.
§ 11
τὴν τὰ δίκαιʼ ἀγαπῶσαν Εὐνομίαν περὶ πλείστου ποιησαμένους, ἣ πάσας καὶ πόλεις καὶ χώρας σῴζει· καὶ τὴν ἀπαραίτητον καὶ σεμνὴν Δίκην, ἣν ὁ τὰς ἁγιωτάτας ἡμῖν τελετὰς καταδείξας Ὀρφεὺς παρὰ τὸν τοῦ Διὸς θρόνον φησὶ καθημένην πάντα τὰ τῶν ἀνθρώπων ἐφορᾶν, εἰς αὑτὸν ἕκαστον νομίσαντα βλέπειν οὕτω ψηφίζεσθαι, φυλαττόμενον καὶ προορώμενον μὴ καταισχῦναι ταύτην, ἧς ἐπώνυμός ἐστιν ὑμῶν ἕκαστος ὁ ἀεὶ δικάζειν λαχών, πάντα τὰ ἐν τῇ πόλει καλὰ καὶ δίκαια καὶ συμφέροντα φυλάττων καὶ ταύτην τὴν ἡμέραν παρακαταθήκην ἔνορκον εἰληφὼς παρὰ τῶν νόμων καὶ τῆς πολιτείας καὶ τῆς πατρίδος.
You must magnify the Goddess of Order who loves what is right and preserves every city and every land; and before you cast your votes, each juryman must reflect that he is being watched by hallowed and inexorable Justice, who, as Orpheus, that prophet of our most sacred mysteries, tells us, sits beside the throne of Zeus and oversees all the works of men. Each must keep watch and ward lest he shame that goddess, from whom everyone that is chosen by lot derives his name of juror, because he has this day received a sacred trust from the laws, from the constitution, from the fatherland,—the duty of guarding all that is fair and right and beneficial in our city.
§ 12
ὡς εἰ μὴ τοῦτον ἕξετε τὸν τρόπον, ἀλλʼ ἀπὸ τῆς συνήθους εὐηθείας εἰσεληλυθότες καθεδεῖσθε, φοβοῦμαι μὴ τὸ πρᾶγμʼ εἰς τοὐναντίον περιστῇ καὶ δοκοῦντες ἡμεῖς Ἀριστογείτονος κατηγορεῖν ὑμῶν κατηγοροῦντες φανῶμεν· ὅσῳ γὰρ ἂν μᾶλλον ἡμῶν δειξάντων τὴν τούτου πονηρίαν μηδὲν ὑμεῖς φροντίσητε, τοσούτῳ μείζων ἡ καθʼ ὑμῶν αἰσχύνη γενήσεται. καὶ περὶ μὲν τούτων ἱκανά.
For if you do not cherish that temper, if you come here and take seats with your usual easy good nature, I am afraid that the case may be reversed, and that we who seem to accuse Aristogeiton may be found to be accusing you; for the more convincingly we prove his guilt without arousing your interest, the greater will be your shame. But enough of that subject!
§ 13
πάνυ δʼ, ὦ ἄνδρες Ἀθηναῖοι, μετὰ πάσης οἰκειότητος ἐρῶ τἀληθῆ πρὸς ὑμᾶς. ἐγὼ γὰρ ἐν ταῖς ἐκκλησίαις ὁρῶν ὑμᾶς κατατάττοντάς με καὶ προχειριζομένους ἐπὶ τὴν τούτου κατηγορίαν, ἠχθόμην καὶ μὰ τὸν Δία καὶ πάντας θεοὺς οὐκ ἐβουλόμην. οὐ γὰρ ἠγνόουν ὅτι ὁ ποιήσας τι τοιοῦτον παρʼ ὑμῖν καὶ παθὼν ἀπέρχεται. εἰ δὲ μὴ τηλικοῦτον ὥστʼ εὐθὺς αἰσθέσθαι, ἀλλʼ ἐὰν πολλὰ τοιαῦτα ποιῇ καὶ μὴ παύηται, ταχὺ γνώσεται. ὅμως δʼ ἀναγκαῖον ἡγούμην εἶναι πείθεσθαι τοῖς ὑμετέροις βουλήμασιν.
Men of Athens, I shall certainly tell you the truth with the utmost frankness. When I saw you in the Assembly indicating and proposing me as the accuser of Aristogeiton, I was troubled, and I call Heaven to witness that I did not relish the task. For I was not unaware that he who plays such a part in your courts suffers for it in the end, not perhaps so as to feel it at once, but if he undertakes many such tasks and perseveres in them, his character will soon be recognized. I thought it, however, my duty to accede to your wishes.
§ 14
τὰ μὲν οὖν περὶ τῆς ἐνδείξεως καὶ τῶν νόμων δίκαια αὐτόν, ὅπερ πεποίηκεν, Λυκοῦργον ἐρεῖν ἡγούμην, καὶ τοὺς μάρτυρας τῆς πονηρίας τῆς τούτου τοῦτον ἑώρων προσκαλούμενον· ἃ δὲ καὶ λογίζεσθαι τοὺς ὑπὲρ πόλεως καὶ νόμων βουλευομένους προσήκει καὶ σκοπεῖσθαι δεῖ, ταῦτα προῃρούμην εἰπεῖν, καὶ νῦν ἐπὶ ταῦτα πορεύσομαι. δότε δʼ, ὦ ἄνδρες Ἀθηναῖοι, δότε καὶ συγχωρήσατε μοι πρὸς Διός, ὡς πέφυκα καὶ προῄρημαι, περὶ τούτων διαλεχθῆναι πρὸς ὑμᾶς· καὶ γὰρ οὐδʼ ἂν ἄλλως δυναίμην.
Now as regards the laying of the injunction and the legal points, I considered that Lycurgus would deal adequately with them; and I also saw that he was producing witnesses to the wickedness of the defendant. But I resolved to devote my speech to those points which ought always to be considered and examined by those who are deliberating in the interests of the State and of the laws; and I will now proceed to deal with those points. But do you, men of Athens, in Heaven’s name grant me the privilege of addressing you on these topics in the way that suits my natural bent and the scheme of my speech, for indeed I could not speak in any other way.
§ 15
ἅπας ὁ τῶν ἀνθρώπων βίος, ὦ ἄνδρες Ἀθηναῖοι, κἂν μεγάλην πόλιν οἰκῶσι κἂν μικράν, φύσει καὶ νόμοις διοικεῖται. τούτων δʼ ἡ μὲν φύσις ἐστὶν ἄτακτον καὶ κατʼ ἄνδρʼ ἴδιον τοῦ ἔχοντος, οἱ δὲ νόμοι κοινὸν καὶ τεταγμένον καὶ ταὐτὸ πᾶσιν. ἡ μὲν οὖν φύσις, ἂν ᾖ πονηρά, πολλάκις φαῦλα βούλεται· διόπερ τοὺς τοιούτους ἐξαμαρτάνοντας εὑρήσετε.
The whole life of men, Athenians, whether they dwell in a large state or a small one, is governed by nature and by the laws. Of these, nature is something irregular and incalculable, and peculiar to each individual; but the laws are something universal, definite, and the same for all. Now nature, if it be evil, often chooses wrong, and that is why you will find men of an evil nature committing errors.
§ 16
οἱ δὲ νόμοι τὸ δίκαιον καὶ τὸ καλὸν καὶ τὸ συμφέρον βούλονται, καὶ τοῦτο ζητοῦσιν, καὶ ἐπειδὰν εὑρεθῇ, κοινὸν τοῦτο πρόσταγμʼ ἀπεδείχθη, πᾶσιν ἴσον καὶ ὅμοιον, καὶ τοῦτʼ ἔστι νόμος. ᾧ πάντας πείθεσθαι προσήκει διὰ πολλά, καὶ μάλισθʼ ὅτι πᾶς ἐστι νόμος εὕρημα μὲν καὶ δῶρον θεῶν, δόγμα δʼ ἀνθρώπων φρονίμων, ἐπανόρθωμα δὲ τῶν ἑκουσίων καὶ ἀκουσίων ἁμαρτημάτων, πόλεως δὲ συνθήκη κοινή, καθʼ ἣν πᾶσι προσήκει ζῆν τοῖς ἐν τῇ πόλει.
But the laws desire what is just and honorable and salutary; they seek for it, and when they find it, they set it forth as a general commandment, equal and identical for all. The law is that which all men ought to obey for many reasons, but above all because every law is an invention and gift of the gods, a tenet of wise men, a corrective of errors voluntary and involuntary, and a general covenant of the whole State, in accordance with which all men in that State ought to regulate their lives.
§ 17
ἀλλὰ μὴν ὅτι νῦν Ἀριστογείτων τοῖς μὲν τῆς ἐνδείξεως δικαίοις ἅπασιν ἑάλωκεν, ἕτερος δʼ οὐδὲ εἷς ἔστιν ἀνεκτὸς αὐτῷ λόγος, περὶ τούτων ῥᾴδιον διδάξαι. δυοῖν γὰρ ὄντοιν, ὦ ἄνδρες Ἀθηναῖοι, ὧν ἕνεκα πάντες τίθενται οἱ νόμοι, τοῦ τε μηδένα μηδὲν ὃ μὴ δίκαιόν ἐστι ποιεῖν, καὶ τοῦ τοὺς παραβαίνοντας ταῦτα κολαζομένους βελτίους τοὺς ἄλλους ποιεῖν, ἀμφοτέροις τούτοις οὗτος ἔνοχος ὢν φανήσεται. ἐπὶ μὲν γὰρ οἷς ἐξ ἀρχῆς παρέβη τοὺς νόμους, τὰ ὀφλήματʼ αὐτῷ γέγονεν· ἐπὶ δʼ οἷς οὐκ ἐμμένει τούτοις, νῦν ἐπὶ τὴν παρʼ ὑμῶν ἄγεται τιμωρίαν, ὥστε μηδεμίαν καταλείπεσθαι πρόφασιν διʼ ἣν ἄν τις αὐτὸν ἀφείη.
But that Aristogeiton has been convicted on all the heads of the information, and that he has not a single counter-argument worth considering, can be easily proved. For there are two objects, men of Athens, for which all laws are framed—to deter any man from doing what is wrong, and, by punishing the transgressor, to make the rest better men; and it will be shown that both these objects will be secured by the punishment of the defendant. For by his original transgressions he has incurred the due penalties, and for his refusal to acquiesce in them he is now brought into court to receive your punishment; so that no one has any excuse left for acquitting him.
§ 18
οὐδὲ γὰρ αὖ τοῦτʼ ἔστιν εἰπεῖν, ὡς ἄρʼ ἐκ τούτων οὐδὲν ἡ πόλις βλάπτεται. ἐγὼ γάρ, ὅτι μὲν πάντʼ ἀπόλλυται τὰ τῆς πόλεως ὀφλήματα, εἰ τὰ τούτου σοφίσματα προσδέξεσθε, καὶ ὅτι, εἰ ἄρα δεῖ τινας ἐκ τῶν ὀφειλόντων ἀφιέναι, τοὺς ἐπιεικεστάτους καὶ βελτίστους καὶ τοὺς ἐπὶ τοῖς ἥκιστα δεινοῖς ὠφληκότας, τούτους ἀφιέναι δεῖ, οὐχὶ τὸν πονηρότατον καὶ πλεῖσθʼ ἡμαρτηκότα καὶ
Nor is it possible to say, After all, these things do no harm to the State. I will not dwell on the fact that all the fines due to the State are lost, if you admit his sophistries, or that if we must forgive any of our debtors, it ought to be the most decent and respectable and those who have been fined on the least serious charges, not the greatest villain of all, who has committed most offences and incurred the most deserved fines on the most serious charges.
§ 19
δικαιότατʼ ὠφληκότα καὶ ἐπὶ δεινοτάτοις (τί γὰρ ἂν γένοιτο συκοφαντίας καὶ παρανομίας δεινότερον, ἐφʼ οἷς ἀμφοτέροις οὗτος ὤφληκεν;) καὶ ὅτι οὐδʼ εἰ πᾶσι τοῖς ἄλλοις ἀφίετε, οὐχὶ τῷ βιαζομένῳ δήπου συγχωρῆσαι προσήκει (ὕβρις γὰρ δὴ τοῦτό γε), καὶ πάντα τὰ τοιαῦτʼ ἐάσω· ἀλλʼ ὅτι καὶ πᾶς ὁ τῆς πόλεως καὶ τῶν νόμων κόσμος, ὦ ἄνδρες Ἀθηναῖοι, συνταράττεται καὶ διαφθείρεται τὸ κατὰ τοῦτον, καὶ τοῦτʼ οἶμαι σαφῶς ὑμῖν ἐπιδείξειν.
For what could be more serious than chicanery and breach of the constitution, for both of which the defendant has been condemned? Nor will I urge that even if you let off all other offenders, it is surely wrong to give way to one who resorts to force, for that is surely an outrage. I waive such considerations as these; but I do think that I can clearly prove to you that the defendant’s example confounds and destroys all order in law and in government.
§ 20
λέξω δʼ οὔτε καινὸν οὔτε περιττὸν οὐδὲν οὔτʼ ἴδιον, ἀλλʼ ὃ πάντες ὑμεῖς ἴσθʼ ὁμοίως ἐμοί. εἰ γάρ τις ὑμῶν ἐξετάσαι βούλεται τί ποτʼ ἐστὶ τὸ αἴτιον καὶ τὸ ποιοῦν τὴν βουλὴν συλλέγεσθαι, τὸν δῆμον εἰς τὴν ἐκκλησίαν ἀναβαίνειν, τὰ δικαστήρια πληροῦσθαι, τὰς ἕνας ἀρχὰς ταῖς νέαις ἑκούσας ὑπεξιέναι, καὶ πάντα διʼ ὧν ἡ πόλις οἰκεῖται καὶ σῴζεται γίγνεσθαι, τοὺς νόμους εὑρήσει τούτων αἰτίους καὶ τὸ τούτοις ἅπαντας πείθεσθαι, ἐπεὶ λυθέντων γε τούτων, καὶ ἑκάστῳ δοθείσης ἐξουσίας ὅ τι βούλεται ποιεῖν, οὐ μόνον ἡ πολιτεία οἴχεται, ἀλλʼ οὐδʼ ὁ βίος ἡμῶν τοῦ τῶν θηρίων οὐδὲν ἂν διενέγκαι.
I shall say nothing novel or extravagant or peculiar, but only what you all know to be true as well as I do. For if any of you cares to inquire what is the motive-power that calls together the Council, draws the people into the Assembly, fills the law-courts, makes the old officials resign readily to the new, and enables the whole life of the State to be carried on and preserved, he will find that it is the laws and the obedience that all men yield to the laws; since, if once they were done away with and every man were given licence to do as he liked, not only does the constitution vanish, but our life would not differ from that of the beasts of the field.
§ 21
τί γὰρ ἂν τοῦτον αὐτὸν οἴεσθε ποιεῖν λυθέντων τῶν νόμων, ὃς ὄντων κυρίων τοιοῦτός ἐστιν; ἐπειδὴ τοίνυν οἱ νόμοι μετὰ τοὺς θεοὺς ὁμολογοῦνται σῴζειν τὴν πόλιν, δεῖ πάντας ὑμᾶς τὸν αὐτὸν τρόπον ὥσπερ ἂν εἰ καθῆσθʼ ἐράνου πληρωταί, τὸν μὲν πειθόμενον τούτοις ὡς φέροντα τὴν τῆς σωτηρίας φορὰν πλήρη τῇ πατρίδι τιμᾶν καὶ ἐπαινεῖν, τὸν δʼ ἀπειθοῦντα κολάζειν.
You see what the defendant is, when the laws are in force: what do you think he would do, if the laws were done away with? Since then it is admitted that, next after the gods, the laws preserve the State, it is the duty of all of you to act just as if you were sitting here making up a contribution to your club. If a man obeys the laws, respect and commend him for paying his contribution in full to the welfare of his fatherland; if he disobeys them, punish him.
§ 22
ἔρανος γάρ ἐστιν πολιτικὸς καὶ κοινὸς πάνθʼ ὅσα, ταξάντων τῶν νόμων, ἕκαστος ἡμῶν ποιεῖ. ὃν ὁ λείπων, ὦ ἄνδρες Ἀθηναῖοι, πολλὰ καὶ καλὰ καὶ σεμνὰ καὶ μεγάλʼ ὑμῶν ἀφαιρεῖται καὶ διαφθείρει τὸ καθʼ αὑτόν.
For everything done at the bidding of the laws is a contribution made to the State and the community. Whoever leaves it unpaid, men of Athens, is depriving you of many great, honorable, and glorious benefits, which he is destroying to the best of his ability.
§ 23
ὧν ἓν ἢ δύʼ ἐρῶ παραδείγματος ἕνεκα, τὰ γνωριμώτατα. τὸ τὴν βουλὴν τοὺς πεντακοσίους ἀπὸ τῆς ἀσθενοῦς τοιαυτησὶ κιγκλίδος τῶν ἀπορρήτων κυρίαν εἶναι, καὶ μὴ τοὺς ἰδιώτας ἐπεισιέναι· τὸ τὴν ἐξ Ἀρείου πάγου βουλήν, ὅταν ἐν τῇ βασιλείῳ στοᾷ καθεζομένη περισχοινίσηται, κατὰ πολλὴν ἡσυχίαν ἐφʼ ἑαυτῆς εἶναι, καὶ ἅπαντας ἐκποδὼν ἀποχωρεῖν· τὸ τὰς ἀρχὰς ἁπάσας, ὅσας οἱ λαχόντες ἄρχουσιν ὑμῶν, ἅμα τῷ τὸν ὑπηρέτην εἰπεῖν μετάστητʼ ἔξω τῶν νόμων κρατεῖν ἐφʼ οἷς εἰσεπέμφθησαν, καὶ μηδὲ τοὺς ἀσελγεστάτους βιάζεσθαι· ἄλλα μυρία.
One or two of these benefits I will name for the sake of example, choosing the best known.The Council of the Five Hundred, thanks to this barrier, frail as it is, is master of its own secrets, and no private citizen can enter it. The Council of the Areopagus, when it sits roped off in the King’s Portico, enjoys complete freedom from disturbance, and all men hold aloof.
§ 24
πάντα γὰρ τὰ σεμνὰ καὶ καλὰ καὶ διʼ ὧν ἡ πόλις κοσμεῖται καὶ σῴζεται, ἡ σωφροσύνη, ἡ πρὸς τοὺς γονέας καὶ τοὺς πρεσβυτέρους ὑμῶν παρὰ τῶν νέων αἰσχύνη, ἡ εὐταξία, τῇ τῶν νόμων προσθήκῃ τῶν αἰσχρῶν περίεστιν, τῆς ἀναισχυντίας, τῆς θρασύτητος, τῆς ἀναιδείας. ἰταμὸν γὰρ ἡ πονηρία καὶ τολμηρὸν καὶ πλεονεκτικόν, καὶ τοὐναντίον ἡ καλοκαγαθία ἡσύχιον καὶ ὀκνηρὸν καὶ βραδὺ καὶ δεινὸν ἐλαττωθῆναι. τοὺς νόμους οὖν δεῖ τηρεῖν καὶ τούτους ἰσχυροὺς ποιεῖν τοὺς ἀεὶ δικάζοντας ὑμῶν· μετὰ γὰρ τούτων οἱ χρηστοὶ τῶν πονηρῶν περίεισιν.
All the magistrates who are chosen from you by lot, as soon as the attendant cries Strangers must withdraw, control the laws which they were appointed to administer and cannot be disturbed by the most unruly. There are thousands of other benefits. All the noble and reverend qualities that adorn and preserve our city,—sobriety, orderliness, the respect of your younger men for parents and elders—hold their own, backed by the laws, against the base qualities of indecency, audacity, and shamelessness. For vice is vigorous, daring, and grasping; on the other hand probity is peaceful, retiring, inactive, and terribly liable to come off second-best. Therefore those of you who sit upon juries ought to protect and strengthen the laws, for with the help of the laws the good overcome the bad.
§ 25
εἰ δὲ μή, λέλυται πάντα, ἀνέῳκται, συγκέχυται, τῶν πονηροτάτων καὶ ἀναιδεστάτων ἡ πόλις γίγνεται. φέρε γὰρ πρὸς θεῶν, εἰ ἕκαστος τῶν ἐν τῇ πόλει τὴν Ἀριστογείτονος τόλμαν καὶ ἀναισχυντίαν λαβών, καὶ διαλογισάμενος ταῦθʼ ἅπερ οὗτος, ὅτι ἔξεστι καὶ λέγειν καὶ ποιεῖν μέχρι παντὸς ὅ τι ἂν βούληταί τις ἐν δημοκρατίᾳ, ἄνπερ τοῦ ποῖός τις εἶναι δόξει ὁ ταῦτα ποιῶν ὀλιγωρήσῃ, καὶ οὐδεὶς ἐπʼ οὐδενὶ τῶν ἀδικημάτων εὐθὺς αὐτὸν ἀποκτενεῖ·
If not, all is dissolved, broken up, confounded, and the city becomes the prey of the most profligate and shameless. For tell me this, in Heaven’s name; if everyone in the city copied the audacity and shamelessness of Aristogeiton and argued in the same way as he, that in a democracy a man has an unlimited right to say and do whatever he likes, as long as he does not care what reputation such conduct will bring him, and that no one will put him to death at once for any of his misdoings;
§ 26
εἰ ταῦτα διανοηθεὶς ὁ μὴ λαχὼν τῷ λαχόντι καὶ ὁ μὴ χειροτονηθεὶς τῷ χειροτονηθέντι ἐξ ἴσου ζητοίη εἶναι καὶ τῶν αὐτῶν μετέχειν, καὶ ὅλως μὴ νέος, μὴ πρεσβύτερος τὰ προσήκοντα πράττοι, ἀλλὰ πᾶν τὸ τεταγμένον ἐξελάσας ἕκαστος ἐκ τοῦ βίου, τὴν ἑαυτοῦ βούλησιν νόμον, ἀρχήν, πάνθʼ ὑπολαμβάνοι· εἰ ταῦτα ποιοῖμεν, ἔστι τὴν πόλιν οἰκεῖσθαι; τί δέ; τοὺς νόμους κυρίους εἶναι; πόσην δʼ ἂν οἴεσθε βίαν καὶ ὕβριν καὶ παρανομίαν ἐν ἁπάσῃ τῇ πόλει καθʼ ἑκάστην τὴν ἡμέραν γίγνεσθαι καὶ βλασφημίαν ἀντὶ τῆς νῦν εὐφημίας καὶ τάξεως;
if, acting on this principle, the citizen rejected at the ballot or at the election should put himself on an equality with the chosen citizen; if, in a word, neither young nor old should do his duty, but each man, banishing all discipline from life, should regard his own wish as law, as authority, as all in all—if, I say, we should act like this, could the government continue to be carried on? What? Would the laws be any longer valid? What violence, insolence and lawlessness there would be throughout the city every day! What scurrility instead of our present decency of language and behavior!
§ 27
καὶ τί δεῖ λέγειν ὅτι τοῖς νόμοις ἅπαντα κοσμεῖται καὶ τῷ τούτοις πείθεσθαι; ἀλλʼ ὑμεῖς αὐτοὶ πάντων ἄρτι κληρουμένων Ἀθηναίων, καὶ πάντων εὖ οἶδʼ ὅτι βουλομένων εἰς τοῦτο λαχεῖν τὸ δικαστήριον, μόνοι δικάζεθʼ ἡμῖν. διὰ τί; ὅτι ἐλάχετε, εἶτʼ ἀπεκληρώθητε· ταῦτα δʼ οἱ νόμοι λέγουσιν. εἶθʼ ὑμεῖς αὐτοὶ κατὰ τοὺς νόμους εἰσεληλυθότες τὸν παρὰ τοὺς νόμους λέγειν ἢ πράττειν τι βιαζόμενον λαβόντες ἀφήσετε; καὶ οὐδεὶς ὑμῶν χολὴν οὐδʼ ὀργὴν ἔχων φανήσεται ἐφʼ οἷς ὁ βδελυρὸς καὶ ἀναιδὴς ἄνθρωπος βιάζεται τοὺς νόμους;
Why need one repeat that order is everywhere maintained by the laws and by obedience to the laws? You yourselves have the sole right of judging our case, though every Athenian was in the ballot and all, I am sure, wanted to be allotted to this court. Why is this? Because by lot you were chosen and then assigned to this case. Those are the instructions of the law. And then will you, who owe your presence here to the laws, allow a man, who flouts the laws by word and deed, to escape from your grasp? Will none of you show anger or bitterness at this shameless ruffian’s defiance of the laws?
§ 28
ὅς, ὦ μιαρώτατε πάντων τῶν ὄντων ἀνθρώπων, κεκλειμένης σου τῆς παρρησίας οὐ κιγκλίσιν οὐδὲ θύραις, ἃ καὶ παρανοίξειεν ἄν τις, ἀλλὰ τοσούτοις καὶ τηλικούτοις ὀφλήμασιν, καὶ τούτων παρὰ τῇ θεῷ κειμένων, εἰς τὸ ἐντὸς τούτων βιάζει καὶ προσέρχει πρὸς ταῦτʼ ἀφʼ ὧν ἀπελαύνουσίν σʼ οἱ νόμοι· ἀπεσχοινισμένος πᾶσι τοῖς ἐν τῇ πόλει δικαίοις, γνώσει δικαστηρίων τριῶν, ἐγγραφῇ θεσμοθετῶν, ἑτέρᾳ πρακτόρων, τῇ τῆς βουλεύσεως, ἣν αὐτὸς διώκεις, γραφῇ, μόνον οὐχ ἁλύσει σιδηρᾷ, ὑποδύει παρὰ ταῦτα καὶ διασπᾷς, καὶ προφάσεις πλάττων καὶ ψευδεῖς αἰτίας συντιθεὶς τὰ κοινὰ δίκαιʼ ἀνατρέψειν οἴει.
Vilest of all living men! Shut out from your right of speech, not by barriers or doors which any man might break open, but by so many heavy penalties, which are registered in the temple of the Goddess, you are trying to force your way in and to approach those precincts from which the laws exclude you. Debarred by every right that holds good in Athens, by the decisions of three tribunals, by the registers of the archons and of the collectors of taxes, by the indictment for wrongful entry in which you yourself are the plaintiff, curbed, I might almost say, by chains of steel, you wriggle and force your way through all and imagine that by weaving excuses and trumping up false charges you can overturn all the principles of justice.
§ 29
καὶ μὴν μέγα καὶ σαφὲς ὑμῖν ἐρῶ παράδειγμα, ὅτι ταῦτʼ οὐδὲ καθʼ ἓν προσήκει παριδεῖν. εἰ γάρ τις αὐτίκα δὴ μάλʼ εἴποι ὡς ἐκ τῶν νεωτάτων ἢ τῶν πλουσιωτάτων ἢ τῶν λελῃτουργηκότων ἢ τῶν τοιούτων τι μερῶν ἀφορίσας, τοὺς λέγοντας εἶναι δεῖ, ἀποκτείναιτʼ ἂν αὐτὸν εὖ οἶδʼ ὅτι, ὡς καταλύοντα τὸν δῆμον, καὶ δικαίως ἂν τοῦτο ποιήσαιτε.
I will, however, by a clear and forcible example show the jury that they ought not to overlook such conduct; no, not in a single particular. Imagine for a moment that someone proposed that speakers in the Assembly should be confined to the youngest citizens, or to the richest, or to those who had performed a public service, or to some similar category. I am sure you would have him put to death for trying to overthrow the democracy. And indeed you would be justified.
§ 30
καὶ μὴν ὅ τι βούλεσθε τούτων ἧττόν ἐστι δεινὸν ἢ εἴ τις ἐξ ὧν οὗτός ἐστι μερῶν εἴποι τοῖς βιαζομένοις ἐξεῖναι λέγειν, ἢ τοῖς ἐκ τοῦ δεσμωτηρίου, ἢ τοῖς ὧν ἀπέκτεινεν ὁ δῆμος τοὺς πατέρας, ἢ τοῖς ἀποδεδοκιμασμένοις ἄρχειν λαχοῦσιν, ἢ τοῖς ὀφείλουσι τῷ δημοσίῳ, ἢ τοῖς καθάπαξ ἀτίμοις, ἢ τοῖς πονηροτάτοις καὶ δοκοῦσι καὶ οὖσι· πάντα γὰρ ταῦθʼ ὑπάρχει τούτῳ, καὶ πρόσεστι τοῖς οἷος οὗτός ἐστι τὴν φύσιν. ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, νομίζω μὲν αὐτὸν καὶ ἐφʼ οἷς νυνὶ ποιεῖ δικαίως ἂν ἀποθανεῖν, πολὺ μέντοι μᾶλλον, ἢ οὐδέν γʼ ἧττον, ἐφʼ οἷς δῆλός ἐστι ποιήσων, εἰ τὴν παρʼ ὑμῶν ἐξουσίαν λήψεται καὶ καιρόν· ὃ μὴ γένοιτο.
Yet any one of these proposals is less dangerous than if it were proposed that speakers should belong to one of the classes to which the defendant belongs—law-breakers, jail-birds, sons of criminals put to death by the people, citizens disqualified after obtaining office by lot, public debtors, men totally disfranchised, or men who by repute and in fact are utter rascals. All these descriptions fit the defendant and apply to those who resemble him in disposition. I think, men of Athens, that he deserves death both for what he is doing now and much more, or at least no less, for what he obviously will do, if he gets the power and opportunity from you; which Heaven forfend!
§ 31
ὃ καὶ θαυμαστόν ἐστιν, εἴ τις ὑμῶν ἀγνοεῖ ὅτι ἐπὶ μὲν καλὸν ἢ χρηστὸν ἢ τῆς πόλεως ἄξιον πρᾶγμʼ οὐδὲν οὗτός ἐστι χρήσιμος (μὴ γάρ, ὦ Ζεῦ καὶ θεοί, τοσαύτη σπάνις ἀνδρῶν γένοιτο τῇ πόλει ὥστε παρʼ Ἀριστογείτονος τῶν καλῶν τι ποιήσασθαι)· ἐφʼ ἃ δʼ ἂν καὶ χρήσαιτό τις τοιούτῳ θηρίῳ, ἀπεύχεσθαι τοῖς θεοῖς μὴ γενέσθαι δεῖ. εἰ δʼ ἄρα συμβαίη, μεῖζόν ἐστιν εὐτύχημα τῇ πόλει ἀπορῆσαι τοὺς βουλομένους ἐξαμαρτεῖν διʼ οὗ τοῦτο ποιήσουσιν, ἢ τοῦτον ἀφειμένον αὐτοῖς ἕτοιμον ὑπάρξαι.
It is also strange if anyone of you is ignorant that for nothing that is honorable or useful or worthy of our city is he of any use. May Zeus and all the gods grant that Athens may never be so short of real men that any honorable task should have to be performed by an Aristogeiton! We ought to pray Heaven that the occasion may never arise for which such a monster could be found useful. But should it possibly arise, it would be a greater blessing for the city that those who wish for its fall should lack the instrument of their designs than that this fellow should be released and ready to their hand.
§ 32
τί γὰρ οὗτος ὀκνήσειεν ἄν, ὦ ἄνδρες Ἀθηναῖοι, τῶν ἀνηκέστων ἢ δεινῶν, ἄνθρωπος μιαρὸς καὶ πατρικῆς ἔχθρας πρὸς τὸν δῆμον ἀνάμεστος; τίς δʼ ἂν ἄλλος μᾶλλον, ὃ μὴ γένοιτο, ἀνατρέψειεν τὴν πόλιν, εἰ λάβοιτʼ ἐξουσίας; οὐχ ὁρᾶθʼ ὅτι τῆς φύσεως αὐτοῦ καὶ πολιτείας οὐ λογισμὸς οὐδʼ αἰδὼς οὐδεμία, ἀλλʼ ἀπόνοιʼ ἡγεῖται, μᾶλλον δʼ ὅλον ἔστʼ ἀπόνοιʼ ἡ τούτου πολιτεία; ἣ μέγιστον μέν ἐστιν αὐτῷ τῷ ἔχοντι κακόν, δεινὸν δὲ καὶ χαλεπὸν πᾶσι, πόλει δʼ οὐκ ἀνεκτόν. ὁ γὰρ ἀπονενοημένος ἅπας ἑαυτὸν μὲν προεῖται καὶ τὴν ἐκ λογισμοῦ σωτηρίαν, ἐκ δὲ τοῦ παραδόξου καὶ παραλόγου, ἐὰν ἄρα σωθῇ, σῴζεται.
For what fatal or dangerous act will he shrink from, men of Athens,—this polluted wretch, infected with hereditary hatred of democracy? What other man would sooner overthrow the State, if only—which Heaven forbid!—he should gain the power? Do you not see that his character and his policy are not guided by reason or by self-respect, but by recklessness? Or rather, his policy is sheer recklessness. Now that is the very worst quality for its possessor, terribly dangerous for everyone else, and for the State intolerable. For the reckless man has lost all control of himself, all hope of rational safety, and can only be saved, if at all, by some unexpected and incalculable accident.
§ 33
τίς ἂν οὖν εὖ φρονῶν αὑτὸν ἂν ἢ τὰ τῇ πατρίδι συμφέροντα ταύτῃ συνάψειεν; τίς οὐκ ἂν εἰς ὅσον δυνατὸν φεύγοι, καὶ τὸν ἔχοντα ταύτην ἐκποδὼν ποιήσαιτο, ἵνα μηδʼ ἄκων αὐτῇ ποτε περιπέσῃ; οὐκ ἀπονοίας, ὦ ἄνδρες Ἀθηναῖοι, τοὺς ὑπὲρ πατρίδος βουλευομένους δεῖ ζητεῖν ὅτῳ κοινωνήσουσιν, ἀλλὰ νοῦ καὶ φρενῶν ἀγαθῶν καὶ προνοίας πολλῆς. ταῦτα μὲν γὰρ εἰς εὐδαιμονίαν ἄγει πάντας ἀνθρώπους, ἐκείνη δʼ οἷ τοῦτον ἀπελθεῖν δεῖ.
Who, then, that is wise would bind up his own or his country’s interests with this failing? Who would not shun it as far as possible, and keep its possessor at arm’s length, that he may not be involved in it even against his will? Patriotic statesmen, Athenians, ought to seek out some adviser who will contribute, not recklessness, but intelligence, sound judgement, and ample forethought; for these qualities conduct all men to happiness; the other leads to that goal for which Aristogeiton is bound.
§ 34
θεωρεῖτε δὲ μὴ πρὸς τὸν ἐμὸν λόγον, ἀλλʼ εἰς ἅπαντα τὰ τῶν ἀνθρώπων ἔθη βλέποντες. εἰσὶ ταῖς πόλεσι πάσαις βωμοὶ καὶ νεῲ πάντων τῶν θεῶν, ἐν δὲ τούτοις καὶ Προνοίας Ἀθηνᾶς ὡς ἀγαθῆς καὶ μεγάλης θεοῦ, καὶ παρὰ τῷ Ἀπόλλωνι ἐν Δελφοῖς κάλλιστος καὶ μέγιστος νεὼς εὐθὺς εἰσιόντι εἰς τὸ ἱερόν, ὃς ὢν θεὸς καὶ μάντις οἶδε τὸ βέλτιστον· ἀλλʼ οὐκ ἀπονοίας οὐδʼ ἀναιδείας.
In considering this question, look not at my speech, but at the general character of mankind. All our cities contain shrines and temples of all the gods, and among them is one of Athena, Our Lady of Forethought, worshipped as a beneficent and powerful goddess, and close to the temple of Apollo at Delphi, immediately as you enter the precincts, she has a large and beautiful temple. Apollo, a god and prophet both, knows what is best. But there is no temple of Recklessness or of Shamelessness.
§ 35
καὶ δίκης γε καὶ εὐνομίας καὶ αἰδοῦς εἰσι πᾶσιν ἀνθρώποις βωμοί, οἱ μὲν κάλλιστοι καὶ ἁγιώτατοι ἐν αὐτῇ τῇ ψυχῇ ἑκάστου καὶ τῇ φύσει, οἱ δὲ καὶ κοινῇ τοῖς πᾶσι τιμᾶν ἱδρυμένοι· ἀλλʼ οὐκ ἀναισχυντίας οὐδὲ συκοφαντίας οὐδʼ ἐπιορκίας οὐδʼ ἀχαριστίας, ἃ πάντα τούτῳ πρόσεστιν.
Of Justice too and Order and Modesty all men have shrines, some, the fairest and holiest, in the very heart and soul of each man, and others built for the common worship of all. But none is raised to Shamelessness or Chicanery or Perjury or Ingratitude—all qualities of the defendant.
§ 36
οἶδα τοίνυν ὅτι τὴν μὲν ὀρθὴν καὶ δικαίαν ὁδὸν τῆς ἀπολογίας οὗτος φεύξεται, ἔξωθεν δὲ κύκλῳ περίεισιν λοιδορούμενος καὶ διαβάλλων καὶ ὑπισχνούμενος κρινεῖν, εἰσάξειν, παραδώσειν. ἔστιν δὲ πάντʼ αὐτῷ ταῦτα, ἐάνπερ ὑμεῖς ὀρθῶς σκοπῆτε, ἀδόκιμα. τί γὰρ οὐκ ἐξελήλεγκται τούτων ἐπὶ πάντων πολλάκις;
Now I know that he will avoid the straight and honest path of defence, and will take a devious course, abusing, slandering, and threatening to prosecute, arrest, imprison, and the like. But he will find all this futile, if you duly attend to the case; for which of these tricks has not been exposed over and over again?
§ 37
καὶ τὰ μὲν ἄλλʼ ἐάσω· ἀλλʼ, Ἀριστογεῖτον, ἑπτὰ γραφὰς κέκρικάς με, τοῖς ὑπὲρ Φιλίππου τότε πράττουσιν σεαυτὸν μισθώσας, καὶ εὐθύνας διδόντος δὶς κατηγόρησας· καὶ Ἀδράστειαν μὲν ἄνθρωπος ὢν προσκυνῶ, καὶ ἔχω τοῖς θεοῖς καὶ πᾶσιν ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς σώσασί με πολλὴν χάριν· οὐδεπώποτε δʼ οὐδὲν ἀληθὲς λέγων ἐφάνης, ἀλλʼ ἀεὶ συκοφαντῶν ἠλέγχου. ἐὰν οὖν ἀκύρους τοὺς νόμους οὗτοι ποιήσαντες ἀφῶσί σε τήμερον, νῦν μʼ ἐξελέγξεις; περὶ τοῦ;
To pass over other occasions, seven times, Aristogeiton, have you indicted me, when you had taken the pay of Philip’s agents, and twice you accused me at my audit. As a mere mortal I pay my respects to Nemesis, and I am deeply grateful both to the gods and to all the citizens of Athens for their protection. But as for you, it was never once found that you had spoken the truth; you were always convicted of chicanery. If, then, these gentlemen make the laws invalid by acquitting you today, will you convict me now? On what charge?
§ 38
σκοπεῖτε γὰρ οὑτωσί. δύʼ ἔτη βιάζεται λέγειν οὗτος οὐκ ἐξὸν αὐτῷ, ἀλλὰ λέγει γʼ ὅμως. ἔπειτʼ ἐν τούτοις τὸν μὲν ταλαίπωρον Φωκίδην καὶ τὸν χαλκοτύπον τὸν ἐκ Πειραιῶς καὶ τὸν σκυλόδεψον, καὶ ὅσων ἄλλων κατηγόρηκε παρʼ ὑμῖν, εἶδʼ ἀδικοῦντας τὴν πόλιν, ἐμὲ δʼ οὐχ ἑώρα τὸν ῥήτορʼ ᾧ ἐπολέμει, οὐδὲ τὸν Λυκοῦργον, οὐδὲ τοὺς ἄλλους, περὶ ὧν αὐτίκα δὴ τὰ πόλλʼ ἐρεῖ; καὶ μὴν κατʼ ἀμφότερʼ ἄξιός ἐστʼ ἀπολωλέναι, τοῦτο μέν, εἴ τι καθʼ ἡμῶν ἔχων ἀδίκημα δεικνύναι ἡμᾶς μὲν ἀφίει, ἐπὶ δὲ τοὺς ἰδιώτας ἐπορεύετο, τοῦτο δέ, εἰ μηδὲν ἔχων ἕνεκα τοῦ παρακρούσασθαι καὶ φενακίσαι ὑμᾶς ταῦτʼ ἐρεῖ.
I ask the jury to reflect. For two years he has been asserting his claim to address you, though it is illegal for him to do so; but he speaks all the same. All that time he saw the State injured by the wretched Phocides, by the coppersmith from Peiraeus, by the tanner, and by all the others whom he has accused in your courts; but had he no eyes for me, the orator with whom he was at open war, or for Lycurgus, or for the other orators about whom he will have so much to say presently? Yet either way he deserves death; in the one case, if he had a charge against us that he could prove, but passed it over to assail private citizens, or on the other hand, if he has no charge against us, but wants to deceive and hoodwink you by his statements.
§ 39
εἰ τοίνυν ἄρα καὶ τοιοῦτός τίς ἐστιν ἄνθρωπος ἐν τῇ πόλει, οἷος ἐκ παντὸς τρόπου τὸν κρινοῦντά τινα καὶ συκοφαντήσοντα ζητεῖν, εἰ δὲ δικαίως ἢ ἀδίκως μηδὲν φροντίζειν, οὐδένʼ ἂν ἧττον εὕροι χρήσιμον ὄντʼ ἢ τοῦτον ἑαυτῷ. διὰ τί; ὅτι τὸν κατηγορήσοντα τῶν ἄλλων καὶ πάντας κρινοῦντα αὐτὸν ἀνεξέλεγκτον ὑπάρχειν δεῖ, ἵνα μὴ διὰ τὴν τούτου πονηρίαν ἀποφεύγωσιν ἐκεῖνοι. τούτου δʼ οὔτε πλειόνων οὔτε μειζόνων ἁμαρτημάτων οὐδεὶς μᾶλλόν ἐστι μεστὸς ἐν τῇ πόλει.
If there really is in our city a man whose disposition prompts him diligently to search for someone ready to accuse and blackmail others, but who does not trouble himself about the justice or injustice of the charges, he could not find an agent less fitted for his purpose than the defendant. And why? Because one who is prepared to accuse others and bring them all to trial, ought to be himself unimpeachable, so that his victims may not escape through his own wickedness. But no one in the city has a record of more numerous and more serious crimes than the defendant.
§ 40
τί οὖν οὗτός ἐστι; κύων νὴ Δία, φασί τινες, τοῦ δήμου. ποδαπός; οἷος οὓς μὲν αἰτιᾶται λύκους εἶναι μὴ δάκνειν, ἃ δέ φησι φυλάττειν πρόβατʼ αὐτὸς κατεσθίειν. τίνα γὰρ τῶν ῥητόρων οὗτος εἴργασταί τι κακὸν τοσοῦτον ἡλίκον τοὺς ἰδιώτας, περὶ ὧν ψηφίσματα γράψας ἑάλω; τίνα δʼ, ἐξ οὗ νῦν πάλιν λέγει, κέκρικεν ῥήτορα; οὐδʼ ἕνα· ἀλλʼ ἰδιώτας πολλούς. ἀλλὰ μὴν τοὺς γευομένους κύνας τῶν προβάτων κατακόπτειν φασὶ δεῖν, ὥστʼ οὐκ ἂν φθάνοι κατακοπτόμενος.
Now what is the defendant? He is the watch dog of the democracy, cry his friends. Yes, but what sort of dog? One that never snaps at those whom he accuses of being wolves, but himself devours the sheep he pretends to guard. To which of the orators has he done so much harm as to the private citizens against whom he has been convicted of moving unlawful decrees? What statesman has he brought to trial, since he again took to public speaking? Not a single one-but plenty of private citizens. But they say that dogs who taste mutton ought to be cut to bits; so the sooner he is cut up the better.
§ 41
οὐδέν, ὦ ἄνδρες Ἀθηναῖοι, χρήσιμός ἐστιν ὧν φησίν, ἀλλʼ οὗτος πρᾶγμʼ ἑόρακεν μιαρὸν καὶ ἀναιδές. λοιδορούμενος γὰρ ἐν ταῖς ἐκκλησίαις καὶ προπετῶς ἅπασι προσκρούων, ὧν ἂν ἐκ τούτων ἁθρόους πάντας ὑμᾶς ἐκεῖ παρακρούσηται, τούτων καταβὰς καθʼ ἕνʼ ὑμῶν παρʼ ἑκάστου δίκην λαμβάνει, συκοφαντῶν, αἰτῶν, εἰσπράττων ἀργύριον, οὐχὶ μὰ Δία τοὺς λέγοντας (οὗτοι μὲν γὰρ ἐπίστανται τούτῳ διαβαπτίζεσθαι), ἀλλὰ τοὺς ἰδιώτας καὶ τοὺς ἀπείρους· ἴσασι δʼ οἱ πεπληγμένοι.
Men of Athens, he serves no purpose that he claims to serve, but he has turned his attention to an abominable and disgusting trick. In the Assembly he recklessly abuses and attacks all alike, and for all the misrepresentations that he thus foists upon you collectively, he gets his remuneration from each of you separately, when he descends from the platform, by threatening prosecution and by demanding and extorting money. Not from the orators, you may be sure: they know how to throw mud back at him: but from the inexperienced private citizens, as those know who have felt his blows.
§ 42
ἀλλὰ νὴ Δία ταῦτα μὲν οὕτως ἔχειν ὁμολογήσετε, χρήσιμον δʼ ἄνθρωπον τῇ πόλει κρίνειν, ὥστε πάντα ταῦτα παριδόντας δεῖν αὐτὸν σῴζειν. ἀλλʼ ὧν ἔργῳ πεῖραν εἰλήφατʼ, ὦ ἄνδρες Ἀθηναῖοι, μηδέποτʼ ἐκ λόγου ταῦτα σκοπεῖσθε. οὗτος ὑμῖν οὐχὶ προσῆλθε πέντʼ ἐτῶν, ὧν ἐτιμήθη μὴ λέγειν αὐτῷ. τίς οὖν ἐν τούτῳ τῷ χρόνῳ τοῦτον ἐπόθησεν; τί τῶν τῆς πόλεως ἐλλειφθὲν διὰ τὴν ἀπουσίαν εἶδε τὴν τούτου; τί δέ, ἀφʼ οὗ νῦν λέγει, βέλτιον γεγονός; ἐμοὶ μὲν γὰρ δοκεῖ τοὐναντίον, ὃν μὲν οὐ προσῄει χρόνον ὑμῖν, ἀναπαύσασθαι τῶν κακῶν ἡ πόλις ὧν ἅπασιν οὗτος παρεῖχεν, ἀφʼ οὗ δὲ πάλιν δημηγορεῖ, πολιορκεῖσθαι, λόγους στασιώδεις καὶ ταραχώδεις ἐν ἁπάσαις ἀεὶ ταῖς ἐκκλησίαις λέγοντος τούτου.
But perhaps, while admitting the truth of this, you will say that you consider him a useful servant of the State, so that we must overlook all this and spare him. Men of Athens, when you have had practical experience of something, you should never take a merely theoretical view of it. This man had no dealings with you in the five years when he was deprived of the right to address you. Well, who in all that time regretted him? What neglect of the city’s interests has anyone observed in consequence of his absence, or what improvement now that he is allowed to speak? On the contrary, it seems to me that as long as he did not come before you, the city had respite from the troubles that he caused to everyone, but since he started his harangues again, Athens is in a state of siege from the factious and unruly speeches that he delivers at every meeting of the Assembly.
§ 43
βούλομαι τοίνυν καὶ παρακινδυνευτικοῦ τινος ἅψασθαι λόγου καὶ διαλεχθῆναι τοῖς διὰ ταῦτα φιλοῦσιν αὐτόν· οὓς ὁποίους μέν τινας χρὴ νομίζειν, αὐτοὶ σκοπεῖσθε, ἐγὼ δʼ οὐδὲν ἂν εἴποιμι, πλὴν ὅτι γʼ οὐ σωφρονοῦσι προσνέμοντες αὑτοὺς τούτῳ. τῶν μὲν οὖν ἐν τῷ δικαστηρίῳ νῦν ὄντων ὑμῶν οὐδένʼ εἶναι τοιοῦτον τίθεμαι· καὶ γὰρ δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, καὶ καλὸν καὶ συμφέρον οὕτω καὶ λέγειν ἐμὲ καὶ φρονεῖν περὶ ὑμῶν.
I will now trench upon a dangerous topic and offer some remarks to those who, for these reasons, admire him. How such persons ought to be regarded, you shall judge for yourselves; I will say nothing myself, except that they are not wise in taking his part. Now of you who are here in court, I assume that this does not apply to any: it is only fair, men of Athens, and honorable and proper that I should both say and think that of you.
§ 44
ἐκ δὲ τῶν ἄλλων πολιτῶν, ἵνʼ ὡς εἰς ἐλαχίστους τὴν βλασφημίαν ἀγάγω, τὸν μαθητήν, εἰ δὲ βούλεσθε, τὸν διδάσκαλον αὐτοῦ, Φιλοκράτην τὸν Ἐλευσίνιον, μόνον εἶναι τοιοῦτον τίθεμαι, οὐχ ὡς οὐχὶ πλειόνων ὄντων (ὤφελε γὰρ μηδεὶς ἄλλος Ἀριστογείτονι χαίρειν), ἀλλʼ ὃ καθʼ ὑμῶν ὡς ὄνειδος ὀκνῶ λέγειν, οὐδὲ τῶν ἄλλων πολιτῶν δίκαιός εἰμι δημοσίᾳ κατηγορεῖν· εἶτα καὶ ταὐτὸ ποιήσει καὶ πρὸς ἕνα ῥηθεὶς ὁ λόγος.
But of the rest of our citizens—to confine the reproach to as few as possible—his pupil, or, if you like, his teacher, Philocrates of Eleusis, is the only one whom I account as such, not as if there were not more (for I would that no one else found satisfaction in Aristogeiton), but I have no right publicly to bring a charge against other citizens which I shrink from bringing against you. Moreover the argument, though it applies to one man alone, will have the same force.
§ 45
τὸ μὲν οὖν ἐξετάζειν ἀκριβῶς οἷον ἀνάγκη τὴν φύσιν εἶναι τὸν Ἀριστογείτονι χαίροντα, ἐάσω, ἵνα μὴ πολλὰ καὶ βλάσφημʼ ἀναγκάζωμαι λέγειν καὶ διεξιέναι· ἀλλʼ ἐκεῖνο λέγω. εἰ πονηρός ἐστιν Ἀριστογείτων ἁπλῶς καὶ πικρὸς καὶ συκοφάντης καὶ τοιοῦτος οἷος ὑπισχνεῖται, δίδωμι, συγχωρῶ, Φιλόκρατες, σοὶ τῷ τοιούτῳ τὸν ὅμοιον σῴζειν· τῶν γὰρ ἄλλων ἁπάντων καὶ φρονούντων ἃ δεῖ καὶ φυλαττόντων τοὺς νόμους, οὐδὲν ἂν παρὰ τοῦτʼ οἶμαι γενέσθαι.
I will not discuss too minutely what character we must assign to an admirer of Aristogeiton, for fear lest I should be committed to a long tirade of vituperation. But one thing I will say. If Aristogeiton is in plain language a rascally and malicious blackmailer, the sort of man in fact that he professes to be, then you have my hearty consent, Philocrates, to support one who so closely resembles you; because, if every one else does his duty and upholds the law, I do not think that your attitude will produce any effect.
§ 46
εἰ δὲ κάπηλός ἐστι πονηρίας καὶ παλιγκάπηλος καὶ μεταβολεύς, καὶ μόνον οὐ ζυγὰ καὶ στάθμʼ ἔχων πάνθʼ ὅσα πώποτʼ ἔπραξεν ἐπώλει, τί τοῦτον, ὦ μάταιʼ, ἀκονᾷς; οὔτε γὰρ μαγείρῳ μαχαίρας οὐδέν ἐστʼ ὄφελος δήπουθεν ἥτις μὴ τέμνει, οὔτε τῷ βουλομένῳ διʼ αὑτοῦ πᾶσι πράγματα καὶ κακὰ γίγνεσθαι ὁ ταῦτʼ ἀποδωσόμενος συκοφάντης οὐδέν ἐστι χρήσιμος.
But if he is a jobber and pedlar and retail-dealer in wickedness, if he has all but sold by scale and balance every action of his whole life, why, you silly fellow, do you egg him on? Surely a cook has no use for a knife that does not cut, and in the same way a man who wants by his own efforts to cause trouble and annoyance to everybody has no use for a blackmailer who is ready to sell such services.
§ 47
ἀλλὰ μὴν ὅτι τοιοῦτος οὗτός ἐστιν εἰδότι σοι φράσω. τὴν καθʼ Ἡγήμονος εἰσαγγελίαν μέμνησαι ὡς ἀπέδοτο· τὰς κατὰ Δημάδου γραφὰς οἶσθʼ ὡς ἐξέλιπεν. τὸν ἐλαιοπώλην Ἀγάθωνα (ταυτὶ γὰρ τὰ πρώην) βοῶν καὶ κεκραγὼς καὶ ἰοὺ ἰού, πάντʼ ἄνω τε καὶ κάτω ποιῶν ἐν ταῖς ἐκκλησίαις ὡς δέον στρεβλοῦν, λαβὼν ὁτιδήποτε, παρὼν ὅτʼ ἀφίετο, ἄφωνος ἐγένετο. τὴν κατὰ Δημοκλέους εἰσαγγελίαν ἀνασείσας ποῖ ἔτρεψεν; ἄλλα μυρία, ὧν ἐμοὶ μὲν ἔργον ἁπάντων μνησθῆναι, σὺ δʼ εὖ οἶδʼ ὅτι καὶ τὰ ἀντίγραφʼ αὐτῶν ἔχεις, ἐργολαβῶν αὐτῷ.
That, I may tell you, is the sort of man the defendant is, though you now it already. You remember how he sold the impeachment of Hegemon. You know how he threw up his brief against Demades. At the trial of Agathon, the olive-merchant, a day or two ago, he bellowed and ranted and cried Ha-ha! and threw the Assembly into confusion, saying it was a case for the rack; and after pocketing some trifle or other, though he was present at his acquittal, he kept his mouth shut. He held the threat of impeachment over Democles’ head, and what did he make of it? There are thousands of other cases. I should find it a task to mention them all, but you, who were his jackal, must have notes of them.
§ 48
τίς οὖν ὁ τὸν τοιοῦτον σώσων ἢ πονηρὸς ἢ χρηστός; ἢ διὰ τί; τῶν μὲν γὰρ ὁμοίων προδότης, τῶν δὲ χρηστῶν ἐχθρὸς ἐκ φύσεως καὶ γένους· πλὴν εἰ συκοφάντου τις καὶ πονηροῦ σπέρμα καὶ ῥίζαν, ὡσπερανεὶ γεωργός, οἴεται δεῖν ὑπάρχειν τῇ πόλει. τοῦτο δʼ οὐ καλόν, ὦ ἄνδρες Ἀθηναῖοι, νομίζω δὲ μὰ τοὺς θεοὺς οὐδʼ ὅσιον· οὐδὲ γὰρ τοὺς προγόνους ὑπολαμβάνω τὰ δικαστήρια ταῦθʼ ὑμῖν οἰκοδομῆσαι, ἵνα τοὺς τοιούτους ἐν αὐτοῖς μοσχεύητε, ἀλλὰ τοὐναντίον ἵνʼ ἀνείργητε καὶ κολάζητε καὶ μηδεὶς ζηλοῖ μηδʼ ἐπιθυμῇ κακίας.
Then what man, be he good or bad, wants to spare such a fellow? Why spare one who is the betrayer of those who resemble him, and the foe, by instinct and by inheritance, of good men; unless one thinks that the State should preserve, as a farmer might do, the seed and stock of the blackmailer and rascal? But that would be a disgrace, men of Athens; yes, by Heaven! and I account it an impiety too. I cannot believe that your ancestors built you these law-courts as a hotbed for rogues of this sort, but rather to enable you to check and chastise them, until no man shall admire or covet vice.
§ 49
δυσκατάπαυστον δέ τι κινδυνεύει πρᾶγμʼ εἶναι πονηρία. ὅπου γὰρ Ἀριστογείτων ἐπὶ τοῖς ὡμολογημένοις ἀδικήμασι κρίνεται καὶ οὐκ ἀπόλωλε πάλαι, τί χρὴ ποιεῖν ἢ λέγειν; ὃς εἰς τοῦθʼ ἥκει πονηρίας ὥστʼ ἐνδεδειγμένος ἤδη βοῶν, συκοφαντῶν, ἀπειλῶν οὐκ ἐπαύετο, οἷς μὲν ὑμεῖς τὰ μέγιστʼ ἐνεχειρίζετε στρατηγοῖς, ὅτι αὐτῷ ἀργύριον αἰτοῦντι οὐκ ἔδοσαν, οὐδὲ τῶν κοπρώνων ἂν ἐπιστάτας ἑλέσθαι φάσκων,
Depravity may prove a difficult thing to check. When Aristogeiton, for acknowledged misdeeds, is only now on his trial and has not been put to death long ago, what is one to do or say? His wickedness has reached such a pitch that after information had been laid against him, he did not cease to bluster and blackmail and threaten; and because the generals, to whom you have entrusted the most important interests, refused to give him money, he said that they did not deserve to be appointed inspectors of latrines.
§ 50
οὐκ ἐκείνους ὑβρίζων, οὔ (ἐκείνοις μὲν γὰρ ἐξῆν μικρὸν ἀργύριον δοῦσι τούτῳ μὴ ἀκούειν ταῦτα), ἀλλὰ τὴν ὑμετέραν χειροτονίαν προπηλακίζων καὶ τῆς αὑτοῦ πονηρίας ἐπίδειξιν ποιούμενος, τὰς δὲ κληρωτὰς ἀρχὰς σπαράττων, αἰτῶν, εἰσπράττων ἀργύριον, τί κακὸν οὐ παρέχων; τὰ τελευταῖα δὲ ταυτὶ πάντας εἰς ταραχὴν καὶ στάσιν ἐμβάλλειν ζητήσας, γράμματʼ ἐκτιθεὶς ψευδῆ, ὅλως δʼ ἐπὶ τῷ πάντων κακῷ πεφυκώς, καὶ πρόδηλος ὢν ὅτι τοιοῦτός ἐστι τῷ βίῳ.
This affront did not touch the generals—no, for they could have silenced his abuse by paying him a trifling sum, but it was a gross insult to your action as electors and a proof of his own depravity. The officials chosen by lot he worried with his demands, extorting money from them and sparing them no insult. And now his latest exploit is to stir up confusion and dissension among us all by publishing false letters, for he was born to be the bane of all men, and his character is clearly shown by his life.
§ 51
σκοπεῖτε γάρ. εἰσὶν ὁμοῦ δισμύριοι πάντες Ἀθηναῖοι. τούτων ἕκαστος ἕν γέ τι πράττων κατὰ τὴν ἀγορὰν περιέρχεται, ἤτοι νὴ τὸν Ἡρακλέα τῶν κοινῶν ἢ τῶν ἰδίων. ἀλλʼ οὐχ οὗτος οὐδέν, οὐδʼ ἂν ἔχοι δεῖξαι πρὸς ὅτῳ τὸν βίον ἐστὶ τῶν μετρίων ἢ καλῶν. οὐχὶ τῶν πολιτικῶν ἀγαθῶν ἐπʼ οὐδενὶ τῇ ψυχῇ διατρίβει· οὐ τέχνης, οὐ γεωργίας, οὐκ ἄλλης ἐργασίας οὐδεμιᾶς ἐπιμελεῖται· οὐ φιλανθρωπίας, οὐχ ὁμιλίας οὐδεμιᾶς οὐδενὶ κοινωνεῖ·
Just consider. There are something like twenty thousand citizens in all. Every single one of them frequents the market-place on some business (you may be sure), either public or private. Not so the defendant. He cannot point to any decent or honorable business in which he has spent his life; he does not use his talents in the service of the State; he is not engaged in a profession or in agriculture or in any other business; he takes no part in any charitable or social organization:
§ 52
ἀλλὰ πορεύεται διὰ τῆς ἀγορᾶς, ὥσπερ ἔχις ἢ σκορπίος ἠρκὼς τὸ κέντρον, ᾁττων δεῦρο κἀκεῖσε, σκοπῶν τίνι συμφορὰν ἢ βλασφημίαν ἢ κακόν τι προστριψάμενος καὶ καταστήσας εἰς φόβον ἀργύριον εἰσπράξεται. οὐδὲ προσφοιτᾷ πρός τι τούτων τῶν ἐν τῇ πόλει κουρείων ἢ μυροπωλίων ἢ τῶν ἄλλων ἐργαστηρίων οὐδὲ πρὸς ἕν· ἀλλʼ ἄσπειστος, ἀνίδρυτος, ἄμεικτος, οὐ χάριν, οὐ φιλίαν, οὐκ ἄλλʼ οὐδὲν ὧν ἄνθρωπος μέτριος γιγνώσκων· μεθʼ ὧν δʼ οἱ ζωγράφοι τοὺς ἀσεβεῖς ἐν Ἅιδου γράφουσιν, μετὰ τούτων, μετʼ ἀρᾶς καὶ βλασφημίας καὶ φθόνου καὶ στάσεως καὶ νείκους, περιέρχεται.
but he makes his way through the market-place like a snake or a scorpion with sting erect, darting hither and thither, on the look-out for someone on whom he can call down disaster or calumny or mischief of some sort, or whom he can terrify till he extorts money from him. He never calls at the barber’s or the perfumer’s or any other shop in the city. He is implacable, restless, unsociable; he has no charity, no friendliness, none of the feelings of a decent human being; he is attended by those companions whom painters couple with the damned souls in hell—by Malediction, Evil-speaking, Envy, Faction, Dissension.
§ 53
εἶθʼ ὃν οὐδὲ τῶν ἐν Ἅιδου θεῶν εἰκός ἐστιν τυχεῖν ἵλεων, ἀλλʼ εἰς τοὺς ἀσεβεῖς ὠσθῆναι διὰ τὴν πονηρίαν τοῦ βίου, τοῦτον ὑμεῖς ἀδικοῦντα λαβόντες οὐ μόνον οὐ τιμωρήσεσθε, ἀλλὰ καὶ μειζόνων ἀξιώσαντες δωρειῶν ἀφήσετʼ ἢ τοὺς εὐεργέτας; τίνι γὰρ πώποθʼ ὑμεῖς ἔδοτε, ἐὰν ὄφλῃ τι τῷ δημοσίῳ, τοῦτο μὴ καταθέντι τῶν ἴσων μετέχειν; οὐδενί. μὴ τοίνυν μηδὲ τούτῳ δῶτε νῦν, ἀλλὰ τιμωρήσασθε καὶ παράδειγμα ποιήσατε τοῖς ἄλλοις.
This man, then, who is likely to find no mercy from the powers below, but to be thrust out among the impious for the depravity of his life—this man, when you have caught him doing wrong, will you not only decline to punish, but actually dismiss him with greater rewards than you would bestow on your benefactors? For what defaulter to the treasury have you ever allowed to enjoy full rights, unless he paid his debt? Not one! Then do not grant this favour to the defendant now, but punish him and make him a warning to the others.
§ 54
ἄξιον δʼ ἐστίν, ὦ ἄνδρες Ἀθηναῖοι, καὶ τὰ λοίπʼ ἀκοῦσαι· δεινῶν γὰρ ὄντων, οὐ μὲν οὖν ἐχόντων ὑπερβολήν, ὧν ἠκούσατʼ ἄρτι λέγοντος Λυκούργου, τὰ λοίπʼ ἐνάμιλλα τούτοις καὶ τῆς αὐτῆς φύσεως εὑρεθήσεται. πρὸς μὲν γὰρ τῷ τὸν πατέρʼ ἐν τῷ δεσμωτηρίῳ προδοὺς ἀπελθεῖν ἐξ Ἐρετρίας, ὥσπερ ἠκούσατε Φαίδρου, ἀποθανόνθʼ ὁ ἀσεβὴς οὗτος καὶ μιαρὸς οὐκ ἔθαψεν, οὐδὲ τοῖς θάψασι τὴν ταφὴν ἀπέδωκεν, ἀλλὰ καὶ δίκην πρὸς ἔλαχεν.
The sequel too, men of Athens, is worth hearing. What you have just heard from Lycurgus is serious, or, rather, impossible to exaggerate, but the rest will be found to rival it and to be of the same character. Not content with abandoning his father in prison when he quitted Eretria, as you have heard from Phaedrus, this unnatural ruffian refused to bury him when he died, and would not refund the expenses to those who did bury him, but actually brought a law-suit against them.
§ 55
πρὸς δὲ τῷ τῆς μητρὸς μὴ ἀπεσχῆσθαι τὼ χεῖρε, ὥσπερ ἀρτίως ἠκούσατε τῶν μαρτύρων, καὶ τὴν ἀδελφὴν τὴν ἑαυτοῦ, οὐχ ὁμοπατρίαν μὲν οὖσαν, θυγατέρα δʼ ἐκείνης ὁπωσδήποτε γενομένην (ἐῶ γὰρ τοῦτο), ἀλλʼ ἀδελφήν γε, ἐπʼ ἐξαγωγῇ ἀπέδοτο, ὥς φησι τὸ ἔγκλημα τῆς δίκης, ἣν ὑπὲρ τούτων ἔλαχεν αὐτῷ ὁ χρηστὸς ἀδελφὸς οὑτοσί, ὁ νῦν συναπολογησόμενος.
Not content with offering violence to his mother, as you have just heard from witnesses, he actually sold his own sister—not indeed a sister by the same father, but his mother’s daughter, whatever her parentage (for I pass that by)—yes, sold his sister for export, as is stated in the indictment of the action which was brought against him on these grounds by his good brother here, who in the present action will help to defend him.
§ 56
πρὸς δὲ τούτοις τοιούτοις οὖσιν ἕτερον δεινόν, ὦ γῆ καὶ θεοί, πρᾶγμʼ ἀκούσεσθε. ὅτε γὰρ τὸ δεσμωτήριον διορύξας ἀπέδρα, τότε πρὸς γυναῖκά τινʼ ἔρχεται Ζωβίαν ὄνομα, ᾗ ἐτύγχανεν, ὡς ἔοικε, κεχρημένος ποτέ· καὶ κρύπτει καὶ διασῴζει τὰς πρώτας ἡμέρας αὐτὸν ἐκείνη, ἃς ἐζήτουν καὶ ἐκήρυττον οἱ ἕνδεκα, καὶ μετὰ ταῦτα δοῦσα δραχμὰς ὀκτὼ ἐφόδιον καὶ χιτωνίσκον καὶ ἱμάτιον ἐξέπεμψεν εἰς Μέγαρα.
All this is bad enough, Heaven knows; but you shall hear another dreadful performance. On the occasion when he broke prison and ran away, he visited a certain woman named Zobia, with whom he had probably cohabited at one time. She kept him in safe hiding during the first few days, when the police were searching and advertising for him, and then she gave him eight drachmas journey-money and a tunic and a cloak and packed him off to Megara.
§ 57
ταύτην τὴν ἄνθρωπον, τὴν τοιαῦτʼ εὐεργετήσασαν αὐτόν, ὡς πολὺς παρʼ ὑμῖν ἔπνει καὶ λαμπρός, μεμφομένην τι καὶ τούτων ὑπομιμνῄσκουσαν καὶ ἀξιοῦσαν εὖ παθεῖν τὸ μὲν πρῶτον ῥαπίσας καὶ ἀπειλήσας ἀπέπεμψεν ἀπὸ τῆς οἰκίας, ὡς δʼ οὐκ ἐπαύεθʼ ἡ ἄνθρωπος, ἀλλὰ γυναίου πρᾶγμʼ ἐποίει καὶ πρὸς τοὺς γνωρίμους προσιοῦσʼ ἐνεκάλει, λαβὼν αὐτὸς αὐτοχειρίᾳ πρὸς τὸ πωλητηρίον τοῦ μετοικίου ἀπήγαγεν· καὶ εἰ μὴ κείμενον αὐτῇ τὸ μετοίκιον ἔτυχεν, ἐπέπρατʼ ἂν διὰ τοῦτον, ᾧ τῆς σωτηρίας αὐτὴ αἰτία ἐγεγόνει.
When this same woman, who had been such a benefactress, complained to him, seeing that he was giving himself airs and making a great show here among you, and when she reminded him of her services and claimed some recompense, on the first occasion he cuffed her and threatened her and turned her out of his house. But when she persisted and, woman-like, went about among her acquaintance with complaints of his conduct, he seized her with his own hands and dragged her off to the auction-room at the aliens’ registry, and if her tax had not happened to be duly paid, she would have been put up for sale, thanks to this man who owed his safety to her.
§ 58
καὶ ταῦθʼ ὡς ἀληθῆ λέγω, κάλει μοι τὸν τὴν ταφὴν τοῦ πατρὸς οὐκ ἀπειληφότα, καὶ τὸν τῆς δίκης διαιτητήν, ἣν ὑπὲρ τῆς πράσεως τῆς ἀδελφῆς ἔλαχεν αὐτῷ οὑτοσί, καὶ τὸ ἔγκλημα φέρε. κάλει δέ μοι πρῶτον πάντων τὸν τῆς Ζωβίας προστάτην, τῆς ὑποδεξαμένης αὐτόν, καὶ τοὺς πωλητάς, πρὸς οὓς ἀπήγαγεν αὐτήν. ὑμεῖς δʼ ἠγανακτεῖτʼ ἀρτίως εἰ τῶν τὸν ἔρανον φερόντων εἰς τὴν σωτηρίαν αὐτῷ κατηγόρει. μιαρόν, μιαρόν, ὦ ἄνδρες Ἀθηναῖοι, τὸ θηρίον καὶ ἄμεικτον. λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ
To prove the truth of this statement, please call the man who buried the defendant’s father without payment, and also the arbitrator in the action which the witness here in court brought against him for the sale of his sister, and produce the indictment. But first of all please summon the protector of Zobia, who gave him shelter, and the sale-commissioners before whom he carried her. You yourselves just now expressed your indignation at his accusing the man who had contributed towards his defence. Athenians, he is an unclean beast; his touch is pollution. Read the depositions. The depositions are read
§ 59
τίς οὖν ἱκανὴ κατὰ τοῦ τοσαῦτα καὶ τοιαῦτα πεποιηκότος γένοιτʼ ἂν δίκη; τίς ἀξία τιμωρία; θάνατος μὲν γὰρ ἔμοιγε μικρὰ φαίνεται.
What penalty is adequate for a man who has committed such offences? What retribution does he deserve? To my thinking death is too light a sentence.
§ 60
ἓν τοίνυν εἰπὼν ἔτι τῶν ἰδίων αὐτοῦ πονηρευμάτων τὰ λοίπʼ ἐάσω. πρὶν γὰρ ἐξελθεῖν ἐκ τοῦ δεσμωτηρίου, ἐμπεσόντος ἀνθρώπου τινὸς Ταναγραίου πρὸς κατεγγύην, γραμματεῖον ἔχοντος, προσελθὼν καὶ λαλῶν ὁτιδήποθʼ ὑφαιρεῖται τὸ γραμματεῖον. αἰτιωμένου δὲ καὶ δεινὰ ποιοῦντος τἀνθρώπου, καὶ λέγοντος ὅτι οὐδεὶς ἄλλος ὑφῄρηται, εἰς τοῦτʼ ἀφικνεῖται βδελυρίας ὥστε τύπτειν ἐπεχείρησε τὸν ἄνθρωπον.
One more instance, then, of his private crimes, and I will pass over the rest. Before Aristogeiton was released, a man of Tanagra was thrown into the prison until he could find bail. Aristogeiton accosts him and, while chatting on some topic or other, filches the pocket-book that he had on him; and when the man charged him with the theft and made a to-do about it, saying that no one else could have taken it, he so far forgot all decency that he tried to strike him.
§ 61
νεαλὴς δὲ καὶ πρόσφατος ὢν ἐκεῖνος περιῆν αὐτοῦ τεταριχευμένου καὶ πολὺν χρόνον ἐμπεπτωκότος. ὡς δʼ εἰς τοῦθʼ ἧκεν, ἀπεσθίει τὴν ῥῖνα τἀνθρώπου. καὶ τότε μὲν περὶ τὴν γεγονυῖαν συμφορὰν ἅνθρωπος γενόμενος ἀπέστη τοῦ τὸ γραμματεῖον ἐρευνᾶν καὶ ζητεῖν· ὕστερον δʼ εὑρίσκουσι τὸ γραμματεῖον ἐν κιβωτίῳ τινί, οὗ τὴν κλεῖν οὗτος εἶχεν. καὶ μετὰ ταῦτα ψηφίζονται περὶ αὐτοῦ ταῦθʼ οἱ ἐν τῷ οἰκήματι, μὴ πυρός, μὴ λύχνου, μὴ ποτοῦ, μὴ βρωτοῦ μηδενὸς μηδένα τούτῳ κοινωνεῖν, μηδὲ λαμβάνειν, μηδʼ αὐτὸν τούτῳ διδόναι.
But the Tanagran, a fresh-caught fish, was getting the better of the defendant, who was thoroughly pickled, having been long in jail. So when it came to this, he swallows the other man’s nose. Then the unfortunate victim of this outrage abandoned the search for his pocket-book, which was afterwards found in a chest of which the defendant possessed the key. After that the inmates of the prison passed a resolution not to share fire or light, food or drink with him, not to receive anything from him, not to give him anything.
§ 62
καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι τὸν ἄνθρωπον οὗ τὴν ῥῖνʼ ὁ μιαρὸς οὗτος ἐσθίων κατέφαγεν. ΜΑΡΤΥΡΙΑ καλῶν γʼ ἔργων ὁ ῥήτωρ δημιουργὸς ὑμῖν γέγονεν. ἄξιόν γʼ ἐκ τοῦ τοιαῦτα πεποιηκότος στόματος λόγον ἢ συμβουλήν τινʼ ἀκοῦσαι. ἀνάγνωθι δὴ καὶ τουτὶ τὸ καλὸν περὶ αὐτοῦ δόγμα. ΔΟΓΜΑ
To prove the truth of my statements, please call the man whose nose this monster bit off and swallowed. The witness is called What a fine performance for your popular orator! What a privilege to hear words of wisdom from a man with such a record as this! Now read also the precious resolution that was passed about him. The resolution is read
§ 63
εἶτʼ οὐκ αἰσχύνεσθʼ, ὦ ἄνδρες Ἀθηναῖοι, εἰ οἱ μὲν ἐπὶ πονηρίᾳ καὶ τοῖς ἐσχάτοις ἐμπεπτωκότες εἰς τὸ οἴκημα τοσούτῳ τοῦτον ἡγήσανθʼ ἑαυτῶν εἶναι πονηρότερον ὥστʼ ἄμεικτον ἑαυτοῖς καταστῆσαι, ὑμεῖς δʼ ἐξεληλακότων τῶν νόμων αὐτὸν ἐκ τῆς πολιτείας εἰς ὑμᾶς αὐτοὺς καταμείξετε; τί τῶν πεπραγμένων ἢ βεβιωμένων ἐπαινέσαντες; ἢ τί τῶν πάντων οὐχὶ δυσχεράναντες; οὐκ ἀσεβής; οὐκ ὠμός; οὐκ ἀκάθαρτος; οὐ συκοφάντης;
Are you not ashamed then, men of Athens, if the men who had been thrown into prison for villainy and vice thought him so much more villainous than them selves that they forbade all intercourse with him, while you are ready to admit him to intercourse with yourselves, though the laws have placed him outside the pale of the constitution? What did you find to commend in his life or conduct? Which of all his actions has failed to move your indignation? Is he not impious, blood-thirsty, unclean, and a black mailer?
§ 64
ἀλλʼ ὅμως τοιαῦτα ποιῶν καὶ τοιοῦτος ὢν ἐν ἁπάσαις ἀεὶ βοᾷ ταῖς ἐκκλησίαις ἐγὼ μόνος εὔνους ὑμῖν· πάντες οὗτοι συνεστᾶσιν· προδέδοσθε· ἡ παρʼ ἐμοὶ μόνον εὔνοια λοιπή. βούλομαι δὴ τὴν σφοδρὰν καὶ μεγάλην εὔνοιαν αὐτοῦ ταύτην ἐξετάσαι, πόθεν ἐστὶ καὶ ἐκ τίνος αὐτῷ γεγονυῖα, ἵνʼ εἰ μέν ἐστι τοιαύτη, χρῆσθʼ αὐτῇ καὶ πιστεύητε, εἰ δὲ μή, φυλάττησθε.
And yet, in spite of his performances and his character, he misses no opportunity in the Assembly of bellowing, I, only I, am your sincere well-wisher. All these others are in a cabal. You are betrayed. My patriotism is all you have left. I should like to examine the source and origin of this great and wonderful patriotism of his, so that, if it is as he says, you may trust it and benefit by it; but if not, that you may be on your guard.
§ 65
πότερον γάρ, ὅτι τοῦ πατρὸς αὐτοῦ θάνατον κατέγνωτε καὶ τὴν μητέρʼ αὐτοῦ ὀφλοῦσαν ἀποστασίου ἀπέδοσθε, διὰ ταῦτʼ αὐτὸν ὑμῖν εὔνουν ὑπολαμβάνετʼ εἶναι; ἀλλʼ ἄτοπον νὴ τὸν Δία καὶ θεοὺς τοῦτό γε. εἰ μὲν γὰρ εὔνους ἐστὶν ἐκείνοις καὶ τὸν τῆς φύσεως διασῴζει νόμον, ὃς καὶ ἀνθρώποις καὶ θηρίοις εἷς καὶ ὁ αὐτὸς ἅπασιν ὥρισται, στέργειν τοὺς γονέας,
Because you condemned his father to death and sold his mother when she was found guilty of defrauding her emancipator, do you suppose that that makes him well-disposed to you? By Zeus and all the gods, that is absurd. For if he is well-disposed towards father and mother, and so observes the great law of nature, which is laid down alike for man and beast, that all should love their parents,
§ 66
κακόνους ἐστὶ τοῖς ἐκείνους ἀπολωλεκόσιν δῆλον ὅτι καὶ νόμοις καὶ πολιτείᾳ τῇ τούτων· εἰ δὲ μηδένα τούτων ὑπόλογον ποιεῖται, ἡδέως ἂν εἰδείην τίς ἐστιν ὁ τὴν πρὸς τοὺς γονέας εὔνοιαν ὁρῶν προδεδωκότα τοῦτον, ἣν πρὸς τὸν δῆμον νῦν ἔχειν ὑπισχνεῖται, πιστεύων· ἐγὼ μὲν γὰρ ἄπιστον καὶ θεοῖς ἐχθρόν, οὐ μόνον ἀνθρώποις, ὑπολαμβάνω τὸν τῶν γονέων ἀμελοῦντα.
then he must clearly be ill-disposed to those who have destroyed them and to their laws and their constitution. But if he has no regard for these things, I should like to know who that sees how he has renounced all affection for his parents, can believe in his pretended zeal for the people; for the man who neglects his parents I regard as unworthy of trust and hateful alike to gods and men.
§ 67
ἀλλὰ νὴ Δίʼ ὅτι τὰς ἐνδείξεις αὐτοῦ κατεψηφίσασθε, καὶ δὶς εἰς τὸ δεσμωτήριον κατέθεσθε καὶ αὐτὸν καὶ τὸν ἀδελφόν, διὰ ταῦθʼ ὑμῖν εὔνους ἐστίν. ἀλλὰ καὶ τοῦτʼ ἄτοπον. ἀλλʼ ὅτι τὴν ἀρχὴν ἣν ἔλαχεν ἄρχειν ἀπεδοκιμάσατε;
But I shall be told it is because you condemned him on information laid and twice put him and his brother into prison; it is for this reason that he is your well-wisher. But that too is ridiculous. Or because you disqualified him for the office to which he had been allotted? Or because you found him guilty of a breach of the constitution? Or because you fined him ten talents? Or because you habitually point the finger of scorn at him as the vilest of all men in the world?
§ 68
ἀλλʼ ὅτι παρανόμων αὐτοῦ κατέγνωτε; ἀλλʼ ὅτι πέντε ταλάντων πρὸς ἐτιμήσατε; ἀλλʼ ὅτι δακτυλοδεικτεῖτʼ ἐπὶ τῷ πονηρότατον τῶν ὄντων ἁπάντων δεικνύναι; ἀλλʼ ὅτι τῶν ὑπαρχόντων νόμων καὶ πολιτείας μενόντων οὐκ ἔνι τῶν αἰσχρῶν αὐτῷ τούτων ἀπαλλαγῆναι; ἀλλὰ διὰ τί ὑμῖν οὗτος εὔνους ἐστίν; ὅτι, φησίν, ἀναιδής ἐστιν. ὁ δʼ ἀναιδὴς ἐκ τίνος ὠνομάσθη τῶν ἄλλων ἀλλʼ ἢ ὅταν τὰ μήτʼ ὄντα μήτʼ ἂν γενόμενα, ταῦτα τολμᾷ λέγειν διʼ ἀναισχυντίαν, ὅπερ οὗτος ποιεῖ;
Or because, as long as the present laws and constitution stand, he cannot clear himself of these reproaches? Then why is he well-disposed to you? It is because, in his own words, he is impudent. Why is the impudent man so called save because, being lost to a sense of shame, he dares to state what is not, and never will be, true? And that is precisely what the defendant does.
§ 69
ἡγοῦμαι τοίνυν καὶ περὶ τῆς ἐνδείξεως, ἅ μοι παραλείπειν ἔδοξε Λυκοῦργος, βέλτιον εἶναι πρὸς ὑμᾶς εἰπεῖν. ἐγὼ γὰρ οἶμαι δεῖν ὑμᾶς, ὥσπερ ἂν εἰ χρέος ἐσκοπεῖτʼ ἴδιον, οὕτως ἐξετάσαι τοῦτον καὶ τὰ τουτουὶ τοῦ ἀγῶνος δίκαια. εἰ τοίνυν τις ὀφείλειν τινʼ ᾐτιᾶτο χρήματα, ὁ δʼ ἠρνεῖτο, εἰ μὲν ἐφαίνονθʼ αἵ τε συνθῆκαι καθʼ ἃς ἐδανείσατο κείμεναι καὶ οἱ τεθέντες ὅροι ἑστηκότες, τὸν ἀρνούμενον ἡγεῖσθʼ ἂν ἀναιδῆ δηλονότι, εἰ δʼ ἀνῃρημένα ταῦτα, τὸν ἐγκαλοῦντα· οὕτω ταῦτα πέφυκεν.
Now there are some facts about the information laid against him which Lycurgus seems to have passed over, but which I had better lay before you; for I think you should examine the defendant and the rights of the present case as carefully as you would scrutinize a private debt. Suppose then that A accused B of owing him money, and B denied it. If the registered terms of the loan were still to be read, or if the pillars which marked the mortgaged property were still standing, you would clearly regard as impudent the man who denied the transaction; but if it was shown that these proofs no longer existed, then you would regard the accuser as impudent. That is natural.
§ 70
εἰσὶ τοίνυν ὧν Ἀριστογείτων ὀφείλει τῇ πόλει συνθῆκαι μὲν οἱ νόμοι, καθʼ οὓς ἐγγράφονται πάντες οἱ ὀφλισκάνοντες, ὅρος δʼ ἡ σανὶς ἡ παρὰ τῇ θεῷ κειμένη. εἰ μὲν οὖν ἀνῄρηται ταῦτα καὶ ἐξαλήλιπται τὸ ὄφλημα, ἡμεῖς ληροῦμεν, μᾶλλον δὲ ψευδόμεθα· εἰ δʼ ἔτʼ ἔστι καὶ ἔσται τέωσπερ ἂν ἐκτείσῃ κείμενα, οὗτος οὐδὲν ἀληθὲς λέγει, ἀλλʼ ἀδικεῖ καὶ δεινὰ ποιεῖ τὰ κοινὰ δίκαιʼ ἀφανίζειν ἐπιχειρῶν.
Well, of Aristogeiton’s debt to the State the terms still exist, namely the laws under which all defaulters are registered; and the pillar is the wooden table of the law deposited in the temple of the Goddess. Now if these have been destroyed and the debt wiped out, we are talking nonsense, or rather telling lies; but if they are still in existence and will remain valid until he pays his debt, then there is no truth in his plea, but he is committing a serious crime in trying to suppress the rights of the State.
§ 71
οὐ γάρ, εἰ μὴ πᾶν ὅσον ὦφλεν ὀφείλει, νῦν ἡ κρίσις οὐδʼ ὁ λόγος, ἀλλʼ εἰ ὀφείλει. ἢ δεινά γʼ ἂν πάθοιεν οἱ δραχμὴν ἐγγεγραμμένοι μόνην, εἰ, διότι μικρὰ καὶ οὐδὲν ἠδικήκασιν, ἰσχύσει τὸ ὀφείλειν κατʼ αὐτῶν· ἐὰν δέ τις μεγάλʼ ἠδικηκὼς ᾖ, μίαν θεὶς ἢ δύο καταβολὰς ἐπίτιμος ἔσται. ἔτι τοίνυν τρίʼ ἐστὶν τὰ ὀφλήμαθʼ ἃ ἐγγέγραπται καὶ ἐφʼ οἷς ἐνδέδεικται. τὰ μὲν δὴ δύʼ ἐν ἀπογραφῇ πεποίηται, τὸ δʼ ἓν οὐδʼ ἀπογέγραπται, ἀλλὰ βουλεύσεως τὸν Ἀλωπεκῆθεν Ἀρίστωνα διώκει.
For the point to be argued and decided is not whether all his debts are unpaid, but whether he is still in debt. Otherwise it would be hard on those who are registered for a debt of one drachma, if their indebtedness is to tell against them, because they have done some trifling wrong or even no wrong at all, whereas if a man has committed serious wrongs, he is to regain his civic rights by paying one or two instalments. Moreover, there are three distinct debts registered and forming the ground of the information. Two Aristogeiton has entered in the register; the third he has not registered, but he is prosecuting Aristo of Alopece for malicious entry.
§ 72
ναί, φησίν· ἀδίκως γάρ μʼ ἐγγέγραφεν. δεῖ δή σε, ὡς ἔοικεν, δίκην λαβεῖν. οὐκοῦν ὑποσχεῖν πρῶτον καὶ μεῖναι ἐν οἷς πέπονθας ἀνάγκη. ἢ τίνος λήψει δίκην; εἰ γὰρ ἔξεστί σοι πάνθʼ ἅπερ τοῖς ἄλλοις, τί ἠδίκησαι;
Yes, says he, for he has registered my name as a debtor unjustly. Of course it is evident that you have a right to satisfaction for this; but then you ought first to give satisfaction and abide by the penalty you have brought on yourself. Or again, for what do you expect to obtain satisfaction? If you are at liberty to do everything that other citizens do, how are you wronged?
§ 73
φέρε δὴ πρὸς θεῶν κἀκεῖνο σκέψασθε. ἂν ἕλῃ τὸν Ἀρίστωνα τῆς βουλεύσεως, τί ἔσται; ἐξαλειφθήσεται νὴ Δία, ὁ δʼ ἀντεγγραφήσεται· ταῦτα γὰρ οἱ νόμοι λέγουσιν. καλῶς. πότερον οὖν ἀπὸ ταύτης τῆς ἡμέρας ὁδὶ μὲν ὀφειλήσει τῷ δημοσίῳ, ὁ ἐξαλειφθείς, ἐκεῖνος δʼ ἐπίτιμος ἔσται, ὁ ἐγγραφείς; ἐκ γὰρ ὧν νῦν ὅδʼ ἀξιοῖ, ταῦτα συμβαίνει· εἰ γὰρ ὅτʼ ἐγγέγραπται μὴ ὀφείλει, ἐπειδὰν ἐξαλειφθῇ, ὀφειλήσει δηλονότι. ἀλλʼ οὐκ ἔστι ταῦτα, οὐκ ἔστιν, ἀλλʼ ὅταν ἐξαλειφθῇ, τότʼ οὐκ ὀφειλήσει· οὐκοῦν νῦν ὀφείλει.
I beg the jury in Heaven’s name to consider this point also. If he convicts Aristo of malicious intent, what will it mean? His name, of course, will be erased and Aristo’s substituted, because that is the law. Good! Then henceforward will this man, whose name has been erased, be a State-debtor, and will the other man, registered as a debtor, retain his full citizenship? That is what follows from the defendant’s claim, for if he is not a debtor when his name has been registered, then, when his name has been erased, he will obviously be a debtor. But that is absolutely untrue. No; when his name is erased, then he will be no longer a debtor. In that case the defendant is a debtor now.
§ 74
τί δʼ; ἂν αὐτὸν ἀποφύγῃ, παρὰ τοῦ κομιεῖται ταῦθʼ ἡ πόλις ἃ νῦν οὐκ ἐξὸν οὗτος ποιεῖ; πόθεν δέ, οἷς οὗτος θανάτου τιμᾶται καὶ δεσμοῦ περιιὼν ἐν τῷ δικαστηρίῳ, οἱ μὲν τὰς ψυχάς, οἱ δὲ τὸ μὴ δεινὰ πεπονθέναι κομιοῦνται; ᾧ γὰρ οὐδὲ τῶν ἴσων οὐδὲ τῶν ἐγκυκλίων δικαίων μετουσίαν διδόασιν οἱ νόμοι, οὗτος τῶν ἀνηκέστων ἑτέροις αἴτιος γίγνεται, οὐκ ὀρθῶς οὐδὲ πολιτικῶς οὐδʼ ὡς συμφέρει γιγνομένων τούτων.
Again; if Aristo is acquitted, to whom is the State to look for compensation for the defendant’s illegal acts? And what about the men whose execution and imprisonment he tries to procure, as he bustles to and fro in the court? How will they recover their lives or escape from the sufferings they have already endured? For this man, to whom the laws refuse a share in our common everyday privileges, is the cause of intolerable wrongs to others by methods that are neither correct nor constitutional nor convenient.
§ 75
ἀλλʼ ἔγωγε ταῦθʼ ὁρῶν θαυμάζω, τὸ τἄνω κάτω γεγενῆσθαι τί ποτʼ οἴεσθʼ εἶναι. ἐὰν ἡ γῆ μὲν ἄνω, τὰ δʼ ἄστρα κάτω γένηται; οὐκ ἔστι τοῦτο γενέσθαι, μηδὲ γένοιτο. ἀλλʼ ὅταν, οἷς ἐκ τῶν νόμων μὴ ἔξεστιν, ἐκ τῶν ὑμετέρων βουλήσεων ἐξῇ, ὅταν ἡ μὲν πονηρία τιμᾶται, τὰ χρηστὰ δʼ ἀπορρίπτηται, ὅταν τὸ δίκαιον καὶ τὸ συμφέρον ἡττᾶται τοῦ φθόνου, τότʼ ἄνω κάτω πάντα χρὴ νομίζειν τετράφθαι.
When I see all this, I wonder what meaning you attach to the phrase upside down. Is it for the earth to be up there and the stars down here? That is impossible, and let us hope it always will be. But when those who have no rights enjoy rights at your pleasure, when villainy is honored and virtue spurned, when justice and expediency are sacrificed to personal spite, then we must suppose that the universe has indeed been turned upside down.
§ 76
ἤδη τοίνυν τινὰς εἶδον τῶν ἀγωνιζομένων οἳ τοῖς πράγμασιν αὐτοῖς ἁλισκόμενοι, καὶ οὐκ ἔχοντες ὡς οὐκ ἀδικοῦσι δεῖξαι, οἱ μὲν εἰς τὴν τοῦ βίου μετριότητα καὶ σωφροσύνην κατέφυγον, οἱ δʼ εἰς τὰ τῶν προγόνων ἔργα καὶ λῃτουργίας, οἱ δʼ εἰς ἕτερα τοιαῦτα διʼ ὧν εἰς ἔλεον καὶ φιλανθρωπίαν τοὺς δικάζοντας ἤγαγον. τούτῳ δʼ οὐδένʼ ὁρῶ τῶν τόπων τούτων βάσιμον ὄντα, ἀλλὰ πάντʼ ἀπόκρημνα, φάραγγας,
I have before now seen men on their trial, who were being convicted by the actual facts and were unable to prove their innocence, taking refuge some of them in the respectability and moderation of their lives, others in the achievements or public services of their ancestors, or in similar pleas, by which they succeeded in moving their judges to compassion and goodwill. But I cannot see that any one of these topics offers an easy path for the defendant; there is nothing before him but precipices, ravines, and gulfs.
§ 77
βάραθρα. τί γὰρ ὡς ἀληθῶς ἐρεῖ; ὧν ὁ πατήρ τι πεποίηκε νὴ Δία. ἀλλὰ κατεγνώκαθʼ ὑμεῖς ἐν τουτοισὶ τοῖς δικαστηρίοις αὐτοῦ θάνατον, ὡς πονηροῦ δηλονότι καὶ ἀξίου τεθνάναι. ἀλλὰ νὴ Δία, εἰ ταῦτʼ ἐστὶν αὐτῷ δυσχερῆ τὰ περὶ τὸν πατέρα, εἰς τὸν ἑαυτοῦ βίον καταφεύξεται ὡς σώφρονα καὶ μέτριον. ποῖον; ὃν ποῦ βεβίωκεν; ὃν μὲν γὰρ ἅπαντες ὑμεῖς ἑοράκατε, οὐκ ἔστι τοιοῦτος.
What true plea can he find? Something perhaps that his father did? But you yourselves condemned that father to death in these very courts as a detected rascal who deserved his doom. Or perhaps, if there is a difficulty about his father, he will appeal to the sobriety and respectability of his own life. What life? Where has he lived it? For the life that you have all seen him leading is not of that description.
§ 78
ἀλλʼ ὦ τᾶν, εἰς τὰς λῃτουργίας ἀποχωρήσεται. τὰς πότʼ ἢ ποῦ γεγονυίας; τὰς τοῦ πατρός; ἀλλʼ οὐκ εἰσίν. ἀλλὰ τὰς ἑαυτοῦ; φάσεις, ἀπαγωγάς, ἐνδείξεις, οὐχὶ λῃτουργίας εὑρήσετε. ἀλλὰ νὴ Δία καὶ χωρὶς τούτων συγγενεῖς πολλοὶ καὶ καλοὶ κἀγαθοὶ παραστάντες αὐτὸν ἐξαιτήσονται. ἀλλʼ οὔτʼ εἰσὶν οὔτʼ ἐγένοντο πώποτε· πῶς γὰρ τῷ γε μηδʼ ἐλευθέρῳ;
But, my dear sir, he will rely on public services. When and where performed? His father’s? Why, there are none. His own? You will find record of delations, arrests, informations—but no services. Or perhaps, putting these aside, his numerous and highly respectable kinsmen will come forward and beg him off. But there are none and never were. How could there be, when he is not even a free-born citizen?
§ 79
πλὴν ἔστι νὴ Δία, ἔστιν ἀδελφός τις οὗτος αὐτῷ, ὁ παρὼν καὶ τὴν καλὴν δίκην αὐτῷ λαχών. περὶ οὗ τὰ μὲν ἄλλα τί δεῖ λέγειν; ἀδελφὸς δʼ ἐστὶ τούτου ὁμομήτριος καὶ ὁμοπάτριος καὶ πρὸς τοῖς ἄλλοις κακοῖς δίδυμος. οὑτοσί—τὰ μὲν ἄλλα σιωπῶ, ἀλλʼ ἐφʼ οἷς ὑμεῖς τὴν μιαρὰν Θεωρίδα, τὴν Λημνίαν, τὴν φαρμακίδα, καὶ αὐτὴν καὶ τὸ γένος ἅπαν ἀπεκτείνατε,
No; I am wrong. He has a brother, who is present here in court and who brought that precious action against him. What need to say anything about him? He is own brother to the defendant, born of the same father and mother, and, to add to his misfortunes, he is his twin. It was this brother—I pass over the other facts—who got possession of the drugs and charms from the servant of Theoris of Lemnos, the filthy sorceress whom you put to death on that account with all her family.
§ 80
ταῦτα λαβὼν τὰ φάρμακα καὶ τὰς ἐπῳδὰς παρὰ τῆς θεραπαίνης αὐτῆς, ἣ κατʼ ἐκείνης τότʼ ἐμήνυσεν, ἐξ ἧσπερ ὁ βάσκανος οὗτος πεπαιδοποίηται, μαγγανεύει καὶ φενακίζει καὶ τοὺς ἐπιλήπτους φησὶν ἰᾶσθαι, αὐτὸς ὢν ἐπίληπτος πάσῃ πονηρίᾳ. οὗτος οὖν αὐτὸν ἐξαιρήσεται, ὁ φαρμακός, ὁ λοιμός, ὃν οἰωνίσαιτʼ ἄν τις μᾶλλον ἰδὼν ἢ προσειπεῖν βούλοιτο, ὃς αὐτὸς αὑτῷ θανάτου τετίμηκεν ὅτε τοιαύτην δίκην ἔλαχεν.
She gave information against her mistress, and this rascal has had children by her, and with her help he plays juggling tricks and professes to cure fits, being himself subject to fits of wickedness of every kind. So this is the man who will beg him off! This poisoner, this public pest, whom any man would ban at sight as an evil omen rather than choose to accost him, and who has pronounced himself worthy of death by bringing such an action.
§ 81
τί οὖν λοιπόν, ὦ ἄνδρες Ἀθηναῖοι; ἃ κοινὰ νὴ Δία πᾶσιν ὑπάρχει τοῖς ἀγωνιζομένοις παρὰ τῆς τῶν ἄλλων ὑμῶν φύσεως, καὶ οὐδεὶς αὐτὸς ἑαυτῷ ταῦτα φέρει τῶν κρινομένων, ἀλλʼ ὑμῶν ἕκαστος ἔχων οἴκοθεν ἔρχεται, ἔλεον, συγγνώμην, φιλανθρωπίαν. ἀλλὰ τούτων γʼ οὔθʼ ὅσιον οὔτε θέμις τῷ μιαρῷ τούτῳ μεταδοῦναι. διὰ τί; ὅτι ὃν ἂν αὐτὸς ἕκαστος νόμον τῇ φύσει κατὰ πάντων ἔχῃ, τούτου τυγχάνειν παρʼ ἑκάστου δίκαιός ἐστι καὶ αὐτός.
What help, then, remains for him, Athenians? The help, I suppose, that comes to all defendants alike from the natural temper of the jury, the help that no man on his trial provides for himself, but that each of you brings with him from home to the court—I mean pity, pardon, benevolence. But of such help religion and justice alike demand that this unclean wretch should receive no share. Why? Because whatever law each man’s nature prompts him to apply to his neighbors, that law it is only fair that they should apply to him.
§ 82
τίνʼ οὖν νόμον ὑμῖν ἢ τίνα βούλησιν ἔχειν Ἀριστογείτων κατὰ πάντων δοκεῖ; πότερʼ εὐτυχοῦντας ὁρᾶν καὶ ἐν εὐδαιμονίᾳ καὶ χρηστῇ δόξῃ διάγοντας; καὶ τί ποιῶν ζήσεται; τὰ γὰρ τῶν ἄλλων κακὰ τοῦτον τρέφει. οὐκοῦν ἐν κρίσεσι καὶ ἀγῶσι καὶ πονηραῖς αἰτίαις ἅπαντας εἶναι βούλεται· ταῦτα γεωργεῖ, ταῦτʼ ἐργάζεται. ὁ δὲ ποῖός τις, ὦ ἄνδρες Ἀθηναῖοι, καλοῖτʼ ἂν δικαίως ὁ τρισκατάρατος, ὁ κοινὸς ἐχθρός, ὁ πᾶσι δυσμενής, ὅτῳ μήτε γῆ φέροι καρπὸν μήτʼ ἀποθανόντα δέξαιτο; οὐχ ὁ τοιοῦτος; ἔγωγε νομίζω.
What law do you think Aristogeiton applies to all other men, and what are his wishes concerning them? Does he wish to see them enjoying prosperity, happiness and good fame? If so, what becomes of his livelihood? For he thrives on the misfortunes of others. Therefore he likes to see everyone involved in trials, lawsuits and vile charges. That is the crop he sows; that is the trade he plies. Men of Athens, what sort of man deserves to be called the complete villain, the thrice-accursed, the common foe, the universal enemy, against whom one prays that the earth may neither yield him fruit nor receive him after death? Is it not such a man as this? That is my opinion.
§ 83
τίνος δὲ συγγνώμης ἢ ποίων ἐλέων οἱ σεσυκοφαντημένοι τετυχήκασιν παρὰ τούτου, οἷς οὗτος θανάτου πᾶσιν ἐτιμᾶτʼ ἐν τουτοισὶ τοῖς δικαστηρίοις, καὶ ταῦτα πρὶν τὴν πρώτην ψῆφον διενεχθῆναι; καὶ ἐφʼ οἷς ὁ βάσκανος οὗτος οὕτως ὠμῶς καὶ πικρῶς εἶχεν, τούτους ὑμῶν οἱ λαχόντες, ἄνδρες Ἀθηναῖοι, τὰ δίκαια ποιοῦντες ἔσῳζον, καὶ τοὺς ὑπὸ τούτου συκοφαντουμένους ἀπεψηφίζοντο, καὶ τὸ πέμπτον μέρος τῶν ψήφων οὐ μετεδίδοσαν τούτῳ.
What pardon, what pity did the victims of his blackmail obtain from him, the men whose execution he was always demanding in your courts—yes, even before the first verdict was decided? Those against whom this wretch showed such cruelty and bitterness were saved from death by the righteous conduct of those of you who had been allotted to try their case, who acquitted the men he was falsely accusing and withheld from him the necessary fifth part of the votes.
§ 84
ἀλλʼ ἥ γε τούτου πικρία καὶ μιαιφονία καὶ ὠμότης παρῆν καὶ ἐξητάζετο. οὐχὶ παιδία, οὐχὶ μητέρας τῶν κρινομένων ἐνίων γραῦς παρεστώσας ὁρῶν οὗτος ἠλέει. εἶτα σοὶ συγγνώμη; πόθεν ἢ παρὰ τοῦ; ἢ τοῖς σοῖς παιδίοις ἔλεος; πολλοῦ γε καὶ δεῖ. σὺ τὸν εἰς ταῦτʼ ἔλεον προδέδωκας, Ἀριστογεῖτον, μᾶλλον δʼ ἀνῄρηκας ὅλως. μὴ δὴ πρὸς οὓς αὐτὸς ἔχωσας λιμένας καὶ προβόλων ἐνέπλησας, πρὸς τούτους προσορμίζου· οὐ γὰρ δίκαιον.
But his bitterness, cruelty and blood-thirstiness were displayed and proved. The sight of the children of some of the defendants and their aged mothers standing in court did not move him to pity? And do you, Aristogeiton, look for pardon? Whence? From whom? Are your children to be pitied? Far from it. You have yourself thrown away their right to pity; nay, you have destroyed it once for all. Do not then seek anchorage in harbors that you have yourself blocked up and filled with stakes; for that is unfair.
§ 85
εἰ τοίνυν ἀκούσαιτε καὶ τὰς βλασφημίας ἃς κατὰ τὴν ἀγορὰν περιιὼν καθʼ ὑμῶν ἔλεγεν, ἔτι μᾶλλον ἂν αὐτὸν μισήσαιτε, καὶ δικαίως. φησὶ γὰρ πολλοὺς ὀφείλειν τῷ δημοσίῳ, τούτους δʼ ἅπαντας ὁμοίους ὑπάρχειν ἑαυτῷ. ἐγὼ δὲ πολλοὺς μὲν εἶναι τοὺς ἠτυχηκότας, εἰ καὶ δύʼ εἰσὶ μόνοι, συγχωρῶ· παντὶ γὰρ πλείους εἰσὶ τοῦ δέοντος, καὶ οὐδένα τῶν ἄλλων ὀφείλειν ἔδει. οὐ μέντοι μὰ τοὺς θεοὺς τούτῳ γʼ ὑπάρχειν ὁμοίους οἴομαι τούτους, οὐδὲ πολλοῦ δεῖ, ἀλλὰ καὶ τοὐναντίον.
If you heard the slanderous language that he used against you, as he paraded the market-place, you would hate him even more than you do, and with justice. For he says there are many men in debt to the treasury, and all of them in the same case as himself. I admit that these unfortunate men are many, though there are but a couple of them; for every state-debtor is one too many, and no others ought to be in debt to the State. But I solemnly swear that their case is not the same as the defendant’s, nor anything like it, but quite the contrary. Look at it in this way.
§ 86
οὑτωσὶ δὲ λογίζεσθε. καὶ μή μʼ ὑπολάβητʼ, ὦ ἄνδρες Ἀθηναῖοι, ὡς πρὸς ὀφείλοντας ὑμᾶς τῷ δημοσίῳ διαλέγεσθαι· οὔτε γὰρ ἔστιν μήτε γένοιτο τοῦτο, οὔτʼ ἐγὼ νομίζω. ἀλλʼ εἴ τῴ τις ἄρʼ ἢ φίλος ἢ γνώριμός ἐστιν ἐν τούτοις, ὡς ὑπὲρ τούτου τοῦτον προσήκει μισεῖν, τοῦτο βούλομαι δεῖξαι. πρῶτον μὲν ὅτι ἀνθρώπους ἐπιεικεῖς, οἷς ἐγγύαι καὶ φιλανθρωπίαι γίγνονται καὶ ὀφλήματʼ ἴδια, οἷς οὐ πρόσεστι κοίνʼ ἀδικήματα, ἠτυχηκέναι δὲ συμβέβηκεν, εἰς τὴν ὁμοίαν τάξιν ἑαυτῷ καὶ βλασφημίαν ἄγει, οὐκ ὀρθῶς οὐδὲ προσηκόντως.
And do not imagine, Athenians, that I am debating the point with you, as if you were debtors to the treasury. That is not so, and I hope it never may be; it is no idea of mine. But if any of you has a friend or acquaintance among the debtors, I propose to show you that for that friend’s sake he ought to hate the defendant. My first reason is that honest folk, who are hampered by security for others and kind offices and private debts involving no wrong to the State, but who happen to have been unlucky, are placed by him in the same infamous category as himself, contrary to what is right and fitting.
§ 87
οὐ γὰρ ὅμοιόν ἐστιν, Ἀριστογεῖτον, οὐδὲ πολλοῦ δεῖ, γράψαντά σε τῶν πολιτῶν τρεῖς ἀκρίτους ἀποκτεῖναι γραφὴν ἁλῶναι παρανόμων καὶ δέον σε τεθνάναι ἐπὶ ταύτῃ τιμήματος τυχεῖν, καὶ φίλον ἐγγυησάμενον μὴ δύνασθαι ζημίαν ἀπροσδόκητον ἐνεγκεῖν· οὐχ ὅμοιον, οὔ. ἔπειθʼ ὅτι τὴν κοινὴν φιλανθρωπίαν ἣν ὑμεῖς ἔχετʼ ἐκ φύσεως πρὸς ἀλλήλους οὗτος ἀναιρεῖ καὶ διαφθείρει. ὑμεῖς γάρ, ὦ ἄνδρες Ἀθηναῖοι, τῇ τῆς φύσεως πρὸς ἀλλήλους, ὅπερ εἶπον, χρώμενοι φιλανθρωπίᾳ, ὥσπερ αἱ συγγένειαι τὰς ἰδίας οἰκοῦσιν οἰκίας, οὕτω τὴν πόλιν οἰκεῖτε δημοσίᾳ.
When you, Aristogeiton, were convicted of a breach of the constitution for having moved that three citizens should be executed without trial, and you escaped with a fine, though you ought to have suffered the extreme penalty, there is no parallel, not the slightest, between your case and that of a man who has gone bail for a friend and then finds himself unable to pay an unexpected fine. My second reason is that the bond of mutual kindness, which you yourselves naturally preserve towards one another, is broken and destroyed by Aristogeiton, as far as in him lies. You will understand this from what I am going to say. For you, Athenians, observing what I have called the natural bond of mutual kindness, live as a corporate body in this city just as families live in their private homes.
§ 88
πῶς οὖν ἐκεῖναι; ὅπου πατήρ ἐστι καὶ υἱεῖς ἄνδρες, τυχὸν δὲ καὶ τούτων παῖδες, ἐνταῦθʼ ἀνάγκη πολλὰς καὶ μηδὲν ὁμοίας εἶναι βουλήσεις· οὐ γὰρ τῶν αὐτῶν οὔτε λόγων οὔτʼ ἔργων ἐστὶν ἡ νεότης τῷ γήρᾳ. ἀλλʼ ὅμως οἵ τε νέοι πάνθʼ ὅσʼ ἂν πράττωσιν, ἄνπερ ὦσιν μέτριοι, οὕτω ποιοῦσιν ὥστε μάλιστα μὲν πειρᾶσθαι λανθάνειν, εἰ δὲ μή, φανεροί γʼ εἶναι τοῦτο βουλόμενοι ποιεῖν· οἵ τε πρεσβύτεροι πάλιν, ἂν ἄρʼ ἴδωσιν ἢ δαπάνην ἢ πότον ἢ παιδιὰν πλείω τῆς μετρίας, οὕτω ταῦθʼ ὁρῶσιν ὥστε μὴ δοκεῖν ἑορακέναι. ἐκ δὲ τούτων γίγνεταί τε πάνθʼ ἃ φέρουσιν αἱ φύσεις καὶ καλῶς γίγνεται.
How then do such families live? Where there is a father and grown-up sons and possibly also grandchildren, there are bound to be many divergent wishes; for youth and age do not talk or act in the same way. Nevertheless whatever the young men do, if they are modest, they do in such a way as to avoid notice; or if this is impossible, at any rate they make it that such was their intention. The elders in their turn, if they see any lack of moderation in spending or drinking or amusement, manage to see it without showing that they have seen it. The result is that everything that their various natures suggest is done, and done satisfactorily.
§ 89
τὸν αὐτὸν τοίνυν τρόπον ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι, τὴν πόλιν οἰκεῖτε συγγενικῶς καὶ φιλανθρώπως, οἱ μὲν οὕτως ὁρῶντες τὰ τῶν ἠτυχηκότων ἔργα ὥστε, τὸ τῆς παροιμίας, ὁρῶντας μὴ ὁρᾶν καὶ ἀκούοντας μὴ ἀκούειν, οἱ δʼ οὕτω ποιοῦντες ἃ πράττουσιν ὥστʼ εἶναι φανεροὶ καὶ φυλαττόμενοι καὶ αἰσχυνόμενοι. ἐκ δὲ τούτων ἡ κοινὴ καὶ πάντων τῶν ἀγαθῶν αἰτία τῇ πόλει μένει καὶ συνέστηκεν ὁμόνοια.
And that is just how you, men of Athens, live in this community on humane and brotherly principles, one class watching the proceedings of the unfortunate in such a way that, as the saying runs, seeing, they see not; hearing, do not hear; while the others by their behavior show that they are both on their guard and alive to a sense of shame. Hence it is that that general harmony, which is the source of all our blessings, is firmly established in our city.
§ 90
ταῦτα τοίνυν Ἀριστογείτων τὰ καλῶς οὕτω πεπηγότα τῇ φύσει καὶ τοῖς ἤθεσι τοῖς ὑμετέροις κινεῖν καὶ ἀναιρεῖ καὶ μεταρρίπτει, καὶ ἃ τῶν ἄλλων τῶν ἠτυχηκότων ἕκαστος ἀψοφητεὶ ποιεῖ, ταῦθʼ οὗτος μόνον οὐ κώδωνας ἐξαψάμενος διαπράττεται. οὐ πρυτάνεις, οὐ κῆρυξ, οὐκ ἐπιστάτης, οὐχ ἡ προεδρεύουσα φυλὴ τούτου κρατεῖν δύναται.
Those feelings, so happily implanted in your nature and your habits, Aristogeiton would change and remove and overturn. What every other citizen does with as little noise as possible, he performs, one might almost say, with a peal of bells hung about his neck. Neither the president nor the crier nor the chairman nor the tribe on duty can control him.
§ 91
ἐπειδὰν οὖν τις ὑμῶν ἐφʼ οἷς οὗτος ἀσελγαίνει λυπηθεὶς εἴπῃ τοῦτον δὲ ταῦτα ποιεῖν, καὶ ταῦτʼ ὀφείλοντα τῷ δημοσίῳ, τί δʼ; οὐ καὶ ὁ δεῖνα φησὶν ὀφείλει; τὸν ἐχθρὸν ἕκαστος ὑπειπὼν τὸν αὑτοῦ· ὥστε τὴν πονηρίαν τὴν τούτου αἰτίαν εἶναι τῶν βλασφημιῶν αἳ περὶ τῶν οὐχ ὁμοίων τούτῳ διὰ τοῦτον γίγνονται.
So when any of you, annoyed at his outrageous conduct, cries, To think that he should act like this, and he a debtor to the treasury! the reply is, What! Is not So-and-so a debtor too?—each man suggesting his personal enemy. Thus his wickedness is the cause of the scandals which are circulated about men who do not resemble him.
§ 92
λοιπὸν τοίνυν ἐστίν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς ἀπαλλαγῆναι βουλομένοις τούτου, ἀδίκημα σαφὲς καὶ ἐναργὲς ἔχοντας ἐκ τῶν νόμων, μάλιστα μὲν αὐτῷ θανάτου τιμῆσαι, εἰ δὲ μή, τοσοῦτον ἀναθεῖναι τίμημα χρημάτων ὅσον μὴ δυνήσεται φέρειν· ἄλλη γὰρ οὐκ ἔστιν ἀπαλλαγὴ τούτου, σαφῶς ἐπίστασθε.
Therefore the one thing left, men of Athens, for those who wish to get rid of this man, now that they can charge him with a clear and manifest offence against the laws, is, if possible, to punish him with death, or, if not, to impose such a money fine as he will not be able to pay. For depend upon it, there is no other way to be rid of him.
§ 93
καὶ γάρ, ὦ ἄνδρες Ἀθηναῖοι, τῶν μὲν ἄλλων ἀνθρώπων ἄν τις ἴδοι τοὺς μὲν βελτίστους καὶ μετριωτάτους αὐτῇ τῇ φύσει πάντα ποιοῦντας ἑκόντας ἃ δεῖ, τοὺς δὲ χείρους μὲν τούτων, ἔξω δὲ τοῦ πονηροὺς ἄγαν κληθῆναι, τῷ φόβῳ τῷ πρὸς ὑμᾶς καὶ τῷ τοῖς αἰσχροῖς καὶ λόγοις καὶ ὀνείδεσιν ἀλγεῖν εὐλαβουμένους ἐξαμαρτάνειν· τοὺς δὲ πονηροτάτους καὶ ἐξαγίστους ὀνομαζομένους τάς γε συμφορὰς σωφρονίζειν λέγουσιν.
Among other men, Athenians, you may see the best and most respectable ready at the prompting of nature to do what is right; those who are worse men, but are not classed as the very bad, are careful of offending, because they are afraid of you and are sensitive to disgrace and reproach; the utterly wicked, the moral lepers, as we call them, are said to be taught wisdom only by suffering.
§ 94
οὑτοσὶ τοίνυν Ἀριστογείτων τοσοῦτον ὑπερῆρκεν ἅπαντας ἀνθρώπους πονηρίᾳ ὥστʼ οὐδὲ παθὼν ἐνουθετήθη, ἀλλʼ ἐπὶ τοῖς αὐτοῖς ἀδικήμασι καὶ πλεονεκτήμασιν πάλιν εἴληπται. καὶ τοσούτῳ πλείονος ὀργῆς ἄξιός ἐστιν νῦν ἢ πρότερον, ὅσῳ τότε μὲν γράφειν μόνον ᾤετο δεῖν παρὰ τοὺς νόμους, νυνὶ δὲ πάντα ποιεῖν, αἰτιᾶσθαι, λέγειν, διαβάλλειν, βλασφημεῖν, θανάτου τιμᾶσθαι, εἰσαγγέλλειν, κακολογεῖν τοὺς ἐπιτίμους αὐτὸς ὀφείλων τῷ δημοσίῳ· τούτου γὰρ οὐδέν ἐστι δεινότερον.
Now here is Aristogeiton, who has so far outstripped all men in wickedness that his punishments have not disciplined him and he is once more detected in the same illegal and rapacious acts. Also he is the more deserving of your anger now than before, inasmuch as previously it was only by moving decrees that he ventured to transgress the laws, but now he transgresses them in every possible way—by accusations, by public speeches, by calumnies, by demanding the death penalty, by impeaching and maligning the fully qualified citizens, when he himself is a state-debtor. For nothing is more abominable than that.
§ 95
τὸ μὲν οὖν νουθετεῖν τοῦτον μανία· ὃς γὰρ οἷς ὁ δῆμος ἅπας τοὺς ἐνοχλοῦντας ἑαυτὸν νουθετεῖ θορύβοις μηδεπώποθʼ ὑπεῖξε μηδὲ διετράπη, ταχύ γʼ ἂν φροντίσειέ τι τοῦ παρʼ ἑνὸς λόγου. ἀνίατον, ἀνίατον, ἄνδρες Ἀθηναῖοι, τὸ πρᾶγμʼ ἔστι τὸ τούτου. δεῖ δὴ πάντας, ὥσπερ οἱ ἰατροί, ὅταν καρκίνον ἢ φαγέδαιναν ἢ τῶν ἀνιάτων τι κακῶν ἴδωσιν, ἀπέκαυσαν ἢ ὅλως ἀπέκοψαν, οὕτω τοῦτο τὸ θηρίον ὑμᾶς ἐξορίσαι, ῥῖψαι ἐκ τῆς πόλεως, ἀνελεῖν, μὴ περιμείναντάς τι παθεῖν, ὃ μήτʼ ἰδίᾳ μήτε δημοσίᾳ γένοιτο, ἀλλὰ προευλαβηθέντας.
Surely, then, to admonish such a fellow is madness. A man who never yielded or shrank before the storm of protest with which the whole Assembly admonishes those who offend it, would readily heed the protest of an individual! His case is incurable, men of Athens, quite incurable. Just as physicians, when they detect a cancer or an ulcer or some other incurable growth, cauterize it or cut it away, so you ought all to unite in exterminating this monster. Cast him out of your city; destroy him. Take your precautions in time and do not wait for the evil consequences, which I pray may never fall either on individuals or on the community.
§ 96
ὡδὶ γὰρ ὁρᾶτε. οὐδένα πώποτʼ ἴσως ὑμῶν ἔχις ἔδακεν οὐδὲ φαλάγγιον, μηδὲ δάκοι· ἀλλʼ ὅμως ἅπαντα τὰ τοιαῦτα, ἐπὰν ἴδητε, ἀποκτείνετε. τὸν αὐτὸν τοίνυν τρόπον, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὅταν συκοφάντην καὶ πικρὸν καὶ ἔχιν τὴν φύσιν ἄνθρωπον ἴδητε, μὴ πόθʼ ἕκαστον ὑμῶν δήξεται περιμένετε, ἀλλʼ ὁ προστυχὼν ἀεὶ τιμωρησάσθω.
Let me put it in this way. Perhaps none of you has ever been bitten by an adder or a tarantula, and I hope he never may be. All the same, whenever you see such creatures, you promptly kill them all. In just the same way, men of Athens, whenever you see a false accuser, a man with the venom of a viper in his nature, do not wait for him to bite one of you, but always let the man who comes across him exact punishment.
§ 97
Λυκοῦργος μὲν οὖν τὴν Ἀθηνᾶν ἐμαρτύρετο καὶ τὴν μητέρα τῶν θεῶν, καὶ καλῶς ἐποίει. ἐγὼ δὲ τοὺς προγόνους τοὺς ὑμετέρους καὶ τὰς ἀρετὰς τὰς ἐκείνων ἀνακαλῶ, ὧν οὐδʼ ὁ χρόνος τὴν μνήμην ἠφάνικεν, εἰκότως· ἐπολιτεύοντο γὰρ οὐχὶ τοῖς πονηροτάτοις καὶ συκοφάνταις συνεργεῖν διδόντες ἑαυτούς, οὐδὲ τὸν ἐντὸς τείχους φθόνον ἀσκοῦντες ἐπʼ ἀλλήλους, ἀλλὰ καὶ τῶν ῥητόρων καὶ τῶν ἰδιωτῶν τοὺς μὲν σώφρονας καὶ χρηστοὺς τιμῶντες, τοὺς δὲ πονηροὺς καὶ θρασεῖς μισοῦντες καὶ κολάζοντες. ἐξ ὧν πάντες ἀθληταὶ τῶν καλῶν ἔργων ἐγένοντο.
Lycurgus did well to call Athena and the Mother of the gods to witness. But I will invoke your ancestors and the virtues of your ancestors, whose memory time has not effaced. It is right that I should do so; for their policy was not to lend themselves to cooperation with the worst of rascals and false accusers, not to foster the mutual jealousy that lurks within doors, but to honor those public and private men who were wise and good, and to loathe and chastise those who were wicked and unscrupulous; and that was how they all became competitors in the rivalry of noble deeds.
§ 98
ἓν δʼ εἰπὼν ἔτι παύσασθαι βούλομαι. ἔξιτʼ αὐτίκα δὴ μάλʼ ἐκ τοῦ δικαστηρίου, θεωρήσουσι δʼ ὑμᾶς οἱ περιεστηκότες καὶ ξένοι καὶ πολῖται, καὶ κατʼ ἄνδρʼ εἰς ἕκαστον τὸν παριόντα βλέψονται καὶ φυσιογνωμονήσουσι τοὺς ἀπεψηφισμένους. τί οὖν ἐρεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, εἰ προέμενοι τοὺς νόμους ἔξιτε; ποίοις προσώποις ἢ τίσιν ὀφθαλμοῖς πρὸς ἕκαστον τούτων ἀντιβλέψεσθε;
One more thing I have to say before I sit down. You will soon be leaving this court-house, and you will be watched by the bystanders, both aliens and citizens; they will scan each one as he appears, and detect by their looks those who have voted for acquittal. What will you have to say for yourselves, Athenians, if you emerge after betraying the laws? With what expression, with what look will you return their gaze?
§ 99
πῶς δʼ εἰς τὸ μητρῷον βαδιεῖσθε, ἄν τι βούλησθε; οὐ γὰρ δήπου καθʼ ἕνʼ ὑμῶν ἕκαστος ὡς ἐπὶ κυρίους τοὺς νόμους πορεύσεται, εἰ νῦν μὴ βεβαιώσαντες αὐτοὺς ἔξιθʼ ἅπαντες κοινῇ. πῶς δὲ ταῖς νουμηνίαις εἰς ἀκρόπολιν ἀναβαίνοντες τἀγαθὰ τῇ πόλει διδόναι καὶ ἕκαστος ἑαυτῷ τοῖς θεοῖς εὔξεσθε, ὅταν ὄντος τούτου ἐκεῖ καὶ τοῦ πατρὸς αὐτοῦ τοῦ χρηστοῦ τἀναντία τοῖς ὅρκοις καὶ τοῖς ἐκεῖ γράμμασιν ἐγνωκότες ἦτε;
How will you make your way to the Sanctuary of the Mother-goddess, if you wish to do so? For surely you will never go individually to consult the laws as if they were still valid, unless you have now collectively confirmed them before you depart. How on the first of each month will you climb the Acropolis and pray for blessings on the State and on yourselves, when the defendant and his worthy father are registered there, and you have given your verdict clean against your oaths and the documents there preserved?
§ 100
τί ἐρεῖτʼ, ἄνδρες Ἀθηναῖοι, τί ἐρεῖτε, ἄν τις ὑμᾶς ἐρωτᾷ γνωρίσας τοὺς ἀπεψηφισμένους; τί φήσετε; ἀρέσκειν τοῦτον ὑμῖν; καὶ τίς ὁ τοῦτο τολμήσων εἰπεῖν; τίς ὁ τῆς τούτου πονηρίας μετʼ ἀρᾶς καὶ κακῆς δόξης κληρονομεῖν βουλησόμενος; ἀλλʼ οὐκ αὐτὸς ἕκαστος οὐκ ἀποψηφίσασθαι; οὐκοῦν καταράσεσθε τοῖς ἀποψηφισαμένοις, τοῦτο τὸ πιστὸν ἕκαστος διδοὺς ὡς οὐκ αὐτὸς οὗτός ἐστι.
Or what will you say, Athenians, what will you say, if someone detects and questions those of you who have voted for acquittal? What will you answer? That you were satisfied with him? But who will dare to say that? Who will choose to inherit this fellow’s wickedness, with the execration and infamy that it entails? Will each of you deny that he acquitted him? In that case you will have to invoke a curse on the acquitters, as a guarantee from each of you that he was not himself one of them.
§ 101
καὶ τί δεῖ ταῦτα ποιεῖν, ἐξὸν εὐφημεῖν καὶ ἅπαντας ἅπασι πάντα τἀγάθʼ εὔχεσθαι, καὶ ὑμᾶς ὑμῖν αὐτοῖς καὶ τοὺς ἄλλους Ἀθηναίους ἅπαντας ὑμῖν, προσθήσω δὲ καὶ τοὺς ξένους καὶ παῖδας καὶ γυναῖκας; ἐφῖκται γάρ, ἐφῖκται πάντων ἡ τούτου κακοπραγμοσύνη, καὶ πᾶσι βουλομένοις ἐστὶν ἀπαλλαγῆναι τῆς τούτου πονηρίας καὶ δίκην δεδωκότʼ ἰδεῖν.
What need to do this, when you can keep your lips undefiled, and can all of you pray for every blessing upon all, both on yourselves and on all other citizens and, I may add, on all aliens and women and children? For the evil influence of the defendant has.extended, yes, extended to all classes, and all alike are anxious to be rid of his wickedness and to see that he has paid the penalty.
Against Aristogeiton II · urn:cts:greekLit:tlg0014.tlg026 · Greek: κατὰ Ἀριστογείτονος β΄ — tlg0014.tlg026.perseus-grc2 · English: Against Aristogeiton II — trans. James Herbert Vince — tlg0014.tlg026.perseus-eng2
§ 1
ὅτι μὲν τοίνυν καὶ ὀφείλει τῷ δημοσίῳ Ἀριστογείτων οὑτοσὶ καὶ οὐκ ἔστιν ἐπίτιμος, καὶ οἱ νόμοι διαρρήδην ἀπαγορεύουσιν μὴ ἐξεῖναι λέγειν τοῖς τοιούτοις, φανερῶς ἐπιδέδεικται, ὦ ἄνδρες Ἀθηναῖοι. δεῖ δʼ ὑμᾶς ἅπαντας μὲν ἀπείργειν καὶ κωλύειν τοὺς παρανομοῦντας, πολὺ δὲ μάλιστα τοὺς ἐν ταῖς ἀρχαῖς ὄντας καὶ τοὺς πολιτευομένους·
It has been conclusively proved, men of Athens, that the defendant, Aristogeiton, is a state-debtor and disfranchised, and that the laws expressly forbid all such to address the Assembly. But it is your duty to restrain and check all law-breakers, but especially those who hold office and take part in public affairs,
§ 2
διὰ γὰρ τούτους τὰ κοινὰ καὶ βλάπτεσθαι πέφυκεν, ἐὰν ὦσι φαῦλοι, καὶ τὰ μέγιστα πάλιν ὠφελεῖσθαι, ἐὰν ὦσιν ἐπιεικεῖς καὶ θέλωσιν ἐμμένειν τοῖς νόμοις. ὡς ἐὰν ἅπαξ δῶτε τοῖς ὑπὲρ τῶν κοινῶν ἐγχειροῦσί τι πράττειν τὸ παρανομεῖν καὶ καταφρονεῖν τῶν ὡρισμένων δικαίων, ἀναγκαῖόν ἐστιν ἅπαντας ἀπολαύειν τοὺς μετέχοντας τῆς πόλεως.
because such men tend to injure the community, if they are unprincipled, and on the other hand to confer the greatest benefit upon it, if they are honest men and willing to abide by the laws. If you once allow those who administer any part of our public affairs to break the laws and override the established principles of justice, everyone who has a stake in the country is bound to suffer from their wickedness.
§ 3
ὥσπερ γὰρ τῶν ἐν ταῖς ναυσὶν ἁμαρτημάτων ἃ συμβαίνει περὶ τοὺς πλοῦς, ὅταν μὲν τῶν ναυτῶν τις ἁμάρτῃ, βραχεῖαν τὴν βλάβην ἤνεγκεν, ὅταν δʼ ὁ κυβερνήτης ἀποσφαλῇ, κοινὴν τὴν ἀτυχίαν ἅπασι τοῖς ἐμπλέουσι παρεσκεύασεν, ὡσαύτως τὰ μὲν τῶν ἰδιωτῶν ἁμαρτήματα οὐκ εἰς τὸ πλῆθος, εἰς δʼ αὐτοὺς ἤνεγκε τὰς βλάβας, τὰ δὲ τῶν ἀρχόντων καὶ πολιτευομένων εἰς ἅπαντας ἀφικνεῖται.
For just as on a voyage an error committed by a common sailor causes little damage, but, when the helmsman is at fault, he brings disaster on everyone aboard, so the faults of private persons cause loss not so much to the general public as to themselves, while the faults of rulers and statesmen come home to all citizens alike.
§ 4
διὸ καὶ τὰς τιμωρίας ὁ Σόλων τοῖς μὲν ἰδιώταις ἐποίησε βραδείας, ταῖς δʼ ἀρχαῖς καὶ τοῖς δημαγωγοῖς ταχείας, ὑπολαμβάνων τοῖς μὲν ἐνδέχεσθαι καὶ παρὰ τὸν χρόνον τὸ δίκαιον λαβεῖν, τοῖς δʼ οὐκ ἐνεῖναι περιμεῖναι· τὸ γὰρ τιμωρησόμενον οὐχ ὑπέσται τῆς πολιτείας καταλυθείσης. καὶ τούτοις τοῖς δικαίοις οὐδεὶς οὕτως οὔτʼ ἀναιδὴς οὔθʼ ὑπὲρ ὑμᾶς φρονῶν ἐστὶν ὅστις ἀντιλέγειν ἐπιχειρήσει, πλὴν Ἀριστογείτονος τουτουὶ καὶ τῆς τούτου πονηρίας. ἀλλὰ πάσας καὶ τὰς ἀρχὰς καὶ τοὺς πολιτευομένους εὑρήσομεν, ἐπειδὰν ἅπαξ τι καταγνῶθʼ ὑμεῖς, τούτοις ἐμμένοντας.
That was why Solon ordained that the penalties for private citizens should be slow, but for magistrates and political leaders swift, assuming that from the former one can get satisfaction even after some delay, but that one cannot wait for the latter, because there will be no prospect of punishment if the constitution is destroyed. No one will be so impudent or so pretentious that he will attempt to gainsay these principles, except Aristogeiton here with his reckless wickedness. On the contrary we shall find that, when once you have given an adverse verdict, all magistrates and all statesmen accept them.
§ 5
τοῦτο μὲν γὰρ ὅταν ἀποχειροτονηθῶσι τινες τῶν ἐν ταῖς ἀρχαῖς, παραχρῆμα πέπαυνται ἄρχοντες καὶ τοὺς στεφάνους περιῄρηνται· τοῦτο δʼ ὅσοις τῶν θεσμοθετῶν εἰς Ἄρειον πάγον οὐχ οἷόν τʼ ἐστὶν ἀνελθεῖν, παρέντες τὸ βιάζεσθαι στέργουσιν ταῖς ὑμετέραις γνώσεσι. καὶ τοῦτʼ εἰκότως· ὥσπερ γάρ, ὅταν ἄρχωσι, τοὺς ἰδιώτας οἴονται δεῖν αὑτοῖς πειθαρχεῖν, ὡσαύτως, ὅταν αὐτοὶ ἰδιῶται γένωνται πάλιν, τοῖς τῆς πόλεως ἄρχουσι νόμοις δικαίως ἂν ἀκολουθοῖεν.
For on the one hand, whenever any officials have been rejected by vote, they instantly cease to hold office and are stripped of their official crowns; and on the other hand, all the judicial archons who are disqualified for promotion to the Areopagus forbear to force their way in and submit humbly to your decision. And this is only reasonable; for just as they believe that private citizens ought to obey them when they are rulers, so when they in their turn descend to the rank of private citizens, they ought to submit to the laws, which are the real rulers of the State.
§ 6
ἔτι τοίνυν οἱ πολιτευόμενοι πάντες, ἐκ τῶν παλαιῶν εἰ βούλεσθʼ ἀρξάμενοι χρόνων θεωρεῖν, ὡσαύτως φαίνονται εἴκοντες τοῖς ὑμετέροις δικαίοις. Ἀριστείδην μέν γέ φασιν ὑπὸ τῶν προγόνων μετασταθέντʼ ἐν Αἰγίνῃ διατρίβειν, ἕως ὁ δῆμος αὐτὸν κατεδέξατο, Μιλτιάδην δὲ καὶ Περικλέα ὀφλόντας, τὸν μὲν τριάκοντα, τὸν δὲ πεντήκοντα τάλαντα, ἐκτείσαντας οὕτω δημηγορεῖν.
Again, all the statesmen, if you will pass them in review from the earliest times, can be proved to have submitted in the same way to your constitutional decrees. It is said that Aristeides was banished by your ancestors and lived in Aegina till the people recalled him, and that Miltiades and Pericles, being fined thirty and fifty talents respectively, did not try to harangue the people until they had paid in full.
§ 7
ὃ καὶ δεινότατον ἂν εἴη συμβαῖνον, τοὺς μὲν πολλὰ καὶ μεγάλα ποιήσαντας ὑμᾶς ἀγαθὰ μὴ τυχεῖν ταύτης τῆς δωρειᾶς, ὥστε παρὰ τοὺς νόμους τι τοὺς κειμένους ὑμῖν πρᾶξαι, τὸν δὲ μηδὲν μὲν ἀγαθὸν εἰργασμένον, ὑπερπληθῆ δʼ ἐξημαρτηκότα, τοῦτον οὕτω προχείρως φαίνεσθαι καὶ παρὰ τὸ συμφέρον καὶ τὸ δίκαιον ἐξουσίαν παρʼ ὑμῶν τοῦ παρανομεῖν εἰληφότα. καὶ τί δεῖ λέγειν περὶ τῶν παλαιῶν; ἀλλὰ τοὺς ἐφʼ ὑμῶν αὐτῶν ἀναλογίσασθε, εἴ τις οὕτως ἀναιδὴς γέγονεν πώποτε· οὐδένα γὰρ ἂν εὕροιτε, εἰ βουλήσεσθʼ ἀκριβῶς ἐξετάζειν.
It would be a most scandalous state of things if, while these men, to whom you were indebted for so many services, were not allowed to do anything contrary to your established laws, this man, who has never done you a single good service, but has committed a prodigious number of offences, should be found to have received at your hands, so readily and so contrary to justice and expediency, the right to transgress the laws. And why appeal to ancient history? Count up the men of your own days and see if anyone has ever been found so shameless. A careful scrutiny will not reveal a single instance.
§ 8
χωρὶς τοίνυν τούτων, ὅταν τις ψηφίσματος ἢ νόμου γραφὴν ἀπενέγκῃ πρὸς τοὺς θεσμοθέτας, ὁ μὲν νόμος ἢ τὸ ψήφισμʼ ἄκυρόν ἐστιν, ὁ δὲ θεὶς ἢ γράψας οὐδὲν ἀναισχυντεῖ βιαζόμενος, ἀλλʼ ὅ τι ἂν ὑμεῖς ψηφίσησθε, τούτῳ ἐμμένει, κἂν ᾖ πρῶτος τῷ δύνασθαι λέγειν ἢ πράττειν ἐν ὑμῖν. καίτοι πῶς οὐκ ἄτοπον, ἃ μὲν ἅπαντες ὑμεῖς συλλεγέντες ἐψηφίσασθε, διὰ τοὺς νόμους ἄκυρʼ εἶναι, τὴν δʼ Ἀριστογείτονος βούλησιν εἰς τὸ παρανομεῖν κυριωτέραν οἴεσθαι δεῖν τῶν νόμων αὐτῶν καταστῆσαι;
Now apart from all this, whenever a man lodges with the judicial Archons an objection against a decree or law, that law or decree is invalid and the mover or proposer has not the impudence to employ violence, but loyally accepts your decision, even if he is the foremost orator or administrator in your city. Yet is it not absurd that, while decrees passed by you in full assembly as in accordance with the laws should be invalid, you should imagine that you ought to make the whim of Aristogeiton to flout the laws more authoritative than the laws themselves?
§ 9
πάλιν τοίνυν ὅταν τις ἐπεξιὼν μὴ μεταλάβῃ τὸ πέμπτον μέρος τῶν ψήφων, ἐφʼ οἷς οἱ νόμοι κελεύουσι τὸ λοιπὸν μὴ γράφεσθαι μηδʼ ἀπάγειν μηδʼ ἐφηγεῖσθαι, τὸν αὐτὸν τρόπον παρὰ ταῦτʼ οὐδεὶς οἴεται δεῖν πράττειν τῶν ἐνόχων ὄντων τούτοις τοῖς ἐπιτιμίοις. Ἀριστογείτονι δέ, ὡς ἔοικε, μόνῳ τῶν ἁπάντων οὐδὲν οὔτε δικαστήριον οὔτε νόμος κυριώτερόν ἐστι τῆς αὑτοῦ βουλήσεως.
Again, when a plaintiff fails to obtain a fifth part of the votes, in cases where the laws forbid him henceforward to indict anyone or arrest him or give him into custody, in the same way none of those liable to these disqualifications ever dreams of defying them. But for Aristogeiton, it seems, and for Aristogeiton alone, no court, no law has authority higher than his own caprice.
§ 10
καὶ ταῦτα πάνθʼ οὕτω διαφυλάττουσιν οὐδεπώποτʼ οὔθʼ ὑμῖν οὔτε τοῖς προγόνοις μετεμέλησεν. ἔστι γὰρ δημοκρατίας φυλακὴ τῶν μὲν ἐχθρῶν ἢ βουλευομένους ἢ μαχομένους περιεῖναι, τῶν δὲ νόμων ἢ προαιρουμένους ἢ συναναγκαζομένους ἡττᾶσθαι. καὶ ταῦθʼ ὅτι τοῦτον τὸν τρόπον προσήκει πράττεσθαι, καὶ παρʼ αὐτοῦ τούτου συνωμολόγηται.
Neither you nor your ancestors ever repented of observing these rules, for it is the salvation of democracy that it overcomes its enemies either by good counsel or by arms, but submits to its laws either by free choice or under constraint; and that this principle is sound, is allowed even by the defendant himself.
§ 11
ὅτε γὰρ Ὑπερείδης ἔγραψε, τῶν περὶ Χαιρώνειαν ἀτυχημάτων τοῖς Ἕλλησι γενομένων, καὶ τῆς πόλεως ὑπὲρ αὐτῶν τῶν ἐδαφῶν εἰς κίνδυνον μέγιστον κατακεκλειμένης, εἶναι τοὺς ἀτίμους ἐπιτίμους, ἵνʼ ὁμονοοῦντες ἅπαντες ὑπὲρ τῆς ἐλευθερίας προθύμως ἀγωνίζωνται, ἐάν τις κίνδυνος τηλικοῦτος καταλαμβάνῃ τὴν πόλιν, τούτου τοῦ ψηφίσματος γραφὴν παρανόμων ἀπενέγκας ἠγωνίζετʼ ἐν τῷ δικαστηρίῳ.
For after the disasters to the Greek forces at Chaeroneia, when the very foundations of our State were threatened with the utmost danger, when Hypereides proposed that the disfranchised citizens should be reinstated in order that, if any such danger should menace our State, all classes might unite wholeheartedly in the struggle for liberty, the defendant indicted this decree as unconstitutional and conducted his case in court.
§ 12
καίτοι πῶς οὐ δεινὸν εἰς μὲν τὴν ὑπὲρ τῆς πατρίδος σωτηρίαν μηδενὶ τῶν πολιτῶν Ἀριστογείτονα τουτονὶ συγχωρῆσαι τυχεῖν τῆς ἐπιτιμίας, εἰς δὲ τὴν αὑτοῦ παρανομίαν παρὰ πάντων ὑμῶν ἀξιοῦν λαμβάνειν τὴν αὐτὴν δωρειάν; καίτοι πολύ γε νομιμώτερον καὶ δικαιότερον τὸ ψήφισμʼ ἐκεῖνʼ ἦν οὗ σὺ νῦν ἀξιοῖς ψηφίσασθαί σοι τουτουσί.
But is it not monstrous that, where the safety of the State is involved, the defendant should allow none of his fellow-citizens to obtain enfranchisement, but should claim that same favour from you all, in order to cover his own lawlessness? Yet the former vote, Aristogeiton, was far more lawful and equitable than the vote which you now require the jurors to cast in your favour.
§ 13
τὸ μὲν γὰρ ἴσον καὶ κοινὸν ἅπασι τοῖς πολίταις ἦν, τὸ δʼ ἄνισον καὶ σοὶ μόνῳ τῶν ἐν τῇ πόλει τὴν πλεονεξίαν κατασκευάζον· καὶ τὸ μὲν ὑπὲρ τοῦ μὴ γενέσθαι τὴν εἰρήνην ἐφʼ ᾧ θʼ ἕνα κύριον τῆς ὅλης πολιτείας καταστῆναι, τὸ δʼ ὑπὲρ τοῦ τὰ τουτωνὶ δόγματα καὶ νόμιμα ἐκ παλαιοῦ παραδοθένθʼ ὑπὸ τῶν προγόνων σοὶ μόνῳ δεδόσθαι ἐξουσίαν ἀδεῶς παραβαίνοντι καὶ πράττοντι ὅ τι ἂν βουληθῇς.
For the one was fair and equal for all citizens alike, but this is unfair and brings profit to you alone of all the people of Athens. The first was intended to prevent a peace by which one man would have been put in control of the whole government; the effect of this vote will be that you have received authority to transgress with impunity the decisions of the jury and the laws handed down by our ancestors—to do, in fact, whatever you please.
§ 14
ἡδέως δʼ ἂν ἔγωγʼ αὐτὸν ἐρωτήσαιμι πότερʼ ἔννομον καὶ δικαίαν ἐποιήσατο τοῦ ψηφίσματος τὴν γραφὴν ἢ τοὐναντίον ἄδικον καὶ παράνομον. εἰ μὲν γὰρ ἀσύμφερον καὶ τῷ δήμῳ βλαβεράν, διʼ αὐτὸ τοῦτο δικαίως ἂν ἀποθάνοι· εἰ δὲ συμφέρουσαν καὶ τοῖς πολλοῖς ὠφέλιμον, διὰ τί νῦν τἀναντίʼ οἷς αὐτὸς ἔγραψας ψηφίζεσθαι τούτους ἀξιοῖς; ἀλλʼ οὔτʼ ἐκεῖνα δίκαια οὔτε ταῦτʼ ἔννομʼ οὐδὲ συμφέροντʼ ἐστὶν ὑμῖν.
I should like to ask him whether his indictment of the decree was lawful and right or on the other hand unjust and illegal. For if the indictment was inexpedient and against the interests of the people, on that very ground he richly deserves death; but if it was useful and advantageous to the majority, why, pray, do you now insist on the jury giving a verdict which is contrary to your indictment? No; your proceedings then were unjust and now are neither lawful nor beneficial to the citizens.
§ 15
ὁρῶ δʼ ὑμᾶς ἔγωγʼ, ὦ ἄνδρες Ἀθηναῖοι, ταύτην ἔχοντας τὴν γνώμην καὶ περὶ ὑμῶν αὐτῶν· πολλὰς γὰρ ἐνδείξεις ἤδη κατεψηφίσασθʼ ἰδιωτῶν ἀνθρώπων. καίτοι πῶς οὐ δεινὸν ἐφʼ ὑμῶν μὲν αὐτῶν ἐξετάζεσθαι ἀκριβῶς τοὺς νόμους, ἐπὶ δὲ τῶν περιεργαζομένων τι καὶ κοινῇ πάντας ἐνοχλούντων καὶ προσποιουμένων ὑπὲρ τοὺς ἄλλους εἶναι ῥᾳθύμως οὕτως ἔχειν;
I can see that you, men of Athens, are of this opinion in your own behalf, for you have ere now decided many such informations laid against private men. Yet is it not all wrong that in your own case you should so scrupulously examine the laws, but in the case of these mischief-makers, who annoy everyone alike and pretend to be superior to the rest, you should display such indifference?
§ 16
οὐ γὰρ δή τινες ὑμῶν οὕτως ἔχουσιν, ὡς προσῆκον μὲν ταῦθʼ οὕτως ἔχειν ὡς ἐγὼ λέγω, διὰ δὲ τὴν ἐπιείκειαν τὴν Ἀριστογείτονος καὶ τὸ χρήσιμον αὐτὸν ὑμῖν εἶναι παροπτέον τι καὶ παρανομοῦντʼ αὐτόν. ὅτι μὲν γὰρ πονηρὸς καὶ τὸν τρόπον δεινῶς ἄδικος, ἱκανῶς ὑμῖν, ὡς ἔγωγʼ οἶμαι, ἐκ τῶν προειρημένων Λυκοῦργος ἐπιδέδειχεν· ὅτι δʼ οὐδὲ χρήσιμος, ἐξ αὐτῶν τῶν πολιτευμάτων ἄν τις αὐτοῦ θεωρήσειεν.
It is impossible that any of you are of opinion that things ought to be as I say, but that, because of the decorous behavior of Aristogeiton and his usefulness to you, you ought to wink even at his violation of the laws. I think Lycurgus in his speech has satisfactorily proved that the defendant is an unscrupulous man and has an extraordinary faculty for injustice; and that he is not a useful citizen, anyone can see from his public performances.
§ 17
τίνα γὰρ παραγαγὼν εἰς τὸ δικαστήριον, ὧν ᾐτιᾶτο, τούτων καὶ ᾕρηκεν καὶ εἷλεν; ἢ ποῖον πόρον ὑμῖν πεπόρικεν; ἢ τί ψήφισμα γέγραφεν ᾧ πεισθέντες ὑμεῖς οὐ πάλιν μετανοῆσαι προείλεσθε; καὶ γὰρ ταῦτα· οὕτω σκαιός ἐστι καὶ βάρβαρος τὸν τρόπον ὥστε, ὅταν ὑμᾶς ἴδῃ πρός τινας ὀργισθέντας τι καὶ μᾶλλον τοῦ δέοντος παροξυνθέντας, τηνικαῦτα παρὰ τὴν ὀργὴν ὑμῶν τὰ βουλήματα λαβὼν τοῖς καιροῖς ἐναντιοῦται.
For whom has he brought into court that he succeeded in convicting on the charges that he laid against him? Or what source of revenue has he provided for you? Or what decree has he ever drafted that you were not afterwards glad to disown? The truth is, he is so tactless, so un-Greek in his temperament, that when he sees you somewhat angry with anyone and rather more exasperated than the occasion calls for, he at once anticipates your wishes in the moment of your wrath and so opposes your interests.
§ 18
δεῖ δὲ τὸν πολιτευόμενον ὑπὲρ ὑμῶν οὐχὶ τοῖς ἐξαίφνης μετʼ ὀργῆς πάθεσιν ὑμῖν συμπίπτουσιν ἐπακολουθεῖν, ἀλλὰ τοῖς λογισμοῖς καὶ τοῖς πράγμασι καὶ τοῖς ὑπάρχουσι καιροῖς· τὰ μὲν γὰρ ταχὺ μεταπίπτειν εἴθισται, τὰ δὲ διαμένειν καὶ πλείω χρόνον ὑπάρχειν· ὧν οὗτος οὐδὲν ἐνθυμούμενος ἐλέγχει τἀπόρρητα τῆς πολιτείας, ὥστε ταὔτʼ ἀναγκάζεσθαι καὶ κύρια καὶ πάλιν ἄκυρα ποιεῖν.
But a statesman, acting on your behalf, ought not to follow up the hasty sentiments that accompany your anger, but should be guided by reasons, by events, by the opportunities that present themselves. For sentiments are wont to change quickly, but reasons to subsist for a longer period. Paying no regard to this the defendant detects the secret weakness of community, so that the same policy is bound to be ratified one day and repealed the next.
§ 19
ἀλλʼ ἴσως ὅτι πρὸς ἅπαντας ἀεὶ προαιρεῖται λοιδορεῖσθαι καὶ διαβοᾶσθαι καὶ μέμφεσθαι τὰ λεγόμενα, διὰ ταῦτα περιποιῆσαι νῦν αὐτὸν ἁρμόττει. ἀλλὰ ταῦτά γε νὴ τὴν Ἀθηνᾶν ὄνειδός ἐστιν, ἄνδρες δικασταί, τῇ πόλει γιγνόμενʼ ἐπὶ τοῦ βήματος, καὶ διὰ τὰς τούτων ἀπονοίας ἐπονείδιστον ἤδη τὸ πολιτεύεσθαι παρὰ τοῖς ἐπιεικέσιν ὑμῶν ἐστιν. εἰ δʼ οὖν τινι τοῦθʼ ὑμῶν ἐν ἡδονῇ συμβέβηκεν, οὐκ ἀπορήσετε τῶν τοιαῦτα ποιησόντων, ἐπεὶ καὶ νῦν μεστὸν τὸ βῆμʼ ἐστίν. οὐ γὰρ ἐπιτιμᾶν τοῖς συμβεβουλευμένοις χαλεπόν, ἀλλὰ συμβουλεῦσαι καὶ πεῖσαί τι τῶν δεόντων ὑμᾶς ψηφίσασθαι.
But perhaps because the role he adopts is to rail at everyone, to shout people down and find fault with their speeches, therefore it is convenient in these times to protect him. Gentlemen of the jury, I swear by the goddess of Athens that what takes place on the hustings is a disgrace to our city, and it is through the recklessness of such speakers that political life is now discredited with all decent citizens. But if any of you happen to like that sort of thing, you will never want for such performers. Why, even now the platform swarms with them. For to pick holes in the counsel offered is not difficult, but it is difficult to advise you and persuade you to pass any indispensable resolution.
§ 20
πρὸς δὲ τούτοις, εἰ μὲν μὴ καὶ πρότερον τοῖς αὐτοῖς τούτοις χρώμενος λόγοις ἐξηπάτησεν ὑμᾶς, ὅτʼ ἠγωνίσατο τὴν προτέραν ἔνδειξιν, ἦν μὲν οὐδʼ οὕτω δίκαιον παρὰ τοὺς ὑπάρχοντας νόμους τι συγχωρεῖν (οὐ δεῖ γὰρ παρανομεῖν δόντας τισὶ τοὺς ἄλλους κατὰ τοὺς νόμους ἀξιοῦν πράττειν), οὐ μὴν ἀλλʼ ἴσως γʼ εὐλογώτερον ἦν τὸ πιστεῦσαι καὶ καταχαρίσασθαι καὶ προέσθαι τι τῶν τοιούτων.
Furthermore, if he had not already deceived you by using these same arguments, when he was on trial at the earlier information, even so it would not be just to make any concession contrary to the existing laws; for you must not allow some persons to break the law and insist on the rest obeying it. Yet just possibly it might then have been more reasonable to trust him and grant him privileges and sacrifice some of these principles.
§ 21
ἐπειδὴ δὲ τότʼ ἀφέντες ἐπὶ ταῖς ὁμολογουμέναις ἐλπίσιν, μικρὸν ὕστερον τὸν αὐτὸν τοῦτον, ὡς πράττοντα καὶ λέγοντα μὴ τὰ ἄριστα τῷ δήμῳ, πάλιν ἐκολάσατε, τίς ὑπολείπεται σκῆψις ὑμῖν ἁρμόττουσα, ἂν νῦν παρακρουσθῆτε; ὧν μὲν γὰρ ἔργῳ πεῖραν εἰλήφατε, τί δεῖ τοῖς λόγοις πιστεύειν; ὧν δὲ μηδέπω τὴν δοκιμασίαν ἔχετʼ ἀκριβῆ παρʼ ὑμῖν αὐτοῖς, ἐκ τῶν λεγομένων ἴσως ἀναγκαῖόν ἐστι κρίνειν.
But after you had let him off, admittedly in hope of amendment, and then shortly after had to punish the same man again for speaking and acting against the best interests of the city, what reasonable excuse is left you if you are a second time hoodwinked? When you have tried him by deeds, why need you trust his words? In cases where you have not yet an accurate test ready to hand, it may perhaps be necessary to judge by words.
§ 22
θαυμάζω δʼ ἔγωγε τῶν οὕτως ἐχόντων ὥστε τὰ μὲν ἴδια τοῖς ἐκ τῶν παρεληλυθότων χρόνων οὖσιν ἐπιεικέσι, τούτοις παρακατατίθεσθαι, τὰ δʼ ἐν τῇ πολιτείᾳ κοινὰ τοῖς ὁμολογουμένως ἐξεληλεγμένοις οὖσι φαύλοις ἐπιτρέπειν. καὶ κύνα μὲν ἐπὶ ποίμνην ἀγεννῆ καὶ φαῦλον οὐδʼ ἂν εἷς ἐπιστήσειε φυλάττειν· ἐπὶ δὲ τοὺς τὰ κοινὰ πράττοντας τοὺς τυχόντας ἀνθρώπους φασὶν ἔνιοι φύλακας δεῖν ἐπιπέμπειν, οἳ προσποιούμενοι μηνύειν τοὺς ἁμαρτάνοντας αὐτοὶ τῆς μεγίστης εἰσὶ φυλακῆς δεόμενοι.
But, for myself, I am amazed that there are men so constituted that, though they deposit private property with those only whose past record shows them to be honest, they entrust public affairs to men who have been admittedly proved unscrupulous. No one would dream of setting a sorry mongrel to guard a flock; yet some people say that, to keep watch on those who administer the State, one need only employ the first comers, men who pretend to detect delinquents, but need the most careful watching themselves.
§ 23
ὧν, ἐὰν ἔχητε νοῦν, ἐνθυμούμενοι τοὺς μὲν φάσκοντας τούτους τῷ λόγῳ φιλεῖν ὑμᾶς χαίρειν ἐάσετε, αὐτοὶ δὲ τοῦτʼ ἐκ παντὸς τρόπου παραφυλάξετε, ὅπως μηδενὶ δῶτʼ ἐξουσίαν ἀκύρους τοὺς νόμους ποιεῖν, ἄλλως τε καὶ τῶν πολλῶν ὑπὲρ τοῦ πλήθους καὶ λέγειν καὶ γράφειν δύνασθαι προσποιουμένων. ὡς πάνδεινόν ἐστιν τοὺς μὲν προγόνους ὑπὲρ τοῦ μὴ καταλυθῆναι τοὺς νόμους ἀποθνῄσκειν τολμᾶν, ὑμᾶς δὲ μηδὲ τοὺς ἐξαμαρτάνοντας εἰς αὐτοὺς τιμωρεῖσθαι, καὶ τὸν μὲν γράψαντα τοὺς νόμους Σόλωνα ἐψηφίσθαι χαλκοῦν ἐν ἀγορᾷ στῆσαι, αὐτῶν δὲ τῶν νόμων ὀλιγωροῦντας φαίνεσθαι, διʼ οὓς κἀκεῖνον ὑπερβαλλόντως συμβέβηκε τιμᾶσθαι.
If you are wise, you will bear this in mind. Turn a deaf ear to those who profess to be devoted to you, and take your own precautions to ensure that you grant to no one the power to make your laws null and void, especially to no one of those who pretend to be able to speak and legislate in the interests of the masses. It is preposterous that your ancestors faced death to save the laws from destruction, but that you do not even punish those who have offended against the laws; that you set up in the market-place a bronze statue of Solon, who framed the laws, but show yourselves regardless of those very laws for the sake of which he has received such exceptional honor.
§ 24
πῶς δʼ οὐκ ἂν εἴη τὸ συμβαῖνον ἄλογον, εἰ νομοθετοῦντες μὲν ὀργίζεσθε τοῖς πονηροῖς, ἐπʼ αὐτοφώρῳ δέ τινας εἰληφότες ἀθῴους ἐάσετε; καὶ τὸν μὲν νομοθέτην ἕνʼ ὄντα πᾶσιν ὑπὲρ ὑμῶν ἀπεχθάνεσθαι τοῖς φαύλοις, ὑμᾶς δὲ μηδʼ ὑπὲρ ὑμῶν αὐτῶν κοινῇ συλλεγέντας ἐπιδείξασθαι μισοῦντας τοὺς πονηρούς, ἀλλʼ ὑφʼ ἑνὸς ἀνδρὸς πονηρίας ἡττηθῆναι; καὶ θάνατον μὲν ὡρικέναι τὴν ζημίαν, ἐάν τις οὐκ ὄντα νόμον παράσχηται, τοὺς δὲ τοὺς ὄντας εἰς τὴν τῶν οὐκ ὄντων νόμων τάξιν ἄγοντας, τούτους ἀτιμωρήτους περιορᾶν;
Is it not an absurd situation that you should by legislating express your anger against the criminals, but, when you have caught any of them red-handed, should proceed to let them go unscathed? That the lawgiver, a single individual, should on your behalf incur the hostility of all the worthless, but that you yourselves, collected together to defend your own interests, should not even display your hatred of the wicked, but should be overpowered by the wickedness of a single individual? That you should have fixed death as the penalty if anyone cites a law which does not exist, and yet should allow men to escape unpunished who reduce the existing laws to the level of laws which do not exist?
§ 25
οὕτω δʼ ἂν ἀκριβέστατα συνθεωρήσαιτε τὸ τοῖς κειμένοις νόμοις πείθεσθαι ἡλίκον ἀγαθόν ἐστιν, καὶ τὸ καταφρονεῖν καὶ τὸ μὴ πειθαρχεῖν αὐτοῖς ἡλίκον κακόν, εἰ τά τʼ ἐκ τῶν νόμων ἀγαθὰ χωρὶς καὶ τὰ διὰ τῆς παρανομίας συμβαίνοντα πρὸ ὀφθαλμῶν ὑμῖν αὐτοῖς ποιησάμενοι θεωρήσαιτε. εὑρήσετε γὰρ τὴν μὲν τὰ τῆς μανίας καὶ ἀκρασίας καὶ πλεονεξίας, τοὺς δὲ τὰ τῆς φρονήσεως καὶ σωφροσύνης καὶ δικαιοσύνης ἔργα διαπραττομένους.
The surest way to realize the blessing of obedience to the established laws, and the curse of despising and disobeying them, is to put before your eyes and examine separately the advantages that you derive from the laws and the results of lawlessness. For you will find that the fruits of lawlessness are madness, intemperance and greed, but from the laws come wisdom, sobriety and justice.
§ 26
δῆλον δέ· τῶν γὰρ πόλεων ταύτας ἄριστʼ οἰκουμένας ἴδοιμεν ἂν ἐν αἷς ἄριστοι νομοθέται γεγόνασιν· τὰ μὲν γὰρ ἐν τοῖς σώμασιν ἀρρωστήματα τοῖς τῶν ἰατρῶν εὑρήμασι καταπαύεται, τὰς δʼ ἐν ταῖς ψυχαῖς ἀγριότητας αἱ τῶν νομοθετῶν ἐξορίζουσι διάνοιαι. ὅλως δʼ οὐδὲν οὔτε σεμνὸν οὔτε σπουδαῖον εὑρήσομεν ὃ μὴ νόμου κεκοινώνηκεν,
This is clearly so, because we can see that those cities are best ordered which have given birth to the best lawgivers. For as the distempers of the body are arrested by the discoveries of physicians, so savagery is expelled from the soul by the wise purposes of the legislator. To sum up we shall find nothing venerable or admirable which is not associated with law,
§ 27
ἐπεὶ καὶ τὸν ὅλον κόσμον καὶ τὰ θεῖα καὶ τὰς καλουμένας ὥρας νόμος καὶ τάξις, εἰ χρὴ τοῖς ὁρωμένοις πιστεύειν, διοικεῖν φαίνεται. παρακαλέσαντες οὖν ὑμᾶς αὐτούς, ἄνδρες Ἀθηναῖοι, βοηθήσατε μὲν τοῖς νόμοις, καταψηφίσασθε δὲ τῶν εἰς τὸ θεῖον ἀσεβεῖν προῃρημένων. καὶ ταῦτʼ ἐὰν πράξητε, τὰ δέοντα ποιήσετε καὶ τὰ κράτιστα ψηφιεῖσθε.
since the whole round world, the heavenly bodies and what we call the seasons are plainly, if we can trust our senses, controlled by law and order. Therefore, men of Athens, exhort one another to come to the rescue of the laws, and cast your votes against those who deliberately dishonor what is divine; and if you do this, you will be doing your duty and making the best use of your votes.
Against Aphobus I · urn:cts:greekLit:tlg0014.tlg027 · Greek: κατὰ Ἀφόβου ἐπιτροπῆς α΄ — tlg0014.tlg027.perseus-grc2 · English: Against Aphobus I — trans. Augustus Taber Murray — tlg0014.tlg027.perseus-eng2
§ 1
εἰ μὲν ἐβούλετʼ Ἄφοβος, ὦ ἄνδρες δικασταί, τὰ δίκαια ποιεῖν ἢ περὶ ὧν διεφερόμεθα τοῖς οἰκείοις ἐπιτρέπειν, οὐδὲν ἂν ἔδει δικῶν οὐδὲ πραγμάτων· ἀπέχρη γὰρ ἂν τοῖς ὑπʼ ἐκείνων γνωσθεῖσιν ἐμμένειν, ὥστε μηδεμίαν ἡμῖν εἶναι πρὸς τοῦτον διαφοράν. ἐπειδὴ δʼ οὗτος τοὺς μὲν σαφῶς εἰδότας τὰ ἡμέτερʼ ἔφυγε μηδὲν διαγνῶναι περὶ αὐτῶν, εἰς δʼ ὑμᾶς τοὺς οὐδὲν τῶν ἡμετέρων ἀκριβῶς ἐπισταμένους ἐλήλυθεν, ἀνάγκη ἐστὶν ἐν ὑμῖν παρʼ αὐτοῦ πειρᾶσθαι τῶν δικαίων τυγχάνειν.
If Aphobus, men of the jury, had been willing to do what is fair, or to submit the matters in dispute between us to the arbitration of friends, there would be no occasion for a troublesome lawsuit; for I should have been satisfied to abide by their decision, and we should have had no controversy with him. Since, however, he has refused to let those well acquainted with our affairs give a decision, and has come before you, who have no accurate knowledge of them, it must be in your court that I try to win from him what is my due.
§ 2
οἶδα μὲν οὖν, ὦ ἄνδρες δικασταί, ὅτι πρὸς ἄνδρας καὶ λέγειν ἱκανοὺς καὶ παρασκευάσασθαι δυναμένους χαλεπόν ἐστιν εἰς ἀγῶνα καθίστασθαι περὶ τῶν ὄντων ἁπάντων, ἄπειρον ὄντα παντάπασι πραγμάτων διὰ τὴν ἡλικίαν· ὅμως δέ, καίπερ πολὺ τούτων καταδεέστερος ὤν, πολλὰς ἐλπίδας ἔχω καὶ παρʼ ὑμῖν τεύξεσθαι τῶν δικαίων καὶ μέχρι γε τοῦ τὰ γεγενημένα διεξελθεῖν καὶ αὐτὸς ἀρκούντως ἐρεῖν, ὥσθʼ ὑμᾶς μήτʼ ἀπολειφθῆναι τῶν πραγμάτων μηδὲ καθʼ ἓν μήτʼ ἀγνοῆσαι περὶ ὧν δεήσει τὴν ψῆφον ἐνεγκεῖν.
I know well, men of the jury, that it is a hard task to enter into a contest in which all my fortune is at stake with men who are able speakers and clever in preparing their case, while I because of my youth am wholly without experience in affairs. Yet nevertheless, although they have every advantage over me, I have strong hopes that I shall obtain justice in your court, and that, as far at least as relating the facts, I shall myself speak well enough to ensure that not a single detail shall escape you, and that you will not be in the dark regarding the matters concerning which you are to cast your vote.
§ 3
δέομαι δʼ ὑμῶν, ὦ ἄνδρες δικασταί, μετʼ εὐνοίας τέ μου ἀκοῦσαι, κἂν ἠδικῆσθαι δοκῶ, βοηθῆσαί μοι τὰ δίκαια. ποιήσομαι δʼ ὡς ἂν δύνωμαι διὰ βραχυτάτων τοὺς λόγους. ὅθεν οὖν ῥᾷστα μαθήσεσθε περὶ αὐτῶν, ἐντεῦθεν ὑμᾶς καὶ ἐγὼ πρῶτον πειράσομαι διδάσκειν.
I beg of you, men of the jury, to give me a favorable hearing, and, if you judge that I have been wronged, to render me the aid which is my due. I shall make my speech as brief as possible, and shall begin by endeavoring to inform you of the facts from which you will most readily understand the case.
§ 4
Δημοσθένης γὰρ οὑμὸς πατήρ, ὦ ἄνδρες δικασταί, κατέλιπεν οὐσίαν μὲν σχεδὸν τεττάρων καὶ δέκα ταλάντων, ἐμὲ δʼ ἕπτʼ ἐτῶν ὄντα καὶ τὴν ἀδελφὴν πέντε, ἔτι δὲ τὴν ἡμετέραν μητέρα πεντήκοντα μνᾶς εἰς τὸν οἶκον εἰσενηνεγμένην. βουλευσάμενος δὲ περὶ ἡμῶν, ὅτʼ ἔμελλε τελευτᾶν, ἅπαντα ταῦτʼ ἐνεχείρισεν Ἀφόβῳ τε τουτῳὶ καὶ Δημοφῶντι τῷ Δήμωνος υἱεῖ, τούτοιν μὲν ἀδελφιδοῖν ὄντοιν, τῷ μὲν ἐξ ἀδελφοῦ, τῷ δʼ ἐξ ἀδελφῆς γεγονότοιν, ἔτι δὲ Θηριππίδῃ τῷ Παιανιεῖ, γένει μὲν οὐδὲν προσήκοντι, φίλῳ δʼ ἐκ παιδὸς ὑπάρχοντι.
Demosthenes, my father, men of the jury, left at his death an estate of nearly fourteen talents, a son, myself, aged seven, and my sister, aged five, and his widow, our mother, who had brought him a fortune of fifty minae. He had taken thought for our welfare, and, when he was about to die, put all this property in the hands of the defendant, Aphobus, and Demophon, son of Demo, nephews of his, one by his brother, the other by his sister, and of Therippides of Paeania, who was not a relative, but had been his friend from boyhood.
§ 5
κἀκείνῳ μὲν ἔδωκεν ἐκ τῶν ἐμῶν ἑβδομήκοντα μνᾶς καρπώσασθαι τοσοῦτον χρόνον, ἕως ἐγὼ ἀνὴρ εἶναι δοκιμασθείην, ὅπως μὴ διʼ ἐπιθυμίαν χρημάτων χεῖρόν τι τῶν ἐμῶν διοικήσειεν· Δημοφῶντι δὲ τὴν ἐμὴν ἀδελφὴν καὶ δύο τάλαντʼ εὐθὺς ἔδωκεν ἔχειν, αὐτῷ δὲ τούτῳ τὴν μητέρα τὴν ἐμὴν καὶ προῖκʼ ὀγδοήκοντα μνᾶς, καὶ τὴν οἰκίαν οἰκεῖν καὶ σκεύεσι χρῆσθαι τοῖς ἐμοῖς, ἡγούμενος, καὶ τούτους ἔτʼ οἰκειοτέρους εἴ μοι ποιήσειεν, οὐκ ἂν χεῖρόν μʼ ἐπιτροπευθῆναι ταύτης τῆς οἰκειότητος προσγενομένης.
To Therippides he gave the interest on seventy minae of my property, to be enjoyed by him until I should come of age, in order that avarice might not tempt him to mismanage my affairs. To Demophon he gave my sister with a dowry of two talents, to be paid at once, and to the defendant himself he gave our mother with a dowry of eighty minae, and the right to use my house and furniture. His thought was that, if he should unite these men to me by still closer ties, they would look after my interests the better because of this added bond of kinship.
§ 6
λαβόντες δʼ οὗτοι ταῦτα πρῶτον σφίσιν αὐτοῖς ἐκ τῶν χρημάτων, καὶ τὴν ἄλλην οὐσίαν ἅπασαν διαχειρίσαντες, καὶ δέκʼ ἔτη ἡμᾶς ἐπιτροπεύσαντες, τὰ μὲν ἄλλα πάντʼ ἀπεστερήκασιν, τὴν οἰκίαν δὲ καὶ ἀνδράποδα τέτταρα καὶ δέκα καὶ ἀργυρίου μνᾶς τριάκοντα, μάλιστα σύμπαντα ταῦτʼ εἰς ἑβδομήκοντα μνᾶς παραδεδώκασι.
But these men, who took at once their own legacies from the estate, and as my guardians administered all the remainder for ten years, have robbed me of my entire fortune except the house, and fourteen slaves and thirty silver minae, which they have handed over to me—amounting in all to about seventy minae.
§ 7
καὶ τὸ μὲν κεφάλαιον τῶν ἀδικημάτων, ὡς ἂν συντομώτατʼ εἴποι τις, τοῦτʼ ἔστιν, ὦ ἄνδρες δικασταί· τὸ δὲ πλῆθος τῆς οὐσίας ὅτι τοῦτʼ ἦν τὸ καταλειφθέν, μέγιστοι μὲν αὐτοὶ μάρτυρές μοι γεγόνασιν· εἰς γὰρ τὴν συμμορίαν ὑπὲρ ἐμοῦ συνετάξαντο κατὰ τὰς πέντε καὶ εἴκοσι μνᾶς πεντακοσίας δραχμὰς εἰσφέρειν, ὅσονπερ Τιμόθεος ὁ Κόνωνος καὶ οἱ τὰ μέγιστα κεκτημένοι τιμήματʼ εἰσέφερον· δεῖ δὲ καὶ καθʼ ἕκαστον ὑμᾶς ἀκοῦσαι τά τʼ ἐνεργὰ αὐτῶν καὶ ὅσʼ ἦν ἀργὰ καὶ ὅσου ἦν ἄξιʼ ἕκαστα. ταῦτα γὰρ μαθόντες ἀκριβῶς εἴσεσθε, ὅτι τῶν πώποτʼ ἐπιτροπευσάντων οὐδένες ἀναιδέστερον οὐδὲ περιφανέστερον ἢ οὗτοι τὰ ἡμέτερα διηρπάκασιν.
This, men of the jury, to put it as briefly as possible, is a summing up of the wrongs they have done me. But of the fact that the amount of property left by my father was as much as I have stated these men themselves have proved the most convincing witnesses, for in the tax-company they agreed on my behalf to a tax of five hundred drachmae on every twenty-five minae—a tax equal to that paid by Timotheus, son of Conon, and those possessing the largest fortunes. However, I had better inform you in detail what portions of the property were producing a profit and what were unproductive, and what were their respective values; for when you have accurate information regarding these matters, you will know that of all who have ever acted as trustees none have so shamelessly and so openly plundered an estate as these men have plundered ours.
§ 8
πρῶτον μὲν οὖν ὡς συνετιμήσανθʼ ὑπὲρ ἐμοῦ ταύτην τὴν εἰσφορὰν εἰς τὴν συμμορίαν, παρέξομαι τούτων μάρτυρας, ἔπειθʼ ὅτι οὐ πένητα κατέλιπέν μʼ ὁ πατὴρ οὐδʼ ἑβδομήκοντα μνῶν οὐσίαν κεκτημένον, ἀλλὰ τοσαύτην ὅσην οὐδʼ αὐτοὶ οὗτοι ἀποκρύψασθαι διὰ τὸ μέγεθος πρὸς τὴν πόλιν ἐδυνήθησαν. καί μοι ἀναγίγνωσκε λαβὼν ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
I shall produce witnesses to prove, first, that in the tax-company they agreed on my behalf to be taxed to the amount which I have stated, and, next, that my father did not leave me a poor man, nor one possessing an estate of merely seventy minae. On the contrary, my estate was so considerable that these men were themselves unable to hide its value from the state.Take, please, and read this deposition. The Deposition
§ 9
δῆλον μὲν τοίνυν καὶ ἐκ τούτων ἐστὶν τὸ πλῆθος τῆς οὐσίας. πεντεκαίδεκα ταλάντων γὰρ τρία τάλαντα τίμημα· ταύτην ἠξίουν εἰσφέρειν τὴν εἰσφοράν. ἔτι δʼ ἀκριβέστερον εἴσεσθε τὴν οὐσίαν αὐτὴν ἀκούσαντες· ὁ γὰρ πατήρ, ὦ ἄνδρες δικασταί, κατέλιπεν δύʼ ἐργαστήρια, τέχνης οὐ μικρᾶς ἑκάτερον, μαχαιροποιοὺς μὲν τριάκοντα καὶ δύʼ ἢ τρεῖς, ἀνὰ πέντε μνᾶς καὶ ἕξ, τοὺς δʼ οὐκ ἐλάττονος ἢ τριῶν μνῶν ἀξίους, ἀφʼ ὧν τριάκοντα μνᾶς ἀτελεῖς ἐλάμβανεν τοῦ ἐνιαυτοῦ τὴν πρόσοδον, κλινοποιοὺς δʼ εἴκοσι τὸν ἀριθμόν, τετταράκοντα μνῶν ὑποκειμένους, οἳ δώδεκα μνᾶς ἀτελεῖς αὐτῷ προσέφερον, ἀργυρίου δʼ εἰς τάλαντον ἐπὶ δραχμῇ δεδανεισμένου, οὗ τόκος ἐγίγνετο τοῦ ἐνιαυτοῦ ἑκάστου πλεῖν ἢ ἑπτὰ μναῖ.
From this evidence it is clear what the value of the property was. Three talents is the tax on an estate of fifteen, and this tax they saw fit to pay. But you will see this more clearly if you hear what the property was. My father, men of the jury, left two factories, both doing a large business. One was a sword-manufactory, employing thirty-two or thirty-three slaves, most of them worth five or six minae each and none worth less than three minae. From these my father received a clear income of thirty minae each year. The other was a sofa-manufactory, employing twenty slaves, given to my father as security for a debt of forty minae. These brought him in a clear income of twelve minae. In money he left as much as a talent, loaned at the rate of a drachma a month, the interest of which amounted to more than seven minae a year.
§ 10
καὶ ταῦτα μὲν ἐνεργὰ κατέλιπεν, ὡς καὶ αὐτοὶ οὗτοι ὁμολογήσουσιν· ὧν γίγνεται τοῦ μὲν ἀρχαίου κεφάλαιον τέτταρα τάλαντα καὶ πεντακισχίλιαι, τὸ δʼ ἔργον αὐτῶν πεντήκοντα μναῖ τοῦ ἐνιαυτοῦ ἑκάστου. χωρὶς δὲ τούτων ἐλέφαντα μὲν καὶ σίδηρον, ὃν κατηργάζοντο, καὶ ξύλα κλίνειʼ εἰς ὀγδοήκοντα μνᾶς ἄξια, κηκῖδα δὲ καὶ χαλκὸν ἑβδομήκοντα μνῶν ἐωνημένα, ἔτι δʼ οἰκίαν τρισχιλίων, ἔπιπλα δὲ καὶ ἐκπώματα καὶ χρυσία καὶ ἱμάτια, τὸν κόσμον τῆς μητρός, ἄξια σύμπαντα ταῦτʼ εἰς μυρίας δραχμάς, ἀργυρίου δʼ ἔνδον ὀγδοήκοντα μνᾶς.
This was the amount of productive capital which my father left, as these men will themselves admit, the principal amounting to four talents and five thousand drachmae, and the proceeds to fifty minae each year. Besides this, he left ivory and iron, used in the factory, and wood for sofas, worth about eighty minae; and gall and copper, which he had bought for seventy minae; furthermore, a house worth three thousand drachmae, and furniture and plate, and my mother’s jewelry and apparel and ornaments, worth in all ten thousand drachmae, and in the house eighty minae in silver.
§ 11
καὶ ταῦτα μὲν οἴκοι κατέλιπεν πάντα, ναυτικὰ δʼ ἑβδομήκοντα μνᾶς, ἔκδοσιν παρὰ Ξούθῳ, τετρακοσίας δὲ καὶ δισχιλίας ἐπὶ τῇ τραπέζῃ τῇ Πασίωνος, ἑξακοσίας δʼ ἐπὶ τῇ Πυλάδου, παρὰ Δημομέλει δὲ τῷ Δήμωνος υἱεῖ χιλίας καὶ ἑξακοσίας, κατὰ διακοσίας δὲ καὶ τριακοσίας ὁμοῦ τι τάλαντον διακεχρημένον. καὶ τούτων αὖ τῶν χρημάτων τὸ κεφάλαιον πλέον ἢ ὀκτὼ τάλαντα καὶ πεντήκοντα μναῖ γίγνονται. συμπάντων δʼ εἰς τέτταρα καὶ δέκα τάλανθʼ εὑρήσετε σκοποῦντες.
To these sums left by him at home we must add seventy minae, a maritime loan to Xuthus; twenty-four hundred drachmae in the bank of Pasion, six hundred in that of Pylades, sixteen hundred in the hands of Demomeles, son of Demon, and about a talent loaned without interest in sums of two hundred or three hundred drachmae. The total of these last sums amounts to more than eight talents and fifty minae, and the whole taken together you will find on examination to come to about fourteen talents.
§ 12
καὶ τὸ μὲν πλῆθος τῆς οὐσίας τοῦτʼ ἦν τὸ καταλειφθέν, ὦ ἄνδρες δικασταί. ὅσα δʼ αὐτῆς διακέκλεπται καὶ ὅσʼ ἰδίᾳ ἕκαστος εἴληφεν καὶ ὁπόσα κοινῇ πάντες ἀποστεροῦσιν, οὐκ ἐνδέχεται πρὸς ταὐτὸ ὕδωρ εἰπεῖν, ἀλλʼ ἀνάγκη χωρὶς ἕκαστον διελεῖν ἐστίν. ἃ μὲν οὖν Δημοφῶν ἢ Θηριππίδης ἔχουσι τῶν ἐμῶν, τότʼ ἐξαρκέσει περὶ αὐτῶν εἰπεῖν, ὅταν κατʼ αὐτῶν τὰς γραφὰς ἀπενέγκωμεν· ἃ δὲ τοῦτον ἔχοντʼ ἐξελέγχουσιν ἐκεῖνοι καὶ ἐγὼ οἶδʼ αὐτὸν εἰληφότα, περὶ τούτων ἤδη ποιήσομαι τοὺς λόγους πρὸς ὑμᾶς. πρῶτον μὲν οὖν ὡς ἔχει τὴν προῖκα, τὰς ὀγδοήκοντα μνᾶς, τοῦθʼ ὑμῖν ἐπιδείξω, μετὰ δὲ ταῦτα καὶ περὶ τῶν ἄλλων, ὡς ἂν δύνωμαι διὰ βραχυτάτων.
This, then, men of the jury, was the amount of property left by my father. How much of it has been squandered, how much they have severally taken, and of how much they have jointly robbed me, it is impossible to tell in the time allotted to one plea. I must discuss each one of these questions separately. I pass over the question as to what property of mine Demophon or Therippides are holding. It will be time enough to discuss this when I bring in my accusations against them. I shall speak to you now of the defendant and shall state what his colleagues prove that he has in his hands, and what I know he has taken. In the first place I shall show that he has the marriage-portion, the eighty minae, and after that shall take up the other matters and discuss them with the utmost brevity.
§ 13
οὗτος γὰρ εὐθὺς μετὰ τὸν τοῦ πατρὸς θάνατον ᾤκει τὴν οἰκίαν εἰσελθὼν κατὰ τὴν ἐκείνου διαθήκην, καὶ λαμβάνει τά τε χρυσία τῆς μητρὸς καὶ τὰ ἐκπώματα τὰ καταλειφθέντα. καὶ ταῦτα μὲν ὡς εἰς πεντήκοντα μνᾶς εἶχεν, ἔτι δὲ τῶν ἀνδραπόδων τῶν πιπρασκομένων παρά τε Θηριππίδου καὶ Δημοφῶντος τὰς τιμὰς ἐλάμβανεν, ἕως ἀνεπληρώσατο τὴν προῖκα, τὰς ὀγδοήκοντα μνᾶς.
Immediately after my father’s death the defendant came and dwelt in the house according to the terms of the will, and took possession of my mother’s jewels and the plate. In these he received the equivalent of about fifty minae. Furthermore, he received from Therippides and Demophon the proceeds of the sale of the slaves until he had made up the full amount of the marriage-portion, eighty minae.
§ 14
καὶ ἐπειδὴ εἶχεν, ἐκπλεῖν μέλλων εἰς Κέρκυραν τριήραρχος, ἀπέγραψε ταῦτα πρὸς Θηριππίδην ἔχονθʼ ἑαυτὸν καὶ ὡμολόγει κεκομίσθαι τὴν προῖκα. καὶ πρῶτον μὲν τούτων Δημοφῶν καὶ Θηριππίδης, οἱ τούτου συνεπίτροποι, μάρτυρές εἰσιν· ἔτι δὲ καὶ ὡς αὐτὸς ὡμολόγει ταῦτʼ ἔχειν, Δημοχάρης θʼ ὁ Λευκονοεύς, ὁ τὴν τηθίδα τὴν ἐμὴν ἔχων, καὶ ἄλλοι πολλοὶ μάρτυρες γεγόνασιν.
and after getting this, when he was about to set sail for Corcyra as trierarch, he sent Therippides a written acknowledgement that he had these sums in his possession, and admitted that he had received the marriage-portion. Of these matters Demophon and Therippides, his co-trustees, are witnesses, and, besides this, his own acknowledgement of having received these moneys is attested by Demochares, of Leuconion, who is the husband of my aunt, and by many other witnesses.
§ 15
οὐ γὰρ διδόντος τούτου σῖτον τῇ μητρί, τὴν προῖκʼ ἔχοντος, οὐδὲ τὸν οἶκον μισθοῦν ἐθέλοντος, ἀλλὰ μετὰ τῶν ἄλλων ἐπιτρόπων διαχειρίζειν ἀξιοῦντος, ἐποιήσατο λόγους περὶ τούτων ὁ Δημοχάρης. οὗτος δʼ ἀκούσας οὔτʼ ἠμφεσβήτησεν μὴ ἔχειν οὔτε χαλεπῶς ἤνεγκεν ὡς οὐκ εἰληφώς, ἀλλʼ ὡμολόγει καὶ ἔτι μικρὸν ἔφη πρὸς τὴν ἐμὴν μητέρα περὶ χρυσιδίων ἀντιλέγεσθαι· τοῦτʼ οὖν διευκρινησάμενος, καὶ περὶ τῆς τροφῆς καὶ περὶ τῶν ἄλλων ποιήσειν οὕτως ὥστʼ ἔχειν μοι πάντα καλῶς.
For when it proved that Aphobus, though he had her fortune, would not maintain my mother, and refused to let the property, choosing rather to administer it himself in conjunction with the other guardians, Demochares remonstrated with him about the matter; and Aphobus, when he had heard him, neither denied that he had the money nor waxed indignant as one who had received nothing, but admitted the fact, and said that he was having a little dispute with my mother about her jewels, and that, when he had settled this matter, he would act regarding the maintenance and all else in such a way that I should have no ground for complaint.
§ 16
καίτοι εἰ φανήσεται πρός τε τὸν Δημοχάρη ταῦθʼ ὡμολογηκὼς καὶ πρὸς τοὺς ἄλλους οἳ παρῆσαν, παρά τε τοῦ Δημοφῶντος καὶ τοῦ Θηριππίδου τῶν ἀνδραπόδων εἰς τὴν προῖκα τὰς τιμὰς εἰληφώς, αὐτός θʼ ἑαυτὸν ἔχειν τὴν προῖκʼ ἀπογράψας πρὸς τοὺς συνεπιτρόπους, οἰκῶν τε τὴν οἰκίαν ἐπειδὴ τάχιστʼ ἐτελεύτησεν ὁ πατήρ, πῶς οὐκ ἐκ πάντων ὁμολογουμένου τοῦ πράγματος εὑρεθήσεται φανερῶς τὴν προῖκα, τὰς ὀγδοήκοντα μνᾶς, κεκομισμένος, καὶ λίαν ἀναιδῶς μὴ λαβεῖν ἐξαρνούμενος.
Yet, if it be shown that he made these admissions before Demochares and the others who were present; that he received from Demophon and Therippides the money accruing from the sale of the slaves in part settlement of the marriage portion; that he gave to his co-trustees a written acknowledgement that he had received the portion; and that he occupied the house immediately after the death of my father; will it not be clear—the matter being admitted by everybody—that he has received the portion, the eighty minae, and that his denial of having received it is a piece of shameless impudence.
§ 17
ἀλλὰ μὴν ὡς ἀληθῆ λέγω, λαβὲ τὰς μαρτυρίας καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ. τὴν μὲν τοίνυν προῖκα τοῦτον τὸν τρόπον ἔχει λαβών. μὴ γήμαντος δʼ αὐτοῦ τὴν μητέρα τὴν ἐμήν, ὁ μὲν νόμος κελεύει τὴν προῖκʼ ὀφείλειν ἐπʼ ἐννέʼ ὀβολοῖς, ἐγὼ δʼ ἐπὶ δραχμῇ μόνον τίθημι. γίγνεται δʼ, ἐάν τις συντιθῇ τό τʼ ἀρχαῖον καὶ τὸ ἔργον τῶν δέκʼ ἐτῶν, μάλιστα τρία τάλαντα.
To prove that what I say is true, take and read the depositions.The Depositions The dowry, then, he got in this way, and kept. But in the event of his not marrying my mother the law declares that he owes me the amount of the dowry with interest at nine obols a month. However, I set it down at a drachma a month only. This comes, if one adds the principle and the interest for ten years, to about three talents.
§ 18
καὶ ταῦτα μὲν οὕτως ὑμῖν ἐπιδείκνυμι λαβόντα καὶ ἔχειν ὁμολογήσαντα μαρτύρων ἐναντίον τοσούτων· ἄλλας τοίνυν ἔχει τριάκοντα μνᾶς, τοῦ ἐργαστηρίου λαβὼν τὴν πρόσοδον, καὶ ἀναισχυντότατʼ ἀνθρώπων ἀποστερεῖν ἐπικεχείρηκεν. ἐμοὶ δʼ ὁ πατὴρ κατέλιπεν τριάκοντα μνᾶς ἀπʼ αὐτῶν τὴν πρόσοδον· ἀποδομένων δὲ τούτων τὰ ἡμίσεα τῶν ἀνδραπόδων, πεντεκαίδεκά μοι μνᾶς γίγνεσθαι κατὰ λόγον προσῆκε.
This money I have thus shown you that he received and that he confessed in the presence of a host of witnesses that he had it. Then he has also in his possession thirty minae besides, which he received as the revenue from the factory, and of which he has tried to defraud me in the most shameless manner possible. My father left me a revenue of thirty minae accruing from the factory; and after the sale by these men of one-half of the slaves, I should receive the proportionate sum of fifteen minae.
§ 19
Θηριππίδης μὲν οὖν ἕπτʼ ἔτη τῶν ἀνδραπόδων ἐπιμεληθεὶς ἕνδεκα μνᾶς τοῦ ἐνιαυτοῦ ἀπέφηνε, τέτταρσι μναῖς καθʼ ἕκαστον ἐνιαυτὸν ἔλαττον ἢ ὅσον προσῆκε λογιζόμενος. οὗτος δὲ δύʼ ἔτη τὰ πρῶτʼ ἐπιμεληθεὶς οὐδʼ ὁτιοῦν ἀποδείκνυσιν, ἀλλʼ ἐνίοτε μέν φησιν ἀργῆσαι τὸ ἐργαστήριον, ἐνίοτε δʼ ὡς αὐτὸς μὲν οὐκ ἐπεμελήθη τούτων, ὁ δʼ ἐπίτροπος Μιλύας, ὁ ἀπελεύθερος ὁ ἡμέτερος, διῴκησεν αὐτά, καὶ παρʼ ἐκείνου μοι προσήκει λόγον λαβεῖν. ἂν οὖν καὶ νῦν εἴπῃ τινὰ τούτων τῶν λόγων, ῥᾳδίως ἐξελεγχθήσεται ψευδόμενος.
Therippides, however, who had charge of the slaves for seven years, has submitted an account of eleven minae a year, four minae a year less than it should have been; and the defendant who had charge of the business at the first for two years shows no profit whatever, but says sometimes that the factory was idle, and sometimes that he was not himself the manager, but that the foreman, Milyas, a freedman of ours, had charge of it, and that I should look for an accounting from him. If he persists even now in making any of these statements he will easily be convicted of falsehood.
§ 20
ἂν μὲν οὖν ἀργὸν φῇ γενέσθαι, λόγον αὐτὸς ἀπενήνοχεν ἀναλωμάτων οὐκ εἰς σιτία τοῖς ἀνθρώποις, ἀλλʼ εἰς ἔργα, τὸν εἰς τὴν τέχνην ἐλέφαντα καὶ μαχαιρῶν λαβὰς καὶ ἄλλας ἐπισκευάς, ὡς ἐργαζομένων τῶν δημιουργῶν. ἔτι δὲ Θηριππίδῃ τριῶν ἀνδραπόδων, ἃ ἦν αὐτῷ ἐν τῷ ἐμῷ ἐργαστηρίῳ, μισθὸν ἀποδεδωκέναι λογίζεται. καίτοι μὴ γενομένης ἐργασίας οὔτʼ ἐκείνῳ λαβεῖν μισθὸν οὔτʼ ἐμοὶ τὰ ἀναλώματα ταῦτα λογισθῆναι προσῆκεν.
If he declares that the factory was idle, yet he has himself rendered an account of money expended, not on provisions for the men, but for their work—ivory for the trade, swordhandles, and other supplies—indicating that the workmen were busy. Furthermore, he charges me with money which he has paid to Therippides for the hire of three slaves of his who were in my factory. Yet if no work was being done, Therippides should have received no pay, nor should these expenditures have been charged to me.
§ 21
εἰ δʼ αὖ γενέσθαι μὲν φήσει, τῶν δʼ ἔργων ἀπρασίαν εἶναι, δεῖ δήπου τά γʼ ἔργʼ αὐτὸν ἀποδεδωκότα μοι φαίνεσθαι, καὶ ὧν ἐναντίον ἀπέδωκε παρασχέσθαι μάρτυρας. εἰ δὲ μηδὲν τούτων πεποίηκεν, πῶς οὐκ ἔχει τὴν πρόσοδον δυοῖν ἐτοῖν τὴν ἐκ τοῦ ἐργαστηρίου, τὰς τριάκοντα μνᾶς, φανερῶς οὕτως τῶν ἔργων γεγενημένων.
Again, if he alleges that the work was done, but that there was no market for goods manufactured, he ought at any rate to show that he has delivered to me these goods, and to produce witnesses in whose presence he delivered them. Seeing that he has done neither of these things, how can you doubt that he is keeping thirty minae, the two years’ income from the factory, since the business has so manifestly been carried on.
§ 22
εἰ δʼ αὖ τούτων μὲν μηδὲν ἐρεῖ, Μιλύαν δʼ αὐτὰ φήσει πάντα διῳκηκέναι, πῶς χρὴ πιστεύειν, ὅταν φῇ τὰ μὲν ἀναλώματʼ αὐτὸς ἀνηλωκέναι, πλέον ἢ πεντακοσίας δραχμάς, λῆμμα δʼ εἴ τι γέγονεν, ἐκεῖνον ἔχειν; ἐμοὶ μὲν γὰρ δοκεῖ τοὐναντίον ἂν γενέσθαι τούτων, εἰ καὶ Μιλύας αὐτῶν ἐπεμελεῖτο, τὰ μὲν ἀναλώματʼ ἐκεῖνος ἀναλῶσαι, τὰ δὲ λήμμαθʼ οὗτος λαβεῖν, εἴ τι δεῖ τεκμαίρεσθαι πρὸς τὸν ἄλλον αὐτοῦ τρόπον καὶ τὴν ἀναίδειαν. λάβʼ οὖν τὰς μαρτυρίας ταύτας, καὶ ἀνάγνωθʼ αὐτοῖς. ΜΑΡΤΥΡΙΑΙ.
If, however, he shall make none of these statements, but shall assert that Milyas had charge of everything, how can you believe him, when he alleges that he himself made the disbursements amounting to more than five hundred drachmae, but that any profits which accrued are in the hands of Milyas? For my part, I think it likely that the very opposite is the case, supposing that Milyas actually did have charge of the work,—that he made the disbursements, and that Aphobus received the profits, if we may draw any conclusion from the general character and the shamelessness of the man.Take now and read these depositions to the jury. The Depositions
§ 23
ταύτας τοίνυν ἔχει τριάκοντα μνᾶς ἀπὸ τοῦ ἐργαστηρίου, καὶ τὸ ἔργον αὐτῶν ὀκτὼ ἐτῶν· ὃ ἂν ἐπὶ δραχμῇ τις τιθῇ μόνον, ἄλλας τριάκοντα μνᾶς εὑρήσει. καὶ ταῦτα μὲν ἰδίᾳ μόνος εἴληφεν· ἃ συντεθέντα πρὸς τὴν προῖκα μάλιστα τέτταρα τάλαντα γίγνεται σὺν τοῖς ἀρχαίοις. ἃ δὲ μετὰ τῶν ἄλλων ἐπιτρόπων κοινῇ διήρπακεν, καὶ ὅσʼ ἔνια μηδὲ καταλειφθῆναι παντάπασιν ἠμφεσβήτηκεν, ταῦθʼ ὑμῖν ἤδη ἐπιδείξω καθʼ ἕκαστον.
These thirty minae, then, he has received from the factory, and the interest on them for eight years; and if one sets this down at the rate of a drachma only, it will make thirty minae more. These sums he has himself embezzled, and, if they be added to the marriage-portion, the total is about four talents, principal and interest combined. Now I shall go on to show you what sums he has embezzled in conjunction with his co-trustees, and what sums he asserts were never left by my father at all.
§ 24
πρῶτον μὲν οὖν περὶ τῶν κλινοποιῶν, οὓς κατέλιπεν μὲν ὁ πατήρ, ἀφανίζουσι δʼ οὗτοι, τετταράκοντα μὲν μνῶν ὑποκειμένους, εἴκοσι δʼ ὄντας τὸν ἀριθμόν, ἐπιδείξω ὑμῖν ὡς λίαν ἀναιδῶς καὶ φανερῶς μʼ ἀποστεροῦσι. τούτους γὰρ καταλειφθῆναι μὲν οἴκοι παρʼ ἡμῖν πάντες ὁμολογοῦσιν, καὶ τὰς δώδεκα μνᾶς ἑκάστου τοῦ ἐνιαυτοῦ τῷ πατρὶ γίγνεσθαί φασιν· αὐτοὶ δὲ λῆμμα μὲν παρʼ αὐτῶν ἐν δέκʼ ἔτεσιν οὐδὲν ἐμοὶ γεγενημένον ἀποφαίνουσιν ἀλλʼ οὐδὲ μικρόν, ἀναλώματος δὲ κεφάλαιον εἰς αὐτοὺς οὗτος ὀλίγου δεῖν λογίζεται χιλίας· εἰς τοῦτʼ ἀναιδείας ἐλήλυθεν.
First, regarding the twenty sofa-makers, given to my father as security for a debt of forty minae, whom my father certainly left behind him at his death, but of whom these men show not a trace—let me prove to you with what utter shamelessness and how openly they are seeking to cheat me of these. That these slaves were left by my father in the house they all admit, and that they brought him in an income of twelve minae every year. Yet these men report no receipts as having come in to my credit from them in ten years, and Aphobus reckons up a total expenditure on them of nearly a thousand drachmae. To such a pitch of effrontery has he come.
§ 25
αὐτοὺς δὲ τοὺς ἀνθρώπους, εἰς οὓς ταῦτʼ ἀνηλωκέναι φησίν, οὐδαμοῦ μοι παραδεδώκασιν, ἀλλὰ πάντων κενότατον λόγον λέγουσιν, ὡς ὁ ὑποθεὶς τῷ πατρὶ τἀνδράποδα πονηρότατος ἀνθρώπων ἐστὶν καὶ ἐράνους τε λέλοιπε πλείστους καὶ ὑπέρχρεως γέγονε, καὶ τούτων οὐκ ὀλίγους κεκλήκασι κατʼ ἐκείνου μάρτυρας. τὰ δʼ ἀνδράποδʼ ὅστις ἐστὶν ὁ λαβών, ἢ πῶς ἐκ τῆς οἰκίας ἐξῆλθεν, ἢ τίς ἀφείλετο, ἢ πρὸς τίνα δίκην ἥττηνται περὶ αὐτῶν, οὐκ ἔχουσιν εἰπεῖν.
And these slaves themselves, upon whom he alleges that he has expended the money, they have never handed over to me. On the contrary, they tell the idlest tale imaginable, to the effect that the man who pledged the slaves to my father is the vilest sort of a fellow, who has left many friendly loans unpaid, and who is overwhelmed with debt; and to prove this against him they have called a large number of witnesses. But as for the slaves—who got them; how they went out of the house; who took them away; or in what suit they lost them by judgement, they are unable to say.
§ 26
καίτοι εἴ τι ἔλεγον ὑγιές, οὐκ ἂν κατὰ τῆς ἐκείνου πονηρίας παρείχοντο μάρτυρας, ἧς οὐδέν μοι προσήκει φροντίζειν, ἀλλὰ τούτων ἂν ἀντελαμβάνοντο καὶ τοὺς λαβόντας ἀπεδείκνυσαν καὶ οὐδὲν ἂν αὐτῶν παρέλειπον. νῦν δʼ ὠμότατʼ ἀνθρώπων, ὁμολογοῦντες καταλειφθῆναι καὶ λαβόντες ὡς αὑτοὺς καὶ καρπωσάμενοι δέκʼ ἔτη τοὺς ἀνθρώπους, ἄρδην ὅλον τὸ ἐργαστήριον ἀφανίζουσι. καὶ ταῦθʼ ὡς ἀληθῆ λέγω, λαβέ μοι τὰς μαρτυρίας καὶ ἀναγίγνωσκε. ΜΑΡΤΥΡΙΑΙ.
Yet, if there were any truth in what they allege they would not be bringing forward witnesses to prove this man’s vile character (with which I have no concern), but would be holding on to the slaves, or would show who took them, and would have left not one of them out of sight. But as it is, though they admit that the slaves were left by my father, and though they took possession of them and enjoyed the profits from them for ten years, they have in the most ruthless manner possible done away with the whole factory. To prove that I am speaking the truth in this, take, please, and read the depositions.The Depositions
§ 27
ὅτι τοίνυν οὐκ ἄπορος ἦν ὁ Μοιριάδης, οὐδʼ ἦν τῇ πατρὶ τοῦτο τὸ συμβόλαιον εἰς τἀνδράποδʼ ἠλιθίως συμβεβλημένον, μεγίστῳ τεκμηρίῳ γνώσεσθε· λαβὼν γὰρ ὡς ἑαυτὸν Ἄφοβος τοῦτο τὸ ἐργαστήριον, ὡς αὐτοὶ τῶν μαρτύρων ἠκούσατε, καὶ δέον αὐτόν, εἰ καί τις ἄλλος ἐβούλετʼ εἰς ταῦτα συμβαλεῖν, τοῦτον διακωλύειν ἐπίτροπόν γʼ ὄντα, αὐτὸς ἐπὶ τούτοις τοῖς ἀνδραπόδοις τῷ Μοιριάδῃ πεντακοσίας δραχμὰς ἐδάνεισεν, ἃς ὀρθῶς καὶ δικαίως παρʼ ἐκείνου κεκομίσθαι ὡμολόγηκεν.
That, moreover, Moeriades was not without resources and that my father did not act foolishly in making the contract with him about the slaves, I will show you by the clearest proof. For after Aphobus took into his own hands the factory as you have yourselves heard from the witnesses, when it was his duty as my guardian to prevent anyone else from advancing money on the same security, he himself loaned to Moeriades on the security of these same slaves the sum of five hundred drachmae, which he admits he has duly recovered from him in full.
§ 28
καίτοι πῶς οὐ δεινόν, εἰ ἡμῖν μὲν πρὸς τῷ λῆμμʼ ἀπʼ αὐτῶν μηδὲν γεγονέναι καὶ αὐτὰ τὰ ὑποτεθέντʼ ἀπόλωλεν, οἳ πρότερον συνεβάλομεν, τῷ δʼ εἰς τὰ ἡμέτερα δανείσαντι καὶ τοσούτῳ χρόνῳ πράξαντι καὶ οἱ τόκοι καὶ τἀρχαῖʼ ἐκ τῶν ἡμετέρων ἀποδέδοται καὶ οὐδεμίʼ ἀπορία γέγονεν; ἀλλὰ μὴν ὡς ἀληθῆ λέγω, λαβὲ τὴν μαρτυρίαν καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑ.
And yet is it not outrageous that we who made the prior loan should, besides having received no profit from the slaves, have lost our security, while this fellow, who loaned money on security belonging to us, and whose loan was so long subsequent to ours, should from funds that were ours have recovered both principal and interest, and have suffered no loss whatever?To prove that what I say is true, take the deposition and read it. The Deposition
§ 29
σκέψασθε τοίνυν ὅσον ἀργύριον οὗτοι παρὰ τοὺς κλινοποιοὺς κλέπτουσι, τετταράκοντα μὲν μνᾶς αὐτὸ τὸ ἀρχαῖον, δέκα δʼ ἐτῶν τὸ ἔργον αὐτῶν δύο τάλαντα· δώδεκα γὰρ μνᾶς ἑκάστου τοῦ ἐνιαυτοῦ τὴν πρόσοδον αὐτῶν ἐλάμβανον. ἆρα μικρόν τι καὶ ἐξ ἀφανοῦς ποθεν καὶ παραλογίσασθαι. ῥᾴδιον, ἀλλʼ οὐ φανερῶς οὑτωσὶ μικροῦ δεῖν τρία τάλαντα ταῦτʼ ἀνηρπάκασιν; ὧν κοινῇ διαπεφορημένων τὸ τρίτον δήπου μέρος παρὰ τούτου μοι προσήκει κεκομίσθαι.
Consider now of how large a sum they are defrauding me in the matter of these sofa-makers: the principal alone, forty minae, and interest upon it for ten years, two talents; for they obtained from the slaves a profit of twelve minae each year. Is this a trifling sum drawn from some obscure source, which might easily have been miscalculated, or have they not manifestly robbed me of nearly three talents? Of this sum which they have jointly scattered to the winds, it is surely right that I should recover a third from the defendant.
§ 30
καὶ μήν, ὦ ἄνδρες δικασταί, καὶ τὰ περὶ τοῦ ἐλέφαντος καὶ σιδήρου τοῦ καταλειφθέντος παραπλήσιά πως τούτοις πεποιήκασιν· οὐδὲ γὰρ ταῦτʼ ἀποφαίνουσιν. καίτοι κεκτημένον μὲν τοσούτους κλινοποιούς, κεκτημένον δὲ μαχαιροποιοὺς οὐχ οἷόν τε μὴ οὐχὶ καὶ σίδηρον καὶ ἐλέφαντα καταλιπεῖν, ἀλλʼ ἀνάγκη ταῦτά γʼ ὑπάρχειν· τί γὰρ ἂν ἠργάζοντο τούτων μὴ ὑπαρξάντων.
Furthermore, men of the jury, they have dealt in much the same way with the ivory and iron which were left me. They do not produce them. Yet it is impossible that one who possessed so many sofa-makers and so many sword-makers should not also have left iron and ivory. These things must have been available, for what could the slaves have produced without these materials.
§ 31
τὸν τοίνυν πλέον ἢ πεντήκοντʼ ἀνδράποδα κεκτημένον καὶ δυοῖν τέχναιν ἐπιμελούμενον, ὧν θάτερον ἐργαστήριον εἰς τὰς κλίνας ῥᾳδίως δύο μνᾶς τοῦ μηνὸς ἀνήλισκεν ἐλέφαντος, τὸ δὲ μαχαιροποιεῖον οὐκ ἔλαττον ἢ τοσοῦτον ἕτερον σὺν σιδήρῳ, τοῦτον οὔ φασιν καταλιπεῖν οὐδὲν τούτων· εἰς τοῦτʼ ἀναιδείας ἐληλύθασιν.
Well then, though my father possessed more than fifty slaves and conducted two factories, one of which easily consumed two minae worth of ivory per month for the sofas, while the sword-factory consumed as much more, and iron besides, these men declare that he left no ivory and no iron; to such a pitch of shamelessness have they come.
§ 32
ὅτι μὲν οὖν οὐ πιστὰ λέγουσιν, καὶ ἐκ τούτων αὐτῶν ῥᾴδιόν ἐστι μαθεῖν· ὅτι δʼ ἐκεῖνος κατέλιπε τοσοῦτον τὸ πλῆθος ὥστε μὴ μόνον ἱκανὸν εἶναι κατεργάζεσθαι τοῖς ἑαυτοῦ δημιουργοῖς, ἀλλὰ καὶ τῷ βουλομένῳ πρὸς ὠνεῖσθαι τῶν ἄλλων, ἐκεῖθεν φανερόν, ὅτι αὐτός τʼ ἐπώλει ζῶν καὶ Δημοφῶν καὶ οὗτος τοῦ πατρὸς ἤδη τετελευτηκότος ἐκ τῆς οἰκίας τῆς ἐμῆς ἀπεδίδοντο τοῖς βουλομένοις.
From these facts alone it is easy to see that no credence is to be given to their statements; but that my father actually did leave such an amount of these materials as not only to suffice for his own workmen to use in their trade, but also for sale to anyone else who wished to buy, is made clear by the fact that he himself during his lifetime used to sell these materials, and that after his death Demophon and the defendant continued to sell them from out my house to those wishing to buy.
§ 33
καίτοι πόσον τινὰ χρὴ τὸν καταλειφθέντα νομίζειν εἶναι, ὅταν φαίνηται τηλικούτοις τʼ ἐργαστηρίοις ἐξαρκῶν καὶ χωρὶς ὑπὸ τῶν ἐπιτρόπων πιπρασκόμενος; ἆρʼ ὀλίγον, ἀλλʼ οὐ πολλῷ πλείω τῶν ἐγκεκλημένων; λαβὲ τοίνυν τὰς μαρτυρίας ταυτασὶ καὶ ἀνάγνωθʼ αὐτοῖς. ΜΑΡΤΥΡΙΑΙ τούτου τοίνυν τοῦ ἐλέφαντός ἐστι πλέον ἢ τάλαντον, ὃν οὔτʼ αὐτὸν οὔτε τὸ ἔργον μοι ἀποφαίνουσιν, ἀλλὰ καὶ τοῦτον ἄρδην ἀφανίζουσιν ὅλον.
And yet how large must one suppose the quantity left by my father to have been, when it is shown to have sufficed for such extensive factories, and to have been sold by the guardians besides? Was it a small amount, or not rather much more than I have charged?Take now these depositions and read them to the jury.The DepositionsOf this ivory, you see, there is more than a talent’s worth of which they make no report—neither of the raw material nor of the finished product. No; this also they have utterly and absolutely made away with.
§ 34
ἔτι τοίνυν, ὦ ἄνδρες δικασταί, παρὰ τὸν λόγον ὃν ἀποφέρουσιν, ἐξ ὧν αὐτοὶ λαβεῖν ὁμολογοῦσιν, ἐπιδείξω ὑμῖν τρεῖς μὲν ὄντας αὐτοὺς πλέον ἢ ὀκτὼ τάλαντʼ ἐκ τῶν ἐμῶν ἔχοντας, ἰδίᾳ δʼ ἐκ τούτων Ἄφοβον τρία τάλαντα καὶ χιλίας εἰληφότα, τά τʼ ἀνηλωμένα χωρὶς τούτων πλείω τιθεὶς καὶ ὅσʼ ἐκ τούτων ἀπέδοσαν ἀφαιρῶν, ἵνʼ εἰδῆθʼ ὅτι οὐ μικρᾶς ἀναιδείας τὰ ἐγχειρήματʼ αὐτῶν ἐστίν.
Furthermore, men of the jury, I shall prove to you from the account which they render, and from the receipts admitted by themselves, that these three men have in their possession more than eight talents of my money, and that of this amount Aphobus has separately taken three talents and one thousand drachmae. I shall set down separately at a higher figure than they do themselves the moneys they have expended, and shall deduct all the sums they have paid me, that you may see the utter shamelessness of their attempts.
§ 35
λαβεῖν γὰρ ἐκ τῶν ἐμῶν ὁμολογοῦσιν οὗτος μὲν ὀκτὼ καὶ ἑκατὸν μνᾶς, χωρὶς ὧν ἔχοντʼ αὐτὸν ἐγὼ ἐπιδείξω νῦν, Θηριππίδης δὲ δύο τάλαντα, Δημοφῶν δʼ ἑπτὰ καὶ ὀγδοήκοντα μνᾶς. τοῦτο δʼ ἐστὶ πέντε τάλαντα καὶ πεντεκαίδεκα μναῖ. τούτου τοίνυν ὃ μὲν οὐχ ἅθρουν ἐλήφθη, σχεδόν εἰσιν ἑβδομήκοντα μναῖ καὶ ἑπτά, ἡ πρόσοδος ἡ ἀπὸ τῶν ἀνδραπόδων, ὃ δʼ εὐθὺς ἔλαβον οὗτοι, μικροῦ δέοντα τέτταρα τάλαντα· οἷς τὸ ἔργον ἂν προσθῆτʼ ἐπὶ δραχμῇ μόνον τῶν δέκʼ ἐτῶν, ὀκτὼ τάλανθʼ εὑρήσετε σὺν τοῖς ἀρχαίοις καὶ χιλίας γιγνομένας.
They confess to have received from my estate, Aphobus one hundred and eight minae (besides what I shall now show to be in his hands); Therippides two talents; and Demophon eighty-seven minae. This makes altogether five talents and fifteen minae. Of this sum there are nearly seventy-seven minae, the income from the slaves, which were not received all at once, and a little less than four talents of which they got possession immediately. Now, if you add to this last sum the interest for ten years, reckoned at a drachma only you will find that the whole, principal and interest, amounts to eight talents and four thousand drachmae.
§ 36
τὴν μὲν τοίνυν τροφὴν ἀπὸ τῶν ἑβδομήκοντα μνῶν καὶ ἑπτὰ λογιστέον τῶν ἀπὸ τοῦ ἐργαστηρίου γενομένων. Θηριππίδης γὰρ ἑπτὰ μνᾶς ἐδίδου καθʼ ἕκαστον τὸν ἐνιαυτὸν εἰς ταῦτα, καὶ ἡμεῖς τοῦτο λαβεῖν ὁμολογοῦμεν. ὥσθʼ ἑβδομήκοντα μνῶν ἐν τοῖς δέκʼ ἔτεσιν τροφὴν τούτων ἡμῖν ἀνηλωκότων, τὸ περιὸν τὰς ἑπτακοσίας προστίθημʼ αὐτοῖς, καὶ τούτων πλείω εἰμὶ τεθηκώς. ὃ δʼ ἐμοὶ δοκιμασθέντι παρέδοσαν καὶ ὅσον εἰς τὴν πόλιν εἰσενηνόχασιν, τοῦτʼ ἀπὸ τῶν ὀκτὼ ταλάντων καὶ τοῦ προσόντος ἀφαιρετέον ἐστίν.
From the seventy-seven minae, the profits of the factory, the cost of maintenance of the men must be deducted, for Therippides expended for this seven minae a year, and I admit having received thus much. Thus they expended on our behalf in the ten years seventy minae for maintenance; to this I add the balance, seven hundred drachmae, and thus credit them with a larger expenditure than they do themselves. There must also be deducted from the eight talents and more the sum they handed over to me when I came of age, and the taxes which they have paid to the state.
§ 37
ἀπέδοσαν μὲν τοίνυν οὗτος καὶ Θηριππίδης μίαν καὶ τριάκοντα μνᾶς, εἰσφορὰς δʼ εἰσενηνοχέναι λογίζονται δυοῖν δεούσας εἴκοσι μνᾶς. ἐγὼ δʼ ὑπερβαλὼν τοῦτο ποιήσω τριάκοντα μνᾶς, ἵνα πρὸς ταῦτα μηδʼ ἀντειπεῖν ἔχωσιν. οὐκοῦν ἂν ἀφέλητε τὸ τάλαντον ἀπὸ τῶν ὀκτὼ ταλάντων, ἑπτὰ τὰ λειπόμενʼ ἐστί, καὶ ταῦτα, ἐξ ὧν αὐτοὶ λαβεῖν ὁμολογοῦσι, τούτους ἔχειν ἐστὶν ἀναγκαῖον. τοῦτο τοίνυν, εἰ καὶ τἄλλα πάντʼ ἀποστεροῦσιν ἀρνούμενοι μὴ ἔχειν, ἀποδοῦναι προσῆκεν, ὁμολογοῦντάς γε λαβεῖν ταῦτʼ ἐκ τῶν ἐμῶν.
The defendant and Therippides paid me thirty-one minae, and they compute that they have paid eighteen minae in taxes. I will go beyond them and will make this sum thirty minae, that they may have not a word to say in protest. Well, then, if you take away one talent from the eight, seven are left, which, according to their own admissions of receipts, they must necessarily have in their possession. This sum, then, even if they rob me of everything else and deny that they have it, they ought at least to have paid me, seeing that they admit having received it from my estate.
§ 38
νῦν δὲ τί ποιοῦσιν; ἔργον μὲν οὐδὲν ἀποφαίνουσι τοῖς χρήμασιν, αὐτὰ δὲ τὰ ἀρχαῖα πάντʼ ἀνηλωκέναι φασὶ σὺν ταῖς ἑπτὰ καὶ ἑβδομήκοντα μναῖς· Δημοφῶν δὲ καὶ πρὸς ὀφείλοντας ἡμᾶς ἐνέγραψε. ταῦτʼ οὐ μεγάλη καὶ περιφανὴς ἀναισχυντία; ταῦτʼ οὐχ ὑπερβολὴ δεινῆς αἰσχροκερδίας; τί οὖν ποτʼ ἐστὶ τὸ δεινόν, εἰ μὴ ταῦτα δόξει τηλικαύτας ὑπερβολὰς ἔχοντα.
But what is it that they do? They report no return in interest for this money, and tell me that they have expended the entire principal together with the seventy-seven minae; and Demophon has, moreover, actually set me down as indebted to him. Is not this absolute and barefaced effrontery? Is it not the very excess of outrageous rapacity? What is the meaning of outrageous, if matters pushed to this extreme are not to be so called.
§ 39
οὗτος τοίνυν τὸ καθʼ αὑτὸν ὀκτὼ καὶ ἑκατὸν μνᾶς λαβεῖν ὁμολογῶν, ἔχει καὶ αὐτὰς καὶ τὸ ἔργον δέκʼ ἐτῶν, μάλιστα τρία τάλαντα καὶ χιλίας. καὶ ταῦθʼ ὡς ἀληθῆ λέγω, καὶ ἐν τοῖς λόγοις τῆς ἐπιτροπῆς τὸ λῆμμʼ ἕκαστος τοῦθʼ ὁμολογῶν λαβεῖν ἅπαν ἀνηλωκέναι λογίζεται, λαβὲ τὰς μαρτυρίας καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ.
The defendant, then, for his own part, since he admits having received one hundred and eight minae, has in his possession these and the interest on them for ten years, in all about three talents and one thousand drachmae.In proof that what I say is true—that each one of them in the account of his guardianship admits that he has received the money, but claims to have spent it all—take the depositions and read them. The Depositions
§ 40
νομίζω τοίνυν, ὦ ἄνδρες δικασταί, περὶ τούτων ἱκανῶς μὲν ὑμᾶς μεμαθηκέναι, καὶ ὅσα κλέπτουσιν καὶ κακουργοῦσιν ἕκαστος αὐτῶν· ἔτι δʼ ἀκριβέστερον ἔγνωτʼ ἄν, εἴ μοι τὰς διαθήκας, ἃς ὁ πατὴρ κατέλιπεν, οὗτοι ἀποδοῦναι ἠθέλησαν. ἐν γὰρ ἐκείναις ἐγέγραπτο, ὥς φησιν ἡ μήτηρ, ἃ κατέλιπεν ὁ πατὴρ πάντα, καὶ ἐξ ὧν ἔδει τούτους λαβεῖν τὰ δοθέντα, καὶ τὸν οἶκον ὅπως μισθώσουσι.
I think, men of the jury, that you have now been fully informed regarding the theft and wrongdoings of each of these men. You would, however, have had more exact knowledge of the matter, if they had been willing to give up to me the will which my father left; for it contained (so my mother tells me) a statement of all the property that my father left, along with instructions regarding the funds from which these men were to take what had been given them, and regarding the letting of the property.
§ 41
νῦν δʼ ἀπαιτοῦντος ἐμοῦ καταλειφθῆναι μὲν ὁμολογοῦσιν, αὐτὰς δʼ οὐκ ἀποφαίνουσι. ταῦτα δὲ ποιοῦσι τό τε πλῆθος οὐ βουλόμενοι καταφανὲς ποιῆσαι τῆς οὐσίας τὸ καταλειφθέν, ὃ διηρπάκασιν οὗτοι, τάς τε δωρεὰς ἵνα μὴ δοκῶσιν ἔχειν, ὥσπερ οὐκ ἐξ αὐτοῦ τοῦ πράγματος ἐξελεγχθησόμενοι ῥᾳδίως. λαβὲ δʼ αὐτοῖς τὰς μαρτυρίας ὧν ἐναντίον ἀπεκρίναντο, καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ.
But as it is, on my demanding it, they admit that there was a will, but they do not produce it; and they take this course because they do not want to make known the amount of the property which was left, and which they have embezzled, and to the end that they may not appear to have received their legacies—as though they would not easily be convicted by the facts themselves.Take now, and read them the evidence of those in whose presence they made their answers.The Depositions
§ 42
οὗτος διαθήκην μὲν γενέσθαι φησίν, καὶ τὰ δύο τάλαντα Δημοφῶντι καὶ τὰς ὀγδοήκοντα μνᾶς τούτῳ δοθῆναι μαρτυρεῖ· τὰς δʼ ἑβδομήκοντα μνᾶς, ἃς Θηριππίδης ἔλαβεν, οὐ προσγραφῆναί φησιν, οὐδὲ τὸ πλῆθος τῆς οὐσίας τὸ καταλειφθέν, οὐδὲ τὸν οἶκον ὅπως μισθώσουσιν· οὐ γὰρ αὐτῷ συμφέρει προσομολογῆσαι ταῦτα. λαβὲ δὴ τὴν τούτου ἀπόκρισιν. ΜΑΡΤΥΡΙΑ.
This man declares that a will was made and testifies that in it the two talents were given to Demophon, and the eighty minae to Aphobus; but he declares there was no additional clause regarding the seventy minae which Therippides received, or regarding the amount of the property bequeathed, or instructions as to the letting of it; for it was not to his interest to make these further admissions.Now take the answer of the defendant.The Deposition
§ 43
οὗτος αὖ τὴν μὲν διαθήκην γενέσθαι φησίν, καὶ τὸ ἀργύριον ἐκ τοῦ χαλκοῦ καὶ τῆς κηκῖδος ἀποδοθῆναι τῷ Θηριππίδῃ, ὃ ἐκεῖνος οὔ φησιν, καὶ τὰ δύο τάλαντα τῷ Δημοφῶντι· περὶ δὲ τῶν αὐτῷ δοθέντων γραφῆναι μέν φησιν, οὐχ ὁμολογῆσαι δʼ αὐτός, ἵνα μὴ δοκῇ λαβεῖν. τὸ δὲ πλῆθος τῆς οὐσίας οὐδʼ οὗτος ἀποφαίνει καθόλου, οὐδὲ τὸ μισθοῦν τὸν οἶκον· οὐδὲ γὰρ οὐδὲ τούτῳ συμφέρει προσομολογῆσαι ταῦτα.
He also declares that the will was made, and that the money accruing from the copper and the gall was duly paid to Therippides, which Therippides denies; and that the two talents were paid to Demophon; but in regard to the money given to himself, while he admits that the clause was written in the will, he declares that he did not assent to it, in order that he may not appear to have received it. But as to the amount of the estate he, too, reveals absolutely nothing, nor as to letting the property. For it was not to his interest either to make these further admissions.
§ 44
δῆλον τοίνυν ἐστὶν οὐδὲν ἧττον τὸ πλῆθος τῶν καταλειφθέντων, καίπερ ἀφανιζόντων τούτων τὴν οὐσίαν ἐκ τῶν διαθηκῶν, ἐξ ὧν τοσαῦτα χρήματʼ ἀλλήλοις φασὶ δοθῆναι. ὅστις γὰρ ἐκ τεττάρων ταλάντων καὶ τρισχιλίων τοῖς μὲν τρία τάλαντα καὶ δισχιλίας προῖκα δέδωκεν, τῷ δʼ ἑβδομήκοντα μνᾶς καρποῦσθαι, φανερὸν δήπου πᾶσιν ὅτι οὐκ ἀπὸ μικρᾶς οὐσίας, ἀλλὰ πλέον ἢ διπλασίας ἧς ἐμοὶ κατέλειπεν ταῦτʼ ἀφεῖλεν.
The amount of the property that was left is, however, none the less clear (though these men seek to conceal it) from the terms of the will, in accordance with which they state that such large sums were given to them severally. When a man out of four talents and three thousand drachmae has given to two of these men three talents and two thousand drachmae as marriage-portions, and to the third the interest on seventy minae, it is clear, I fancy, that he took these sums, not from a small estate, but from one bequeathed to me of more than double this amount.
§ 45
οὐ γὰρ δήπου τὸν μὲν υἱὸν ἐμὲ πένητʼ ἐβούλετο καταλιπεῖν, τούτους δὲ πλουσίους ὄντας ἔτι πλουσιωτέρους ποιῆσαι ἐπεθύμησεν, ἀλλʼ ἕνεκα τοῦ πλήθους τῶν ἐμοὶ καταλειπομένων Θηριππίδῃ τε τοσοῦτον ἀργύριον καὶ Δημοφῶντι τὰ δύο τάλαντα, οὔπω μέλλοντι τῇ ἀδελφῇ τῇ ἐμῇ συνοικήσειν, καρποῦσθαι ἔδωκεν, ἵνα δυοῖν θάτερον διαπράξαιτο, ἢ διὰ τὰ διδόμενα βελτίους αὐτοὺς εἶναι τὰ περὶ τὴν ἐπιτροπὴν προτρέψειεν, ἢ εἰ κακοὶ γίγνοιντο, μηδεμιᾶς συγγνώμης παρʼ ὑμῶν τυγχάνοιεν, εἰ τοσούτων ἀξιωθέντες τοιαῦτʼ εἰς ἡμᾶς ἐξαμαρτάνοιεν.
For, I take it, he would not wish to leave me, his son, in poverty, and be eager further to enrich these men, who were already wealthy. No; it was because of the size of the estate left to me that he gave to Therippides the interest on a sum so considerable, and to Demophon that on the two talents—though he was not yet to marry my sister—in order to accomplish one or the other of two ends: either he would by his gifts encourage them to act the more honorably in the guardianship, or, if they should prove dishonest, they would meet with no leniency at your hands, seeing that, after being so liberally treated, they sinned so grievously against us.
§ 46
οὗτος τοίνυν καὶ αὐτὸς πρὸς τῇ προικὶ καὶ θεραπαίνας λαβὼν καὶ τὴν οἰκίαν οἰκῶν, ἐπειδὴ δεῖ λόγον αὐτὸν δοῦναι τούτων, τὰ ἑαυτοῦ πράττειν φησίν· καὶ εἰς τοσοῦτον αἰσχροκερδίας ἦλθεν, ὥστε καὶ τοὺς διδασκάλους τοὺς μισθοὺς ἀπεστέρηκεν καὶ τῶν εἰσφορῶν ἔστιν ἃς οὐ κατέθηκεν, ἐμοὶ δὲ λογίζεται. λαβὲ δὴ καὶ ταύτας αὐτοῖς τὰς μαρτυρίας καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ.
Well now, the defendant, who in addition to my mother’s marriage-portion has taken the female servants, and has lived in the house, when it becomes necessary to render an account of these matters, says he is busy with his own affairs; and he has come to such a pitch of rapaciousness, that he has even cheated my instructors of their fees, and has left unpaid some of the taxes, although he charges me with the amounts. Take these depositions too, and read them to the jury. The Depositions
§ 47
πῶς οὖν ἄν τις σαφέστερον ἐπιδείξειεν πάντα διηρπακότα καὶ μηδὲ τῶν μικρῶν ἀπεσχημένον, ἢ τοῦτον τὸν τρόπον ἐπιδεικνὺς μετὰ τοσούτων μαρτύρων καὶ τεκμηρίων; τὴν μὲν προῖκα λαβεῖν ὁμολογήσαντα καὶ ἔχειν αὐτὸν πρὸς τοὺς ἐπιτρόπους ἀπογράψαντα, τὸ δʼ ἐργαστήριον κεκαρπωμένον αὐτὸν καὶ τὴν πρόσοδον οὐκ ἀποφαίνοντα.
How could one show more clearly that he has made havoc of the whole estate, sparing nothing, however small, than by proving, as I have done by so many witnesses and proofs, that he admitted having received the marriage-portion, and that he acknowledged in writing to the guardians that he had it; that he enjoyed the profits of the factory, but makes report of none;
§ 48
τῶν δʼ ἄλλων τὰ μὲν πεπρακότα καὶ τὰς τιμὰς οὐκ ἀποδεδωκότα, τὰ δʼ ὡς ἑαυτὸν λαβόντα καὶ ταῦτʼ ἠφανικότα, ἔτι δὲ παρὰ τὸν λόγον ὃν αὐτὸς ἀπέδωκε τοσαῦτα κλέπτοντα, πρὸς δὲ τούτοις τὴν διαθήκην ἠφανικότα, τὰ ἀνδράποδα πεπρακότα, τἄλλʼ οὕτω πάντα διῳκηκότα, ὡς οὐδʼ ἂν οἱ ἔχθιστοι διοικήσειαν; ἐγὼ μὲν οὐκ οἶδʼ ὅπως ἄν τις σαφέστερον ἐπιδείξειεν.
that of our other effects he has sold some without paying to us the proceeds, while others he has taken to himself and hidden; that according to the account which he has himself rendered, he has embezzled large sums; that in addition to all this he has made away with the will, sold the slaves, and in all other respects has administered the estate as not even the bitterest enemies would have done? I do not see how anyone could prove the matter more clearly.
§ 49
ἐτόλμα τοίνυν πρὸς τῷ διαιτητῇ λέγειν, ὡς ἀπὸ τῶν χρημάτων χρέα τε πάμπολλʼ ἐκτέτεικεν ὑπὲρ ἐμοῦ Δημοφῶντι καὶ Θηριππίδῃ τοῖς συνεπιτρόποις, καὶ ὡς πολλὰ τῶν ἐμῶν λάβοιεν, οὐδέτερʼ ἔχων ἐπιδεικνύναι τούτων. οὔτε γὰρ ὡς ὀφείλοντά με κατέλιπεν ὁ πατὴρ ἐν τοῖς γράμμασιν ἀπέφηνεν, οὐδʼ οἷς ἀποδεδωκέναι ταῦτʼ ἔφη παρέσχηται μάρτυρας, οὔτʼ αὖ τὸν ἀριθμὸν τῶν χρημάτων εἰς τοὺς συνεπιτρόπους ἐπανέφερεν ὅσον αὐτὸς φαίνεται λαβών, ἀλλὰ πολλοῖς ἐλάττω χρήμασιν.
He had the audacity to say before the arbitrator that he had paid many debts for me out of the estate to Demophon and Therippides, his fellow-guardians, and that they received a large part of my property, yet neither of these facts was he able to prove. He did not show by the books that my father left me in debt, nor has he brought forward as witnesses the men whom he says he paid; nor, again, is the amount of money which he charged against his fellow-guardians equal to the amount which he is shown to have received himself. On the contrary, it is much less.
§ 50
ἐρωτηθεὶς δʼ ὑπὸ τοῦ διαιτητοῦ ταῦτά τε καθʼ ἕκαστον, καὶ τὴν οὐσίαν τὴν αὑτοῦ πότερον ἐκ τῶν ἐπικαρπιῶν ἢ τἀρχαῖʼ ἀναλίσκων διῴκηκεν, καὶ πότερον ἐπιτροπευθεὶς ἀπεδέξατʼ ἂν τοῦτον τὸν λόγον παρὰ τῶν ἐπιτρόπων ἢ τἀρχαῖʼ ἂν ἀπολαβεῖν ἠξίου σὺν τοῖς ἔργοις τοῖς γεγενημένοις, πρὸς μὲν ταῦτʼ ἀπεκρίνατʼ οὐδέν, προὐκαλεῖτο δʼ ἐθέλειν ἐπιδεῖξαί μοι τὴν οὐσίαν δέκα ταλάντων οὖσαν· εἰ δέ τι ἐλλείποι, αὐτὸς ἔφη προσθήσειν.
When the arbitrator questioned him about each of these matters, and asked him whether he had managed his own estate from the interest or had spent the principal, and whether,if he had been under guardianship, he would have accepted an account of this sort from his guardians or would have demanded that the money be duly paid to him with the accrued interest, he made no answer to these questions, but tendered me a challenge to the effect that he was ready to show that my property was worth ten talents, and said that, if it fell short of this amount, he would himself make up the difference.
§ 51
κελεύοντος δʼ ἐμοῦ πρὸς τὸν διαιτητὴν ἐπιδεικνύναι ταῦτʼ οὐκ ἐπέδειξεν, οὐδʼ ὡς οἱ συνεπίτροποι παρέδοσαν (οὐ γὰρ ἂν αὐτοῦ κατεδιῄτησεν), μαρτυρίαν δʼ ἐνεβάλετο τοιαύτην, περὶ ἧς πειράσεταί τι λέγειν. ἂν μὲν οὖν καὶ νῦν ἔχειν με φῇ, τίνος παραδόντος ἐρωτᾶτʼ αὐτόν, καὶ καθʼ ἕκαστον παρασχέσθαι μάρτυρας ἀξιοῦτε.
When I bade him prove this to the arbitrator, he did not do so, nor did he show that his fellow-guardians had paid me (for if he had, the arbitrator would not have given judgement against him); but he put in a piece of evidence of a sort regarding which he will try to find something to say. If even now he still tries to assert that I am in possession of property, ask him who handed it over to me, and demand that he produce witnesses to prove each statement.
§ 52
ἐὰν δʼ εἶναί μοι φῇ τοῦτον τὸν τρόπον, λογιζόμενος τὰ παρʼ ἑκατέρῳ τῶν ἐπιτρόπων, διπλασίοις ἐλάττω φανήσεται λέγων, ἔχοντα δʼ οὐδὲν μᾶλλον ἀποφαίνων. ἐγὼ γὰρ ὥσπερ καὶ τοῦτον τοσαῦτʼ ἔχοντʼ ἐξήλεγξα, οὕτως κἀκείνων ἑκάτερον οὐκ ἐλάττω τούτων ἔχοντʼ ἐπιδείξω. ὥστʼ οὐ τοῦτʼ αὐτῷ λεκτέον, ἀλλʼ ὡς ἢ αὐτὸς ἢ οἱ συνεπίτροποι παρέδοσαν. εἰ δὲ μὴ τοῦτʼ ἐπιδείξει, πῶς χρὴ ταύτῃ τῇ προκλήσει προσέχειν ὑμᾶς τὸν νοῦν; οὐδὲν γὰρ μᾶλλον ἔχοντά μʼ ἐπιδείκνυσι.
If he declares that it is my possession in this sense, that he reckons up what is in the hands of either of the trustees, it will be clear that he accounts for only a third part, and still does not prove that I have possession of it. For as I have convicted the defendant of having in his possession the large amount I have stated, I shall also prove that each of them has not less than he. This statement, therefore, will not help him. No; he must show that either he or his fellow-trustees really handed the money over to me. If he fails to prove this, why should you pay any attention to his challenge? He still does not prove that I have the money.
§ 53
πολλὰ τοίνυν ἀπορηθεὶς πρὸς τῷ διαιτητῇ περὶ πάντων τούτων, καὶ καθʼ ἕκαστον ἐξελεγχόμενος ὥσπερ νυνὶ παρʼ ὑμῖν, ἐτόλμησε ψεύσασθαι πάντων δεινότατον, ὡς τέτταρά μοι τάλανθʼ ὁ πατὴρ κατέλιπε κατορωρυγμένα καὶ τούτων κυρίαν τὴν μητέρʼ ἐποίησεν. ταῦτα δʼ εἶπεν, ἵνʼ εἰ μὲν καὶ νῦν προσδοκήσαιμʼ αὐτὸν ἐρεῖν, ἀπολογούμενος περὶ αὐτῶν διατρίβοιμι, δέον ἕτερά μʼ αὐτοῦ κατηγορεῖν πρὸς ὑμᾶς· εἰ δʼ ὡς οὐ ῥηθησομένων παραλίποιμι, νῦν αὐτὸς εἴποι, ἵνα δοκῶν εἶναι πλούσιος ἧττον ὑφʼ ὑμῶν ἐλεοίμην.
Being sorely at a loss to explain any of these matters before the arbitrator, and being convicted on each point, just as he is now before you, he had the audacity to make an outrageously false statement, to the effect that my father left me four talents buried in the ground, and that he had put my mother in charge of them. He made this statement in order that, if I should assume that he would repeat it here, I might waste my time in refuting it, when I ought to be preferring the rest of my charges against him; or if I should pass it over, not expecting him to repeat it, then he himself might now bring it up, in the hope that I, by seeming to be rich, might meet with less compassion from you.
§ 54
καὶ μαρτυρίαν μὲν οὐδεμίαν ἐνεβάλετο τούτων ὁ ταῦτʼ εἰπεῖν ἀξιώσας, ψιλῷ δὲ λόγῳ χρησάμενος ὡς πιστευθησόμενος διʼ ἐκείνων. καὶ ὅταν μὲν ἔρηταί τις αὐτόν, εἰς τί τῶν ἐμῶν τοσαῦτα χρήματʼ ἀνήλωκεν, χρέα φησὶν ὑπὲρ ἐμοῦ ἐκτετεικέναι καὶ πένητʼ ἐνταυθοῖ ζητεῖ ποιεῖν· ὅταν δὲ βούληται, πλούσιον ὡς ἔοικεν, εἴπερ γε καὶ τοσοῦτον ἐκεῖνος ἀργύριον οἴκοι κατέλιπεν. ὡς δʼ οὐκ ἀληθῆ λέγειν οἷόν τʼ αὐτόν, ἀλλʼ ἀδύνατόν τι γενέσθαι τούτων, ἐκ πολλῶν ῥᾴδιον μαθεῖν.
Yet he who dared to make such a statement put in no evidence to prove it, but relied on his bare word, as though you would lightly give him credence. When one asks him upon what he has spent so much of my money, he says he has paid debts for me, and so represents me as poor; yet, when it pleases him, he makes me rich, as it seems, seeing that my father left such a sum of money in the house. It is easy to see, however, from many considerations that he is lying, and that there is no basis of fact in this story.
§ 55
εἰ μὲν γὰρ ὁ πατὴρ ἠπίστει τούτοις, δῆλον ὅτι οὔτʼ ἂν τἄλλʼ ἐπέτρεπεν οὔτʼ ἂν ταῦθʼ οὕτω καταλείπων αὐτοῖς ἔφραζε· μανία γὰρ δεινὴ τὰ κεκρυμμένʼ εἰπεῖν, μηδὲ τῶν φανερῶν μέλλοντʼ ἐπιτρόπους καταστήσειν. εἰ δʼ ἐπίστευεν, οὐκ ἂν δήπου τὰ μὲν πλεῖστʼ αὐτοῖς τῶν χρημάτων ἐνεχείρισεν, τῶν δʼ οὐκ ἂν κυρίους ἐποίησεν. οὐδʼ ἂν τῇ μὲν μητρί μου ταῦτα φυλάττειν ἔδωκεν, αὐτὴν δʼ ἐκείνην ἑνὶ τῶν ἐπιτρόπων τούτῳ γυναῖκʼ ἔδωκεν· οὐ γὰρ ἔχει λόγον, σῴζειν μὲν τὰ χρήματα διὰ τῆς ἐμῆς μητρὸς ζητεῖν, ἕνα δὲ τῶν ἀπιστουμένων καὶ αὐτῆς καὶ τῶν χρημάτων κύριον ποιεῖν.
For if my father had no confidence in these men, it is plain that he would neither have entrusted to them the rest of his property, nor, if he had left this money in the way alleged, would he have told them of it. It would have been the height of madness to tell them of hidden treasure, when he was not going to make them trustees even of his visible property. But if he had confidence in them, he would not, I take it, have given into their hands the bulk of his property, and not have put them in control of this. Nor would he have entrusted this remainder to my mother to keep, and then have given her herself in marriage to this man who was one of the guardians. For it is not reasonable that he should seek to secure the money through my mother, and yet to put one of the men whom he distrusted in control both of her and of it.
§ 56
ἔτι δέ, τούτων εἴ τι ἦν ἀληθές, οἴεσθʼ οὐκ ἂν αὐτὴν λαβεῖν δοθεῖσαν ὑπὸ τοῦ πατρός; ὃς τὴν μὲν προῖκʼ αὐτῆς ἤδη, τὰς ὀγδοήκοντα μνᾶς, ἔχων ὡς συνοικήσων αὐτῇ, τὴν Φιλωνίδου τοῦ Μελιτέως θυγατέρʼ ἔγημεν· τεττάρων δὲ ταλάντων ἔνδον ὄντων, καὶ ταῦτʼ ἐκείνης ἐχούσης, ὡς οὗτός φησιν, οὐκ ἂν ἡγεῖσθʼ αὐτὸν κἂν ἐπιδραμεῖν, ὥστε γενέσθαι μετʼ ἐκείνης αὐτῶν κύριον.
Furthermore, if there were any truth in all this, do you suppose Aphobus would not have taken my mother to wife, bequeathed to him as she was by my father? He had already taken her marriage-portion—the eighty minae—as though he were going to marry her; but he subsequently married the daughter of Philonides of Melite But if there had been four talents in the house and in her custody, as he alleges, don’t you imagine he would have raced to get possession both of her and of them.
§ 57
ἢ τὴν μὲν φανερὰν οὐσίαν, ἣν καὶ ὑμῶν οἱ πολλοὶ συνῄδεσαν ὅτι κατελείφθη, μετὰ τῶν συνεπιτρόπων οὕτως αἰσχρῶς διήρπασεν, ὧν δʼ οὐκ ἐμέλλεθʼ ὑμεῖς ἔσεσθαι μάρτυρες, ἀπέσχετʼ ἂν ἐξὸν αὐτῷ λαβεῖν; καὶ τίς ἂν πιστεύσειεν; οὐκ ἔστιν ταῦτʼ, ὦ ἄνδρες δικασταί, οὐκ ἔστιν, ἀλλὰ τὰ μὲν χρήματα, ὅσα κατέλιπεν ὁ πατήρ, πάντα τούτοις παρέδωκεν, οὗτος δʼ, ἵνʼ ἧττον ἐλεηθῶ παρʼ ὑμῖν, τούτοις τοῖς λόγοις χρήσεται.
Would he have joined with his co-trustees in so shamefully plundering my visible property, which many of you knew had been left me, and have refrained, when he had the chance, from seizing a fund to the evidence of which you would not be able to testify? Who can believe this? It is impossible, men of the jury; it is impossible. No; my father entrusted to these men all the property which he left, and the defendant will tell this story, that I may meet with less compassion from you.
§ 58
πολλὰ μὲν οὖν ἔγωγʼ ἔχω καὶ ἄλλα τούτου κατηγορεῖν· ἓν δὲ περὶ πάντων κεφάλαιον εἰπών, πάσας αὐτοῦ διαλύσω τὰς ἀπολογίας. τούτῳ γὰρ ἐξῆν μηδὲν ἔχειν τούτων τῶν πραγμάτων, μισθώσαντι τὸν οἶκον κατὰ τουτουσὶ τοὺς νόμους. λαβὲ τοὺς νόμους καὶ ἀνάγνωθι. ΝΟΜΟΙ. κατὰ τούτους τοὺς νόμους Ἀντιδώρῳ μὲν ἐκ τριῶν ταλάντων καὶ τρισχιλίων ἐν ἓξ ἔτεσιν ἓξ τάλαντα καὶ πλέον ἐκ τοῦ μισθωθῆναι παρεδόθη, καὶ ταῦθʼ ὑμῶν τινὲς εἶδον· Θεογένης γὰρ ὁ Προβαλίσιος, ὁ μισθωσάμενος αὐτοῦ τὸν οἶκον, ἐν τῇ ἀγορᾷ ταῦτα τὰ χρήματʼ ἐξηρίθμησεν.
I have many other charges to make against him, but summing them all up in one, I will break down every defence of his. He could have avoided all this trouble, had he let the estate in accordance with these laws.Take the laws and read them. The Laws In the case of Antidorus, as a result of his property having been let in accordance with these laws, there was given over to him, at the end of six years, an estate of six talents and more from an original amount of three talents and three thousand drachmae; and this some of you have seen with your own eyes; for Theogenes of Probalinthus, who leased the estate, counted out that sum in the market-place.
§ 59
ἐμοὶ δʼ ἐκ τεττάρων καὶ δέκα ταλάντων ἐν δέκʼ ἔτεσιν πρὸς τὸν χρόνον τε καὶ τὴν ἐκείνου μίσθωσιν πλέον ἢ τριπλάσια κατὰ τὸ εἰκὸς προσῆκον γενέσθαι, τοῦτο διὰ τί οὐκ ἐποίησεν, ἐρωτᾶτʼ αὐτόν. εἰ μὲν γάρ φησι βέλτιον εἶναι μὴ μισθωθῆναι τὸν οἶκον, δειξάτω μὴ διπλάσια μηδὲ τριπλάσιά μοι γεγενημένα, ἀλλʼ αὐτὰ τὰ ἀρχαῖʼ ἐμοὶ πάντʼ ἀποδεδομένα. εἰ δʼ ἐκ τεττάρων καὶ δέκα ταλάντων ἐμοὶ μὲν μηδʼ ἑβδομήκοντα μνᾶς παραδεδώκασιν, ὁ δὲ καὶ πρὸς ὀφείλοντά μʼ αὑτῷ ἀπέγραψεν, πῶς ἀποδέξασθαί τι προσήκει τούτων λεγόντων; οὐδαμῶς δήπουθεν.
But in my case, fourteen talents in ten years, when consideration is given to the time and the terms of his lease, ought to have been more than trebled. Ask him why he did not do this. If he declares that it was better not to let the estate, let him show, not that it has been doubled or trebled, but that the mere principal has been paid back to me in full. But if out of fourteen talents they have handed over to me not even seventy minae, and one of them has actually recorded me as in his debt, how can it be right to accept any word they say? It is surely impossible.
§ 60
τοσαύτης τοίνυν οὐσίας μοι καταλειφθείσης ὅσην ἐξ ἀρχῆς ἠκούσατε, καὶ τοῦ τρίτου μέρους πρόσοδον αὐτῆς φερούσης πεντήκοντα μνᾶς, ἐξὸν τούτοις τοῖς ἀπληστοτάτοις χρημάτων, καὶ εἰ μὴ μισθοῦν τὸν οἶκον ἐβούλοντο, ἀπὸ μὲν τούτων τῶν προσιόντων, ἐῶντας ὥσπερ εἶχεν κατὰ χώραν, ἡμᾶς τε τρέφειν καὶ τὰ πρὸς τὴν πόλιν διοικεῖν, καὶ ὅσʼ ἐξαὐτῶν περιεγίγνετο.
Seeing that the fortune left me was of so great value, as you heard at the beginning, the third part of it bringing in an income of fifty minae, these men, albeit insatiate in their greed, even if they refused to let the property, might out of this income and leaving the principal untouched, have maintained us, paid the taxes to the state, and saved the residue.
§ 61
ταῦτα προσπεριποιεῖν, τὴν δʼ ἄλλην οὐσίαν ἐνεργὸν ποιήσασιν, οὖσαν ταύτης διπλασίαν, αὑτοῖς τε, εἰ χρημάτων ἐπεθύμουν, μέτριʼ ἐξ αὐτῶν λαβεῖν, ἐμοί τε σὺν τοῖς ἀρχαίοις τὸν οἶκον ἐκ τῶν προσόδων μείζω ποιῆσαι, τούτων μὲν οὐδὲν ἐποίησαν, ἀποδόμενοι δʼ ἀλλήλοις τὰ πλείστου ἄξια τῶν ἀνδραπόδων, τὰ δὲ παντάπασιν ἀφανίσαντες, ἐμοῦ μὲν ἀνεῖλον καὶ τὴν ὑπάρχουσαν πρόσοδον, σφίσι δʼ αὐτοῖς οὐ μικρὰν ἐκ τῶν ἐμῶν κατεσκευάσαντο.
The rest of the estate—an amount twice as large—they might have invested profitably, and, if greedy for money, have taken a reasonable amount for themselves, and have increased my estate from the income, besides keeping the principal intact. Yet they did nothing of the sort. Instead, by selling to one another the most valuable of the slaves and by absolutely doing away with the rest, they destroyed the existing source of my income and secured a considerable one for themselves at my cost.
§ 62
λαβόντες δὲ καὶ τἄλλʼ αἰσχρῶς οὑτωσὶ πάντα, πλέον ἢ τὰ ἡμίσεα τῶν χρημάτων μηδὲ καταλειφθῆναι κοινῇ πάντες ἀμφισβητοῦσιν, ὡς πεντεταλάντου δὲ μόνον τῆς οὐσίας οὔσης ἐκ τοσαύτης τοὺς λόγους ἀπενηνόχασιν, οὐ πρόσοδον μὲν ἐξ αὐτῶν οὐκ ἀποφαίνοντες, τὰ δὲ κεφάλαια φανερὰ ἀποδεικνύντες, ἀλλʼ αὐτὰ τὰ ἀρχαῖʼ οὕτως ἀναιδῶς ἀνηλῶσθαι φάσκοντες. καὶ οὐδʼ αἰσχύνονται ταῦτα τολμῶντες.
Having taken all the rest thus shamefully, they unite in maintaining that more than half of my property was never left to me at all. They have rendered an account as though the estate were one of five talents only; they do not produce the principal, though reporting no income from it, but have the impudence to tell me that the capital itself has been expended. And for this audacity they feel no shame.
§ 63
καίτοι τί ποτʼ ἂν ἔπαθον ὑπʼ αὐτῶν, εἰ πλείω χρόνον ἐπετροπεύθην; οὐκ ἂν ἔχοιεν εἰπεῖν. ὅπου γὰρ δέκʼ ἐτῶν διαγενομένων παρὰ μὲν τῶν οὕτω μικρὰ κεκόμισμαι, τῷ δὲ καὶ πρὸς ὀφείλων ἐγγέγραμμαι, πῶς οὐκ ἄξιον διαγανακτεῖν; δῆλον δὲ παντάπασιν· εἰ κατελείφθην μὲν ἐνιαύσιος, ἓξ ἔτη δὲ πρὸς ἐπετροπεύθην ὑπʼ αὐτῶν, οὐδʼ ἂν τὰ μικρὰ ταῦτα παρʼ αὐτῶν ἀπέλαβον. εἰ γὰρ ἐκεῖνʼ ἀνήλωται ὀρθῶς, οὐδὲν ἂν τῶν νῦν παραδοθέντων ἐξήρκεσεν εἰς ἕκτον ἔτος, ἀλλʼ ἢ παρʼ αὑτῶν ἄν μʼ ἔτρεφον ἢ τῷ λιμῷ περιεῖδον ἀπολόμενον.
What, pray, would have been my plight, if I had continued longer as their ward? They would have hard work to tell. For when, after the lapse of ten years, I have recovered so little from two of these men, and by the third am even set down as a debtor, have I not good ground for indignation? Nay, it is wholly clear. If I had been left an orphan of a year old, and had been six years longer under their guardianship, I should never have recovered even the pitiful amounts I now have. For, if the expenditures they have made were justifiable, the sums they have handed over to me would not have lasted six years, but they would either have had to support me themselves or to have let me perish from hunger.
§ 64
καίτοι πῶς οὐ δεινόν, εἰ ἕτεροι μὲν οἶκοι ταλαντιαῖοι καὶ διτάλαντοι καταλειφθέντες ἐκ τοῦ μισθωθῆναι διπλάσιοι καὶ τριπλάσιοι γεγόνασιν, ὥστʼ ἀξιοῦσθαι λῃτουργεῖν, ὁ δʼ ἐμὸς τριηραρχεῖν εἰθισμένος καὶ μεγάλας εἰσφορὰς εἰσφέρειν μηδὲ μικρὰς δυνήσεται διὰ τὰς τούτων ἀναισχυντίας; τίνας δʼ οὗτοι λελοίπασιν ὑπερβολὰς εἰπεῖν; οἳ καὶ τὴν διαθήκην ἠφανίκασιν ὡς λήσοντες, καὶ τὰς μὲν σφετέρας αὐτῶν οὐσίας ἐκ τῶν ἐπικαρπιῶν διῳκήκασι καὶ τἀρχαῖα τῶν ὑπαρχόντων ἐκ τῶν ἐμῶν πολλῷ μείζω πεποιήκασι, τῆς δʼ ἐμῆς οὐσίας, ὥσπερ τὰ μέγισθʼ ὑφʼ ἡμῶν ἀδικηθέντες, ὅλον τὸ κεφάλαιον ἀνῃρήκασι.
Yet is it not an outrage, if estates left to others of a value of one or two talents have as a result of letting been doubled or trebled, so that the owners have been called upon for state services, while mine, which has been wont to equip triremes and to make large contributions in taxes, will be unable to contribute even small sums thanks to the shameless acts of these men? What words are gross enough to describe their conduct? They have done away with the will, thinking to avoid discovery, their own estates they have administered from the income, and have greatly increased their capital by drawing upon my funds, while, as for my own estate, they have destroyed my entire capital, as if in requital for some grievous wrong we had done them.
§ 65
καὶ ὑμεῖς μὲν οὐδὲ τῶν εἰς ὑμᾶς ἁμαρτανόντων ὅταν τινὸς καταψηφίσησθε, οὐ πάντα τὰ ὄντʼ ἀφείλεσθε, ἀλλʼ ἢ γυναῖκας ἢ παιδίʼ αὐτῶν ἐλεήσαντες μέρος τι κἀκείνοις ὑπελίπετε· οὗτοι δὲ τοσοῦτον διαφέρουσιν ὑμῶν, ὥστε καὶ δωρεὰς παρʼ ἡμῶν προσλαβόντες ἵνα δικαίως ἐπιτροπεύσωσι, τοιαῦτʼ εἰς ἡμᾶς ὑβρίκασι. καὶ οὐδʼ ᾐσχύνθησαν, εἰ μὴ ἠλέησαν, τὴν ἐμὴν ἀδελφήν, εἰ δυοῖν ταλάντοιν ὑπὸ τοῦ πατρὸς ἀξιωθεῖσα, μηδενὸς τεύξεται τῶν προσηκόντων, ἀλλʼ ὥσπερ ἔχθιστοί τινες, ἀλλʼ οὐ φίλοι καὶ συγγενεῖς καταλειφθέντες οὐδὲν τῆς οἰκειότητος ἐφρόντισαν.
You, on your part, do not act thus even toward those who sin against you: when you give judgement against any of them, you do not take away all that they have, but in pity for their wives and children you leave something even to these. But these men are so different from you that, although they had received legacies from us to make them administer their trust faithfully, they have done us these outrageous wrongs. They felt no touch of shame for their ruthlessness toward my sister, who, though my father left two talents as the dowry due her, will now get no fitting portion. Nay, they have recked nothing of kinship, as though they had been left to us, not as friends and kinsfolk, but as bitterest enemies.
§ 66
ἀλλʼ ἐγὼ μὲν ὁ πάντων ταλαιπωρότατος πρὸς ἀμφότερʼ ἀπορῶ, ταύτην θʼ ὅπως ἐκδῶ καὶ τἄλλʼ ὁπόθεν διοικῶ. προσεπίκειται δʼ ἡ πόλις ἀξιοῦσʼ εἰσφέρειν, δικαίως· οὐσίαν γὰρ ἱκανὴν πρὸς ταῦτα κατέλιπέν μοι ὁ πατήρ. τὰ δὲ χρήματα τὰ καταλειφθένθʼ οὗτοι πάντʼ εἰλήφασιν.
For myself, I am the most wretched of men. I am helpless both to give my sister a portion and to maintain myself. Besides this, the state is pressing me hard, demanding taxes, and with right, for my father left me an estate large enough to pay them; but these men have taken all the money left me.
§ 67
καὶ νῦν κομίσασθαι τἀμαυτοῦ ζητῶν εἰς κίνδυνον καθέστηκα τὸν μέγιστον. ἂν γὰρ ἀποφύγῃ μʼ οὗτος, ὃ μὴ γένοιτο, τὴν ἐπωβελίαν ὀφλήσω μνᾶς ἑκατόν. καὶ τούτῳ μέν, ἐὰν καταψηφίσησθε, τιμητόν, κοὐκ ἐκ τῶν ἑαυτοῦ χρημάτων, ἀλλʼ ἐκ τῶν ἐμῶν ποιήσεται τὴν ἔκτεισιν· ἐμοὶ δʼ ἀτίμητον τοῦτʼ ἔστιν, ὥστʼ οὐ μόνον ἔσομαι τῶν πατρῴων ἀπεστερημένος, ἀλλὰ καὶ πρὸς ἠτιμωμένος, ἂν μὴ νῦν ἡμᾶς ὑμεῖς ἐλεήσητε.
And now, in seeking to recover what is mine, I have come into the greatest peril; for if the defendant is acquitted (which heaven forbid!) I shall have to pay one-sixth of the damages, one hundred minae. The defendant, if you give judgement against him, will be liable for a sum to be determined, and will make payment, not out of his own funds, but out of mine; while in my case the sum is fixed, so that I shall not only have been robbed of my inheritance, but shall also lose my civic rights, unless you now take pity on me.
§ 68
δέομαι οὖν ὑμῶν, ὦ ἄνδρες δικασταί, καὶ ἱκετεύω καὶ ἀντιβολῶ, μνησθέντας καὶ τῶν νόμων καὶ τῶν ὅρκων οὓς ὀμόσαντες δικάζετε, βοηθῆσαι ἡμῖν τὰ δίκαια, καὶ μὴ περὶ πλείονος τὰς τούτου δεήσεις ἢ τὰς ἡμετέρας ποιήσασθαι. δίκαιοι δʼ ἔστʼ ἐλεεῖν οὐ τοὺς ἀδίκους τῶν ἀνθρώπων, ἀλλὰ τοὺς παραλόγως δυστυχοῦντας, οὐδὲ τοὺς ὠμῶς οὕτως τἀλλότριʼ ἀποστεροῦντας, ἀλλʼ ἡμᾶς τοὺς πολὺν χρόνον ὧν ὁ πατὴρ ἡμῖν κατέλιπεν στερομένους καὶ πρὸς ὑπὸ τούτων ὑβριζομένους καὶ νῦν περὶ ἀτιμίας κινδυνεύοντας.
I beg you, therefore, men of the jury, I entreat, I implore you, to remember the laws and the oaths which you took as jurors, to render me the aid that is my due, and not to count the pleas of this man of higher worth than mine. It is your duty to show pity, not toward the guilty, but toward those in unmerited misfortune; not upon those who so cruelly rob another of his goods, but upon me, who have for so long a time been deprived of my inheritance and treated with outrage by these men, and who am now in danger of losing my civic rights.
§ 69
μέγα δʼ ἂν οἶμαι στενάξαι τὸν πατέρʼ ἡμῶν, εἰ αἴσθοιτο τῶν προικῶν καὶ τῶν δωρεῶν ὧν αὐτὸς τούτοις ἔδωκεν, ὑπὲρ τούτων τῆς ἐπωβελίας τὸν αὑτοῦ υἱὸν ἐμὲ κινδυνεύοντα, καὶ ἄλλους μέν τινας ἤδη τῶν πολιτῶν οὐ μόνον συγγενῶν, ἀλλὰ καὶ φίλων ἀνδρῶν ἀπορούντων θυγατέρας παρὰ σφῶν αὐτῶν ἐκδόντας, Ἄφοβον δὲ μηδʼ ἣν ἔλαβεν προῖκʼ ἐθέλοντʼ ἀποδοῦναι, καὶ ταῦτʼ ἔτει δεκάτῳ.
Loudly methinks, would my father groan, should he learn that I, his son, am in danger of being forced to pay the sixth part of the marriage-portions and legacies given by himself to these men; and that, while others of our countrymen out of their own funds have dowered the daughters of impoverished kinsfolk and even friends, Aphobus refuses to pay back even the marriage-portion which he took, and that too in the tenth year.
Against Aphobus II · urn:cts:greekLit:tlg0014.tlg028 · Greek: κατὰ Ἀφόβου β΄ — tlg0014.tlg028.perseus-grc2 · English: Against Aphobus II — trans. Augustus Taber Murray — tlg0014.tlg028.perseus-eng2
§ 1
πολλὰ καὶ μεγάλʼ ἐψευσμένου πρὸς ὑμᾶς Ἀφόβου, τοῦτʼ αὐτὸν ἐλέγξαι πειράσομαι πρῶτον, ἐφʼ ᾧ μάλιστʼ ἠγανάκτησα τῶν ῥηθέντων. εἶπεν γὰρ ὡς ὁ πάππος ὤφειλε τῷ δημοσίῳ, καὶ διὰ ταῦθʼ ὁ πατὴρ οὐκ ἐβούλετο μισθωθῆναι τὸν οἶκον, ἵνα μὴ κινδυνεύσῃ. καὶ τὴν μὲν πρόφασιν ποιεῖται ταύτην, ὡς δʼ ὀφείλων ἐτελεύτησεν ἐκεῖνος, οὐδεμίαν παρέσχετο μαρτυρίαν· ἀλλʼ ὡς μὲν ὦφλεν, ἐνεβάλετο τηρήσας τὴν τελευταίαν ἡμέραν, ταύτην δʼ εἰς τὸν ὕστερον λόγον ὑπελίπετο, ὡς διαβαλεῖν τὸ πρᾶγμʼ ἐξ αὐτῆς δυνησόμενος.
Of the many outrageous lies which Aphobus uttered in his address to you, I shall try to refute first, that one at which I felt greater indignation than at anything else he said. For he declared that my grandfather was a debtor to the state, and that for this reason my father would not have the property let, for fear of the risks he would run. This is the pretence he uses; but he brought forward no proof that my grandfather died indebted to the state. He did introduce evidence that he became a state-debtor, but he waited until the last day, and kept this evidence for his second speech, thinking that by it he would be able to give a malicious turn to the matter. So, if he reads it, give close heed.
§ 2
ἐὰν οὖν ἀναγνῷ, προσέχετʼ αὐτῇ τὸν νοῦν· εὑρήσετε γὰρ οὐχ ὡς ὀφείλει μεμαρτυρημένην, ἀλλʼ ὡς ὦφλεν. τοῦτʼ οὖν ἐλέγξαι πειράσομαι πρῶτον, ἐφʼ ᾧ φρονεῖ μάλιστα· ὃ καὶ ἡμεῖς ἀμφισβητοῦμεν. εἰ μὲν οὖν τότʼ ἐξεγένετο καὶ μὴ τῷ χρόνῳ τοῦτʼ ἐνηδρεύθημεν, παρεσχόμεθʼ ἂν μάρτυρας ὡς ἐξετείσθη τὰ χρήματα καὶ πάντʼ αὐτῷ διελέλυτο τὰ πρὸς τὴν πόλιν· νῦν δὲ τεκμηρίοις μεγάλοις ἐπιδείξομεν ὡς οὔτʼ ὤφειλεν οὔτʼ ἦν κίνδυνος οὐδεὶς ἡμῖν φανερὰ κεκτημένοις τὰ ὄντα.
For you will find that the evidence adduced proves not that my grandfather is a state-debtor, but that he was one. I shall undertake first to refute this charge of which he thinks to make so much, and which we declare to be false. If I had been able to do so, and had not been thus ensnared by lack of time, I should have brought forward witnesses to prove that the money was paid in full, and that everything was settled between my grandfather and the state; as it is, I shall show by strong proofs that he was not indebted at the time of his death, and that we incurred no risks in letting our wealth be known.
§ 3
πρῶτον μὲν γὰρ Δημοχάρης, ἔχων ἀδελφὴν τῆς ἐμῆς μητρός, θυγατέρα δὲ Γύλωνος, οὐκ ἀποκέκρυπται τὴν οὐσίαν, ἀλλὰ χορηγεῖ καὶ τριηραρχεῖ καὶ τὰς ἄλλας λῃτουργίας λῃτουργεῖ καὶ οὐδὲν τῶν τοιούτων δέδοικεν. ἔπειτʼ αὐτὸς ὁ πατὴρ τήν τʼ ἄλλην οὐσίαν καὶ τέτταρα τάλαντα καὶ τρισχιλίας φανερὰς ἐποίησεν, ἃς οὗτοι γραφῆναί τʼ ἐν ταῖς διαθήκαις καὶ λαβεῖν σφᾶς αὐτοὺς κατʼ ἀλλήλων καταμαρτυροῦσιν.
In the first place Demochares, who married my mother’s sister, a daughter of Gylon, has not concealed his property, but acts as choregus and as trierarch, and performs other public services, without any fear of such consequences. In the second place, my father voluntarily revealed the rest of his property, and in particular the four talents and three thousand drachmae, which these men by their accusations against one another admit to have been mentioned in the will, and to have been received by them.
§ 4
ἔτι δὲ καὶ αὐτὸς Ἄφοβος μετὰ τῶν συνεπιτρόπων τῇ πόλει τὸ πλῆθος τῶν καταλειφθέντων χρημάτων ἐμφανὲς ἐποίησεν, ἡγεμόνα με τῆς συμμορίας καταστήσας οὐκ ἐπὶ μικροῖς τιμήμασιν, ἀλλʼ ἐπὶ τηλικούτοις ὥστε κατὰ τὰς πέντε καὶ εἴκοσι μνᾶς πεντακοσίας εἰσφέρειν. καίτοι εἴ τι τούτων ἦν ἀληθές, οὐδὲν ἂν αὐτῶν ἐποίησεν, ἀλλὰ πάντʼ ἂν ηὐλαβήθη. νῦν δὲ καὶ Δημοχάρης καὶ ὁ πατὴρ καὶ αὐτοὶ οὗτοι φαίνονται φανερὰ ποιοῦντες, καὶ οὐδένα τοιοῦτον κίνδυνον δεδιότες.
Furthermore, Aphobus himself in conjunction with his co-trustees revealed to the state the amount of the property left me, when he appointed me leader of the tax-group and that at no low rating, but at one so high as to entail a payment of five hundred drachmae on each twenty-five minae. And yet, if there were any truth in what he says, he would not have acted thus, but would have taken every precaution. But, as it is, Demochares, and my father, and these men themselves have manifestly let their wealth be known; they plainly feared no such risk as that of which he speaks.
§ 5
πάντων δʼ ἀτοπώτατόν ἐστιν, λέγοντας ὡς ὁ πατὴρ οὐκ εἴα μισθοῦν τὸν οἶκον, τὴν μὲν διαθήκην μηδαμοῦ ταύτην ἀποφαίνειν, ἐξ ἧς ἦν εἰδέναι τἀκριβές, τηλικαύτην δʼ ἀνελόντας μαρτυρίαν οὕτως οἴεσθαι δεῖν εἰκῇ πιστεύεσθαι παρʼ ὑμῖν. ἀλλʼ ἐχρῆν, ἐπειδὴ τάχιστʼ ἐτελεύτησεν ὁ πατήρ, εἰσκαλέσαντας μάρτυρας πολλοὺς παρασημήνασθαι κελεῦσαι τὰς διαθήκας, ἵνʼ εἴ τι ἐγίγνετʼ ἀμφισβητήσιμον, ἦν εἰς τὰ γράμματα ταῦτʼ ἐπανελθεῖν καὶ τὴν ἀλήθειαν πάντων εὑρεῖν.
Strangest of all is it that, though they allege that my father would not permit them to let the property, they should never produce this will from which one could have learned the truth, and that having destroyed so important a piece of evidence, they should expect you to believe them on their mere word. It was their duty on the contrary, as soon as my father died, to call in a number of witnesses and to bid them seal the will, so that, in case any dispute should arise, it would have been possible to refer to the writing itself, and so learn the whole truth.
§ 6
νῦν δʼ ἕτερα μὲν παρασημήνασθαι ἠξίωσαν, ἐν οἷς πολλὰ τῶν καταλειπομένων οὐκ ἐγέγραπτο, ὑπομνήματα δʼ ἦν· αὐτὴν δὲ τὴν διαθήκην, διʼ ἧς τούτων ὧν ἐσημήναντο γραμμάτων καὶ τῶν ἄλλων ἁπάντων χρημάτων ἐγίγνοντο κύριοι, καὶ τοῦ μὴ μισθοῦν τὸν οἶκον τῆς αἰτίας ἀπελέλυντο, ταύτην δʼ οὐκ ἐσημήναντο, οὐδʼ αὐτὴν ἀπέδοσαν. ἄξιόν γε πιστεύειν αὐτοῖς ὅ τι ἂν περὶ τούτων λέγωσιν.
But, as it is, they thought proper to have some other papers sealed, in which many items of the property left were not inscribed—papers which were mere memoranda; but the will itself, which gave them possession of the papers to which they affixed their seals, and all the rest of the property, and which acquitted them of all responsibility for not letting the estate, they did not seal, nor yet produce. You ought presumably to believe them in anything they say about this matter.
§ 7
ἀλλʼ ἐγὼ οὐκ οἶδʼ ὅ τι τοῦτʼ ἔστιν. οὐκ εἴα μισθοῦν τὸν οἶκον οὐδʼ ἐμφανῆ τὰ χρήματα ποιεῖν ὁ πατήρ. πότερον ἐμοί; ἢ τῇ πόλει; φαίνεσθε γὰρ τοὐναντίον ἐκείνῃ μὲν φανερὰ ποιήσαντες, ἐμοὶ δὲ παντάπασιν ἀφανῆ πεποιηκότες, καὶ οὐδὲ ταῦτʼ ἀποφαίνοντες ἐξ ὧν τιμησάμενοι τὰς εἰσφορὰς εἰσεφέρετε. δείξατε γὰρ ταύτην τὴν οὐσίαν, τίς ἦν καὶ ποῦ παρέδοτέ μοι καὶ τίνος ἐναντίον.
I, for my part, cannot understand what it is they mean. My father, they say, would not suffer them to let the estate, or to disclose the value of the property. To me, do you mean, or to the state? Quite the contrary: you have plainly disclosed it to the state, but have hidden it absolutely from me. You have not even revealed the fund which was the basis for your assessment in the payment of the property-tax. Show me this fund. What was it? Where did you deliver it over to me, and in whose presence?
§ 8
τὰ μὲν γὰρ δύο τάλαντα καὶ τὰς ὀγδοήκοντα μνᾶς ἀπὸ τῶν τεττάρων ταλάντων καὶ τρισχιλίων ἐλάβετε, ὥστʼ οὐδὲ ταύτας ὑπὲρ ἐμοῦ εἰς τὸ δημόσιον ἐτιμήσασθε· ὑμέτεραι γὰρ ἦσαν ἐν ἐκείνοις τοῖς χρόνοις. ἀλλὰ μὴν ἔκ γε τῆς οἰκίας καὶ τῶν τεττάρων καὶ δέκʼ ἀνδραπόδων καὶ τῶν τριάκοντα μνῶν, ἅ μοι παρεδώκατε, τὴν εἰσφορὰν οὐχ οἷόν τε γενέσθαι τοσαύτην ὅσην ὑμεῖς συνετάξασθε πρὸς τὴν συμμορίαν.
Of the four talents and three thousand drachmae, you received the two talents and eighty minae, so that you did not include even these in the return you made on my behalf to the public treasury; for at that time they were your property. But the house and the fourteen slaves and the thirty minae which you gave over into my hands, could not have been assessed at any such sum as that which you agreed to pay to the tax-group.
§ 9
ἀλλʼ ἀνάγκη μεγάλη τὰ καταλειφθέντα, πολλῷ πλείονʼ ὄντα τούτων, πάνθʼ ὑμᾶς ἔχειν ἐστίν, ἃ φανερῶς ὅτι διηρπάκατʼ ἐξελεγχόμενοι τοιαῦτα πλάττεσθαι τολμᾶτε. καὶ τοτὲ μὲν εἰς ἀλλήλους ἀναφέρετε, πάλιν δʼ εἰληφέναι κατʼ ἀλλήλων μαρτυρεῖτε. φάσκοντες δʼ οὐ πολλὰ λαβεῖν μεγάλων ἀναλωμάτων λόγους ἀπενηνόχατε.
Nay; it is absolutely certain that the property left by my father was much more than this, and that it is all in your possession. It is because you are plainly proved to have made havoc of it that you have the audacity to make up such falsehoods. Sometimes you refer the responsibility to one another; again you mutually accuse one another of having received funds; you claim to have received but little, yet you have made reports of large expenditures.
§ 10
πάντες δὲ κοινῇ μʼ ἐπιτροπεύσαντες ἰδίᾳ μετὰ ταῦθʼ ἕκαστος μηχανᾶσθε. καὶ τὴν μὲν διαθήκην ἠφανίκατε, ἐξ ἧς ἦν εἰδέναι περὶ πάντων τὴν ἀλήθειαν, φαίνεσθε δʼ οὐδέποτε ταὐτὰ περὶ ἀλλήλων λέγοντες. λαβὲ δὴ τὰς μαρτυρίας καὶ ἀνάγνωθʼ αὐτοῖς πάσας ἐφεξῆς, ἵνα μνησθέντες καὶ τῶν μεμαρτυρημένων καὶ τῶν εἰρημένων ἀκριβέστερον διαγιγνώσκωσι περὶ αὐτῶν. ΜΑΡΤΥΡIΑΙ.
You have acted jointly as my guardians, but thereafter you scheme each one for himself. The will from which we could have learned the truth about everything you have made to disappear; and it appears that you are never in agreement when you speak of one another.Take the depositions and read them all in turn to the jury, that they may bear in mind the testimony that has been brought and the statements that have been made, and so reach a more correct decision. The Depositions
§ 11
ταῦθʼ οὗτοι πρὸς πεντεκαιδεκαταλάντους οἴκους συνετιμήσανθʼ ὑπὲρ ἐμοῦ· μνῶν δʼ οὐδʼ ἑβδομήκοντʼ ἀξίαν μοι παραδεδώκασι τὴν οὐσίαν τρεῖς ὄντες. λέγε τὰς ἐφεξῆς. ΜΑΡΤΥΡΙΑΙ. ταύτην τὴν προῖκα οἵ τʼ ἐπίτροποι καταμαρτυροῦσιν αὐτὸν λαβεῖν, ἄλλοι τε πρὸς οὓς ἔχειν ὡμολόγησεν. ταύτην οὔτʼ αὐτὴν οὔτε τὸν σῖτον ἀποδέδωκεν. λαβὲ τὰς ἄλλας καὶ ἀναγίγνωσκε. ΜΑΡΤΥΡΙΑΙ.
There you have the assessment to which these men consented in my name, placing my estate in the class of those possessing fifteen talents, whereas the property which the three together have handed over to me is not worth seventy minae. Read the next. The Depositions This dowry, his possession of which is proved by the testimony of the trustees and of others to whom he confessed that he had received it, he has never paid back, nor has he furnished maintenance.Take the others and read them. The Depositions
§ 12
δύʼ ἔτη τὸ ἐργαστήριον διοικήσας Θηριππίδῃ μὲν ἀποδέδωκε τὴν μίσθωσιν· ἐμοὶ δέ, δυοῖν ἐτοῖν λαβὼν τὴν πρόσοδον, τριάκοντα μνᾶς, οὔτʼ αὐτὰς οὔτε τὸ ἔργον ἀποδέδωκεν. λάβʼ ἑτέραν καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑ. ταῦτα τἀνδράποδʼ ὡς αὑτὸν λαβὼν οὗτος, καὶ τἄλλα τὰ μετὰ τούτων ὑποτεθένθʼ ἡμῖν, ἀνάλωμα μὲν εἰς αὐτὰ τοσοῦτο λελόγισται, λῆμμα δʼ ἀπʼ αὐτῶν οὐδʼ ὁτιοῦν, καὶ αὐτοὺς δὲ τοὺς ἀνθρώπους ἠφάνικεν, οἳ δώδεκα μνᾶς ἀτελεῖς ἑκάστου τοῦ ἐνιαυτοῦ προσέφερον. λέγʼ ἑτέραν. ΜΑΡΤΥΡΙΑ
For two years he conducted the business of the factory and paid to Therippides the hire of the slaves, but to me, though he took the profits for two years, amounting to thirty minae, he has turned over neither that sum nor the interest upon it. Take and read the next. The Deposition These slaves the defendant took to himself, together with all the other things given to us as surety with them. He has reckoned up so heavy an outlay for their maintenance, but absolutely nothing as profit from them; and the men themselves he has made to vanish, though they brought in a clear profit of twelve minae each year.Read the next. The Deposition
§ 13
τοῦτον τὸν ἐλέφαντα καὶ τὸν σίδηρον πεπρακὼς οὐδὲ καταλειφθῆναί φησιν, ἀλλὰ καὶ τούτων τὴν τιμὴν ἀποστερεῖ με, μάλιστα τάλαντον. λέγε ταυτασί. ΜΑΡΤΥΡΙΑΙ. ταῦθʼ οὗτος τρία τάλαντα καὶ χιλίας ἔχει χωρὶς τῶν ἄλλων. τοῦ μὲν οὖν ἀρχαίου πέντε τάλανθʼ ἃ εἴληφεν· σὺν δὲ τοῖς ἔργοις, ἂν ἐπὶ δραχμῇ τις τιθῇ μόνον, πλέον ἢ δέκα τάλαντʼ ἔχει. λέγε τὰς ἐφεξῆς. ΜΑΡΤΥΡΙΑΙ.
After selling this ivory and iron, he declares that none had been left me, but tries to defraud me of the value of these articles also, about a talent. Read these. The Depositions These three talents and one thousand drachmae he has in his hands besides the rest—five talents of capital of which he has taken possession. Adding the interest, if one reckons it at a drachma a month only, he holds more than ten talents.Read the next ones. The Depositions
§ 14
ταῦθʼ οὗτοι γραφῆναι μὲν ἐν ταῖς διαθήκαις καὶ λαβεῖν σφᾶς αὐτοὺς κατʼ ἀλλήλων μαρτυροῦσιν. οὗτος δὲ καὶ μεταπεμφθῆναι φάσκων ὑπὸ τοῦ πατρός, καὶ ἐλθὼν εἰς τὴν οἰκίαν, εἰσελθεῖν μὲν οὔ φησιν ὡς τὸν μεταπεμψάμενον, οὐδʼ ὁμολογῆσαι περὶ τούτων οὐδέν, Δημοφῶντος δʼ ἀκοῦσαι γραμματεῖον ἀναγιγνώσκοντος καὶ Θηριππίδου λέγοντος ὡς ἐκεῖνος ταῦτα διέθετο, καὶ προεισεληλυθὼς καὶ ἅπαντα διωμολογημένος πρὸς τὸν πατέρα, ὅσαπερ ἐκεῖνος γράψας κατέλιπεν.
That these items were written in the will, and were received by them, is proved by their testimony against one another. But Aphobus, though admitting that he was sent for by my father, and though he came to the house, declares that he did not come into the presence of my father, who had sent for him, nor enter into any agreement in regard to these matters, but merely heard Demophon read a document and Therippides say that my father made these arrangements; whereas in fact he was the first to go in and had agreed with my father to carry out in all respects precisely what he wrote in his will.
§ 15
ὁ γὰρ πατήρ, ὦ ἄνδρες δικασταί, ὡς ᾔσθετο τὴν νόσον οὐκ ἀποφευξόμενος, συγκαλέσας τούτους τρεῖς ὄντας, καὶ συμπαρακαθισάμενος Δήμωνα τὸν ἀδελφόν, τὰ σώμαθʼ ἡμῶν εἰς τὰς χεῖρας ἐνέθηκεν παρακαταθήκην ἐπονομάζων, τὴν μὲν ἀδελφὴν Δημοφῶντι καὶ δύο τάλαντα προῖκα διδοὺς εὐθύς, καὶ γυναῖκʼ αὐτῷ ταύτην ἐγγυῶν, ἐμὲ δὲ πᾶσιν κοινῇ μετὰ τῶν χρημάτων παρακατατιθέμενος, καὶ ἐπισκήπτων μισθῶσαί τε τὸν οἶκον καὶ συνδιασῷσαί μοι τὴν οὐσίαν,
For my father, men of the jury, when he saw that he was not to recover from his sickness, called together these three men, and causing his brother Demon to sit with them by his side, placed our persons in their hands, calling us a sacred deposit. My sister he gave to Demophon with a dowry of two talents to be paid at once, and betrothed her to him in marriage; me, together with my property, he committed to the care of them all in common, charging them to let the property, and by their joint efforts to preserve the estate for me.
§ 16
διδοὺς ἅμα τε Θηριππίδῃ τὰς ἑβδομήκοντα μνᾶς, καὶ τούτῳ τήν τʼ ἐμὴν μητέρʼ ἐγγυῶν ἐπὶ ταῖς ὀγδοήκοντα μναῖς, κἄμʼ εἰς τὰ τούτου γόνατα τιθείς· ὧν οὗτος ὁ πάντων ἀνθρώπων ἀνοσιώτατος οὐδένα λόγον ἐποιήσατο, κύριος τῶν ἐμῶν γενόμενος ἐπὶ τούτοις, ἀλλὰ τὰ χρήματά με πάντʼ ἀπεστερηκὼς μετὰ τῶν συνεπιτρόπων, ἐλεεῖσθαι νῦν ὑφʼ ὑμῶν ἀξιώσει, μνῶν οὐδʼ ἑβδομήκοντʼ ἄξια τρίτος αὐτὸς ἀποδεδωκώς, εἶτα καὶ τούτοις αὐτοῖς πάλιν ἐπιβεβουλευκώς.
At the same time he gave to Therippides the seventy minae, and betrothed my mother to the defendant with her portion of eighty minae, and placed me on his knees. To all this Aphobus, the most impious of men, has paid no heed, although these were the terms upon which he became possessed of my estate. Nay, after joining with his co-trustees in robbing me of everything, he will now claim your compassion, although what he with the two others has paid back to me does not amount even to seventy minae, and even this he is plotting to get back again.
§ 17
ὡς γὰρ τὰς δίκας ταύτας ἔμελλον εἰσιέναι κατʼ αὐτῶν, ἀντίδοσιν ἐπʼ ἐμὲ παρεσκεύασαν, ἵνʼ εἰ μὲν ἀντιδοίην, μὴ ἐξείη μοι πρὸς αὐτοὺς ἀντιδικεῖν, ὡς καὶ τῶν δικῶν τούτων τοῦ ἀντιδόντος γιγνομένων, εἰ δὲ μηδὲν τούτων ποιοίην, ἵνʼ ἐκ βραχείας οὐσίας λῃτουργῶν παντάπασιν ἀναιρεθείην. καὶ τοῦτʼ αὐτοῖς ὑπηρέτησε Θρασύλοχος ὁ Ἀναγυράσιος· ᾧ τούτων οὐδὲν ἐνθυμηθεὶς ἀντέδωκα μέν, ἀπέκλεισα δʼ ὡς διαδικασίας τευξόμενος· οὐ τυχὼν δὲ ταύτης, τῶν χρόνων ὑπογύων ὄντων, ἵνα μὴ στερηθῶ τῶν δικῶν, ἀπέτεισα τὴν λῃτουργίαν ὑποθεὶς τὴν οἰκίαν καὶ τἀμαυτοῦ πάντα, βουλόμενος εἰς ὑμᾶς εἰσελθεῖν τὰς πρὸς τουτουσὶ δίκας.
For when I was on the point of instituting this suit against them they attacked me by having an exchange of estates tendered me, in order that, if I accepted it, I might not be allowed to pursue my action against them, since (they thought) this suit would then belong to the one tendering the exchange; and if I did not do so, I might undertake the service with slender means, and so be absolutely ruined. In this matter Thrasylochus of Anagyrus was their tool. I, with no thought of the consequences, accepted the exchange with him, but excluded him from the premises hoping to win a court decision, but, failing of this, and being hard pressed for time, rather than be forced to give up my suit, I mortgaged my house and all my property, and paid the cost of the service in question, being eager to bring before you my suit against these men.
§ 18
ἆρʼ οὐ μεγάλα μὲν ἐξ ἀρχῆς ἠδίκημαι, μεγάλα δʼ, ὅτι δίκην ζητῶ λαβεῖν, νῦν ὑπʼ αὐτῶν βλάπτομαι; τίς δʼ οὐκ ἂν ὑμῶν τούτῳ μὲν φθονήσειε δικαίως, ἡμᾶς δʼ ἐλεήσειεν, ὁρῶν τῷ μὲν πρὸς τῇ οὐσίᾳ τῇ παραδοθείσῃ πλεῖν ἢ δέκα ταλάντων τὴν ἐμὴν τοσαύτην οὖσαν προσγεγενημένην, ἡμᾶς δὲ μὴ μόνον τῶν πατρῴων διημαρτηκότας, ἀλλὰ καὶ τῶν νῦν παραδοθέντων διὰ τὴν τούτων πονηρίαν ἀπεστερημένους; ποῖ δʼ ἂν τραποίμεθα, εἴ τι ἄλλο ψηφίσαισθʼ ὑμεῖς περὶ αὐτῶν; εἰς τὰ ὑποκείμενα τοῖς δανείσασιν; ἀλλὰ τῶν ὑποθεμένων ἐστίν. ἀλλʼ εἰς τὰ περιόντʼ αὐτῶν; ἀλλὰ τούτου γίγνεται, τὴν ἐπωβελίαν ἐὰν ὄφλωμεν.
Is not the wrong I have suffered from the beginning great indeed, and great the harm they are striving to do me now, because I seek to obtain redress? Who of you would not rightly feel indignation against this man and pity for me, seeing that to the estate of more than ten talents which he inherited there has been added my own of such considerable size, while I have not only been defrauded of my inheritance, but am by the rascality of these men being robbed even of what they have now repaid me? To what are we to turn, if you give a different decision regarding them? To the goods mortgaged to our creditors? But they belong to the holders of the mortgage. To what is left after the creditors are paid? But that becomes the property of the defendant, if you condemn me to pay an obol on each drachma.
§ 19
μηδαμῶς, ὦ ἄνδρες δικασταί, γένησθʼ ἡμῖν τοσούτων αἴτιοι κακῶν· μηδὲ τὴν μητέρα κἀμὲ καὶ τὴν ἀδελφὴν ἀνάξια παθόντας περιίδητε, οὓς ὁ πατὴρ οὐκ ἐπὶ ταύταις ταῖς ἐλπίσιν κατέλιπεν, ἀλλὰ τὴν μὲν ὡς Δημοφῶντι συνοικήσουσαν ἐπὶ δυοῖν ταλάντοιν προικί, τὴν δʼ ἐπʼ ὀγδοήκοντα μναῖς τούτῳ τῷ σχετλιωτάτῳ πάντων ἀνθρώπων, ἐμὲ δʼ ὑμῖν διάδοχον ἀνθʼ αὑτοῦ τῶν λῃτουργιῶν ἐσόμενον.
Do not, men of the jury, be to us the cause of such deep distress; do not allow my mother, my sister and myself to suffer undeserved misfortunes. It was not to prospects such as these that my father left us. Nay, my sister was to be the wife of Demophon with a dowry of two talents, my mother the wife of this most ruthless of all men with a dowry of eighty minae, and I as my father’s successor was to perform state services as he had done.
§ 20
βοηθήσατʼ οὖν ἡμῖν, βοηθήσατε, καὶ τοῦ δικαίου καὶ ὑμῶν αὐτῶν ἕνεκα καὶ ἡμῶν καὶ τοῦ πατρὸς τοῦ τετελευτηκότος. σῴσατε, ἐλεήσατε, ἐπειδή μʼ οὗτοι συγγενεῖς ὄντες οὐκ ἠλέησαν. εἰς ὑμᾶς καταπεφεύγαμεν. ἱκετεύω, ἀντιβολῶ πρὸς παίδων, πρὸς γυναικῶν, πρὸς τῶν ὄντων ἀγαθῶν ὑμῖν. οὕτως ὄναισθε τούτων, μὴ περιίδητέ με, μηδὲ ποιήσητε τὴν μητέρα καὶ τῶν ἐπιλοίπων ἐλπίδων εἰς τὸν βίον στερηθεῖσαν ἀνάξιον αὑτῆς τι παθεῖν·
Succor us, then, succor us, for the sake of justice, for your own sakes, for ours, and for my dead father’s sake. Save us; have compassion on us since these, our relatives, have felt no compassion. It is to you that we have fled for protection. I beseech you, I implore you by your children, by your wives, by all the good things you possess. So may heaven give you joy of them, do not look upon me with indifference nor cause my mother, deprived of the hopes in life that are left her, to suffer a lot unworthy of her.
§ 21
ἣ νῦν μὲν οἴεται τυχόντα με τῶν δικαίων παρʼ ὑμῖν ὑποδέξεσθαι καὶ τὴν ἀδελφὴν ἐκδώσειν· εἰ δʼ ὑμεῖς ἄλλο τι γνώσεσθε, ὃ μὴ γένοιτο, τίνʼ οἴεσθʼ αὐτὴν ψυχὴν ἕξειν, ὅταν ἐμὲ μὲν ἴδῃ μὴ μόνον τῶν πατρῴων ἀπεστερημένον, ἀλλὰ καὶ πρὸς ἠτιμωμένον, περὶ δὲ τῆς ἀδελφῆς μηδʼ ἐλπίδʼ ἔχουσαν ὡς τεύξεταί τινος τῶν προσηκόντων διὰ τὴν ἐσομένην ἀπορίαν;
She now thinks that she is to welcome me home after I have won a just verdict from you, and that my sister will not be portionless. But, if you decide adversely (which may heaven forfend) what, think you, will be her anguish of soul when she sees me not only robbed of my patrimony, but disenfranchised as well, and has no hope that my sister will find an establishment that befits her station because of the poverty that will be ours?
§ 22
οὐκ ἄξιος, ὦ ἄνδρες δικασταί, οὔτʼ ἐγὼ δίκης ἐν ὑμῖν μὴ τυχεῖν, οὔθʼ οὗτος τοσαῦτα χρήματʼ ἀδίκως κατασχεῖν. ἐμοῦ μὲν γὰρ εἰ καὶ μήπω πεῖραν εἰλήφατε, ποῖός τις ἂν εἰς ὑμᾶς εἴην, ἐλπίζειν προσήκει μὴ χείρω τοῦ πατρὸς ἔσεσθαι. τούτου δὲ πεῖραν ἔχετε, καὶ σαφῶς ἴσθʼ ὅτι πολλὴν οὐσίαν παραλαβὼν οὐ μόνον οὐδὲν πεφιλοτίμηται πρὸς ὑμᾶς, ἀλλὰ καὶ τἀλλότριʼ ἀποστερῶν ἀποδέδεικται.
I have not deserved, men of the jury, to fail of justice at your hands, nor has Aphobus deserved that he should retain all the money that he has wrongfully taken. Regarding myself, even though you have as yet had no experience to prove what manner of man I am in my relations to you, yet it is fair to expect that I shall not be worse than my father; but of this man you have had experience, and you know well that, though he inherited a large estate, he has shown no generosity toward you, but has been proven to be a defrauder of others.
§ 23
ταῦτʼ οὖν σκοποῦντες καὶ τἄλλα μνησθέντες, ᾗ δίκαιόν ἐστι, ταύτῃ ψηφίσασθε. πίστεις δʼ ἔχεθʼ ἱκανὰς ἐκ μαρτύρων, ἐκ τεκμηρίων, ἐκ τῶν εἰκότων, ἐξ ὧν οὗτοι λαβεῖν ὁμολογοῦντες ἁθρόα τἀμά, ταῦτʼ ἀνηλωκέναι φασὶν οὐκ ἀνηλωκότες, ἀλλʼ αὐτοὶ πάντʼ ἔχοντες.
Look, then, to this, and bear in mind the other facts; and then cast your vote on the side of justice. You have evidence that is adequate, evidence from witnesses, from depositions, from probabilities, from the statements of these men themselves who acknowledge that they took possession of my entire estate. They say they have spent it, but they have not spent it; they have it all in their own possession.
§ 24
ὧν ἐνθυμουμένους χρὴ ποιήσασθαί τινʼ ἡμῶν πρόνοιαν, εἰδότας ὅτι ἐγὼ μὲν τἀμαυτοῦ διʼ ὑμῶν κομισάμενος εἰκότως λῃτουργεῖν ἐθελήσω, χάριτας ὀφείλων ὅτι μοι δικαίως ἀπέδοτε τὴν οὐσίαν, οὗτος δʼ, ἐὰν αὐτὸν ποιήσητε τῶν ἐμῶν κύριον, οὐδὲν ποιήσει τοιοῦτον. μὴ γὰρ οἴεσθʼ αὐτόν, ὑπὲρ ὧν ἤρνηται μὴ λαβεῖν, ὑπὲρ τούτων ὑμῖν λῃτουργεῖν ἐθελήσειν, ἀλλʼ ἀποκρύψεσθαι μᾶλλον, ἵνα δικαίως ἀποπεφευγέναι δοκῇ.
All these things should be in your minds, and you should show some consideration for us, knowing that, if I recover my property through your aid, I shall naturally be ready to undertake public services, being grateful to you for rightfully restoring to me my estate; while this fellow, if you make him master of my goods, will do nothing of the kind. Do not imagine that he will be ready to undertake public services for you on behalf of property which he denies having received. Nay; he will conceal it rather, that it may appear that he was justly acquitted.
Against Aphobus III · urn:cts:greekLit:tlg0014.tlg029 · Greek: πρὸς Ἄφοβον ὑπὲρ Φάνου ψευδομαρτυριῶν γ΄ — tlg0014.tlg029.perseus-grc2 · English: Against Aphobus III — trans. Augustus Taber Murray — tlg0014.tlg029.perseus-eng2
§ 1
εἰ μὴ πρότερόν μοι δίκης γενομένης πρὸς Ἄφοβον, ὦ ἄνδρες δικασταί, συνῄδειν πολλῷ τούτων μείζω καὶ δεινότερʼ αὐτοῦ ψευσαμένου ῥᾳδίως ἐξελέγξας διὰ τὴν περιφάνειαν τῶν ἀδικημάτων, θαυμασίως ἂν ὡς ηὐλαβούμην μὴ καὶ νῦν οὐ δυνηθῶ δεῖξαι, πῇ παρακρούεταί ποθʼ ἕκασθʼ ὑμᾶς αὐτῶν. νῦν δὲ σὺν θεοῖς εἰπεῖν, ἄνπερ ἴσοι καὶ κοινοὶ γένησθʼ ἡμῶν ἀκροαταί, πολλὰς ἐλπίδας ἔχω μηδὲν ἧττον ὑμᾶς τὴν ἀναίδειαν τὴν τούτου γνώσεσθαι τῶν πρότερον δικασάντων. καὶ ταῦτʼ εἰ μὲν ἐδεῖτο λόγου τινὸς ἢ ποικιλίας, ἔγωγε κατώκνουν ἂν τὴν ἐμαυτοῦ καταμεμφόμενος ἡλικίαν· νῦν δʼ ἁπλῶς δεῖ διδάξαι καὶ διηγήσασθαι τὰ τούτῳ πεπραγμένα περὶ ἡμῶν· ἐκ δὲ τούτων οἶμαι πᾶσιν ὑμῖν εὔγνωστον ἔσεσθαι, πότερός ποθʼ ἡμῶν ἐσθʼ ὁ πονηρός.
If I were not conscious, men of the jury, that in a former suit against Aphobus I had readily (so absolutely manifest were his wrongdoings) convicted him of lies greater and more outrageous than these which he now utters, I should have grave doubts of my ability to show how he seeks to lead you astray in regard to each one of them. As it is, however (be it said with the favor of heaven), if you prove fair and impartial hearers, I have strong hopes that you will become as fully aware of the shamelessness of this man as were the jurors in the former trial. If the case required eloquence or cleverness I should shrink through distrust of my youth; but, as matters are, I need merely point out and rehearse to you what the plaintiff’s conduct toward us has been. From this it will be easy, I think, for all of you to determine which of us is the villain.
§ 2
οἶδα μὲν οὖν ὅτι τὴν δίκην οὗτος εἴληχε ταύτην, οὐχὶ τῷ τὰ ψευδῆ τινʼ αὑτοῦ καταμεμαρτυρηκέναι ἐξελέγξειν πιστεύων, ἀλλʼ ἡγούμενος διὰ τὸ μέγεθος τοῦ τιμήματος τῆς δίκης, ἣν ὦφλεν, ἐμοὶ μὲν ἂν γενέσθαι τινὰ φθόνον, αὑτῷ δʼ ἔλεον. καὶ διὰ ταῦτα περὶ τῆς γεγενημένης δίκης νῦν ἀπολογεῖται, περὶ ἧς τότʼ οὐδὲν ἔσχε δίκαιον εἰπεῖν. ἐγὼ δʼ, ὦ ἄνδρες δικασταί, εἰ μὲν ἐπεπράγμην τοῦτον τὴν δίκην ἢ μηδὲν ἤθελον μέτριον συγχωρεῖν, ἠδίκουν μὲν οὐδʼ ἂν οὕτως, τὰ παρʼ ὑμῖν γνωσθέντα πραττόμενος αὐτόν, ὅμως δʼ ἂν εἶχέν τις εἰπεῖν, ὡς λίαν ὠμῶς καὶ πικρῶς ὄντα συγγενῆ τοῦτον ἐκ τῆς οὐσίας ἁπάσης ἐκβέβληκα.
I know that the plaintiff has instituted this suit, not because he believes he can convict anyone of having borne false witness against him, but because he thinks that the large amount of damages which he was condemned to pay will give rise to a feeling of prejudice against me, and of compassion toward himself. For this reason he is now seeking to defend himself against charges made in a suit that has already been decided, regarding which he had at the time no reasonable defence to make. I, for my part, men of the jury, if I had proceeded to execute the judgement against him and had been unwilling to make any reasonable concession, should even so have done no wrong in exacting the damages awarded by your decision; but for all that it might have been said that I had shown undue ruthlessness and enmity toward a man who is a relative in depriving him of all his property.
§ 3
νῦν δὲ τοὐναντίον ἐστίν· οὗτος ἐμὲ τῶν πατρῴων ἁπάντων μετὰ τῶν συνεπιτρόπων ἀπεστέρηκεν, καὶ οὐδʼ ἐν ὑμῖν φανερῶς ἐξελεγχθεὶς οἴεται δεῖν οὐδὲν τῶν μετρίων ποιεῖν, ἀλλὰ διασκευασάμενος τὴν οὐσίαν, καὶ παραδοὺς τὴν μὲν συνοικίαν Αἰσίῳ, τὸν δʼ ἀγρὸν Ὀνήτορι, πρὸς μὲν ἐκείνους δίκην καὶ πράγματʼ ἔχειν ἐμὲ πεποίηκεν, ἐκ δὲ τῆς οἰκίας αὐτὸς τὰ σκεύη λαβὼν καὶ τἀνδράποδʼ ἐξαγαγὼν καὶ τὸν λάκκον συντρίψας καὶ τὰ θυρώματʼ ἀποσπάσας καὶ μόνον οὐκ αὐτὴν τὴν οἰκίαν ἐμπρήσας Μέγαράδʼ ἐξῴκηκεν κἀκεῖ μετοίκιον τέθηκεν. ὥστε πολὺ ἂν δικαιότερον διὰ ταῦτα τὰ ἔργα τοῦτον μισήσαιτε ἢ ἐμοῦ τινʼ ἀνεπιείκειαν καταγνοίητε.
But, as it is, the precise contrary is the truth. This man with his co-trustees has robbed me of my entire patrimony, and, even after being clearly convicted in your court, he does not consider himself obliged to do anything reasonable. On the contrary he has dispersed his property, giving his farm-buildings to Aesius and his farm to Onetor, against whom he has forced me to engage in a troublesome lawsuit. He himself stripped the house of its furniture, took away the slaves, destroyed the wine-vat, tore off the doors, and all but set fire to the house itself; then he made off to Megara, where he has settled and paid the alien’s tax. You would, therefore, with better ground loathe this man for deeds like these, than judge me guilty of undue severity.
§ 4
περὶ μὲν οὖν τῆς αἰσχροκερδίας τῆς τούτου καὶ μιαρίας ὕστερόν μοι δοκεῖ διεξελθεῖν πρὸς ὑμᾶς· καὶ νῦν δʼ ὡς ἐν κεφαλαίοις ἀκηκόατε· περὶ δὲ τῶν μεμαρτυρημένων, ὡς ἔστιν ἀληθῆ, περὶ ὧνπερ οἴσετε τὴν ψῆφον, ἤδη πειράσομαι διδάσκειν ὑμᾶς. δέομαι δʼ ὑμῶν, ὦ ἄνδρες δικασταί, δικαίαν δέησιν, ἐξ ἴσου ἡμῶν ἀμφοτέρων ἀκοῦσαι. τοῦτο δʼ ἐστὶ καὶ ὑπὲρ ὑμῶν ὁμοίως· ὅσῳ γὰρ ἂν ἀκριβέστερον τὰ πεπραγμένα μάθητε, τοσούτῳ δικαιοτέραν καὶ εὐορκοτέραν θήσεσθε τὴν ψῆφον περὶ αὐτῶν.
Regarding the rapacity and vile character of the plaintiff I purpose to speak at length before you later on, though what you have even now heard gives you a fair idea of it. But I shall now undertake to show you, that the testimony which has been given, about which you are going to cast your votes, is true. But one request I make of you, men of the jury, and it is a reasonable one—that you will give us both a fair hearing. This is as much in your interest as in mine, for the more accurate your knowledge of the facts, the more just and in harmony with your oaths will be the vote you will cast regarding them.
§ 5
ἐπιδείξω δὲ τοῦτον οὐ μόνον ὡμολογηκότʼ εἶναι τὸν Μιλύαν ἐλεύθερον, ἀλλὰ καὶ φανερὸν τοῦτʼ ἔργῳ πεποιηκότα, καὶ πρὸς τούτοις τοὺς ἐκ βασάνου περὶ αὐτῶν πεφευγότα τοῦτον τοὺς ἀκριβεστάτους ἐλέγχους, καὶ οὐκ ἐθελήσαντʼ ἐκ τούτων ἐπιδεῖξαι τὴν ἀλήθειαν, ἀλλὰ πανουργοῦντα καὶ μάρτυρας ψευδεῖς παρεχόμενον καὶ διακλέπτοντα τοῖς ἑαυτοῦ λόγοις τὴν ἀλήθειαν τῶν πεπραγμένων, οὕτω μεγάλοις καὶ φανεροῖς ἐλέγχοις ὥσθʼ ὑμᾶς πάντας εἴσεσθαι σαφῶς, ὅτι ἡμεῖς μὲν ἀληθῆ λέγομεν, οὗτος δʼ οὐδὲν ὑγιὲς εἴρηκεν. ἄρξομαι δʼ ἐντεῦθεν ὅθεν καὶ ὑμεῖς ῥᾷστʼ ἂν μάθοιτε κἀγὼ τάχιστʼ ἂν διδάξαιμι.
I shall show that Aphobus has not only acknowledged Milyas to be a freeman, but has even proved it by his actions; that, furthermore, about this matter he has declined the absolutely sure test by torture, and does not wish to have the truth brought to light that on the contrary he has recourse to trickery, brings forward false witnesses, and by his own words distorts the truth regarding what has taken place. So strong and so plain is the evidence by which I shall prove these statements that you will all see clearly that it is I who am speaking the truth, and that he has uttered not a word worthy of credence. I shall begin at a point which will make it easiest for you to learn the facts, and for me to instruct you regarding them in the briefest time.
§ 6
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, Δημοφῶντι καὶ Θηριππίδῃ καὶ τούτῳ δίκας ἔλαχον ἐπιτροπῆς ἀποστερηθεὶς ἁπάντων τῶν ὄντων. γενομένης δέ μοι τῆς δίκης πρὸς τοῦτον πρῶτον, ἐπέδειξα σαφῶς τοῖς δικάζουσιν, ὥσπερ ὑμῖν ἐπιδείξω, πάνθʼ ὅσʼ ἡμῖν κατελείφθη χρήματʼ ἀπεστερηκότα τοῦτον μετʼ ἐκείνων, οὐ καταψευδομαρτυρησάμενος.
I instituted suit, men of the jury, against Demophon, Therippides and the plaintiff for breach of trust in their guardianship, for I had been defrauded by them of all my inheritance. When my suit against Aphobus in the first instance came up for trial, I proved clearly to the jury, as I shall prove to you, that he, in conjunction with the others, had robbed me of all the property that had been left me; and I relied upon no false testimony.
§ 7
τεκμήριον δὲ μέγιστον· μαρτυριῶν γὰρ πλέον ἢ πάνυ πολλῶν τῶν ἁπασῶν ἀναγνωσθεισῶν ἐπὶ τῇ δίκῃ, καὶ τούτων τῶν μὲν ὡς ἔδοσάν τι τούτῳ τῶν ἐμῶν καταμαρτυρουσῶν, τῶν δʼ ὡς παρῆσαν κομιζομένῳ, τῶν δʼ ὡς πριάμενοι παρὰ τούτου τούτῳ τὰς τιμὰς διέλυσαν, οὐδʼ ᾗ τινι τούτων τῶν ψευδομαρτυρίων ἐπεσκήψατο, οὐδὲ τετόλμηκεν διώκειν ἀλλʼ ἢ ταύτην μίαν οὖσαν, ἐν ᾗ δραχμὴν οὐκ ἂν ἔχοι δεῖξαι μεμαρτυρημένην.
Here is a clear proof of this. A host of depositions was read at the trial, some of the deponents declaring that they had given to the plaintiff property of mine, others that he had received such property in their presence, still others that they had purchased goods from him, and paid him the price; yet he has charged not a single one of these with bearing false testimony. He has dared to attack this one piece of testimony, and it alone, although in it he cannot show that there was mention even of one single drachma.
§ 8
καίτοι τό γε τίμημα τῶν χρημάτων ὧν ἀπεστερήμην, οὐκ ἐκ ταύτης συντιθεὶς ἐλογιζόμην τοσοῦτον (οὐ γὰρ ἔνεστʼ ἀργύριον), ἀλλʼ ἐξ ἐκείνων καθʼ ἕκαστα τιθείς, αἷς οὗτος οὐκ ἐπεσκήψατο. ὅθεν οἱ τότʼ ἀκούσαντες οὐ μόνον αὐτοῦ κατέγνωσαν, ἀλλὰ καὶ τῶν ἐπιγεγραμμένων ἐτίμησαν. τίνος οὖν ἕνεκʼ ἐκείνας μὲν εἴασε, τῇδε δʼ ἐπεσκήψατο; ἐγὼ καὶ τοῦτο διδάξω.
And yet for the computation of the sums of which I had been robbed, I relied not so much on this man’s testimony, for there was no mention of money in it, but on the several statements of the others, against whom the plaintiff has made no charges. Therefore the jurymen who at that time heard my plea, not only found him guilty, but fixed the damages at the full amount stated in my complaint. Why was it, then, that he passed over the other witnesses and sued the defendant alone? I will tell you.
§ 9
τῶν μαρτυριῶν ὅσαι μὲν αὐτοῦ χρήματʼ ἔχειν κατεμαρτύρουν, ᾔδει σαφῶς ὅτι τοσούτῳ μᾶλλον ἐξελεγχθήσεται ταῦτʼ ἔχων, ὅσῳ πλείων λόγος δοθήσεται καθʼ ἓν περὶ ἑκάστου. τοῦτο δʼ ἔμελλεν ἐν τῇ τῶν ψευδομαρτυρίων ἔσεσθαι κρίσει· ὃ γὰρ τότʼ ἐν μικρῷ μέρει τινὶ τοῦ παντὸς ὕδατος μετὰ τῶν ἄλλων κατηγορήσαμεν, νῦν πρὸς ἅπαν τὸ ὕδωρ αὐτὸ καθʼ αὑτὸ διδάξειν ἐμέλλομεν.
In regard to all the witnesses who testified that he had received the money, he knew that the more discussion there should be over each separate point, the more convincingly would he be convicted of possessing it, and this was bound to be the case in a trial for false witness; for the accusations which I then made along with all the others in a small part of the time allotted me, I should now discuss severally and in detail in the time of an entire speech;
§ 10
ἀποκρίσει δʼ ἐπισκηψάμενος ἐνόμιζεν, ὥσπερ τόθʼ ὡμολόγησεν, οὕτω πάλιν ἔξαρνος γενέσθαι ταῦτʼ ἐφʼ ἑαυτῷ γενήσεσθαι. διὰ ταῦτα τήνδε διώκει. βούλομαι δὴ ταύτην, ὡς ἔστιν ἀληθής, ἐπιδεῖξαι σαφῶς πᾶσιν ὑμῖν, οὐκ ἐξ εἰκότων οὐδὲ λόγων πρὸς τὸ παρὸν μεμηχανημένων, ἀλλʼ ἐκ τοῦ παρὰ πᾶσιν ὑμῖν δόξοντος, ὡς ἐγὼ νομίζω, δικαίου. σκοπεῖτε δʼ ἀκούσαντες.
whereas, if he attacked an answer given, he thought that as he had made an admission before, so now it would be in his power to make a denial. That is the reason why he attacks the testimony of this witness, the truth of whose testimony I mean to prove conclusively to you all, not on the basis of probabilities, or of arguments made up to fit the occasion, but by reasoning which, I am sure, will approve itself to you all as just and fair. Listen, and judge.
§ 11
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, περὶ τῆς μαρτυρίας τῆς ἐν τῷ γραμματείῳ γεγραμμένης εἰδὼς ὄντα μοι τὸν ἀγῶνα, καὶ περὶ τούτου τὴν ψῆφον ὑμᾶς οἴσοντας ἐπιστάμενος, ᾠήθην δεῖν μηδὲν ἄλλο τούτου πρότερον ἢ τοῦτον προκαλούμενος ἐλέγξαι. καὶ τί ποιῶ; παραδοῦναι παῖδʼ ἤθελον αὐτῷ γράμματʼ ἐπιστάμενον βασανίζειν, ὃς παρῆν ὅθʼ ὡμολόγει ταῦθʼ οὗτος, καὶ τὴν μαρτυρίαν ἔγραφεν, οὐδὲν ὑφʼ ἡμῶν κελευσθεὶς κακοτεχνεῖν, οὐδὲ τὸ μὲν γράφειν, τὸ δʼ ἀφαιρεῖν ὧν οὗτος εἰρήκει περὶ τούτων, ἀλλʼ ἁπλῶς ὑπὲρ τοῦ πάντα τἀληθῆ καὶ τὰ τούτῳ ῥηθέντα γράψαι.
I knew, men of the jury, that I should find the whole contest centring about the deposition inserted in the record, and that it would be regarding the truth or falsehood of this that you would cast your votes, and I therefore determined that the first step for me to take was to offer Aphobus a challenge. What, then, did I do? I offered to surrender to him for examination by torture a slave who knew how to read and write, and who had been present when Aphobus made the admission in question, and who wrote down the statement of the witness. This man had been ordered by me not to use any fraud or trickery, nor to write down some and suppress others of the statements made by the plaintiff regarding the matters at issue, but simply to write the absolute truth, and what Aphobus actually said.
§ 12
καίτοι τί κάλλιον ἦν τοῦ τὸν παῖδα στρεβλοῦντʼ ἐλέγξαι ψευδομένους ἡμᾶς; ἀλλὰ συνῄδει πάντων μάλιστʼ ἀνθρώπων ὅτι τἀληθῆ μεμαρτύρηται· διόπερ ἔφευγε τὴν βάσανον. ἀλλὰ μὴν οὐχ εἷς οὐδὲ δύο ταῦτʼ ἴσασιν, οὐδʼ ὑπὸ μάλης ἡ πρόκλησις γέγονεν, ἀλλʼ ἐν τῇ ἀγορᾷ μέσῃ πολλῶν παρόντων. καί μοι κάλει τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
What better opportunity could he have had of convicting us of falsehood than by putting my slave to torture? But Aphobus knew better than anyone else that the slave had borne true testimony, and therefore he declined the test. And in truth it is not one or two only who know these facts; the challenge was not made in secret, but in the midst of the agora where many were present.Call, please, the witnesses to these facts.The Witnesses
§ 13
οὕτω τοίνυν οὗτός ἐστιν σοφιστὴς καὶ σφόδρʼ ἑκὼν τὰ δίκαιʼ ἀγνοεῖν προσποιούμενος, ὥστε ψευδομαρτυρίων διώκων, καὶ περὶ τούτου τὴν ψῆφον ὑμῶν μελλόντων οἴσειν καὶ ὀμωμοκότων, περὶ τῆς μαρτυρίας μὲν ἔφευγε τὴν βάσανον, περὶ οὗ μάλιστα προσῆκεν αὐτῷ τὸν λόγον ποιεῖσθαι, περὶ δʼ ἄλλων φησὶν ἐξαιτεῖν, ψευδόμενος.
The fellow is so cunning, and so ready to pretend ignorance of what is right, that, although he is pressing a suit for false witness, and although you are to cast your votes regarding this, and have sworn so to do, he refused the proffered examination by torture in regard to the testimony (the point to which he should have devoted his argument), and declares that he requires the slave to be given up for testing in regard to other matters. In this he is lying.
§ 14
καίτοι πῶς οὐχ ὑπερφυές, αὑτὸν μὲν δεινὰ πεπονθέναι φάσκειν, εἰ τὸν ἐλεύθερον ἐξαιτῶν, ὡς ἐγὼ σαφῶς ὑμῖν ἐπιδείξω, μὴ παρέλαβεν, τοὺς δὲ μάρτυρας οὐ δεινὰ πάσχειν νομίζειν, τὸν ὁμολογουμένως δοῦλον περὶ ὧν ἐμαρτύρησαν ἐκδιδόντος, οὐκ ἐθέλοντος τούτου παραλαβεῖν; οὐ γὰρ δὴ τοῦτό γʼ ἔνεστιν εἰπεῖν, ὡς περὶ μὲν τινῶν ὧν αὐτὸς βούλεται σαφὴς ἡ βάσανος, περὶ δʼ αὖ τινῶν οὐ σαφής.
Is it not indeed monstrous that he should claim that he is being outrageously treated by my refusal of his demand to have delivered to him for torture a freeman (for such I shall conclusively prove Milyas to be), and should not consider that my witnesses are being outrageously treated, when I offer him one who is admittedly a slave, to be tested by torture regarding their testimony, and he refuses? For he surely cannot maintain this, that for some matters, which he himself desires, torture is a certain test, and for others not.
§ 15
ἔτι τοίνυν, ὦ ἄνδρες δικασταί, ταύτην τὴν μαρτυρίαν ἐμαρτύρησεν ἁδελφὸς ὁ τούτου πρῶτος Αἴσιος, ὃς νῦν μὲν ἔξαρνός ἐστιν τούτῳ συναγωνιζόμενος, τότε δʼ ἐμαρτύρησεν ταῦτα μετὰ τῶν ἄλλων, οὔτʼ ἐπιορκεῖν οὔτʼ εὐθὺς παραχρῆμα δίκην ὀφλισκάνειν βουλόμενος. ὃν οὐκ ἂν δήπου, ψευδῆ μαρτυρίαν εἰ παρεσκευαζόμην, ἐνέγραψʼ ἂν εἰς τοὺς μάρτυρας, ὁρῶν μὲν Ἀφόβῳ χρώμενον μάλιστʼ ἀνθρώπων ἁπάντων, εἰδὼς δὲ συνεροῦντʼ αὐτῷ τὴν δίκην, ἔτι δʼ ἐμαυτοῦ ὄντʼ ἀντίδικον· οὐ γὰρ ἔχει λόγον τὸν ἑαυτοῦ διάφορον καὶ τούτου ἀδελφὸν μὴ ἀληθινῆς μαρτυρίας ἐγγράψαι μάρτυρα.
Furthermore, men of the jury, the first witness to give this testimony was Aesius, the brother of the plaintiff. He now denies it, because he has allied himself in the suit with Aphobus; but at that time he gave this testimony along with the other witnesses, for he had no desire to perjure himself, or to suffer the penalty which would straightway follow. Surely now, if I had been getting up false testimony, I should not have put this man in my list of witnesses, seeing that he was more intimate with Aphobus than with anyone else in the world, and knowing that he was going to plead for him in the suit, and that he was an adversary of my own. It is not reasonable that one should call as witness to a false statement one who is an opponent of his own, and a brother of his adversary.
§ 16
τούτων τοίνυν εἰσὶ μὲν πολλοὶ μάρτυρες, ἔτι δʼ οὐκ ἐλάττω τεκμήρια τῶν μαρτύρων. πρῶτον μὲν γάρ, εἴπερ ὡς ἀληθῶς ταῦτα μὴ ἐμαρτύρησεν, οὐκ ἂν νῦν ἔξαρνος ἦν, ἀλλὰ τότʼ εὐθὺς ἐπὶ τοῦ δικαστηρίου τῆς μαρτυρίας ἀναγιγνωσκομένης, ἡνίκα μᾶλλον ἂν αὐτὸν ἢ νῦν ὠφέλει. δεύτερον δʼ οὐκ ἂν ἡσυχίαν ἦγεν, ἀλλὰ δίκην ἄν μοι βλάβης ἔλαχεν, εἰ ψευδομαρτυρίων ὑπόδικον αὐτὸν ἐποίουν κατὰ τἀδελφοῦ οὐ προσῆκον, ἐν ᾗ καὶ περὶ χρημάτων καὶ περὶ ἀτιμίας ἄνθρωποι κινδυνεύουσιν.
I have many witnesses to these facts, and circumstantial proofs no fewer in number than the witnesses. In the first place, if he did not in very truth give this testimony, he would not be denying it now, but would have done so at once in the courtroom, when the deposition was read, for it would have answered his purpose better then than now. In the second place Aesius would not have kept quiet, but would have sued me for damages, if without cause I had made him liable to a charge of bearing false witness against his brother, a charge on which men run the risk both of damages in money and the loss of citizenship.
§ 17
ἔτι δὲ τὸ πρᾶγμʼ ἂν ἐξελέγξαι ζητῶν, ἐξῄτησεν ἄν με τὸν παῖδα τὸν γράφοντα τὰς μαρτυρίας, ἵνʼ εἰ μὴ παρεδίδουν, μηδὲν δίκαιον λέγειν ἐδόκουν. νῦν δὲ τοσούτου ποιῆσαί τι τούτων ἐδέησεν, ὥστʼ οὐδʼ ἐμοῦ παραδιδόντος, ἐπειδὴ ταῦτʼ ἔξαρνος ἐγένεθʼ οὗτος, παραλαβεῖν ἠθέλησεν, ἀλλʼ ὁμοίως φαίνονται καὶ περὶ τούτων φεύγοντες τὰς βασάνους.
Again, in seeking to bring the truth of the matter to light, he would have demanded of me the slave who wrote the depositions, in order that, if I refused to give him up, I might seem to have no just ground for my statements. But, as it is, so far from doing anything of the sort, he refused to accept the slave for torture, when I, on his denial that he had given the evidence, offered him. So plain is it that regarding this matter too both he and Aphobus as well were alike unwilling to have recourse to torture.
§ 18
καὶ ταῦθʼ ὡς ἀληθῆ λέγω, καὶ ἔν τε τοῖς μάρτυσιν μεμαρτυρηκὼς Αἴσιος οὐκ ἠρνήθη ταῦτʼ ἐπὶ τοῦ δικαστηρίου τούτῳ παρεστηκὼς τῆς μαρτυρίας ἀναγιγνωσκομένης, ἐμοῦ τʼ ἐκδιδόντος τὸν παῖδα περὶ ἁπάντων τούτων βασανίζειν αὐτοῖς οὐκ ἠθέλησε παραλαβεῖν, καθʼ ἕκαστον ὑμῖν παρέξομαι τοὺς μάρτυρας. καί μοι κάλει δεῦρʼ αὐτούς. ΜΑΡΤΥΡΕΣ.
To prove that my words are true, that after Aesius had given his testimony with the other witnesses, he made no denial of the fact, when, standing by the plaintiff’s side in the courtroom, he heard the deposition read, and that, when I offered the slave to them to be questioned by torture regarding all these matters, he refused to accept the offer—regarding each of these points severally I shall produce witnesses. Please call them here. The Witnesses
§ 19
ὃ τοίνυν, ὦ ἄνδρες δικασταί, πάντων τῶν εἰρημένων οἶμαι μέγιστον ὑμῖν ἐρεῖν σημεῖον τοῦ ταῦτʼ ἀποκρίνασθαι τοῦτον, βούλομαι διελθεῖν. ἐπειδὴ γὰρ ἐξῄτει με τὸν ἄνθρωπον ταῦθʼ ὡμολογηκὼς ἃ μεμαρτύρηται, βουλόμενος καὶ τότʼ αὐτὸν ἐξελέγξαι τεχνάζοντα τί ποιῶ;
I wish now to set forth to you, men of the jury, what I consider a stronger proof than all those that have been mentioned, to show that the plaintiff did give this answer. When, despite the admissions which he is proved to have made, he demanded of me Milyas for torture, I was so eager to show on the spot that this, too, was a subterfuge on his part, that what do you think I did?
§ 20
προσκαλοῦμαι κατὰ Δήμωνος εἰς μαρτυρίαν, ὄντος αὐτῷ θείου καὶ κοινωνοῦ τῶν ἀδικημάτων, καὶ συγγράψας ταῦτʼ ἐκέλευον μαρτυρεῖν, ἃ νῦν διώκει τῶν ψευδομαρτυρίων. οὗτος δὲ τὸ μὲν πρῶτον ἀπηναισχύντει, τοῦ δὲ διαιτητοῦ κελεύοντος μαρτυρεῖν ἢ ἐξομνύειν ἐμαρτύρησεν πάνυ μόγις. καίτοι εἴ γʼ ἦν δοῦλος ἅνθρωπος καὶ μὴ προωμολόγητο πρὸς τοῦδʼ ἐλεύθερος εἶναι, τί μαθὼν ἐμαρτύρησεν, ἀλλʼ οὐκ ἐξομόσας ἀπηλλάγη τοῦ πράγματος;
I summoned Aphobus to give evidence against Demo, his uncle and a partner in his crimes. I wrote out the testimony which he now attacks as false and ordered him to make a deposition to it. At first he brazenly refused, but when the arbitrator bade him depose, or deny the fact under oath, he deposed, sorely against his will. And yet if the man was a slave, and had not been already admitted by Aphobus here to be free, what in the world induced him to make this deposition? Why did he not deny it on oath, and so get free of the affair?
§ 21
ἀλλὰ μὴν καὶ περὶ τούτων ἤθελον παραδοῦναι τὸν παῖδα τὸν γράφοντα τὴν μαρτυρίαν, ὃς τά τε γράμματʼ ἔμελλεν γνώσεσθαι τὰ ἑαυτοῦ καὶ τοῦτον ἐμνημόνευεν ἀκριβῶς μαρτυρήσαντα ταῦτα. καὶ ταῦτʼ ἤθελον οὐχὶ μαρτύρων ἀπορῶν οἳ παρῆσαν (ἦσαν γάρ), ἀλλʼ ἵνα μὴ τούτους αἰτιῷτο τὰ ψευδῆ μαρτυρεῖν, ἀλλὰ τὸ πιστὸν ἐκ τῆς βασάνου τούτοις ὑπάρχοι. καίτοι πῶς ἄξιόν ἐστι καταγνῶναι τῶν μαρτύρων διὰ τοῦτο, οἳ μόνοι τῶν πώποτʼ ἠγωνισμένων δίκην ἐν ὑμῖν τὸν διώκοντʼ αὐτὸν αὑτοῖς μάρτυρα τούτων ἐπιδεικνύουσιν γεγενημένον; ἀλλὰ μὴν ὡς ἀληθῆ λέγω, λαβὲ τὴν πρόκλησιν καὶ τὴν μαρτυρίαν. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑ.
Pray note that in regard to this matter also I was ready to give over to him for torture the slave who had written the deposition, who would know his own handwriting, and who clearly remembered that Aphobus had made the deposition. I was ready to do this, not for want of witnesses who were present, for there were some; but in order that he might not accuse these men of giving false testimony, and that the result of the torture might support them. Yet it is not fair to condemn the witnesses on his account. They alone of men who have as yet stood trial before you can show that the plaintiff himself has borne witness to their testimony as to these matters.To prove that I am speaking the truth, take the challenge and the deposition.The Challenge. The Deposition
§ 22
τηλικαῦτα τοίνυν δίκαια φυγὼν οὗτος, καὶ ἐκ τοσούτων τεκμηρίων ἐπιδεικνύμενος ὅτι συκοφαντεῖ, τοῖς μὲν αὑτοῦ μάρτυσιν ἀξιοῖ πιστεύειν ὑμᾶς, τοὺς δʼ ἐμοὺς διαβάλλει καί φησιν οὐ τἀληθῆ μαρτυρεῖν. βούλομαι δὴ καὶ ἐκ τῶν εἰκότων περὶ αὐτῶν εἰπεῖν. οἶδʼ οὖν ὅτι πάντες ἂν ὁμολογήσαιτε τοὺς τὰ ψευδῆ μαρτυροῦντας ἢ κέρδεσιν διʼ ἀπορίαν ἐπαιρομένους ἢ διʼ ἑταιρίαν ἢ καὶ διʼ ἔχθραν τῶν ἀντιδίκων ἐθέλειν ἄν τι τοιοῦτον ποιῆσαι.
Such are the legal tests which he has refused, and so numerous the proofs by which he is shown to be acting with malice and insincerity; yet he demands that you put credence in his own witnesses, and he slanders mine, and declares that their testimony is false. I wish now to speak of the matter on the basis of probabilities. I am certain that you would all agree that those who give false testimony are led to do so by bribes through stress of poverty, or by friendship, or else by enmity toward the opposite party in the suit.
§ 23
τούτων τοίνυν οὐδὲ διʼ ἓν ἂν εἶεν ἐμοὶ μεμαρτυρηκότες. οὔτε γὰρ ἑταιρίᾳ (πῶς γάρ; οἵ γε μήτʼ ἐν ταῖς αὐταῖς διατριβαῖς μήτε καθʼ ἡλικίαν, μὴ ὅτι ἐμοί τινες αὐτῶν, ἀλλʼ οὐδὲ σφίσιν αὐτοῖς εἰσίν), οὔτʼ ἔχθρᾳ τούτου· φανερὸν γὰρ καὶ τοῦτʼ ἔστιν· ὁ μὲν γὰρ ἀδελφὸς καὶ σύνδικος, Φᾶνος δʼ ἐπιτήδειος καὶ φυλέτης, Φίλιππος δʼ οὔτε φίλος οὔτʼ ἐχθρός, ὥστʼ οὐδὲ ταύτην ἄν τις ἐπενέγκοι δικαίως τὴν αἰτίαν.
Now no one of these reasons would have led the men to testify in my favor. Not friendship; how could that be, seeing that they are not engaged in the same pursuits, nor are they of like age, I will not say with me, but with one another? Not enmity against my adversary, that is plain; for one of them is his brother and pleads on his side; Phanus is a close friend and a member of the same tribe; and Philip is neither friend nor enemy, so that this motive, too, cannot be justly charged against them.
§ 24
καὶ μὴν οὐδὲ διʼ ἀπορίαν ἄν τις φήσειεν· πάντες γὰρ κέκτηνται τοσαύτην οὐσίαν ὥστε καὶ λῃτουργεῖν ὑμῖν προθύμως καὶ τὰ προσταττόμενα ποιεῖν. χωρὶς δὲ τούτων οὔτʼ ἀγνῶτες ὑμῖν οὔτʼ ἐπὶ τὰ χείρω γιγνωσκόμενοι, μέτριοι δʼ ὄντες ἄνθρωποι. καίτοι εἰ μήτʼ ἄποροι μήτʼ ἐχθροὶ τούτου μήτʼ ἐμοὶ φίλοι, πῶς χρὴ κατὰ τούτων λαβεῖν τινʼ ὑποψίαν ὡς τὰ ψευδῆ μαρτυροῦσιν; ἐγὼ μὲν γὰρ οὐκ οἶδα.
Furthermore, no one could say that poverty was the ground, for they all possess means so ample that they willingly assume the expense of public services, and discharge whatever duties are laid upon them. Besides all this, they are well known to you, and you know nothing to their discredit; for they are worthy citizens. Yet, if they are not poor, nor enemies of the plaintiff, nor friends of mine, how can it be right to suspect them of bearing false witness? I certainly do not know.
§ 25
ταῦτα τοίνυν οὗτος εἰδώς, καὶ πάντων μάλιστʼ ἐπιστάμενος τἀληθῆ μεμαρτυρηκότας αὐτούς, ὅμως συκοφαντεῖ καί φησιν οὐ μόνον οὐκ εἰπεῖν ταῦτα, ἃ πῶς τις ἂν μᾶλλον ἐξελέγξειεν εἰρηκότα; ἀλλὰ καὶ δοῦλον εἶναι τὸν ἄνθρωπον τῷ ὄντι. βούλομαι δὲ διὰ βραχέων εἰπὼν πρὸς ὑμᾶς ἐξελέγξαι καὶ ταῦτʼ αὐτὸν ψευδόμενον. ἐγὼ γάρ, ὦ ἄνδρες δικασταί, καὶ περὶ τούτων ἠθέλησα τούτῳ παραδοῦναι βασανίζειν τὰς θεραπαίνας, αἳ τελευτῶντος τοῦ πατρὸς μνημονεύουσιν ἀφεθέντα τοῦτον ἐλεύθερον εἶναι τότε.
My opponent was aware of all this, and knew better than anybody else that their testimony was true, but nonetheless he brings forward a malicious charge against them, and not only declares that he did not make the statement which I have proved in the most conclusive manner that he did make, but even asserts that the man, Milyas, is in fact a slave. I wish in a very few words to prove that in this, too, he is lying. I was ready, men of the jury, regarding this point also to give over to him to be tested by torture my female slaves, who remember that my father on his death-bed set this man free.
§ 26
καὶ πρὸς τούτοις ἡ μήτηρ κατʼ ἐμοῦ καὶ τῆς ἀδελφῆς, οἳ μόνοι παῖδές ἐσμεν αὐτῇ, διʼ οὓς κατεχήρευσε τὸν βίον, πίστιν ἤθελεν ἐπιθεῖναι παραστησαμένη, τὸν ἄνθρωπον τοῦτον ἀφεῖναι τὸν πατέρʼ ἡνίκʼ ἐτελεύτα, καὶ νομίζεσθαι παρʼ ἡμῖν τοῦτον ἐλεύθερον· ἣν μηδεὶς ὑμῶν νομιζέτω καθʼ ἡμῶν ποτʼ ἂν ὀμνύναι ταῦτʼ ἂν ἐθέλειν, εἰ μὴ σαφῶς ᾔδει τὰ εὔορκʼ ὀμουμένη. ἀλλὰ μὴν ὡς ἀληθῆ λέγω καὶ ταῦτʼ ἦμεν ἕτοιμοι ποιεῖν, κάλει τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
Besides this, my mother was ready to call to her side my sister and myself, and swear, with imprecations on our heads if she spoke falsely—we were her only children, and it was for our sakes that she gave herself up to a life of widowhood—that my father when he was about to die had set this man free, and that Milyas was regarded by us as free thereafter. Let no one of you assume that she would have been willing to make this oath with imprecations on our heads if she had not known well that what she was to swear to was true. Come now, to prove that I am speaking the truth and that we were ready to do these things, call the witnesses thereto. The Witnesses
§ 27
τοσαῦτα τοίνυν δίκαια λέγειν ἐχόντων ἡμῶν καὶ καταφεύγειν εἰς τοὺς μεγίστους ἐλέγχους ἐθελόντων περὶ τῶν μεμαρτυρημένων, πάντα ταῦτα φυγὼν οὗτος οἴεται, περὶ τῆς γεγενημένης δίκης διαβάλλων καὶ κατηγορῶν ἐμοῦ, τοῦ μάρτυρος ὑμᾶς πείσειν καταψηφίσασθαι, πάντων οἶμαι πρᾶγμα κατασκευάσας ἀδικώτατον καὶ πλεονεκτικώτατον.
So many were the just arguments we had to urge, and so ready were we to have recourse to the most infallible tests regarding the testimony given; and yet the plaintiff evades all these, and fancies that by slandering me regarding the trial which has already taken place, and bringing accusations against me, he can induce you to convict the witness,—a piece of trickery the most unfair and the most rapacious imaginable.
§ 28
αὐτὸς μὲν γὰρ μάρτυρας ψευδεῖς παρεσκεύασται περὶ τούτων, συγχορηγὸν ἔχων Ὀνήτορα τὸν κηδεστὴν καὶ Τιμοκράτην· ἡμεῖς δʼ οὐχὶ προειδότες, ἀλλʼ ὑπὲρ αὐτῆς τῆς μαρτυρίας ἡγούμενοι τὸν ἀγῶνʼ ἔσεσθαι, τοὺς περὶ τῶν ἐκ τῆς ἐπιτροπῆς χρημάτων μάρτυρας οὐ παρεσκευάσμεθα νῦν. ὅμως δέ, καίπερ οὕτως τούτου σεσοφισμένου, τὰ πράγματʼ αὐτὰ διεξιὼν οἶμαι ῥᾳδίως ὑμῖν ἐπιδείξειν δικαιότατʼ ἀνθρώπων τοῦτον ὠφληκότα τὴν δίκην,
For he has himself suborned men to bear false witness about these matters, having as co-workers his brother-in-law Onetor, and Timocrates; we had no forewarning of this, and supposed that the contest would be regarding the deposition alone, and therefore have not come prepared with witnesses regarding the guardianship accounts. Nevertheless, despite the fellow’s trickery, I think that, simply by reciting the facts, I shall easily convince you that no man was ever more justly convicted than he.
§ 29
οὐχ ὅτι τὸν Μιλύαν ἐκώλυον βασανίζειν, οὐδʼ ὅτι τοῦτον ἐλεύθερον ὡμολόγησεν, οἱ δὲ μάρτυρες οἵδʼ ἐμαρτύρησαν, ἀλλʼ ὅτι πολλὰ τῶν ἐμῶν ἐξηλέγχθη λαβὼν καὶ τὸν οἶκον οὐκ ἐμίσθωσεν τῶν νόμων κελευόντων καὶ τοῦ πατρὸς ἐν τῇ διαθήκῃ γράψαντος, ὡς ἐγὼ σαφῶς ὑμῖν ἐπιδείξω· ταῦτα μὲν γὰρ ἦν πᾶσιν ἰδεῖν, οἱ νόμοι καὶ τὸ πλῆθος ὧν οὗτοι διηρπάκεσαν χρημάτων· τὸν Μιλύαν δʼ οὐδʼ ὅστις ἔστιν οὐδεὶς ᾔδει. γνώσεσθε δʼ ἐκ τῶν ἐγκεκλημένων ὅτι ταῦθʼ οὕτως ἔχοντʼ ἐστίν.
It was not because I refused to allow Milyas to be put to the torture, nor because he himself admitted the man to be a freeman, nor yet because these witnesses gave their testimony; but because he was proved to have taken possession of large sums belonging to me, and because he did not let the estate, though the laws so ordered and my father had so directed in his will, as I shall plainly show you. For these were things that anyone could see, the laws, namely, and the amount of my property which these men had taken as plunder; but as for Milyas, nobody knew even who he was. You will see from the charges brought against Aphobus that these things are so.
§ 30
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, τὴν δίκην ἔλαχον τούτῳ τῆς ἐπιτροπῆς οὐχ ἓν τίμημα συνθείς, ὥσπερ ἂν εἴ τις συκοφαντεῖν ἐπιχειρῶν, ἀλλʼ ἕκαστον ἐγγράψας καὶ πόθεν λαβὼν καὶ πόσον τὸ πλῆθος καὶ παρὰ τοῦ, καὶ οὐδαμοῦ τὸν Μιλύαν παρέγραψʼ ὡς εἰδότα τι τούτων.
For, men of the jury, when I instituted my suit against him concerning his guardianship, I did not fix the damages at a lump sum, as one bringing forward a baseless charge out of malice would have done, but specified each item, stating the source of each, the precise amount, and the person from whom it had been received. In no case did I add mention of Milyas as having knowledge of any of these matters.
§ 31
ἔστιν οὖν τοῦ μὲν ἐγκλήματος ἀρχή τάδʼ ἐγκαλεῖ Δημοσθένης Ἀφόβῳ· ἔχει μου χρήματʼ Ἄφοβος ἀπʼ ἐπιτροπῆς ἐχόμενα, ὀγδοήκοντα μὲν μνᾶς, ἣν ἔλαβεν προῖκα τῆς μητρὸς κατὰ τὴν διαθήκην τοῦ πατρός. τοῦτο πρῶτόν ἐστιν τῶν χρημάτων ὧν ἀπεστερῆσθαί φημι. τοῖς δὲ μάρτυσιν τί μεμαρτύρηται; μαρτυροῦσιν παραγενέσθαι πρὸς τῷ διαιτητῇ Νοθάρχῳ, ὅτε Ἄφοβος ὡμολόγει Μιλύαν ἐλεύθερον εἶναι, ἀφεθέντα ὑπὸ τοῦ Δημοσθένους πατρός.
Hence this is the beginning of the complaint: Demosthenes makes the following charges against Aphobus. Aphobus has in his possession moneys of mine, received by him in his capacity as guardian, as follows: eighty minae, which he received as the marriage-portion of my mother in accordance with the terms of my father’s will. This is the first of the sums of which I claim to have been defrauded. Now what was the declaration of the witnesses? That they were present before the arbitrator, Notharchus, when Aphobus admitted that Milyas was a freeman, having been emancipated by the father of Demosthenes.
§ 32
σκοπεῖτε τοίνυν παρʼ ὑμῖν αὐτοῖς, εἴ τις ἂν ὑμῖν ἢ ῥήτωρ ἢ σοφιστὴς ἢ γόης οὕτω θαυμάσιος δοκεῖ γενέσθαι καὶ λέγειν δεινός, ὥστʼ ἐκ ταύτης τῆς μαρτυρίας διδάξαι τινʼ ἀνθρώπων, ὡς ἔχει τὴν προῖκʼ Ἄφοβος τῆς μητρὸς τῆς ἑαυτοῦ. καὶ τί λέγων, ὦ πρὸς Διός; ὡμολόγησεν εἶναι Μιλύαν ἐλεύθερον; καὶ τί μᾶλλον ἔχων τὴν προῖκα; οὐδὲν ἂν δήπου διὰ τοῦτό γε δόξειεν.
Consider now for yourselves whether in your judgement there could be an orator, or sophist or magician so wondrously clever in speaking as by means of this testimony to convince any man on earth that Aphobus is in possession of the marriage-portion of the speaker’s mother. What in heaven’s name would he say? Aphobus has admitted that Milyas is a freeman. And why on that account is he any the more in possession of the marriage-portion? The statement would surely not seem to prove it.
§ 33
ἀλλὰ πόθεν τοῦτʼ ἐπεδείχθη; πρῶτον μὲν Θηριππίδης ὢν αὐτῷ συνεπίτροπος κατεμαρτύρησε δοῦναι· δεύτερον δὲ Δήμων θεῖος ὢν καὶ τῶν ἄλλων οἱ παρόντες ἐμαρτύρησαν σῖτον τῇ μητρὶ δώσειν ὁμολογεῖν τοῦτον ὡς ἔχοντα τὴν προῖκα. καὶ τούτοις οὐκ ἐπεσκήψατο, δῆλον ὅτι τἀληθῆ μεμαρτυρηκότας εἰδώς. ἔτι τοίνυν ἡ μήτηρ πίστιν ἠθέλησεν ἐπιθεῖναι κατʼ ἐμοῦ καὶ τῆς ἀδελφῆς παραστησαμένη, λαβεῖν τὴν προῖκα τοῦτον τὴν ἑαυτῆς κατὰ τὴν τοῦ πατρὸς διαθήκην.
But how was it proved? In the first place, Therippides, his co-trustee, testified that he had given him the money. Secondly, Demo, his uncle, and the rest of the witnesses who were present, testified that he agreed to supply my mother with maintenance, as being in possession of her portion. Against these men he has lodged no charges, plainly because he knew that their testimony was true. Besides this, my mother was ready to call to her side my sister and myself, and swear with imprecations on our heads, if she spoke falsely, that Aphobus had received her marriage-portion according to the terms of my father’s will.
§ 34
ταύτας τὰς ὀγδοήκοντα μνᾶς πότερʼ αὐτὸν ἔχειν φῶμεν ἢ μή; καὶ πότερον διὰ τούσδʼ ὀφλεῖν τοὺς μάρτυρας ἢ διὰ τούσδε; ἐγὼ μὲν γὰρ οἶμαι διὰ τὴν ἀλήθειαν. ταύτας τοίνυν δέκʼ ἔτη κεκαρπωμένος, καὶ οὐδὲ δίκην ὀφλὼν ἀποδοῦναι τετολμηκώς, δεινὰ πεπονθέναι φησὶν καὶ διὰ τούσδε τοὺς μάρτυρας ὠφληκέναι. καίτοι τούτων γʼ οὐδεὶς αὐτὸν ἔχειν ταύτην ἐμαρτύρησεν.
Shall we, then, say, or shall we not, that he has possession of these eighty minae? And was it on the evidence of these witnesses here or of those that he was convicted? I think it was on the evidence of truth. He has enjoyed the interest on this sum for ten years, and even though judgement has been given against him, cannot bring himself to pay it back. Despite this, he declares that he has been outrageously treated and that he lost the suit by reason of these witnesses. Yet not one of them testified that he had received the marriage-portion.
§ 35
περὶ τοίνυν τῆς ἐκδόσεως καὶ τῶν κλινοποιῶν καὶ τοῦ σιδήρου καὶ τοῦ καταλειφθέντος ἡμῖν ἐλέφαντος καὶ τῆς προικὸς τῆς ἀδελφῆς, ἣν οὗτος καθυφεῖκεν ὑπὲρ τοῦ καὶ αὐτὸς ἔχειν ὅσα βούλοιτο τῶν ἐμῶν, ἀκούσατε, καὶ σκοπεῖθʼ ὡς δικαίως τʼ ὤφληκεν καὶ οὐδὲν ἦν Μιλύαν περὶ τούτων βασανιστέον.
With regard to the maritime loan, the sofa-makers, and the iron and the ivory that were left me, and my sister’s marriage-portion, at the purloining of which Aphobus connived in order to secure for himself the right to take whatever he pleased of my goods, listen, and see how just was the verdict given against him, and how absurd it would have been to examine Milyas by torture regarding any of these matters.
§ 36
περὶ μὲν γὰρ ὧν καθυφεῖκας, νόμος ἔστιν, διαρρήδην ὃς κελεύει σʼ ὁμοίως ὀφλισκάνειν ὥσπερ ἂν αὐτὸς ἔχῃς· ὥστε τί τῷ νόμῳ καὶ τῇ βασάνῳ; περὶ δʼ αὖ τῆς ἐκδόσεως, ἐπικοινωνήσαντες τῷ Ξούθῳ καὶ διανειμάμενοι τὰ χρήματα καὶ τὰς συγγραφὰς ἀνελόντες, καὶ πάνθʼ ὃν τρόπον ἐβούλεσθε κατασκευάσαντες, καὶ διαφθείραντες τὰ γράμματα, ὡς ὑμῶν ὁ Δήμων κατεμαρτύρει, φενακίζετε καὶ τουτουσὶ παρακρούσασθαι ζητεῖτε.
For as regards the purloining of funds at which you connived there is a law which expressly declares that you are responsible for them exactly as if you had them in your own possession. So what has the law to do with the testing of a slave by torture? But in the matter of the maritime loan you made common cause with Xuthus, divided the money with him, and destroyed the contract, and now that you have arranged everything to suit your wish, and have done away with the documentary evidence (as Demo testified against you), you have recourse to trickery, and endeavor to mislead these gentlemen.
§ 37
περὶ τοίνυν τῶν κλινοποιῶν, εἰ σὺ λαβὼν ἀργύριον καὶ πόλλʼ ἰδίᾳ κερδάνας ἐπὶ τοῖς ἐμοῖς δανείζων, ὃν καὶ τοὺς ἄλλους προσῆκε κωλύειν, εἶτʼ ἀφανεῖς πεποίηκας, τί σοι ποιήσωσιν οἱ μάρτυρες; οὐ γὰρ οὗτοί γε μεμαρτυρήκασιν, ὡς ὡμολόγεις ἐπὶ τοῖς ἐμοῖς δανείζειν καὶ λαβεῖν τἀνδράποδʼ ὡς σαυτόν, ἀλλʼ ἐν τῷ λόγῳ τοῦτʼ ἔγραψας σύ, κατεμαρτύρησαν δʼ οἱ μάρτυρες.
Regarding the sofa-makers, if you took money, and made large profits for yourself by making loans on security that was mine—you, who should rather have prevented others from doing so—and finally made away with the slaves altogether, what, pray, can the witnesses do in your behalf? These men at any rate have not testified that you admitted lending money on the security of my slaves, and that you appropriated the slaves to yourself. On the contrary, it was you who acknowledged this in your account, and the witnesses testified to the fact against you.
§ 38
ἀλλὰ μὴν περί γε τοῦ ἐλέφαντος καὶ τοῦ σιδήρου, πάντας ἐγώ φημι τοὺς οἰκέτας εἰδέναι τοῦτον πωλοῦντα, καὶ παραδοῦναι καὶ τότε καὶ νῦν ἤθελον αὐτῷ τούτων ὅντινα βούλοιτο λαβὼν βασανίζειν. εἰ τοίνυν φήσει με, τὸν εἰδότʼ οὐκ ἐθέλοντα δοῦναι, τοὺς οὐκ εἰδότας ἐκδιδόναι, πολὺ δὴ μᾶλλον αὐτῷ παραλαβεῖν φανήσεται προσῆκον· εἰ γάρ, οὓς ὡς εἰδότας ἐξεδίδουν ἐγώ, μηδὲν ἔχειν ἔφασαν τούτων αὐτόν, ἀπήλλακτο δήπουθεν ἂν τῆς αἰτίας.
Now look you, as to the ivory and iron, I have this to say: all the slaves of the household know that the plaintiff used to sell these articles. I am ready now, as I was then, to give over to him any one of these slaves whom he may choose to be examined by torture. If then, he alleges that I refuse to surrender the man who has knowledge of the facts, and offer him others who have no such knowledge, he will but show that he ought all the more to have accepted my offer. For if those whom I offered to him as having knowledge of the facts, declared that he had none of these articles in his possession, he would of course have been acquitted of the charge.
§ 39
ἀλλʼ οὐχὶ τοιοῦτόν ἐστιν, ἀλλὰ σαφῶς ἂν ἐξηλέγχθη πωλῶν καὶ τὴν τιμὴν κεκομισμένος. διόπερ τοὺς ὁμολογουμένως δούλους παραβὰς τὸν ἐλεύθερον ἠξίου βασανίζειν, ὃν οὐδʼ ὅσιον παραδοῦναι, τὸ πρᾶγμʼ οὐκ ἄγειν εἰς ἔλεγχον ζητῶν, ἀλλὰ μὴ παραλαμβάνων βουλόμενός τι δοκεῖν λέγειν. περὶ τοίνυν πάντων τούτων, πρῶτον μὲν περὶ τῆς προικός, εἶθʼ ὑπὲρ ὧν καθυφεῖκεν, εἶθʼ ὑπὲρ τῶν ἄλλων, ἀναγνώσεται τούς τε νόμους καὶ τὰς μαρτυρίας, ἵνʼ εἰδῆτε. ΝΟΜΟΙ. ΜΑΡΤΥΡΙΑΙ.
But nothing of the sort is the truth. It would have been proved past all question that he had sold the goods, and appropriated the profits. Therefore, he passed over those who were admittedly slaves, and demanded that a freeman be examined by torture, whom it would have been a crime for me to surrender; for it was not his purpose that he should sift out the matter, but that he might make a specious argument out of the fact that his demand was refused.Regarding, therefore, all these facts, first the marriage-portion, then his connivance with fraud, then all the rest, there shall be read to you the laws and the depositions, that you may have full knowledge.The Laws. The Depositions
§ 40
οὐ τοίνυν μόνον ἐκ τούτων ἂν γνοίητε, ὅτι δεινὸν οὐδʼ ὁτιοῦν πέπονθεν τὸν ἄνθρωπον οὐκ ἐκδόντος ἐμοῦ βασανίζειν, ἀλλὰ καὶ τὸ πρᾶγμʼ αὔτʼ εἰ σκέψαισθε. θῶμεν γὰρ δὴ τὸν Μιλύαν ἐπὶ τοῦ τροχοῦ στρεβλοῦσθαι, καὶ τί μάλιστʼ ἂν αὐτὸν εὔξαιτο λέγειν σκοπῶμεν. οὐχ ὅτι τῶν χρημάτων οὐδʼ ὁτιοῦν οἶδεν τοῦτον ἔχοντα; καὶ δὴ λέγει. διὰ τοῦτʼ ἄρʼ οὐκ ἔχει; πολλοῦ γε δεῖ· τοὺς γὰρ εἰδότας καὶ παρόντας μάρτυρας παρεσχόμην ἐγώ. τεκμήριον δὲ καὶ πίστις ἐστίν, οὐκ εἴ τίς τι μὴ οἶδε τοῦτον ἔχοντα (πολλοὶ γὰρ ἂν εἶεν), ἀλλʼ εἴ τις οἶδεν.
Not only from the facts already adduced can you see that Aphobus was not in any respect whatever prejudiced by my refusal to give the man up for torture, but also from a consideration of the matter itself. Let us suppose that Milyas is being racked upon the wheel, and consider what Aphobus would most wish him to say. Would it not be that he was not aware that the plaintiff had any of the property in his possession? Well, suppose he says so. Does that prove that the plaintiff has none? Far from it; for I produced men who knew, men who paid him the money, men who were present in person, as witnesses. It is convincing proof, not if one is ignorant that a man has something in his possession (for there might be many such), but if one knows that he has it.
§ 41
καταμαρτυρησάντων τοίνυν τοσούτων σου μαρτύρων, τίνι τῶν ψευδομαρτυρίων ἐπεσκήψω; δεῖξον. ἀλλʼ οὐκ ἂν ἔχοις δεῖξαι. καίτοι πῶς οὐ σαφῶς σὺ σαυτὸν ἐξελέγχεις, ὅτι ψεύδει δεινὰ πεπονθέναι φάσκων καὶ τὴν δίκην ἀδίκως ὠφληκέναι τὸν ἄνθρωπον οὐ παραλαβών, ὃς τοὺς ταῦτα μαρτυρήσαντας ἔχειν σε καὶ λαβεῖν, περὶ ὧν ὡς οὐ καταλειφθέντων σὺ τὸν Μιλύαν ἐξῄτεις, ἀφῆκας τῶν ψευδομαρτυρίων; οὓς πολὺ κάλλιον ἦν, εἴπερ ἠδίκησο, διώκειν. ἀλλʼ οὐκ ἠδικημένος σὺ συκοφαντεῖς.
But of the many witnesses who testified against you, what one have you sued for false testimony? Tell us. But you cannot. Yet you plainly convict yourself, and prove that you lie when you declare that you have been outrageously treated, and that you lost the suit unjustly, because this man was not given up to you—you who made no charge of giving false testimony against the witnesses who testified that you received and had in your possession the property, concerning which you demanded Milyas for torture to prove that it was never left us. If you had really been wronged, it would have been more fitting to proceed against them. But you were not wronged, and are bringing a baseless suit out of malice.
§ 42
πολλαχόθεν μὲν οὖν ἄν τις ἴδοι τὴν σὴν πονηρίαν, μάλιστα δʼ εἰ περὶ τῆς διαθήκης ἀκούσειεν. τοῦ γὰρ πατρός, ὦ ἄνδρες δικασταί, τὰ καταλειφθέντα πάντʼ ἐν τῇ διαθήκῃ γράψαντος, καὶ τὸν οἶκον ὅπως μισθώσουσιν, ταύτην μὲν οὐκ ἀπέδωκεν, ἵνα μὴ τὸ πλῆθος εὕροιμʼ ἐγὼ τῶν χρημάτων ἐξ αὐτῆς, ὡμολόγει δὲ κεκτῆσθαι ταῦτα, ἃ μάλιστʼ οὐχ οἷόν τʼ ἦν ἐξάρνῳ γενέσθαι διὰ τὴν περιφάνειαν.
There are many points from which one may see your rascality, but most of all if one hears how you acted regarding the will. For although my father, men of the jury, wrote a will containing an inventory of all that he left, with instructions for letting the property, this will Aphobus never gave up to me, lest I should learn from it the value of the estate, and admitted possessing only those items which were so well known that he could not deny that he had them.
§ 43
ἦν δὲ ταῦθʼ ἃ γεγράφθαι φησὶν ἐν τῇ διαθήκῃ, δύο μὲν τάλαντα Δημοφῶντα λαβεῖν εὐθύς, τὴν δʼ ἀδελφὴν ὅταν ἡλικίαν ἔχῃ (τοῦτο δʼ ἔμελλεν εἰς ἔτος δέκατον γενήσεσθαι), τοῦτον δʼ ὀγδοήκοντα μνᾶς καὶ τὴν μητέρα τὴν ἐμὴν καὶ τὴν οἰκίαν οἰκεῖν, Θηριππίδην δʼ ἑβδομήκοντα μνᾶς λαβόντα καρπώσασθαι, τέως ἀνὴρ ἐγὼ γενοίμην. τὰ δʼ ἄλλʼ ὅσʼ ἐμοὶ χωρὶς τούτων κατελείφθη, καὶ τὸ μισθοῦν τὸν οἶκον ἠφάνιζεν ἐκ τῆς διαθήκης, οὐ συμφέρον αὑτῷ νομίζων ταῦτʼ ἐπιδειχθῆναι παρʼ ὑμῖν.
The will, according to his statement, contained these provisions: that Demophon should at once receive two talents, and should marry my sister when she should come of age (this would be in ten years); that Aphobus himself should have eighty minae with my mother, and the house to live in; and that Therippides should enjoy the interest on seventy minae until I should reach manhood. All the rest of the property left to me apart from these items, and the clause regarding the letting of the estate, he suppressed from the will, not thinking that it was to his interest that these matters should be made known in your court.
§ 44
ἐπειδὴ τοίνυν ὡμολόγηθʼ ὑπʼ αὐτοῦ τούτου τὸν πατέρʼ ἡμῶν τελευτῶντα τοσοῦτον ἀργύριον τούτων ἑκάστῳ δοῦναι, τεκμήριον οἱ δικάζοντες τότε τὰς ὁμολογίας ἐποιήσαντο ταύτας τοῦ πλήθους τῶν χρημάτων· ὅστις γὰρ ἀπὸ τῶν ὄντων τέτταρα τάλαντα καὶ τρισχιλίας προῖκα καὶ δωρεὰν ἔδωκεν, φανερὸν ἦν ὅτι οὐκ ἀπὸ μικρᾶς οὐσίας, ἀλλὰ πλέον ἢ διπλασίας ἧς ἐμοὶ κατέλειπεν ταῦτʼ ἀφεῖλεν.
However, since it was admitted by Aphobus himself that my father on his death-bed gave to each of these men such large sums of money, the jurymen at the former trial considered these admissions to be a proof of the size of the estate. For when a man gave out of his estate four talents and three thousand drachmae by way of marriage-portion and legacy, it was plain that he took these sums, not from a small estate, but from one (bequeathed to me) of more than double this amount.
§ 45
οὐ γὰρ ἂν ἐδόκει τὸν μὲν υἱὸν ἐμὲ πένητα βούλεσθαι καταστῆσαι, τούτους δὲ πλουσίους ὄντας ἔτι πλουσιωτέρους ποιῆσαι ἐπιθυμεῖν, ἀλλʼ ἕνεκα τοῦ πλήθους τῶν ἐμοὶ καταλειπομένων Θηριππίδῃ τε τὰς ἑβδομήκοντα μνᾶς καὶ Δημοφῶντι τὰ δύο τάλαντα, οὔπω μέλλοντι τῇ ἀδελφῇ τῇ ἐμῇ συνοικήσειν, καρποῦσθαι δοῦναι. ταῦτα δὴ τὰ χρήματʼ οὐδαμοῦ παραδοὺς ἐφαίνετο, οὐδʼ ἐλάττω μικροῖς· ἀλλὰ τὰ μὲν ἀνηλωκέναι, τὰ δʼ οὐ λαβεῖν ἔφη, τὰ δʼ οὐκ εἰδέναι, τὰ δὲ τὸν δεῖνʼ ἔχειν, τὰ δʼ ἔνδον εἶναι, τὰ δὲ πάντα μᾶλλον ἢ ὅπου παρέδωκεν εἶχεν λέγειν.
For it cannot be supposed that he would wish to leave me, his son, in poverty, and be eager further to enrich these men, who were already wealthy. No; it was because of the size of the estate left to me that he gave to Therippides the interest on seventy minae, and to Demophon that on the two talents—though he was not yet to marry my sister. These moneys it has been proved that Aphobus never gave over to me, nor even an amount slightly less. Part of it he said he had spent, part he had never received, part he knew nothing about, part was in the hands of so-and-so, part was in the house, and of part he could say anything except when and where he had paid it over.
§ 46
περὶ δὲ τοῦ μὴ καταλειφθῆναι τὰ χρήματʼ ἔνδον, βούλομαι σαφῶς ὑμῖν ἐπιδεῖξαι ψευδόμενον. τοῦτον γὰρ τὸν λόγον καθεῖκεν, ἐπειδὴ τὰ χρήματα μὲν πολλὰ πέφηνεν ὄντα, οὐκ ἔχει δʼ ἐπιδεῖξαι ταῦθʼ ὡς ἀποδέδωκεν, ἵνʼ ἐξ εἰκότος οὐδὲν προσῆκον ἡμῖν φανῇ κομίζεσθαι τά γʼ ὄντα παρʼ ἡμῖν.
As to his story of money left in the house I shall clearly prove to you that he is lying. This argument he speciously introduced, when it had become clear that the property was large and was unable to show that he had paid it back, in order that it might appear a reasonable inference that I was wrongfully seeking to recover what was already in my possession.
§ 47
εἰ μὲν τοίνυν ὁ πατὴρ ἠπίστει τούτοις, δῆλον ὅτι οὔτʼ ἂν τἄλλʼ ἐπέτρεπεν, οὔτʼ ἂν ἐκεῖνʼ οὕτω καταλείπων αὐτοῖς ἔφραζεν· ὥστε πόθεν ἴσασιν; εἰ δʼ ἐπίστευεν, οὐκ ἂν δήπου τὰ μὲν πλεῖστʼ αὐτοῖς τῶν χρημάτων ἐνεχείρισεν, τῶν δʼ οὐκ ἂν κυρίους ἐποίησεν. οὐδʼ ἂν τῇ μὲν μητρί μου ταῦτα φυλάττειν παρέδωκεν, αὐτὴν δὲ ταύτην ἑνὶ τῶν ἐπιτρόπων τούτῳ γυναῖκʼ ἠγγύησεν· οὐ γὰρ ἔχει λόγον, σῷσαι μὲν τὰ χρήματα διʼ ἐκείνης ζητεῖν, ἕνα δὲ τῶν ἀπιστουμένων ταύτης κἀκείνων κύριον ποιεῖν.
If my father had no confidence in these men it is plain that he would neither have entrusted them with the rest of his property, nor, if he had left this money in the way alleged, would he have told them of it. How, then, do they know about it? But, if he had confidence in them, he would not, I take it, have given into their hands the bulk of his property, and not have put them in charge of the rest. Nor would he have entrusted this remainder to my mother to keep and then have pledged her herself in marriage to this man, who was one of the guardians. For it is not reasonable that he should seek to make the money secure through her, and yet put one of the men whom he distrusted in control both of her and of it.
§ 48
ἔτι δὲ τοῦτον, εἴ τι τούτων ἀληθὲς ἦν, οἴεσθʼ οὐκ ἂν αὐτὴν λαβεῖν δοθεῖσαν ὑπὸ τοῦ πατρός; ὃς τὴν μὲν προῖκʼ αὐτῆς ἤδη, τὰς ὀγδοήκοντα μνᾶς, ἔχων ὡς αὐτῇ συνοικήσων, τὴν Φιλωνίδου τοῦ Μελιτέως θυγατέρʼ ἔγημεν διʼ αἰσχροκερδίαν, ἵνα πρὸς αἷς εἶχεν παρʼ ἡμῶν, ἑτέρας ὀγδοήκοντα μνᾶς λάβοι παρʼ ἐκείνου· τεττάρων δὲ ταλάντων ἔνδον ὄντων καὶ ταῦτʼ ἐκείνης ἐχούσης, ὡς οὗτός φησιν, οὐκ ἂν ἡγεῖσθʼ αὐτὸν κἂν ἐπιδραμεῖν, ὥστε γενέσθαι μετʼ ἐκείνης αὐτῶν κύριον;
Furthermore, if there were any truth in all this, do you suppose that Aphobus would not have taken my mother to wife, bequeathed to him as she was by my father? He had already taken her marriage-portion—the eighty minae—as though he were going to marry her; but he subsequently married the daughter of Philonides of Melite, from motives of avarice, in order that, in addition to what he had received from us, he might get from him other eighty minae. But, if there had been four talents in the house, and in her custody, as he alleges, don’t you imagine he would have raced to get possession both of her and of them?
§ 49
ἢ τὴν μὲν φανερὰν οὐσίαν, ἣν καὶ ὑμῶν πολλοὶ συνῄδεσαν ὅτι κατελείφθη, μετὰ τῶν συνεπιτρόπων οὕτως αἰσχρῶς διήρπασεν, ὧν δʼ οὐκ ἐμέλλεθʼ ὑμεῖς ἔσεσθαι μάρτυρες, ἀπέσχετʼ ἂν ἐξὸν αὐτῷ λαβεῖν; καὶ τίς ἂν πιστεύσειεν; οὐκ ἔστι ταῦτʼ, ὦ ἄνδρες δικασταί, οὐκ ἔστιν· ἀλλὰ τὰ μὲν χρήματα, ὅσα κατέλιπεν ὁ πατήρ, ἐκείνῃ τῇ ἡμέρᾳ κατωρύττετο, ὅτʼ εἰς τὰς τούτων χεῖρας ἦλθεν, οὗτος δʼ οὐκ ἔχων ἂν εἰπεῖν ὅπου τι τούτων ἀπέδωκεν, ἵνʼ εὔπορος εἶναι δοκῶν μηδενὸς τύχω παρʼ ὑμῶν ἐλέου, τούτοις χρῆται τοῖς λόγοις.
Would he have joined with his co-trustees in so shamefully plundering my visible property, which many of you knew had been left me, and have refrained, when he had the chance, from seizing a fund to the existence of which you would not be able to testify? Who can believe this? It is impossible, men of the jury; it is impossible. No; all the money which my father left was indeed buried on the day on which it came into the hands of these men; and the defendant, not being able to tell when and where he paid back any of it, makes use of these arguments, hoping that I may seem to be a rich man, and so meet with no compassion from you.
§ 50
πολλὰ μὲν οὖν ἔγωγʼ ἔχω καὶ ἄλλα τούτου κατηγορεῖν· οὐκ ἐνδέχεται δέ μοι, τῷ μάρτυρι τοῦ κινδύνου περὶ τῆς ἐπιτιμίας ὄντος, περὶ ὧν αὐτὸς ἠδίκημαι λέγειν. ἀλλὰ βούλομαι πρόκλησιν ὑμῖν ἀναγνῶναι· γνώσεσθε γὰρ ἐξ αὐτῆς ἀκούσαντες, τὰ μεμαρτυρημένʼ ὡς ἔστιν ἀληθῆ, καὶ τὸν Μιλύαν ὅτι νῦν μὲν περὶ πάντων φησὶν ἐξαιτεῖν, τὸ δὲ πρῶτον ὑπὲρ τριάκοντα μόνον μνῶν ἐξῄτει, καὶ προσέτι ζημιοῦται κατὰ τὴν μαρτυρίαν οὐδέν.
I have many other charges to make against him, but I have not the right to speak of the injuries I myself have suffered, when the witness is in danger of losing his civic rights. Still I wish to read to you a challenge, for you will know, when you have heard it, that the testimony was true, and that Aphobus, who now declares that he demands Milyas to be examined about all the matters involved in the suit, at first demanded him only in regard to a question of thirty minae; and, furthermore, that he has been put to no disadvantage because of the testimony.
§ 51
ἐγὼ γὰρ πανταχῇ τοῦτον ἐλέγξαι βουλόμενος, καὶ τὰς τέχνας αὐτοῦ καὶ τὰς πανουργίας ἐμφανεῖς ὑμῖν καταστῆσαι πειρώμενος, ἠρόμην αὐτὸν πόσʼ εἴη τὰ χρήματα τὸ πλῆθος, καθʼ ἃ τὸν Μιλύαν ὡς συνειδότʼ ἐξῄτησεν· οὗτος δὲ ψευσάμενος περὶ πάντων ἔφησεν. περὶ μὲν τοίνυν ἔφην ἐγώ τούτου παραδώσω σοι τὸν ἔχοντα τἀντίγραφα ὧν σύ με προὐκαλέσω.
For I, in my desire to refute him in every particular, and in my attempt to make clear to you his tricks and his villainies, asked him how large the sum was regarding which he demanded to examine Milyas, as one who had knowledge of the facts. To this he replied falsely, that it was in regard to the whole amount. Well then, said I, as to this I will give up to you for examination by torture the slave who has the copy of your challenge to me.
§ 52
προομόσαντος δέ μου τὸν ἄνθρωπον ὡς ὡμολόγησας ἐλεύθερον εἶναι καὶ κατὰ Δήμωνος ἐμαρτύρησας, ἂν ἀπομόσῃς τἀναντία τούτων κατὰ τῆς θυγατρός, ἀφίημί σοι πάνθʼ ὑπὲρ ὧν ἂν ἐξαιτήσας φανῇς τὸ πρῶτον βασανιζομένου τοῦ παιδός, καὶ τοσούτῳ σοι γενέσθω τὸ τίμημʼ ἔλαττον ὧν ὦφλες, καθʼ ἃ τὸν Μιλύαν ἐξῄτησας, ἵνα μηδὲν ζημιωθῇς παρὰ τοὺς μάρτυρας.
If, when I have given oath that you acknowledged the man to be free, and that you so testified against Demo, you will swear to the contrary with imprecations upon your daughter, I release to you the entire sum, for which you shall be shown by the examination of the slave to have at the first demanded Milyas; and the damages which you were condemned to pay shall be lessened by thus much—that is, by the amount in regard to which you demanded Milyas, to the end that you may be found to have been put to no disadvantage by the witnesses.
§ 53
ταῦτʼ ἐμοῦ προκαλεσαμένου πολλῶν παρόντων, οὐκ ἂν ἔφη ποιῆσαι. καίτοι ὅστις αὐτὸς αὑτῷ ταῦτʼ ἔφυγεν δικάσαι, πῶς ὑμᾶς χρὴ τοὺς ὀμωμοκότας τούτῳ πειθομένους καταγνῶναι τῶν μαρτύρων, ἀλλʼ οὐ τοῦτον ἀναισχυντότατον πάντων ἀνθρώπων εἶναι νομίζειν; ἀλλὰ μὴν ὡς ἀληθῆ λέγω, κάλει τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
This challenge I made to him in the presence of many witnesses; but he said he could not accept it. Yet, if a man refused to give this judgement in his own favor, how can it be right for you, who are upon your oaths, to give credence to his words and convict the witnesses, and not rather to regard this man as the most shameless of humankind?To prove that my words are true, call the witnesses to these facts.The Witnesses
§ 54
οὐ τοίνυν ἐγὼ μὲν ταῦθʼ ἕτοιμος ἦν, οἱ δὲ μάρτυρες οὐ τὴν αὐτὴν γνώμην ἐμοὶ εἶχον, ἀλλʼ ἐκεῖνοι παραστησάμενοι τοὺς παῖδας, ὑπὲρ ὧν ἐμαρτύρησαν, πίστιν ἐπιθεῖναι ἠθέλησαν κατʼ ἐκείνων. ὁ δʼ οὔτʼ ἐκείνοις οὔτʼ ἐμοὶ δοῦναι τὸν ὅρκον ἠξίωσεν, ἀλλʼ ἐπὶ λόγοις μεμηχανημένοις καὶ μάρτυσιν οὐ τἀληθῆ μαρτυρεῖν εἰθισμένοις τὸ πρᾶγμα καταστήσας, ἐλπίζει ῥᾳδίως ὑμᾶς ἐξαπατήσειν. λάβʼ οὖν αὐτοῖς καὶ ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Do not suppose that while I was ready to take this course, the witnesses did not hold the same opinion. No; they too were ready to place their children by their side, and in confirmation of the testimony they had given, to take an oath with imprecations upon them, if they swore falsely. But Aphobus did not see fit to allow an oath to be given either to them or to me. Instead, he rests his case on arguments subtly planned and on witnesses accustomed to perjury, and thinks thereby easily to mislead you.So take and read to the jury this deposition also.The Deposition
§ 55
πῶς οὖν ἄν τις σαφέστερον ἐξελέγξειεν συκοφαντουμένους ἡμᾶς καὶ καταμεμαρτυρημένα τἀληθῆ καὶ τὴν δίκην δικαίως ὠφλημένην, ἢ τοῦτον τὸν τρόπον ἐπιδεικνύς; οἰκέτην τὸν τὴν μαρτυρίαν γράφοντʼ οὐκ ἐθελήσαντα τοῦτον βασανίζειν περὶ αὐτῶν τῶν μεμαρτυρημένων· αἴσιον τὸν ἀδελφὸν αὐτοῦ ταῦτα μεμαρτυρηκότα, ἅ φησιν εἶναι ψευδῆ·
How could one prove more clearly than I have proved that we are the object of a malicious charge; that the evidence brought forward against my opponent is true; and that his condemnation was just? I have shown that he refused to examine by torture the slave who wrote the testimony regarding the very things to which he had testified; that his brother, Aesius, has attested the facts which he on his part declares to be false;
§ 56
τοῦτον αὐτὸν ταὐτὰ τοῖς μάρτυσιν οὓς διώκει μεμαρτυρηκότα μοι κατὰ Δήμωνος, ὄντος αὐτῷ θείου καὶ συνεπιτρόπου· τὰς θεραπαίνας οὐκ ἐθελήσανθʼ ὑπὲρ τοῦ τὸν ἄνθρωπον ἐλεύθερον εἶναι βασανίζειν· τὴν μητέρα τὴν ἐμαυτοῦ πίστιν περὶ τούτων ἐπιθεῖναι καθʼ ἡμῶν ἐθέλουσαν· τῶν ἄλλων οἰκετῶν οὐκ ἐθέλοντα τοῦτον παραλαμβάνειν οὐδένα, τῶν πάντʼ εἰδότων μᾶλλον ἢ Μιλύας· τῶν μαρτύρων οἳ κατεμαρτύρουν χρήματʼ ἔχειν αὐτόν, οὐδενὶ τῶν ψευδομαρτυρίων ἐπεσκημμένον·
that Aphobus himself has, at my summons, given against Demo, his uncle and co-trustee, the same testimony as the witnesses whom he is suing; that he refused to examine my women-servants as to the fact of Milyas being a freeman; that my own mother was ready to give an oath regarding these matters with imprecations upon us; that he refused to accept for examination any one of my other slaves who knew all the circumstances better than Milyas did; that he has not brought a charge of false witness against any one of those who testified that he had the money;
§ 57
τὴν διαθήκην οὐκ ἀποδόντα, οὐδὲ τὸν οἶκον μισθώσαντα τῶν νόμων κελευόντων· πίστιν ἐπιθεῖναι προομνύντος ἐμοῦ καὶ τῶν μαρτύρων, ὥστʼ ἀφεῖσθαι τοῦτον τῶν χρημάτων καθʼ ἃ τὸν Μιλύαν ἐξῄτησεν, οὐκ οἰηθέντα δεῖν; μὰ τοὺς θεούς, ἐγὼ μὲν οὐκ ἂν ἔχοιμʼ ἐπιδεῖξαι ταῦτʼ ἀκριβέστερον ἢ τοῦτον τὸν τρόπον. οὕτω τοίνυν φανερῶς τῶν μαρτύρων καταψευδόμενος καὶ ἐκ τῶν πραγμάτων οὐδὲν ζημιούμενος καὶ τὴν δίκην δικαίως ὠφληκώς, ὅμως ἀναισχυντεῖ.
that he did not give over the will, nor let the house, although the laws so bade; and finally that he did not see fit to give an oath, after the witnesses and I myself had sworn, whereby he could have secured release to the amount of the sums regarding which he had demanded Milyas for torture. By heaven, I certainly could think of no better way than this to establish these facts. Yet, plain as it is that he falsely attacks the witnesses; that he suffers no damage from the facts adduced; that he was justly condemned; he still tries to brazen it out.
§ 58
καὶ εἰ μὲν μὴ καὶ παρὰ τοῖς αὑτοῦ φίλοις καὶ παρὰ τῷ διαιτητῇ προεγνωσμένος ἀδικεῖν τούτους ἐποιεῖτο τοὺς λόγους, ἧττον ἂν ἦν ἄξιον θαυμάζειν· νῦν δʼ ἐπιτρέψαι με πείσας Ἀρχένεῳ καὶ Δρακοντίδῃ καὶ Φάνῳ τουτῳί, τῷ νῦν ὑπʼ αὐτοῦ φεύγοντι τῶν ψευδομαρτυρίων, τούτους μὲν ἀφῆκεν ἀκούσας αὐτῶν ὅτι, εἰ μεθʼ ὅρκου ταῦτα διαιτήσουσιν, καταγνώσονται τὴν ἐπιτροπήν, ἐπὶ τὸν κληρωτὸν δὲ διαιτητὴν ἐλθὼν καὶ οὐδὲν ἔχων ἀπολύσασθαι τῶν ἐγκεκλημένων ὦφλεν τὴν δίαιταν.
If it were not that he uses his present language after having at the outset been judged to be in the wrong by his own friends and by the arbitrator, there would be less reason to wonder at all this. But the fact is, that after persuading me to refer the matter to Archeneus and Dracontides and Phanus (the last of whom he is now suing on a charge of giving false witness), he rejected them (having heard them say that, if they decided on oath, they would condemn his conduct as guardian), and appeared before the official arbitrator, who, since Aphobus was unable to clear himself from the charges which I brought, gave judgement against him.
§ 59
οἱ δικασταὶ δʼ ἀκούσαντες, εἰς οὓς ἐφῆκεν, ταὐτὰ καὶ τοῖς τούτου φίλοις καὶ τῷ διαιτητῇ περὶ αὐτῶν ἔγνωσαν καὶ δέκα ταλάντων ἐτίμησαν, οὐ μὰ Δίʼ οὐχ ὅτι τὸν Μιλύαν ὡμολόγησεν εἶναι ἐλεύθερον (τοῦτο μὲν γὰρ οὐδὲν ἦν), ἀλλʼ ὅτι πεντεκαίδεκα ταλάντων οὐσίας μοι καταλειφθείσης τὸν μὲν οἶκον οὐκ ἐμίσθωσεν, δέκα δʼ ἔτη μετὰ τῶν συνεπιτρόπων διαχειρίσας πρὸς μὲν τὴν συμμορίαν ὑπὲρ παιδὸς ὄντος ἐμοῦ πέντε μνᾶς συνετάξατʼ εἰσφέρειν, ὅσονπερ Τιμόθεος ὁ Κόνωνος καὶ οἱ τὰ μέγιστα κεκτημένοι τιμήματʼ εἰσέφερον,
The jury, to whom he then appealed, having heard the case, gave the same decision that his own friends and the arbitrator had given, and fixed the damages at ten talents. This was not, heaven knows, because he had admitted Milyas to be a freeman (for this was nothing to the point), but because, a fortune of fifteen talents having been left me, he had not let the property; because further, he with his co-trustees had the management of the estate for ten years, and agreed on behalf of me, a child, to pay a property-tax at the rate of five minae, the same rate at which Timotheus, son of Conon, and those possessing the largest fortunes were assessed;
§ 60
χρόνον δὲ τοσοῦτον τὰ χρήματα ταῦτʼ ἐπιτροπεύσας, ὑπὲρ ὧν τηλικαύτην αὐτὸς εἰσφορὰν ἠξίου εἰσφέρειν, ἐμοὶ μὲν τὸ καθʼ αὑτὸν οὐδʼ εἴκοσι μνῶν ἄξια παρέδωκεν, μετὰ δʼ ἐκείνων ὅλα τὰ κεφάλαια καὶ τὰς ἐπικαρπίας ἀπεστέρηκεν. θέντες οὖν οἱ δικασταὶ τοῖς πᾶσι χρήμασιν οὐκ ἐφʼ ὅσῳ μισθοῦσιν τοὺς οἴκους τόκον, ἀλλʼ ὃς ἦν ἐλάχιστος, ηὗρον τὸ σύμπαν πλέον ἢ τριάκοντα τάλαντʼ αὐτοὺς ἀποστεροῦντας· διὸ τούτῳ τῶν δέκα ταλάντων ἐτίμησαν.
and because, after administering for so long an estate, on which he voluntarily chose to pay so high a tax, he turned over to me, as the amount due from him, property not even of the value of twenty minae, having together with those others robbed me of my whole estate, principal as well as interest. The jurymen, therefore, although they allowed interest on the whole property at the lowest rate, and not that at which estates are ordinarily let, found that these men had robbed me of more than thirty talents, and accordingly fixed the damages against Aphobus at ten talents.
Against Onetor I · urn:cts:greekLit:tlg0014.tlg030 · Greek: πρὸς Ὀνήτορα ἐξούλης α΄ — tlg0014.tlg030.perseus-grc2 · English: Against Onetor I — trans. Augustus Taber Murray — tlg0014.tlg030.perseus-eng2
§ 1
περὶ πολλοῦ ποιούμενος, ὦ ἄνδρες δικασταί, μήτε πρὸς Ἄφοβόν μοι συμβῆναι τὴν γενομένην διαφορὰν μήτε τὴν νῦν οὖσαν πρὸς Ὀνήτορα τουτονί, κηδεστὴν ὄντʼ αὐτοῦ, πολλὰ καὶ δίκαια προκαλεσάμενος ἀμφοτέρους, οὐδενὸς ἐδυνήθην τυχεῖν τῶν μετρίων, ἀλλʼ ηὕρηκα πολὺ τοῦτον ἐκείνου δυσκολώτερον καὶ μᾶλλον ἄξιον ὄντα δοῦναι δίκην.
I should have been most glad, men of the jury, had the difference which I have had with Aphobus, and also that in which I am now involved with this man Onetor, his brother-in-law, not come about. Accordingly, I made to them both many fair offers, but I have been unable to secure any reasonable action from either of them. On the contrary, I have found this man far harder to deal with, and more worthy of punishment than the other.
§ 2
τὸν μὲν γὰρ οἰόμενος δεῖν ἐν τοῖς φίλοις διαδικάσασθαι τὰ πρὸς ἐμὲ καὶ μὴ λαβεῖν ὑμῶν πεῖραν οὐχ οἷός τʼ ἐγενόμην πεῖσαι· τοῦτον δʼ αὐτὸν αὑτῷ κελεύων γενέσθαι δικαστήν, ἵνα μὴ παρʼ ὑμῖν κινδυνεύσῃ, τοσοῦτον κατεφρονήθην, ὥστʼ οὐχὶ μόνον λόγου τυχεῖν οὐκ ἠξιώθην, ἀλλὰ καὶ ἐκ τῆς γῆς, ἣν Ἄφοβος ἐκέκτηθʼ ὅτʼ ὠφλίσκανέ μοι τὴν δίκην, ὑβριστικῶς ὑπʼ αὐτοῦ πάνυ ἐξεβλήθην.
In the case of Aphobus, I held that his controversy with me should be settled among our friends, and not come to trial before you, but I could not persuade him. But this man, when I bade him act as judge in his own case, that he might not risk a trial before you, treated me with such contempt, that not only did he not think fit to give me a hearing, but I was even in the most outrageous manner driven off the land, which belonged to Aphobus, when he lost his suit to me.
§ 3
ἐπειδὴ οὖν συναποστερεῖ τέ με τῶν ὄντων τῷ ἑαυτοῦ κηδεστῇ, πιστεύων τʼ εἰς ὑμᾶς εἰσελήλυθεν ταῖς αὑτοῦ παρασκευαῖς, ὑπόλοιπόν ἐστιν ἐν ὑμῖν πειρᾶσθαι παρʼ αὐτοῦ τῶν δικαίων τυγχάνειν. οἶδα μὲν οὖν, ὦ ἄνδρες δικασταί, ὅτι μοι πρὸς παρασκευὰς λόγων καὶ μάρτυρας οὐ τἀληθῆ μαρτυρήσοντας ὁ ἀγών ἐστιν· ὅμως μέντοι τοσοῦτον οἶμαι διοίσειν τῷ δικαιότερα τούτου λέγειν,
Since, therefore, he joins with his brother-in-law in seeking to deprive me of what is mine, and has come before you, trusting in the measures he has concocted, there is no other course open to me than to try in your court to get justice from him. I know well, men of the jury, that I have to contend against arguments craftily prepared, and against witnesses who are going to give false testimony; nevertheless I think that I shall have such an advantage over him because of the justice of my cause,
§ 4
ὥστʼ εἰ καί τις ὑμῶν πρότερον τοῦτον ἡγεῖτʼ εἶναι μὴ πονηρόν, ἔκ γε τῶν πρὸς ἐμὲ πεπραγμένων γνώσεσθαι, ὅτι καὶ τὸν ἄλλον χρόνον ἐλάνθανεν αὐτὸν κάκιστος ὢν καὶ ἀδικώτατος ἁπάντων. ἀποδείξω γὰρ αὐτὸν οὐ μόνον τὴν προῖκʼ οὐ δεδωκότα, ἧς φησι νῦν ἀποτετιμῆσθαι τὸ χωρίον, ἀλλὰ καὶ ἐξ ἀρχῆς τοῖς ἐμοῖς ἐπιβουλεύσαντα, καὶ πρὸς τούτοις τὴν μὲν γυναῖκʼ οὐκ ἀπολελοιπυῖαν, ὑπὲρ ἧς ἐξήγαγέ μʼ ἐκ ταύτης τῆς γῆς,
that, even if any one of you heretofore thought him an honest man, he will learn from the defendant’s acts toward me that even in time past he has been, without your knowing it, the basest and most unrighteous of men. I shall show, namely, that he has not only never paid the marriage-portion, to secure which he alleges that the land has been mortgaged, but from the very start has schemed to defraud me of my rights; that, further, the lady, on whose behalf he drove me from the land in question, has not been divorced at all;
§ 5
προϊστάμενον δʼ ἐπʼ ἀποστερήσει τῶν ἐμῶν Ἀφόβου καὶ τούτους ὑπομένοντα τοὺς ἀγῶνας, οὕτω μεγάλοις τεκμηρίοις καὶ φανεροῖς ἐλέγχοις ὥσθʼ ὑμᾶς ἅπαντας εἴσεσθαι σαφῶς ὅτι δικαίως καὶ προσηκόντως οὗτος φεύγει ταύτην ὑπʼ ἐμοῦ τὴν δίκην. ὅθεν δὲ ῥᾷστα μαθήσεσθε περὶ αὐτῶν, ἐντεῦθεν ὑμᾶς καὶ ἐγὼ πρῶτον πειράσομαι διδάσκειν.
and that he is now screening Aphobus, and standing this trial with the purpose of depriving me of what is mine. This I shall show by such strong and manifest proofs, that you will see how just and proper it is that I have instituted this action against him. I shall commence with matters which will best enable you to grasp the facts of the case.
§ 6
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, πολλούς τʼ ἄλλους Ἀθηναίων καὶ τοῦτον οὐκ ἐλάνθανον κακῶς ἐπιτροπευόμενος, ἀλλʼ ἦν καταφανὴς εὐθὺς ἀδικούμενος· τοσαῦται πραγματεῖαι καὶ λόγοι καὶ παρὰ τῷ ἄρχοντι καὶ παρὰ τοῖς ἄλλοις ἐγίγνονθʼ ὑπὲρ τῶν ἐμῶν. τό τε γὰρ πλῆθος τῶν καταλειφθέντων ἦν φανερόν, ὅτι τʼ ἀμίσθωτον τὸν οἶκον ἐποίουν οἱ διαχειρίζοντες, ἵνʼ αὐτοὶ τὰ χρήματα καρποῖντο, οὐκ ἄδηλον ἦν. ὥστʼ ἐκ τῶν γιγνομένων οὐκ ἔσθʼ ὅστις οὐχ ἡγεῖτο τῶν εἰδότων δίκην με λήψεσθαι παρʼ αὐτῶν, ἐπειδὴ τάχιστʼ ἀνὴρ εἶναι δοκιμασθείην.
In common with many others of the Athenians, men of the jury, this man was well aware that my guardians were proving false to their trust. Indeed, it became clear very early that I was being wronged, so many were the discussions and arguments regarding my affairs held before the archon and before other officials. For the value of the property left me was well known, and it was pretty clear that the administrators were leaving it unlet in order that they might have the use of the money themselves. There was not a single one, therefore, among those who realized what was going on, who did not expect that I should obtain a judgement for damages from these men, as soon as I should attain my majority.
§ 7
ἐν οἷς καὶ Τιμοκράτης καὶ Ὀνήτωρ ταύτην ἔχοντες διετέλεσαν τὴν διάνοιαν. τεκμήριον δὲ πάντων μέγιστον· οὗτος γὰρ ἐβουλήθη μὲν Ἀφόβῳ δοῦναι τὴν ἀδελφήν, ὁρῶν τῆς θʼ αὑτοῦ πατρῴας οὐσίας καὶ τῆς ἐμῆς οὐκ ὀλίγης αὐτὸν κύριον γεγενημένον, προέσθαι δὲ τὴν προῖκʼ οὐκ ἐπίστευσεν, ὥσπερ εἰ τὰ τῶν ἐπιτροπευόντων χρήματʼ ἀποτίμημα τοῖς ἐπιτροπευομένοις καθεστάναι νομίζων. ἀλλὰ τὴν μὲν ἀδελφὴν ἔδωκεν, τὴν δὲ προῖκʼ αὐτῷ Τιμοκράτης ἐπὶ πέντʼ ὀβολοῖς ὀφειλήσειν ὡμολόγησεν, ᾧ πρότερον ἡ γυνὴ συνοικοῦσʼ ἐτύγχανεν.
Among those who from first to last held this opinion were Timocrates and Onetor. Of this I can give you the strongest of proofs. For the defendant wished to give his sister in marriage to Aphobus, seeing that he had got into his hands his own patrimony and mine (which was not inconsiderable) as well; but he had not confidence enough in him to abandon her marriage-portion. It was as if he felt, forsooth, that the property of guardians was a security for their wards. He did, however, give him his sister, but the portion, Timocrates, who had been her former husband, agreed to keep as a loan with interest at the rate of five obols.
§ 8
ὀφλόντος δέ μοι τὴν δίκην Ἀφόβου τῆς ἐπιτροπῆς καὶ οὐδὲν δίκαιον ποιεῖν ἐθέλοντος, διαλύειν μὲν ἡμᾶς Ὀνήτωρ οὐδʼ ἐπεχείρησεν, οὐκ ἀποδεδωκὼς δὲ τὴν προῖκα, ἀλλʼ αὐτὸς κύριος ὤν, ὡς ἀπολελοιπυίας τῆς ἀδελφῆς καὶ δοὺς κομίσασθαι δʼ οὐ δυνάμενος, ἀποτιμήσασθαι φάσκων τὴν γῆν ἐξάγειν μʼ ἐξ αὐτῆς ἐτόλμησεν· τοσοῦτον καὶ ἐμοῦ καὶ ὑμῶν καὶ τῶν κειμένων νόμων κατεφρόνησεν.
When I had won my suit against Aphobus in the matter of the guardianship and he still refused to make any just settlement, Onetor did not even try to settle our dispute, but, alleging that his sister had been divorced, and that he was unable to get back her marriage-portion, which he had paid (although he had not paid it, and it was even then in his possession), declared that he had taken a mortgage on the land, and had the effrontery to expel me from it; such was his contempt for me, and for you, and for the laws which were in force.
§ 9
καὶ τὰ μὲν γενόμενα, καὶ διʼ ἃ φεύγει τὴν δίκην καὶ περὶ ὧν οἴσετε τὴν ψῆφον, ταῦτʼ ἐστίν, ὦ ἄνδρες δικασταί· παρέξομαι δὲ μάρτυρας πρῶτον μὲν αὐτὸν Τιμοκράτην, ὡς ὡμολόγησεν ὀφειλήσειν τὴν προῖκα καὶ τὸν τόκον ἀπεδίδου τῆς προικὸς Ἀφόβῳ κατὰ τὰς ὁμολογίας, ἔπειθʼ ὡς αὐτὸς Ἄφοβος ὡμολόγει κομίζεσθαι τὸν τόκον παρὰ Τιμοκράτους. καί μοι λαβὲ τὰς μαρτυρίας.ΜΑΡΤΥΡΙΑΙ.
These, men of the jury, are the facts because of which he is defendant in the present suit, and regarding which you are to cast your vote. I shall bring forward witnesses, and in the first instance Timocrates himself, who will testify that he agreed to hold the dowry as a loan, and that he continued to pay interest on it to Aphobus according to the agreement; also that Aphobus himself acknowledged that he received the interest from Timocrates. Take the depositions. The Depositions
§ 10
ἐξ ἀρχῆς μὲν τοίνυν ὁμολογεῖται μὴ δοθῆναι τὴν προῖκα μηδὲ γενέσθαι κύριον αὐτῆς Ἄφοβον. δῆλον δὲ καὶ ἐκ τῶν εἰκότων ὅτι τούτων ἕνεχʼ ὧν εἴρηκα ὀφείλειν εἵλοντο μᾶλλον ἢ καταμεῖξαι τὴν προῖκʼ εἰς τὴν οὐσίαν τὴν Ἀφόβου τὴν οὕτω κινδυνευθήσεσθαι μέλλουσαν. οὔτε γὰρ διʼ ἀπορίαν οἷόν τʼ εἰπεῖν ὡς οὐκ εὐθὺς ἀπέδοσαν (Τιμοκράτει τε γάρ ἐστιν οὐσία πλέον ἢ δέκα ταλάντων, Ὀνήτορί τε πλέον ἢ τριάκοντα, ὥστʼ οὐκ ἂν διὰ τοῦτό γʼ εἶεν οὐκ εὐθὺς δεδωκότες) οὔτε κτήματα μὲν ἦν αὐτοῖς,
From the very first, you see, it is admitted that the dowry was not paid to Aphobus, and that he did not get it under his control. And it seems very probable that on account of the facts which I have mentioned, they chose to continue as debtors for the dowry, rather than to have it involved in the estate of Aphobus which was sure to be so seriously endangered. For it is impossible for them to claim that poverty prevented their paying it over at once, since Timocrates has an estate of more than ten talents, and Onetor one of more than thirty; so this cannot have been the reason why they have not made an immediate payment.
§ 11
ἀργύριον δʼ οὐκ ἔτυχεν παρόν, ἡ γυνὴ δʼ ἐχήρευεν, διὸ πρᾶξαι ταῦτʼ ἠπείχθησαν οὐχ ἅμα τὴν προῖκα διδόντες· ἀργύριόν τε γὰρ οὗτοι δανείζουσιν ἄλλοις οὐκ ὀλίγον, συνοικοῦσάν τε ταύτην, ἀλλʼ οὐ χηρεύουσαν παρὰ Τιμοκράτους ἐξέδοσαν, ὥστʼ οὐδʼ ἂν ταύτην τὴν σκῆψιν εἰκότως αὐτῶν τις ἀποδέξαιτο.
Nor can they claim that they had property indeed, but no ready money, or that the lady was a widow, and that they therefore hastened to conclude matters without at once paying her portion. For these men are in the habit of lending considerable sums to others, and moreover, the lady was not a widow, but when they gave her in marriage, it was from the house of Timocrates, where she was living with him as his wife; so that there is no reasonable ground why one should accept this excuse either.
§ 12
καὶ μὲν δή, ὦ ἄνδρες δικασταί, κἀκεῖνʼ ἂν πάντες ὁμολογήσαιτε, ὅτι τοιοῦτον πρᾶγμα συναλλάττων ὁστισοῦν ἕλοιτʼ ἂν ἑτέρῳ μᾶλλον ὀφείλειν ἢ κηδεστῇ τὴν προῖκα μὴ ἀποδοῦναι. μὴ διαλυσάμενος μὲν γὰρ γίγνεται χρήστης ἄδηλος εἴτʼ ἀποδώσει δικαίως εἴτε μή, μετὰ δὲ τῆς γυναικὸς τἀκείνης ἀποδοὺς οἰκεῖος καὶ κηδεστής·
Further, men of the jury, I think you would all agree to this, that, in arranging a matter of this sort, anyone would choose to borrow money of another, rather than fail to pay the dowry to his sister’s husband. For if a man does not settle this matter he becomes a debtor, regarding whom it is uncertain whether he will meet his just obligations or not; but if together with the lady he gives also what is hers, he becomes a kinsman and a brother-in-law,
§ 13
ἐν οὐδεμιᾷ γάρ ἐστιν ὑποψίᾳ τὰ δίκαια πάντα ποιήσας. ὥσθʼ οὕτως τοῦ πράγματος ἔχοντος, καὶ τούτων οὐδὲ καθʼ ἓν ὧν εἶπον ὀφείλειν ἀναγκασθέντων, οὐδὲ βουληθέντων ἄν, οὐκ ἔστʼ εἰπεῖν ἄλλην πρόφασιν διʼ ἣν οὐκ ἀπέδοσαν, ἀλλʼ ἀνάγκη ταύτην εἶναι τὴν αἰτίαν, διʼ ἣν δοῦναι τὴν προῖκʼ οὐκ ἐπίστευσαν.
for he is not under any suspicion, since he has done all that justice demanded. Seeing that the matter stands thus, and that they were not forced by a single one of the causes which I have mentioned to let this debt stand, and could not have desired to do so, it is not possible to suggest any other excuse for non-payment. It must be for the reason which I have mentioned—that they did not trust Aphobus enough to pay him the dowry.
§ 14
ἐγὼ τοίνυν ὁμολογουμένως οὕτω ταῦτʼ ἐξελέγχων, ὡς οὐδʼ ὕστερον ἀπέδοσαν, οἶμαι ῥᾳδίως ἐπιδείξειν ἐξ αὐτῶν τῶν πεπραγμένων, ὥσθʼ ὑμῖν γενέσθαι φανερόν, ὅτι κἂν εἰ μὴ ἐπὶ τούτοις, ἀλλʼ ἐπὶ τῷ διὰ ταχέων ἀποδοῦναι τἀργύριον εἶχον, οὐκ ἄν ποτʼ ἀπέδοσαν οὐδʼ ἂν προεῖντο· τοιαύτας ἀνάγκας εἶχεν αὐτοῖς τὸ πρᾶγμα.
I have established this point, then, in this way beyond all controversy; and I think I shall easily demonstrate from the facts themselves that they did not pay the portion subsequently either; so that it will be clear to you that even if they withheld the money, not for the reasons I have mentioned, but with the intention of speedy payment, they would never actually have paid it, or let it slip out of their hands; with such urgency did the case press upon them.
§ 15
δύο μὲν γάρ ἐστιν ἔτη τὰ μεταξὺ τοῦ συνοικῆσαί τε τὴν γυναῖκα καὶ φῆσαι τούτους πεποιῆσθαι τὴν ἀπόλειψιν· ἐγήματο μὲν γὰρ ἐπὶ Πολυζήλου ἄρχοντος σκιροφοριῶνος μηνός, ἡ δʼ ἀπόλειψις ἐγράφη ποσιδεῶνος μηνὸς ἐπὶ Τιμοκράτους· ἐγὼ δʼ εὐθέως μετὰ τοὺς γάμους δοκιμασθεὶς ἐνεκάλουν καὶ λόγον ἀπῄτουν, καὶ πάντων ἀποστερούμενος τὰς δίκας ἐλάγχανον ἐπὶ τοῦ αὐτοῦ ἄρχοντος.
There was an interval of two years between the marriage of the woman and their declaration that the divorce had taken place. She was married in the archonship of Polyzelus, in the month of Scirophorion, and the divorce was registered in the month of Poseidon, in the archonship of Timocrates. I, on my part, was admitted to citizenship immediately after the marriage, laid my charges, and demanded an accounting; and, finding that I was being robbed of all my property, instituted my suit under the last-mentioned archon.
§ 16
ὁ δὴ χρόνος οὗτος ὀφειλῆσαι μὲν ἐνδέχεται κατὰ τὰς ὁμολογίας, ἀποδοῦναι δʼ οὐκ ἔχει πίστιν. ὃς γὰρ διὰ ταῦτʼ ἐξ ἀρχῆς ὀφείλειν εἵλετο καὶ τόκον φέρειν, ἵνα μὴ κινδυνεύοι ἡ προὶξ μετὰ τῆς ἄλλης οὐσίας, πῶς οὗτος ἂν ἀπέδωκεν ἤδη τὴν δίκην φεύγοντος; ὃς εἰ καὶ τότʼ ἐπίστευσεν, τηνικαῦτʼ ἂν ἀπολαβεῖν ἐζήτησεν. οὐκ ἔνεστι δήπουθεν, ὦ ἄνδρες δικασταί.
The shortness of the time makes the continuance of the debt in accordance with the agreement not unlikely, but it is incredible that it should have been paid. For do you suppose that the defendant here, a man who at the first chose to owe the money and to pay interest on it, in order that his sister’s dowry might not be jeopardized along with the rest of her husband’s property, would have paid it when suit had already been instituted against that husband? Why, even if he had at the first trusted him with the money, he would then at once have sought to recover it. No, men of the jury; the supposition is, I presume, impossible.
§ 17
ἀλλὰ μὴν ὡς ἐγήματο μὲν ἡ γυνὴ καθʼ ὃν ἐγὼ λέγω χρόνον, ἀντίδικοι δʼ ἡμεῖς ἤδη πρὸς ἀλλήλους ἐν τῷ μεταξὺ χρόνῳ κατέστημεν, ὕστερον δʼ ἢ ἐγὼ τὴν δίκην ἔλαχον τὴν ἀπόλειψιν οὗτοι πρὸς τὸν ἄρχοντʼ ἀπεγράψαντο, λαβέ μοι καθʼ ἕκαστον ταύτας τὰς μαρτυρίας.ΜΑΡΤΥΡΙΑ. μετὰ τοίνυν τοῦτον τὸν ἄρχοντα Κηφισόδωρος, Χίων. ἐπὶ τούτων ἐνεκάλουν δοκιμασθείς, ἔλαχον δὲ τὴν δίκην ἐπὶ Τιμοκράτους. λαβὲ ταύτην τὴν μαρτυρίαν.ΜΑΡΤΥΡΙΑ.
To prove that the woman married at the time I mention; that in the interim Aphobus and I had already gone to law; and that those men did not register the divorce with the archon until after I had instituted my suit, take, please, these depositions regarding each point. The Depositions After this archon came Cephisodorus and then Chion. During their term of office, having been admitted to citizenship, I continued to press my charges, and in the archonship of Timocrates I began my suit.Take this deposition, please.The Deposition
§ 18
ἀνάγνωθι δὲ καὶ ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. δῆλον μὲν τοίνυν καὶ ἐκ τῶν μεμαρτυρημένων, ὅτι τὴν προῖκʼ οὐ δόντες, ἀλλʼ ἐπὶ τῷ διασῴζειν Ἀφόβῳ τὴν οὐσίαν ταῦτα τολμῶσι πράττειν. οἳ γὰρ ἐν τοσούτῳ χρόνῳ καὶ ὀφειλῆσαι καὶ ἀποδοῦναι καὶ τὴν γυναῖκʼ ἀπολιπεῖν καὶ οὐ κομίσασθαι καὶ τὸ χωρίον ἀποτιμήσασθαί φασιν, πῶς οὐ φανερὸν ὅτι προστάντες τοῦ πράγματος τὰ γνωσθένθʼ ὑφʼ ὑμῶν ἀποστερῆσαί με ζητοῦσιν;
Read also this deposition. The DepositionIt is clear, then, from the evidence adduced that it is not because they have paid the dowry, but because they wish to save his property for Aphobus, that they have had the audacity to act as they have done. For when in so short a time they allege that they owed the money; that they paid it; that the woman was divorced and could not recover the dowry; and that they took a mortgage on the land; how can it be other than clear that they are acting in collusion in their attempt to defraud me of the damages awarded me by you?
§ 19
ὡς δὲ καὶ ἐξ ὧν αὐτὸς οὗτος καὶ Τιμοκράτης καὶ Ἄφοβος ἀπεκρίναντο, οὐχ οἷόν τʼ ἀποδεδόσθαι τὴν προῖκα, ταῦτʼ ἤδη πειράσομαι διδάσκειν ὑμᾶς. ἐγὼ γάρ, ὦ ἄνδρες δικασταί, τούτων ἕκαστον ἠρόμην πολλῶν ἐναντίον μαρτύρων, Ὀνήτορα μὲν καὶ Τιμοκράτην, εἴ τινες εἶεν μάρτυρες ὧν ἐναντίον τὴν προῖκʼ ἀπέδοσαν, αὐτὸν δʼ Ἄφοβον, εἴ τινες παρῆσαν ὅτʼ ἀπελάμβανεν.
I shall now endeavor to prove to you from the answers given by the defendant himself, and by Timocrates, and Aphobus, that it is impossible that the dowry should have been paid. For, men of the jury, I questioned each of these men in the presence of many witnesses. I asked Onetor and Timocrates whether any witnesses were present when they paid the dowry, and Aphobus himself whether any were present when he received it;
§ 20
καί μοι πάντες ἀπεκρίναντο καθʼ ἕκαστον, ὅτι οὐδεὶς μάρτυς παρείη, κομίζοιτο δὲ λαμβάνων καθʼ ὁποσονοῦν δέοιτʼ Ἄφοβος παρʼ αὐτῶν. καίτοι τῷ τοῦθʼ ὑμῶν πιστόν, ὡς ταλάντου τῆς προικὸς οὔσης ἄνευ μαρτύρων Ὀνήτωρ καὶ Τιμοκράτης Ἀφόβῳ τοσοῦτον ἀργύριον ἐνεχείρισαν; ᾧ μὴ ὅτι τοῦτον τὸν τρόπον, ἀλλʼ οὐδὲ μετὰ πολλῶν μαρτύρων ἀποδιδοὺς εἰκῇ τις ἂν ἐπίστευσεν, ἵνʼ εἴ τις γίγνοιτο διαφορά, κομίσασθαι ῥᾳδίως παρʼ ὑμῖν δύνηται.
and they all answered severally that no witness was present, but that Aphobus got it from them by instalments, in such sums as he needed from time to time. And yet can any one of you believe this, that, when the dowry was a talent, Onetor and Timocrates put so large a sum into the hands of Aphobus without witnesses? Why, in paying him money, I will not say in this manner, but even in the presence of many witnesses, one would have taken every possible precaution in order, if a dispute should arise, to be able readily to recover in your court what was due.
§ 21
μὴ γὰρ ὅτι πρὸς τοῦτον τοιοῦτον ὄντα, ἀλλʼ οὐδὲ πρὸς ἄλλον οὐδʼ ἂν εἷς οὐδένα τοιοῦτον συνάλλαγμα ποιούμενος ἀμαρτύρως ἂν ἔπραξεν· ἀλλὰ τῶν τοιούτων ἕνεκα καὶ γάμους ποιοῦμεν καὶ τοὺς ἀναγκαιοτάτους παρακαλοῦμεν, ὅτι οὐ πάρεργον, ἀλλʼ ἀδελφῶν καὶ θυγατέρων βίους ἐγχειρίζομεν, ὑπὲρ ὧν τὰς ἀσφαλείας μάλιστα σκοποῦμεν.
No man, in concluding a transaction of such importance, I will not say with such a man as Aphobus, but with anybody whatever, would have acted without a witness. This is the reason why we celebrate marriage-feasts and call together our closest friends and relations, because we are dealing with no light affair, but are entrusting to the care of others the lives of our sisters and daughters, for whom we seek the greatest possible security.
§ 22
εἰκὸς τοίνυν καὶ τοῦτον, ὧνπερ ἐναντίον ὀφείλειν ὡμολόγησεν καὶ τὸν τόκον οἴσειν, τῶν αὐτῶν τούτων παρόντων διαλύσασθαι πρὸς Ἄφοβον, εἴπερ ὡς ἀληθῶς ἀπεδίδου τὴν προῖκʼ αὐτῷ. τοῦτον μὲν γὰρ τὸν τρόπον πράξας, ὅλου τοῦ πράγματος ἀπηλλάττετο, μόνος μόνῳ δʼ ἀποδιδούς, τοὺς ἐπὶ ταῖς ὁμολογίαις παραγενομένους ὡς κατʼ ὀφείλοντος ἂν αὑτοῦ μάρτυρας ὑπελείπετο.
The presumption is, then, that the defendant made the settlement in the presence of the same witnesses before whom he had admitted the indebtedness and promised to pay the interest, if he really did pay the dowry to Aphobus. For, if he had acted in this way, he would have cleared himself of the whole matter; but by paying him when they were alone, he would have left those in whose presence he had made the agreement as witnesses that he was still a debtor.
§ 23
νῦν τοίνυν τοὺς μὲν ὄντας οἰκείους καὶ βελτίους αὑτῶν οὐκ ἐδύναντο πεῖσαι τὴν προῖκʼ ἀποδεδωκέναι σφᾶς μαρτυρεῖν, ἑτέρους δʼ εἰ παρέχοιντο μάρτυρας μηδὲν γένει προσήκοντας, οὐκ ἂν ἡγοῦνθʼ ὑμᾶς αὐτοῖς πιστεύειν. ἔτι δʼ ἁθρόαν μὲν φάσκοντες δεδωκέναι τὴν προῖκα, ᾔδεσαν ὅτι τοὺς ἀπενεγκόντας οἰκέτας ἐξαιτήσομεν, οὓς μὴ γεγενημένης τῆς δόσεως παραδοῦναι μὴ ʼθέλοντες ἠλέγχοντʼ ἄν· εἰ δʼ αὐτοὶ μόνοι μόνῳ τοῦτον τὸν τρόπον ἀποδεδωκέναι λέγοιεν, ἐνόμιζον οὐκ ἐλεγχθήσεσθαι.
As it was, they could not induce their friends, who were more honest men than themselves, to bear witness to the payment of the money, and they thought that, if they produced other witnesses, not related to them, you would not believe them. Again, if they said the payment had been made all at once, they knew that we should demand for examination by torture the slaves who had brought the money. These, if the payment had not been made, they would have refused to give up, and so they would have been convicted of fraud. But if they maintained that they had paid the money without witnesses in the manner alleged, they thought to escape detection.
§ 24
διὰ τοῦτο τοῦτον εἵλοντʼ ἐξ ἀνάγκης ψεύδεσθαι τὸν τρόπον. τοιαύταις τέχναις καὶ πανουργίαις, ὡς ἁπλοῖ τινὲς εἶναι δόξοντες, ἡγοῦνται ῥᾳδίως ὑμᾶς ἐξαπατήσειν, ἁπλῶς οὐδʼ ἂν μικρὸν ὑπὲρ τῶν διαφερόντων, ἀλλʼ ὡς οἷόν τʼ ἀκριβέστατα πράξαντες. λαβὲ τὰς μαρτυρίας αὐτοῖς ὧν ἐναντίον ἀπεκρίναντο, καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ.
For this reason they were driven through stress of necessity to make up this false story. By such tricks and pieces of villainy, while hoping themselves to pass for simple folk, they think they will easily deceive you; whereas in the slightest matter affecting their interest they acted, not with simplicity, but with every possible precaution. Take now the depositions of the persons in whose presence they gave their answers, and read them to the jury. The Depositions
§ 25
φέρε δή, ὦ ἄνδρες δικασταί, καὶ τὴν γυναῖχʼ ὑμῖν ἀποδείξω λόγῳ μὲν ἀπολελοιπυῖαν, ἔργῳ δὲ συνοικοῦσαν Ἀφόβῳ· νομίζω γάρ, ἂν τοῦτʼ ἀκριβῶς μάθητε, μᾶλλον ὑμᾶς τούτοις μὲν ἀπιστήσειν, ἐμοὶ δʼ ἀδικουμένῳ τὰ δίκαια βοηθήσειν. μάρτυρας δὲ τῶν μὲν ὑμῖν παρέξομαι, τῶν δʼ ἐπιδείξω μεγάλα τεκμήρια καὶ πίστεις ἱκανάς.
Now, men of the jury, I shall prove to you that the woman made a merely nominal divorce, but was in reality living with Aphobus as his wife. I think that, if you are thoroughly convinced of this, you will be more inclined to distrust these men, and to give me the aid that is my due. Of some of the facts I shall produce witnesses: others I shall establish by strong presumptions and by adequate proofs.
§ 26
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, μετὰ τὸ γεγράφθαι παρὰ τῷ ἄρχοντι ταύτην τὴν γυναῖκʼ ἀπολελοιπυῖαν καὶ τὸ φάσκειν Ὀνήτορʼ ἀντὶ τῆς προικὸς ἀποτετιμῆσθαι τὸ χωρίον, ὁρῶν Ἄφοβον ὁμοίως ἔχοντα καὶ γεωργοῦντα τὴν γῆν καὶ τῇ γυναικὶ συνοικοῦντα, σαφῶς ᾔδειν ὅτι λόγος ταῦτα καὶ παραγωγὴ τοῦ πράγματός ἐστιν.
When I saw, men of the jury, that after the woman’s divorce had been registered with the archon, and after the defendant’s declaration that he had taken a mortgage on the farm to secure her marriage-portion, Aphobus continued to hold and till the land just as before, and to dwell with his wife, I knew well that all this was fiction and a pretence to cover up the facts.
§ 27
βουλόμενος δʼ ἐμφανῆ ποιῆσαι ταῦτα πᾶσιν ὑμῖν, ἐξελέγχειν αὐτὸν ἠξίουν ἐναντίον μαρτύρων, εἰ μὴ φάσκοι ταῦθʼ οὕτως ἔχειν, καὶ παρεδίδουν οἰκέτην εἰς βάσανον, ὃς συνῄδει πάντʼ ἀκριβῶς· ὃν ἔλαβον κατὰ τὴν ὑπερημερίαν ἐκ τῶν Ἀφόβου. οὗτος δʼ ἐμοῦ ταῦτʼ ἀξιώσαντος, περὶ μὲν τοῦ συνοικεῖν Ἀφόβῳ τὴν ἀδελφὴν ἔφυγε τὴν βάσανον· ὡς δʼ οὐκ ἐκεῖνος ἐγεώργει τὴν γῆν, οὐκ ἐδύνατʼ ἀρνηθῆναι διὰ τὴν περιφάνειαν, ἀλλὰ προσωμολόγησεν.
And wishing to make this clear to you all, I deemed it right to convict him in the presence of witnesses, in case he should deny that matters are as I have stated; and I offered to him for torture a slave who knew well all the facts—one whom I had taken from among those of Aphobus, since he had not paid the damages within the time fixed by law. When I made this demand, Onetor declined to put the slave to torture as to the question of his sister’s living with Aphobus; and, as to Aphobus’s tilling the land, the fact was too plain to be denied, so he confessed it.
§ 28
οὐ μόνον δʼ ἐκ τούτων ἦν ῥᾴδιον γνῶναι, ὅτι καὶ συνῴκει τῇ γυναικὶ καὶ τὸ χωρίον ἐκέκτητʼ ἔτι πρὶν γενέσθαι τὴν δίκην, ἀλλὰ καὶ ἐξ ὧν ὀφλὼν διεπράξατο περὶ αὐτῶν. ὡς γὰρ οὐκ ἀποτετιμηκώς, ἀλλʼ ἐμῶν ἐσομένων κατὰ τὴν δίκην, ἃ μὲν οἷόν τʼ ἦν ἐξενεγκεῖν, ᾤχετο λαβών, τοὺς καρποὺς καὶ τὰ σκεύη τὰ γεωργικὰ πάντα πλὴν τῶν πιθακνῶν· ὃ δʼ οὐχ οἷόν τʼ ἦν ἀνελεῖν, ἐξ ἀνάγκης ὑπέλιπεν, ὥστʼ ἐγγενέσθαι τούτῳ νῦν αὐτῆς τῆς γῆς ἀμφισβητεῖν.
Nor are these the only proofs which make it easy to see that Aphobus continued to live with his wife and to possess the land up to the time when the suit was begun; it is plain also from the way in which he dealt with the land after judgement was given against him. For, as though the property had not been mortgaged, but was to belong to me according to the court’s decision, he made off with everything that could be carried away—the produce, and all the farm implements, except the storage-tanks. What he could not take away he necessarily left behind, so that Onetor was now at liberty to lay claim merely to the bare land.
§ 29
καίτοι δεινὸν τὸν μὲν λέγειν ὡς ἀπετιμήσατο τὸ χωρίον, τὸν δʼ ἀποτετιμηκότα φαίνεσθαι γεωργοῦντα, καὶ φάσκειν μὲν ἀπολελοιπέναι τὴν ἀδελφήν, ὑπὲρ αὐτῶν δὲ τούτων φανερὸν εἶναι φεύγοντα τοὺς ἐλέγχους, καὶ τὸν μὲν οὐ συνοικοῦντα, ὡς οὗτός φησιν, καὶ τοὺς καρποὺς καὶ τὰ ἐκ τῆς γεωργίας ἅπαντʼ ἐξενεγκεῖν, τὸν δʼ ὑπὲρ τῆς ἀπολελοιπυίας πράττοντα, ὑπὲρ ἧς ἀποτετιμῆσθαί φησι τὸ χωρίον, φαίνεσθαι μηδʼ ὑπὲρ ἑνὸς τούτων ἀγανακτοῦντα, ἀλλʼ ἡσυχίαν ἔχοντα.
It is an outrage, though, that one of them should say that the land was mortgaged to him, while the mortgagor is to be seen cultivating it; that he should claim that his sister has left her husband, when he is shown to have refused to accept the test by torture regarding this very point; and that the one who is not living with his wife (as Onetor claims) should carry off all the produce and implements from the farm, while the man acting as guardian for the divorced woman, to secure whose portion he claims to have taken a mortgage on the land, plainly shows no anger at a single one of these acts, but takes everything quietly.
§ 30
ταῦτʼ οὐ πολλὴ περιφάνειʼ ἐστίν; ταῦτʼ οὐχ ὁμολογουμένη προστασία; φήσειέ γʼ ἄν τις, εἰ διαλογίζοιτʼ ὀρθῶς ἕκαστʼ αὐτῶν. ὡς τοίνυν ὡμολόγει μὲν ἐκεῖνον γεωργεῖν πρὶν γενέσθαι τὴν δίκην ἐμοὶ πρὸς αὐτόν, ὑπὲρ δὲ τοῦ μὴ συνοικεῖν τὴν ἀδελφὴν οὐκ ἠθέλησεν ποιήσασθαι τὴν βάσανον, ἡ δὲ γεωργία ἐξεσκευάσθη μετὰ τὴν δίκην πλὴν τῶν ἐγγείων, λαβὲ ταύτας τὰς μαρτυρίας καὶ ἀνάγνωθι. ΜΑΡΤΥΡΙΑΙ.
Is the whole thing not absolutely clear? Is it not confessedly a scheme to protect Aphobus? One certainly would so declare, if he duly considered each one of the facts.Now, to prove that the defendant acknowledged that Aphobus farmed the land up to the time of the commencement of my action against him; that he refused the inquiry by torture as to his sister’s continuing to live with Aphobus; and that the farm was stripped after the court’s decision of everything save what was attached to the soil; take these depositions, and read them.The Depositions
§ 31
ἐμοὶ τοίνυν τοσούτων ὑπαρχόντων τεκμηρίων, οὐχ ἥκιστʼ αὐτὸς ἔδειξεν Ὀνήτωρ, ὅτι οὐκ ἀληθινὴν ἐποιήσατο τὴν ἀπόλειψιν. ᾧ γὰρ προσῆκεν χαλεπῶς φέρειν, εἰ τὴν προῖκα δούς, ὥς φησιν, ἀντʼ ἀργυρίου χωρίον ἀμφισβητούμενον ἀπελάμβανεν, οὗτος οὐχ ὡς διάφορος οὐδʼ ὡς ἀδικούμενος, ἀλλʼ ὡς οἰκειότατος πάντων τὴν πρὸς ἐμὲ δίκην αὐτῷ συνηγωνίζετο. κἀμὲ μὲν συναποστερῆσαι μετʼ ἐκείνου τῶν πατρῴων ἐπεχείρησεν, καθʼ ὅσον αὐτὸς οἷός τʼ ἦν, ὑφʼ οὗ κακὸν οὐδʼ ὁτιοῦν ἦν πεπονθώς· Ἀφόβῳ δʼ, ὃν ἀλλότριον εἶναι προσῆκε νομίζειν, εἴ τι τούτων ἀληθὲς ἦν ὧν νῦν λέγουσιν, καὶ τἀμὰ πρὸς τοῖς ἐκείνου περιποιεῖν ἐζήτησεν.
Although I have so many proofs ready to hand it is Onetor himself who most convincingly showed that the divorce was not a genuine one. He, who should have felt outraged, when, after paying the dowry, as he claims, he got back, not the money, but a farm whose title was under dispute,—this very man, as though he had had no quarrel, and were in no way being wronged, but as though he were on the most intimate terms possible with Aphobus, pleaded for the latter in the suit which I brought against him! As for myself, though I had done him no conceivable injury, he leagued with Aphobus, and sought by every means in his power to join in robbing me of my patrimony, while for Aphobus, whom he should have regarded as a stranger, if there is any truth in their present story, he sought to acquire possession of my property in addition to what he already had.
§ 32
καὶ οὐ μόνον ἐνταῦθα τοῦτʼ ἐποίησεν, ἀλλὰ καὶ κατεγνωσμένης ἤδη τῆς δίκης, ἀναβὰς ἐπὶ τὸ δικαστήριον ἐδεῖθʼ ἱκετεύων ὑπὲρ αὐτοῦ καὶ ἀντιβολῶν καὶ δάκρυσι κλάων ταλάντου τιμῆσαι, καὶ τούτου αὐτὸς ἐγίγνετʼ ἐγγυητής. καὶ ταῦθʼ ὁμολογούμενα μέν ἐστιν πολλαχόθεν (οἵ τε γὰρ ἐν τῷ δικαστηρίῳ τότε δικάζοντες καὶ τῶν ἔξωθεν παρόντων πολλοὶ συνίσασιν), ὅμως δὲ καὶ μάρτυρας ὑμῖν παρέξομαι. καί μοι λαβὲ ταύτην τὴν μαρτυρίαν.ΜΑΡΤΥΡΙΑ.
Nor was it only at the trial that he acted thus, but after judgement had been rendered against Aphobus, he got up before the court and begged the jurymen, beseeching and imploring them on behalf of Aphobus with tears in his eyes, to fix the damages at a talent, and offered himself as surety for this amount. These facts are admitted on all hands. Those who were then serving on the jury in the courtroom and many of the bystanders know them well. Nevertheless I will produce witnesses.Take, and read this deposition.The Deposition
§ 33
ἔτι τοίνυν, ὦ ἄνδρες δικασταί, καὶ τεκμηρίῳ μεγάλῳ γνῶναι ῥᾴδιον, ὅτι τῇ ἀληθείᾳ συνῴκει καὶ οὐδέπω καὶ τήμερον ἀπολέλοιπεν. αὕτη γὰρ ἡ γυνή, πρὶν μὲν ὡς Ἄφοβον ἐλθεῖν, μίαν ἡμέραν οὐκ ἐχήρευσεν, ἀλλὰ παρὰ ζῶντος Τιμοκράτους ἐκείνῳ συνῴκησεν, νῦν δʼ ἐν τρισὶν ἔτεσιν ἄλλῳ συνοικοῦσʼ οὐδενὶ φαίνεται. καίτοι τῷ πιστόν, ὡς τότε μέν, ἵνα μὴ χηρεύσειεν, παρʼ ἀνδρὸς ὡς ἄνδρʼ ἐβάδιζεν, νῦν δʼ, εἴπερ ὡς ἀληθῶς ἀπολέλοιπεν, τοσοῦτον ἂν χρόνον χηρεύουσʼ ἠνείχετʼ ἐξὸν ἄλλῳ συνοικεῖν, τοῦ τʼ ἀδελφοῦ κεκτημένου τοσαύτην οὐσίαν, αὐτή τε ταύτην ἔχουσα τὴν ἡλικίαν;
Besides all this, men of the jury, there is strong evidence from which it is easy to see that the woman in reality continued to live with Aphobus and even up to the present day has not separated from him. In fact, this woman, before she came to Aphobus, was not unwedded for one single day, but left her living husband, Timocrates, to come and live with Aphobus; and now during the space of three years she has manifestly married no one else. Can anyone believe that she then went directly from husband to husband, in order to avoid living as a widow, but that now, supposing she has really left her husband, she would have endured to remain a widow for so long when she might have married someone else, seeing that her brother possessed so large a fortune, and she herself was so young?
§ 34
οὐκ ἔχει ταῦτʼ ἀλήθειαν, ὦ ἄνδρες δικασταί, πιθανήν, ἀλλὰ λόγοι ταῦτʼ εἰσί, συνοικεῖ δʼ ἡ γυνὴ φανερῶς καὶ οὐκ ἐπικρύπτεται τὸ πρᾶγμα. παρέξομαι δʼ ὑμῖν Πασιφῶντος μαρτυρίαν, ὃς ἀρρωστοῦσαν αὐτὴν θεραπεύων ἑώρα παρακαθήμενον Ἄφοβον ἐπὶ τούτου τοῦ ἄρχοντος, ἤδη τούτῳ ταυτησὶ τῆς δίκης εἰληγμένης. καί μοι λαβὲ τὴν Πασιφῶντος μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
There is no truth in it, men of the jury; you cannot believe it. It is a pure fiction. No; the woman is living openly with Aphobus, and makes no secret of the matter. I shall bring before you the evidence of Pasiphon, who cared for her when she was ill, and who saw Aphobus sitting by her side in this very year, when my suit against the defendant had already been instituted.Take Pasiphon’s deposition.The Deposition
§ 35
ἐγὼ τοίνυν εἰδώς, ὦ ἄνδρες δικασταί, καὶ μετὰ τὴν δίκην τοῦτον εὐθὺς ἀποδεδεγμένον τὰ ἐκ τῆς οἰκίας τῆς Ἀφόβου χρήματα, καὶ κύριον τῶν τʼ ἐκείνου καὶ τῶν ἐμῶν ἁπάντων γεγενημένον, καὶ συνοικοῦσαν αὐτῷ τὴν γυναῖκα σαφῶς ἐπιστάμενος, τρεῖς θεραπαίνας ἐξῄτησʼ αὐτόν, αἳ συνοικοῦσάν τε τὴν γυναῖκʼ ᾔδεσαν καὶ τὰ χρήμαθʼ ὅτι παρὰ τούτοις ἦν, ἵνα μὴ λόγοι μόνον, ἀλλὰ καὶ βάσανοι περὶ αὐτῶν γίγνοιντο.
I knew, men of the jury, that the defendant, immediately on the conclusion of the suit, had received the goods from the house of Aphobus, and had come into control of his property and all my estate as well, and I knew, further, that beyond all doubt the woman was living with Aphobus. I therefore demanded of Onetor three female slaves, who knew that the woman was living with Aphobus and that the effects were in the hands of these men, in order that we might not have mere statements but that the matters might be established by proof from the torture.
§ 36
οὗτος δʼ ἐμοῦ προκαλεσαμένου ταῦτα, καὶ πάντων τῶν παρόντων δίκαια λέγειν μʼ ἀποφηναμένων, οὐκ ἠθέλησεν εἰς τοῦτο τἀκριβὲς καταφυγεῖν, ἀλλʼ ὥσπερ ἑτέρων τινῶν ὄντων περὶ τῶν τοιούτων σαφεστέρων ἐλέγχων ἢ βασάνων καὶ μαρτυριῶν, οὔτε μάρτυρας παρεχόμενος τὴν προῖχʼ ὡς ἀπέδωκεν, οὔτʼ εἰς βάσανον ἐκδιδοὺς τὰς συνειδυίας περὶ τοῦ μὴ συνοικεῖν τὴν ἀδελφήν, ὅτι ταῦτʼ ἠξίουν, ὑβριστικῶς πάνυ καὶ προπηλακιστικῶς οὐκ εἴα μʼ αὑτῷ διαλέγεσθαι. τούτου γένοιτʼ ἄν τις σχετλιώτερος ἄνθρωπος, ἢ μᾶλλον ἑκὼν τὰ δίκαιʼ ἀγνοεῖν προσποιούμενος; λαβὲ δʼ αὐτὴν τὴν πρόκλησιν καὶ ἀνάγνωθι. ΠΡΟΚΛΗΣΙΣ.
But Onetor, when I made this challenge to him, and all those present declared that my proposal was just, refused to have recourse to this certain test, but, as though there were other and surer proofs regarding such matters than torture and testimony, he produced no witnesses to prove that he had paid the dowry, nor would he give up for torture the female slaves who knew the fact, to prove that his sister was not living with Aphobus; and, because I made this demand of him, he in an outrageous and insulting manner refused to let me talk to him. Could there be a man more impossible to deal with than he, or more ready to pretend ignorance of what is right? Take the challenge itself and read it.The Challenge
§ 37
ὑμεῖς τοίνυν καὶ ἰδίᾳ καὶ δημοσίᾳ βάσανον ἀκριβεστάτην πασῶν πίστεων νομίζετε, καὶ ὅπου ἂν δοῦλοι καὶ ἐλεύθεροι παραγένωνται, δέῃ δʼ εὑρεθῆναι τὸ ζητούμενον, οὐ χρῆσθε ταῖς τῶν ἐλευθέρων μαρτυρίαις, ἀλλὰ τοὺς δούλους βασανίζοντες, οὕτω ζητεῖτε τὴν ἀλήθειαν εὑρεῖν. εἰκότως, ὦ ἄνδρες δικασταί· τῶν μὲν γὰρ μαρτυρησάντων ἤδη τινὲς οὐ τἀληθῆ μαρτυρῆσαι ἔδοξαν· τῶν δὲ βασανισθέντων οὐδένες πώποτʼ ἐξηλέγχθησαν, ὡς οὐκ ἀληθῆ τὰ ἐκ τῆς βασάνου εἶπον.
You on your part hold that in both private and public matters the torture is the most certain of all methods of proof, and when slaves and freemen are both available, and the truth of a matter is to be sought out, you make no use of the testimony of the freemen, but seek to ascertain the truth by torturing the slaves; and very properly, men of the jury. For of witnesses who have given testimony there have been some ere now who have been thought not to tell the truth; but of slaves put to the torture no one has ever been convicted of giving false testimony.
§ 38
οὗτος δὲ τηλικαῦτα δίκαια φυγὼν καὶ σαφεῖς οὕτω καὶ μεγάλους ἐλέγχους παραλιπών, Ἄφοβον παρεχόμενος μάρτυρα καὶ Τιμοκράτην, τὸν μὲν ὡς ἀπέδωκε τὴν προῖκα, τὸν δʼ ὡς ἀπείληφεν, ἀξιώσει πιστεύεσθαι παρʼ ὑμῖν, ἀμάρτυρον τὴν πρὸς τούτους πρᾶξιν γεγενῆσθαι προσποιούμενος· τοσαύτην ὑμῶν εὐήθειαν κατέγνωκεν.
Yet Onetor, after refusing a test so fair, and rejecting proofs so clear and so convincing, will produce Aphobus and Timocrates as witnesses, the one that he has paid the dowry, and the other that he has received it, and will demand that you believe him, when he pretends that his transactions with them were without witnesses. For such simpletons does he take you.
§ 39
ὅτι μὲν τοίνυν οὔτʼ ἀληθῆ οὔτʼ ἀληθείᾳ ἐοικότα λέξουσιν, καὶ ἐκ τοῦ ἐξ ἀρχῆς αὐτοὺς ὁμολογεῖν τὴν προῖκα μὴ δοῦναι, καὶ ἐκ τοῦ πάλιν ἄνευ μαρτύρων ἀποδεδωκέναι φάσκειν, καὶ ἐκ τοῦ τὸν χρόνον μὴ ἐγχωρεῖν ἀμφισβητουμένης ἤδη τῆς οὐσίας ἀποδοῦναι τἀργύριον, καὶ ἐκ τῶν ἄλλων ἁπάντων ἱκανῶς ἀποδεδεῖχθαι νομίζω.
But that their words are neither true nor like the truth I think I have—by the fact that at the first they confessed that they had not paid the dowry, that again they pretended to have paid it without witnesses, that the dates do not admit of their having paid the money, seeing that the property was already in litigation, and finally by all the other evidences adduced I have, as I think, conclusively proved.
Against Onetor II · urn:cts:greekLit:tlg0014.tlg031 · Greek: πρὸς Ὀνήτορα ἐξούλης β΄ — tlg0014.tlg031.perseus-grc2 · English: Against Onetor II — trans. Augustus Taber Murray — tlg0014.tlg031.perseus-eng2
§ 1
ὃ παρέλιπον ἐν τῷ προτέρῳ λόγῳ τεκμήριον, οὐδενὸς τῶν εἰρημένων ἔλαττον, τοῦ μὴ δεδωκέναι τὴν προῖκα τούτους Ἀφόβῳ, τοῦτο πρῶτον εἰπών, μετὰ τοῦτο καὶ περὶ ὧν οὗτος ἔψευσται πρὸς ὑμᾶς ἐξελέγχειν αὐτὸν πειράσομαι. οὗτος γάρ, ὦ ἄνδρες δικασταί, τὸ πρῶτον ὅτε τῶν Ἀφόβου διενοεῖτʼ ἀμφισβητεῖν, οὐχὶ τάλαντον ἔφη τὴν προῖκα, ὥσπερ νυνί, ἀλλʼ ὀγδοήκοντα μνᾶς δεδωκέναι, καὶ τίθησιν ὅρους ἐπὶ μὲν τὴν οἰκίαν δισχιλίων, ἐπὶ δὲ τὸ χωρίον ταλάντου, βουλόμενος μὴ μόνον τοῦτο, ἀλλὰ κἀκείνην διασῴζειν αὐτῷ.
There is one proof which I omitted in my former speech, quite as important as any of those which were brought forward, to prove that these men did not pay the marriage-portion to Aphobus. This I shall speak of first, and shall then undertake to refute the falsehoods which the defendant has uttered before you. For the fellow, men of the jury, when he first determined to lay claim to the property of Aphobus, declared that he had paid as the marriage-portion, not a talent, as he now alleges, but eighty minae; and he set up pillars on the house for two thousand drachmae, and on the land for a talent, wishing to preserve both the one and the other for Aphobus.
§ 2
γενομένης δέ μοι τῆς δίκης πρὸς αὐτόν, ἰδὼν ὡς διάκεισθʼ ὑμεῖς πρὸς τοὺς λίαν ἀναιδῶς ἀδικοῦντας, ἔννους γίγνεται, καὶ δεινὰ πάσχειν ἡγήσατο δόξειν ἐμὲ τοσούτων χρημάτων ἀπεστερημένον, εἰ μηδʼ ὁτιοῦν ἕξοιμι τῶν Ἀφόβου λαβεῖν τοῦ τἄμʼ ἔχοντος, ἀλλʼ ὑπὸ τούτου κωλυόμενος φανερὸς γενήσομαι.
When, however, the trial against him had been decided, and he saw what your attitude was toward those who were too brazen in their wrongdoings, he came to his senses, and concluded that I should appear to be suffering outrageous treatment, if, after being robbed of such large sums, I should be unable to recover anything whatever from Aphobus, who had my property in his possession, but it should become clear that I was prevented by the defendant from recovering anything.
§ 3
καὶ τί ποιεῖ; τοὺς ὅρους ἀπὸ τῆς οἰκίας ἀφαιρεῖ, καὶ τάλαντον μόνον εἶναι τὴν προῖκά φησιν, ἐν ᾧ τὸ χωρίον ἀποτετιμῆσθαι. καίτοι δῆλον ὅτι τοὺς ἐπὶ τῆς οἰκίας ὅρους εἰ δικαίως ἔθηκεν καὶ ὄντως ἀληθεῖς, δικαίως καὶ τοὺς ἐπὶ τοῦ χωρίου τέθηκεν· εἰ δʼ εὐθὺς ἀδικεῖν βουλόμενος ψευδεῖς ἔθηκεν ἐκείνους, εἰκὸς καὶ τούτους οὐκ ἀληθεῖς ὑπάρχειν.
What, then, does he do? He removes the pillars from the house, and declares that the marriage-portion was a talent only, which sum was guaranteed by a mortgage on the land. Yet, if the inscription on the house was set up by him in fairness and sincerity, it is plain that the one on the land was also. But if he set up a false inscription in the former case with the intent to commit fraud, it is probable that the latter one was false also.
§ 4
τοῦτο τοίνυν οὐκ ἐξ ὧν ἐγὼ δεδήλωκα λόγων δεῖ σκοπεῖν, ἀλλʼ ἐξ ὧν αὐτὸς οὗτος διεπράξατο· οὐδʼ ὑφʼ ἑνὸς γὰρ ἀναγκασθεὶς ἀνθρώπων αὐτὸς ἀνεῖλεν τοὺς ὅρους, ἔργῳ φανερὸν ποιήσας ὅτι ψεύδεται. καὶ ταῦθʼ ὡς ἀληθῆ λέγω, τὸ μὲν χωρίον καὶ νῦν οὗτός φησιν ἀποτετιμῆσθαι ταλάντου, τὴν δʼ οἰκίαν ὡς προσωρίσατο δισχιλίων καὶ πάλιν τοὺς ὅρους ἀνεῖλεν γενομένης τῆς δίκης, τοὺς εἰδότας ὑμῖν μάρτυρας παρέξομαι. καί μοι λαβὲ τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
This matter you should consider, not in the light of the proofs which I have advanced, but from the conduct of Onetor himself. No man on earth compelled him; he took down the pillars himself; and thus by his own act he makes clear that he is a liar. To prove that these statements of mine are true, that he even now declares that the land is mortgaged for a talent, but that he laid claim to two thousand drachmae more on the house, and took the pillars down after the suit was decided, I shall bring forward witnesses who know the facts.Now take the deposition.The Deposition
§ 5
δῆλον τοίνυν ὅτι δισχιλίων μὲν ὡρισμένος τὴν οἰκίαν, ταλάντου δὲ τὸ χωρίον, ὡς ὀγδοήκοντα μνᾶς δεδωκὼς ἔμελλεν ἀμφισβητήσειν. μεῖζον οὖν ἄν τι γένοιτο τεκμήριον ὑμῖν τοῦ μηδὲν ἀληθὲς νῦν λέγειν τοῦτον ἢ εἰ φανείη μὴ ταὐτὰ λέγων τοῖς ἐξ ἀρχῆς περὶ τῶν αὐτῶν; ἐμοὶ μὲν γὰρ οὐδὲν ἂν δοκεῖ τούτου μεῖζον εὑρεθῆναι.
It is plain, then, that Onetor having put up pillars on the house for two thousand drachmae, and on the land for a talent, intended to push his claim as though he had paid eighty minae. Could you have stronger proof that there is not a word of truth in what he now says, than the fact that his present story is different from the one he told at first about the same matters? To me it seems that no stronger proof than this could be found.
§ 6
σκέψασθε τοίνυν τὴν ἀναίδειαν, ὃς ἐν ὑμῖν ἐτόλμησεν εἰπεῖν, ὡς οὐκ ἀποστερεῖ μʼ ὅσῳ πλείονος ἄξιόν ἐστι ταλάντου, καὶ ταῦτʼ αὐτὸς τιμήσας οὐκ ἄξιον εἶναι πλείονος. τί γὰρ βουλόμενος δισχιλίων προσωρίσω τὴν οἰκίαν, ὅτε τὰς ὀγδοήκοντα μνᾶς ἐνεκάλεις, εἴ γε τὸ χωρίον ἄξιον ἦν πλείονος, ἀλλʼ οὐκ ἐπὶ τούτῳ καὶ τὰς δισχιλίας ἐτίθεις;
Now note the shamelessness of the man. He had the audacity to say before you that he is not depriving me of what the land is worth beyond a talent, and that, too, when he has himself fixed its value as nothing more. With what end in view, Onetor, did you fix your pillars on the house for the two thousand extra drachmae, when you were demanding eighty minae, if the land was really worth more, instead of securing the two thousand drachmae also by a mortgage on the land?
§ 7
ἢ ὅταν μέν σοι δοκῇ πάντα τὰ Ἀφόβου διασῴζειν, τό τε χωρίον ἔσται ταλάντου μόνον ἄξιον, καὶ τὴν οἰκίαν ἐν δισχιλίαις προσέξεις, ἥ τε προὶξ ὀγδοήκοντα μναῖ γενήσονται, καὶ ἀξιώσεις ἔχειν ἀμφότερα· ὅταν δέ σοι μὴ συμφέρῃ, τἀναντία πάλιν ἡ μὲν οἰκία ταλάντου, διότι νῦν ἐγὼ ταύτην ἔχω, τοῦ δὲ χωρίου τὸ περιὸν οὐκ ἐλάττονος ἢ δυοῖν ἄξιον, ἵνʼ ἐγὼ δοκῶ βλάπτειν τοῦτον, οὐκ ἀποστερεῖσθαι;
Or, when it suits your purpose to save all of the property of Aphobus, is the land to be worth a talent only, and are you to hold the house on a mortgage of two thousand drachmae more; and the marriage-portion being eighty minae, will you claim the right to hold both the land and the house; or again, when this is not to your interest, is all to be different: the house is to be worth a talent, because now it is I that hold it, and what is left of the farm is to be worth not less than two talents, in order that it may seem that I am wronging Aphobus, not myself being robbed?
§ 8
ὁρᾷς ὡς ὑποκρίνει μὲν δεδωκέναι τὴν προῖκα, φαίνει δὲ κατʼ οὐδʼ ὁντινοῦν τρόπον δεδωκώς; τὰ γὰρ ἀληθῆ καὶ μὴ κακουργούμενα τῶν πραγμάτων ἁπλῶς, οἷʼ ἂν ἐξ ἀρχῆς πραχθῇ, τοιαῦτʼ ἐστίν· σὺ δὲ τοὐναντίον ἐξελέγχει πράξας εἰς τὴν καθʼ ἡμῶν ὑπηρεσίαν.
Do you see that, while you pretend to have paid the dowry, you are shown not to have paid it in any way whatsoever? For that line of conduct is sincere and free from guile, which remains throughout such as it was at the first, but you are proven to have followed the contrary course, so as to fulfil your service as an underling to my detriment.
§ 9
ἄξιον τοίνυν καὶ τὸν ὅρκον, ὁποῖόν τινʼ ἂν ὤμοσεν, εἴ τις ἔδωκεν, ἐκ τούτων ἰδεῖν. ὃς γὰρ ὀγδοήκοντα μνᾶς ἔφη τὴν προῖκʼ εἶναι, εἰ τότʼ αὐτῷ τις ἔδωκεν, ὀμόσαντι ταῦτʼ ἀληθῆ λέγειν, κομίσασθαι, τί ἐποίησεν ἄν; ἢ δῆλον ὅτι ὤμοσεν; τί γὰρ καὶ λέγων οὐ φήσει τότʼ ἂν ὀμόσαι, νῦν γε τοῦτʼ ἀξιῶν; οὐκοῦν ὅτι γʼ ἐπιώρκησεν ἄν, ἑαυτὸν ἐξελέγχει· νῦν γὰρ οὐκ ὀγδοήκοντα μνᾶς, ἀλλὰ τάλαντον δεδωκέναι φησίν. τί μᾶλλον ἂν οὖν εἰκότως τις αὐτὸν ἐκεῖνʼ ἐπιορκεῖν ἢ τάδʼ ἡγοῖτο; ἢ τίνα τις δικαίως ἂν ἔχοι περὶ τούτου διάνοιαν, τοῦ ῥᾳδίως οὕτως αὑτὸν ἐξελέγχοντος ὄντʼ ἐπίορκον;
It is worth while to consider in the light of these facts what sort of an oath he would have sworn, if an oath had been tendered him. For, when he declared that the dowry was eighty minae, if one had granted that he should recover that sum on condition of his swearing that this statement of his was true, what would he have done? Is it not plain that he would have taken the oath? What can he say to deny that he would have sworn it under those circumstances, when he demands the right to do so now? Well then, his own words prove that he would have perjured himself; for he now claims that he paid, not eighty minae, but a talent. What reason is there why one should believe that he is forswearing himself in one statement rather than in the other? Or what opinion should one rightly hold of a man who thus lightly convicts himself of perjury?
§ 10
ἀλλὰ νὴ Δίʼ ἴσως οὐχὶ πάντʼ αὐτῷ τοιαῦτα πέπρακται, οὐδὲ πανταχόθεν δῆλός ἐστι τεχνάζων. ἀλλὰ καὶ τιμώμενος φανερὸς γέγονεν ὑπὲρ Ἀφόβου ταλάντου, καὶ τοῦτʼ αὐτὸς ἡμῖν ἀποδώσειν ἐγγυώμενος. καίτοι σκέψασθʼ ὅτι τοῦτʼ ἔστι τεκμήριον οὐ μόνον τοῦ τὴν γυναῖκα συνοικεῖν Ἀφόβῳ καὶ τοῦτον οἰκείως ἔχειν, ἀλλὰ καὶ τοῦ μὴ δεδωκέναι τὴν προῖκα.
But perhaps not all of his acts have been of this nature, nor is he proven in every instance to be a trickster. Yet it has been shown that he sought in Aphobus’s interest to have the damages fixed at a talent, and himself offered to act as bail for the payment to me of that sum. Yet observe that this is a proof not only that his wife was living with Aphobus and that Onetor was on intimate terms with him, but also that he had not paid the dowry.
§ 11
τίς γὰρ ἀνθρώπων ἠλίθιός ἐστιν οὕτως ὥστʼ ἀργύριον μὲν δοὺς τοσοῦτον, ἔπειθʼ ἓν λαβὼν χωρίον ἀμφισβητούμενον εἰς ἀποτίμησιν, σὺν οἷς πρότερον ἐζημίωτο, τὸν ἀδικήσανθʼ ὡς δίκαιόν τι ποιήσοντα καὶ τοῦ τῆς δίκης ὀφλήματος προσεγγυήσασθαι; ἐγὼ μὲν οὐδένʼ οἶμαι. καὶ γὰρ οὐδὲ λόγον τὸ πρᾶγμʼ ἔχον ἐστίν, τὸν αὐτὸν αὑτῷ μὴ δυνάμενον κομίσασθαι τάλαντον, τοῦτον ἄλλῳ τινὶ φάσκειν ἀποτείσειν καὶ ταῦτʼ ἐγγυᾶσθαι. ἀλλὰ καὶ ἀπʼ αὐτῶν τούτων ἐστὶ δῆλον ὅτι τὴν μὲν προῖκʼ οὐκ ἔδωκεν, ἀντὶ δὲ πολλῶν χρημάτων τῶν ἐμῶν οἰκεῖος ὢν Ἀφόβῳ ταῦτʼ ἀπετιμᾶτο, κληρονόμον τὴν ἀδελφὴν τῶν ἐμῶν μετʼ ἐκείνου καταστῆσαι βουλόμενος.
For what man would be so foolish as, first, to pay out so large a sum, then to take as security a single piece of property, the title to which was under dispute, and finally, not satisfied with his previous losses and assuming that the one who had wronged him was now going to act justly, to become his bail for the damages assessed by the court? Nobody would, to my thinking. The assumption is not even rational, that a man unable to recover a talent for himself, should promise to pay that sum to another, and further to give bail for it. No; from these facts alone it is clear that he has never paid the dowry, but as a close friend of Aphobus he took this mortgage in return for my large property, wishing to make his sister jointly with Aphobus an inheritor of my estate.
§ 12
εἶτα νῦν παρακρούσασθαι ζητεῖ καὶ φενακίζει, λέγων ὡς πρότερον τοὺς ὅρους ἔστησεν ἢ ʼκεῖνον τὴν δίκην ὀφλεῖν. οὐ πρότερόν γʼ ἢ παρὰ σοί, νῦν εἰ ἀληθῆ λέγεις. δῆλον γὰρ ὅτι καταγνοὺς ἀδικίαν αὐτοῦ ταῦτʼ ἐποίεις. εἶτα καὶ γελοῖον τοῦτο λέγειν, ὥσπερ οὐκ εἰδότων ὑμῶν ὅτι πάντες οἱ τὰ τοιαῦτʼ ἀδικοῦντες σκοποῦσι τί λέξουσιν, καὶ οὐδεὶς πώποτʼ ὦφλεν σιωπῶν οὐδʼ ἀδικεῖν ὁμολογῶν· ἀλλʼ ἐπειδὰν οἶμαι μηδὲν ἀληθὲς λέγων ἐξελεγχθῇ, τότε γιγνώσκεται ὁποῖός ἐστιν.
Then he seeks now to deceive and beguile you by claiming that he set up the pillars before judgement was given against Aphobus. Aye, Onetor; but not before it was given by you, if what you now say is true. For it is clear that you acted as you did because you were convinced of his guilt. Again, this language of yours is absurd, as though you, men of the jury, did not know that all those who commit frauds of this sort determine what they are going to say, and that no one ever lost a suit through keeping quiet, or admitting that he was in the wrong; but it is, I think, when he has been convicted of making a false statement, that men know what manner of man he is.
§ 13
ὅπερ καὶ οὗτος ἔμοιγε δοκεῖ πάσχειν. ἐπεὶ φέρε, πῶς ἐστι δίκαιον, ἐὰν μὲν ὀγδοήκοντα μνῶν θῇς ὅρους, ὀγδοήκοντα μνᾶς εἶναι τὴν προῖκα, ἐὰν δὲ πλείονος πλέον, ἐὰν δʼ ἐλάττονος ἔλαττον; ἢ πῶς ἐστι δίκαιον, τῆς ἀδελφῆς τῆς σῆς μηδέπω καὶ τήμερον ἄλλῳ συνοικούσης μηδʼ ἀπηλλαγμένης Ἀφόβου, μηδὲ τὴν προῖκα δεδωκότος σοῦ, μηδʼ ὑπὲρ τούτων εἰς βάσανον μηδʼ εἰς ἄλλο δίκαιον μηδὲν καταφεύγειν ἐθέλοντος, ὅτι σὺ στῆσαι φὴς ὅρους, σὸν εἶναι τὸ χωρίον; ἐγὼ μὲν οὐδαμῶς οἶμαι· τὴν γὰρ ἀλήθειαν σκεπτέον, οὐχ ἅ τις αὑτῷ παρεσκεύασεν ἐξεπίτηδες εἰς τὸ λέγειν τι δοκεῖν, ὥσπερ ὑμεῖς.
And this is what appears to me to be exactly the plight of Onetor. For tell me, how can it be just, if you set up pillars for eighty minae, that the dowry should be eighty minae; and, if for more, more; and, if for less, less? Or how is it just, when your sister up to this present day has never lived with any other man, or been separated from Aphobus, when you have neither paid the dowry, nor been willing to have recourse to the torture, or to any other fair means of determining the matters at issue, that because you claim to have set up pillars, the farm shall belong to you? I certainly do not see how it can be. It is the truth to which we must look, not to arguments which a man has contrived (as you are doing) in order to seem to speak with some plausibility.
§ 14
ἔπειτα τὸ δεινότατον· εἰ καὶ δεδωκότες ἦθʼ ὡς μάλιστα τὴν προῖκα, ἣν οὐ δεδώκατε, τίς ὁ τούτων αἴτιος; οὐχ ὑμεῖς, ἐπεὶ ἐπὶ τἄμʼ ἔδοτε; οὐχ ὅλοις ἔτεσιν πρότερον δέκα τἀμὰ λαβὼν εἶχεν ἐκεῖνος ὧν ὦφλεν τὴν δίκην, ἢ κηδεστήν σοι γενέσθαι; ἢ σὲ μὲν δεῖ κομίσασθαι πάντα, τὸν δὲ καὶ καταδικασάμενον καὶ διʼ ὀρφανίαν ἠδικημένον καὶ προικὸς ἀληθινῆς ἀπεστερημένον, ὃν μόνον ἀνθρώπων οὐδὲ τῆς ἐπωβελίας ἄξιον ἦν κινδυνεύειν, ἠναγκάσθαι τοιαῦτα παθεῖν, κεκομισμένον μηδʼ ὁτιοῦν, καὶ ταῦτʼ ἐθέλοντα ποιεῖν ἐφʼ ὑμῖν αὐτοῖς, εἴ τι τῶν δεόντων ἐβούλεσθε πράττειν;
Then—the most outrageous thing of all—suppose you had in reality paid the marriage-portion (which you have not paid), whose fault was it? Was it not yours? For you paid it on the security of my property. Was it not ten full years before he became your brother-in-law that Aphobus took possession of my estate for which judgement has been rendered against him? And was it right for you to recover the whole amount, while I, who had been awarded damages against him, I, an orphan who had been wronged and robbed of a marriage-portion that was genuine, I who with better right than any other man should have been exempted from the risk of having to pay costs, should be forced to suffer thus, and should have recovered nothing whatever, though ready to meet any of your proposals, had you been willing to do anything that justice required?
Against Zenothemis · urn:cts:greekLit:tlg0014.tlg032 · Greek: πρὸς Ζηνόθεμιν παραγραφή — tlg0014.tlg032.perseus-grc2 · English: Against Zenothemis — trans. Augustus Taber Murray — tlg0014.tlg032.perseus-eng2
§ 1
ἄνδρες δικασταί, βούλομαι παραγεγραμμένος μὴ εἰσαγώγιμον εἶναι τὴν δίκην, περὶ τῶν νόμων πρῶτον εἰπεῖν, καθʼ οὓς παρεγραψάμην. οἱ νόμοι κελεύουσιν, ὦ ἄνδρες δικασταί, τὰς δίκας εἶναι τοῖς ναυκλήροις καὶ τοῖς ἐμπόροις τῶν Ἀθήναζε καὶ τῶν Ἀθήνηθεν συμβολαίων, καὶ περὶ ὧν ἂν ὦσι συγγραφαί· ἂν δέ τις παρὰ ταῦτα δικάζηται, μὴ εἰσαγώγιμον εἶναι τὴν δίκην.
Men of the jury, having entered a plea that the action is not admissible, I wish first to speak concerning the laws in accordance with which the plea was entered. The laws, men of the jury, ordain that actions for shipowners and merchants shall be upon loans for shipments to or from Athens, concerning which there shall be written agreements; and if anyone brings suit in violation of this provision, the action shall not be maintainable.
§ 2
τουτῳὶ τοίνυν Ζηνοθέμιδι πρὸς μὲν ἐμὲ ὅτι οὐδὲν ἦν συμβόλαιον οὐδὲ συγγραφή, καὐτὸς ὁμολογεῖ ἐν τῷ ἐγκλήματι· δανεῖσαι δέ φησιν Ἡγεστράτῳ ναυκλήρῳ, τούτου δʼ ἀπολομένου ἐν τῷ πελάγει, ἡμᾶς τὸ ναῦλον σφετερίσασθαι· τουτὶ τὸ ἔγκλημʼ ἐστίν. ἐκ δὴ τοῦ αὐτοῦ λόγου τήν τε δίκην οὐκ εἰσαγώγιμον οὖσαν μαθήσεσθε, καὶ τὴν ὅλην ἐπιβουλὴν καὶ πονηρίαν τουτουὶ τοῦ ἀνθρώπου ὄψεσθε.
Now between this man Zenothemis and myself there has been no contract or agreement in writing, as he himself acknowledges in his complaint. He states that he made a loan to Hegestratus, a shipowner, and that after the latter was lost at sea, we appropriated the cargo. This is his charge in the complaint. The same speech will suffice to prove to you that his action is not maintainable, and to make you see the whole of his plot and his rascality.
§ 3
δέομαι δʼ ὑμῶν πάντων, ὦ ἄνδρες δικασταί, εἴπερ ἄλλῳ τινὶ πώποτε πράγματι τὸν νοῦν προσέσχετε, καὶ τούτῳ προσέχειν· ἀκούσεσθε γὰρ ἀνθρώπου τόλμαν καὶ πονηρίαν οὐ τὴν τυχοῦσαν, ἄνπερ ἐγὼ τὰ πεπραγμένʼ αὐτῷ πρὸς ὑμᾶς πολλάκις εἰπεῖν δυνηθῶ. οἶμαι δέ.
I beg of you all, men of the jury, if you ever attended closely to any matter, to attend to this. You will hear of a man’s audacity and villainy that go beyond all bounds, provided I am able, as I hope to be, to tell you the whole tale of what he has done.
§ 4
Ζηνόθεμις γὰρ οὑτοσί, ὢν ὑπηρέτης Ἡγεστράτου τοῦ ναυκλήρου, ὃν καὶ αὐτὸς ἔγραψεν ἐν τῷ ἐγκλήματι ὡς ἐν τῷ πελάγει ἀπώλετο (πῶς δέ, οὐ προσέγραψεν, ἀλλʼ ἐγὼ φράσω), ἀδίκημα τοιουτονὶ μετʼ ἐκείνου συνεσκευάσατο. χρήματʼ ἐν ταῖς Συρακούσαις ἐδανείζεθʼ οὗτος κἀκεῖνος. ὡμολόγει δʼ ἐκεῖνος μὲν πρὸς τοὺς τούτῳ δανείζοντας, εἴ τις ἔροιτο, ἐνεῖναι σῖτον ἐν τῇ νηὶ τούτῳ πολύν, οὗτος δὲ πρὸς τοὺς ἐκείνῳ τὸν γόμον οἰκεῖον ἔχειν αὐτὸν τῆς νεώς· ὢν δʼ ὁ μὲν ναύκληρος, ὁ δʼ ἐπιβάτης, ἐπιστεύοντʼ εἰκότως ἃ περὶ ἀλλήλων ἔλεγον.
Zenothemis, who is here before you, being an underling of Hegestratus, the shipowner, who he himself in his complaint states to have been lost at sea (how, he does not add, but I will tell you), concocted with him the following fraud. Both of them borrowed money in Syracuse. Hegestratus admitted to those lending money to Zenothemis, if inquiries were made, that there was on board the ship a large amount of grain belonging to the latter; and the plaintiff admitted to those lending money to Hegestratus that the cargo of the ship was his. As one was the shipowner and the other a passenger, they were naturally believed in what they said of one another.
§ 5
λαμβάνοντες δὲ τὰ χρήματα, οἴκαδʼ ἀπέστελλον εἰς τὴν Μασσαλίαν, καὶ οὐδὲν εἰς τὴν ναῦν εἰσέφερον. οὐσῶν δὲ τῶν συγγραφῶν, ὥσπερ εἰώθασιν ἅπασαι, σωθείσης τῆς νεὼς ἀποδοῦναι τὰ χρήματα, ἵνʼ ἀποστερήσαιεν τοὺς δανείσαντας, τὴν ναῦν καταδῦσαι ἐβουλεύσαντο. ὁ μὲν οὖν Ἡγέστρατος, ὡς ἀπὸ τῆς γῆς ἀπῆραν δυοῖν ἢ τριῶν ἡμερῶν πλοῦν, καταβὰς τῆς νυκτὸς εἰς κοίλην ναῦν διέκοπτε τοῦ πλοίου τὸ ἔδαφος. οὑτοσὶ δʼ, ὡς οὐδὲν εἰδώς, ἄνω μετὰ τῶν ἄλλων ἐπιβατῶν διέτριβεν. ψόφου δὲ γενομένου, αἰσθάνονται οἱ ἐν τῷ πλοίῳ ὅτι κατόν τι ἐν κοίλῃ νηὶ γίγνεται, καὶ βοηθοῦσι κάτω.
But immediately on getting the money, they sent it home to Massalia, and put nothing on board the ship. The agreement being, as is usual in all such cases, that the money was to be paid back if the ship reached port safely, they laid a plot to sink the ship, that so they might defraud their creditors. Hegestratus, accordingly, when they were two or three days’ voyage from land, went down by night into the hold of the vessel, and began to cut a hole in the ship’s bottom, while Zenothemis, as though knowing nothing about it, remained on deck with the rest of the passengers. When the noise was heard, those on the vessel saw that something wrong was going on in the hold, and rushed down to bear aid.
§ 6
ὡς δʼ ἡλίσκεθʼ ὁ Ἡγέστρατος καὶ δίκην δώσειν ὑπέλαβεν, φεύγει καὶ διωκόμενος ῥίπτει αὑτὸν εἰς τὴν θάλατταν, διαμαρτὼν δὲ τοῦ λέμβου διὰ τὸ νύκτʼ εἶναι, ἀπεπνίγη. ἐκεῖνος μὲν οὕτως, ὥσπερ ἄξιος ἦν, κακὸς κακῶς ἀπώλετο, ἃ τοὺς ἄλλους ἐπεβούλευσε ποιῆσαι, ταῦτα παθὼν αὐτός.
Hegestratus, being caught in the act, and expecting to pay the penalty, took to flight, and, hotly pursued by the others, flung himself into the sea. It was dark, and he missed the ship’s boat, and so was drowned. Thus, miserable as he was, he met a miserable end as he deserved, suffering the fate which he purposed to bring about for others.
§ 7
οὑτοσὶ δʼ ὁ κοινωνὸς αὐτοῦ καὶ συνεργὸς τὸ μὲν πρῶτον εὐθὺς ἐν τῷ πλοίῳ παρὰ τἀδικήματα, ὡς οὐδὲν εἰδώς, ἀλλʼ ἐκπεπληγμένος καὶ αὐτός, ἔπειθεν τὸν πρῳρέα καὶ τοὺς ναύτας εἰς τὸν λέμβον ἐκβαίνειν καὶ ἐκλιπεῖν τὴν ναῦν τὴν ταχίστην, ὡς ἀνελπίστου τῆς σωτηρίας οὔσης καὶ καταδυσομένης τῆς νεὼς αὐτίκα μάλα, ἵνʼ, ὅπερ διενοήθησαν, τοῦτʼ ἐπιτελεσθείη καὶ ἡ ναῦς ἀπόλοιτο καὶ τὰ συμβόλαιʼ ἀποστερήσαιεν.
As for this fellow, his associate and accomplice, at the first on board the ship immediately after the attempted crime, just as though he knew nothing of it but was himself in utter consternation, he sought to induce the sailing-master and the seamen to embark in the boat and abandon the vessel with all speed, declaring that there was no hope of safety and that the ship would presently sink; thinking that thus their design might be accomplished, the ship be lost, and the creditors thus be robbed of their money.
§ 8
ἀποτυχὼν δὲ τούτου, καὶ τοῦ παρʼ ἡμῶν συμπλέοντος ἐναντιωθέντος καὶ τοῖς ναύταις μισθούς, εἰ διασῴσειαν τὴν ναῦν, μεγάλους ἐπαγγειλαμένου, σωθείσης εἰς Κεφαλληνίαν τῆς νεὼς διὰ τοὺς θεοὺς μάλιστά γε, εἶτα καὶ διὰ τὴν τῶν ναυτῶν ἀρετήν, πάλιν μετὰ τῶν Μασσαλιωτῶν τῶν τοῦ Ἡγεστράτου πολιτῶν μὴ καταπλεῖν Ἀθήναζε τὸ πλοῖον ἔπραττε, λέγων ὡς αὐτός τε καὶ τὰ χρήματʼ ἐκεῖθέν ἐστι, καὶ ὁ ναύκληρος εἴη καὶ οἱ δεδανεικότες Μασσαλιῶται.
In this he failed, for our agent, who was on board, opposed the plan, and promised the sailors large rewards if they should bring the ship safe into port. The ship safely brought to Cephallenia, thanks chiefly to the gods, and after them to the bravery of the seamen. Again after this he schemed together with the Massaliotes, the fellow-countrymen of Hegestratus, to prevent the vessel from completing her voyage to Athens, saying that he himself was from Massalia; that the money came from thence; and that the shipowner and the lenders were Massaliotes.
§ 9
ἀποτυχὼν δὲ καὶ τούτου, καὶ τῶν ἀρχόντων τῶν ἐν τῇ Κεφαλληνίᾳ γνόντων Ἀθήναζε τὴν ναῦν καταπλεῖν, ὅθενπερ ἀνήχθη, ὃν οὐδʼ ἂν εἷς ἐλθεῖν ᾤετο δεῦρο τολμῆσαι τοιαῦτά γʼ ἐσκευωρημένον καὶ πεποιηκότα, οὗτος, ὦ ἄνδρες Ἀθηναῖοι, τοσοῦτον ὑπερβέβληκεν ἀναιδείᾳ καὶ τόλμῃ, ὥστʼ οὐκ ἐλήλυθεν μόνον, ἀλλὰ καὶ τοῦ σίτου τοῦ ἡμετέρου ἀμφισβητήσας ἡμῖν δίκην προσείληχεν.
In this, too, he failed; for the magistrates in Cephallenia decided that the vessel should return to Athens, from which port she had set sail. Then the man, whom no one would have thought audacious enough to come here, after having plotted and wrought such deeds—this man, Athenians, has so surpassed all in shamelessness and audacity, that he has not only come, but has actually laid claim to my grain, and has brought suit against me!
§ 10
τί οὖν ποτʼ ἐστὶν τὸ αἴτιον, καὶ τῷ ποτʼ ἐπηρμένος οὗτος καὶ ἐλήλυθεν καὶ τὴν δίκην εἴληχεν; ἐγὼ ὑμῖν ἐρῶ, ἄνδρες δικασταί, ἀχθόμενος μὲν νὴ τὸν Δία καὶ θεούς, ἀναγκαζόμενος δέ. ἔστιν ἐργαστήρια μοχθηρῶν ἀνθρώπων συνεστηκότων ἐν τῷ Πειραιεῖ· οὓς οὐδʼ ὑμεῖς ἀγνοήσετʼ ἰδόντες.
What, then, is the reason for this? And what can have induced the fellow to come here and commence this suit? I will tell you, men of the jury, though Heaven knows it gives me pain to do so; but I must. There exists in the Peiraeus a gang of scoundrels closely leagued with one another.
§ 11
ἐκ τούτων ἕνα, ἡνίχʼ οὗτος ἔπραττεν ὅπως ἡ ναῦς μὴ καταπλεύσεται δεῦρο, πρεσβευτὴν ἐκ βουλῆς τινα λαμβάνομεν γνώριμον οὑτωσί, ὅ τι δʼ ἦν οὐκ εἰδότες, ἀτύχημʼ οὐδὲν ἔλαττον, εἰ οἷόν τʼ εἰπεῖν, ἀτυχήσαντες ἢ τὸ ἐξ ἀρχῆς πονηροῖς ἀνθρώποις συμμεῖξαι. οὗτος ὁ πεμφθεὶς ὑφʼ ἡμῶν (Ἀριστοφῶν ὄνομʼ αὐτῷ), ὃς καὶ τὰ τοῦ Μικκαλίωνος πράγματʼ ἐσκευώρηται (ταῦτα γὰρ νῦν ἀκούομεν), ἠργολάβηκεν αὐτὸς καὶ κατεπήγγελται τουτῳί, καὶ ὅλως ἐστὶν ὁ πάντα πράττων οὗτος· ὁδὶ δʼ ἅσμενος δέδεκται ταῦτα.
You would know them at once, should you see them. When this man Zenothemis was scheming to prevent the vessel from completing her voyage to Athens we chose one of these men after consulting with one another as our representative. He was known to us after a fashion, but we had no idea of his real character. This was in fact a piece of misfortune for us as great, if so much may be said, as our having to deal with rascals at the start. This man who was sent out by us—his name was Aristophon, and he is the same one, as we now hear, who managed the business of Miccalion—has entered into an agreement with the plaintiff, and has sold him his services. In a word he is the one who is managing the whole affair, and Zenothemis has been glad to accept this help.
§ 12
ὡς γὰρ διήμαρτεν τοῦ διαφθαρῆναι τὸ πλοῖον, οὐκ ἔχων ἀποδοῦναι τὰ χρήματα τοῖς δανείσασιν (πῶς γάρ; ἅ γʼ ἐξ ἀρχῆς μὴ ἐνέθετο) ἀντιποιεῖται τῶν ἡμετέρων, καί φησι τῷ Ἡγεστράτῳ ἐπὶ τούτῳ τῷ σίτῳ δεδανεικέναι ὃν ὁ παρʼ ἡμῶν ἐπιπλέων ἐπρίατο. οἱ δὲ δανεισταὶ τὸ ἐξ ἀρχῆς ἐξηπατημένοι, ὁρῶντες ἑαυτοῖς ἀντὶ τῶν χρημάτων ἄνθρωπον πονηρὸν χρήστην, ἄλλο δʼ οὐδέν, ἐλπίδʼ ἔχοντες ὑπὸ τούτου παρακρουσθέντων ὑμῶν ἐκ τῶν ἡμετέρων ἀπολήψεσθαι τὰ ἑαυτῶν, ὃν ἴσασιν ψευδόμενον ταῦτα καθʼ ἡμῶν, τούτῳ συνδικεῖν ἀναγκάζονται τοῦ συμφέροντος εἵνεκα τοῦ ἑαυτῶν.
For when he failed in his scheme to destroy the vessel, not being able to pay back their money to his creditors—how could he pay, when at the start he had put nothing on board?—he lays claim to my goods, and declares that he has lent money to Hegestratus on the security of the grain which our agent sailing with him had purchased. The creditors, who had been deceived in the first instance, seeing that instead of receiving their money, they have a scoundrel as their debtor and nothing more, and hoping that, if you are imposed upon by Zenothemis, they may recover their own out of my property, are forced to make common cause with him in order to protect their own interests, although they know him to be making these false charges against me.
§ 13
τὸ μὲν οὖν πρᾶγμʼ ὑπὲρ οὗ τὴν ψῆφον οἴσετε, ὡς εἰπεῖν ἐν κεφαλαίῳ, τοιοῦτόν ἐστιν. βούλομαι δὲ τοὺς μάρτυρας ὧν λέγω πρῶτον ὑμῖν παρασχόμενος, μετὰ ταῦτʼ ἤδη καὶ τἄλλα διδάσκειν. καί μοι λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
Such, to speak briefly, is the matter on which you are to cast your votes. But I wish first to bring before you the witnesses to what I am saying, and then to instruct you regarding other aspects of the case.Please read the depositions.The Depositions
§ 14
ἐπειδὴ τοίνυν ἀφίκετο δεῦρο τὸ πλοῖον, γνόντων τῶν Κεφαλλήνων ἀντιπράττοντος τούτου, ὅθεν ἐξέπλευσε τὸ πλοῖον, ἐνταῦθα καὶ καταπλεῖν αὐτό, τὴν μὲν ναῦν οἱ ἐπὶ τῇ νηὶ δεδανεικότες ἐνθένδʼ εὐθέως εἶχον, τὸν δὲ σῖτον ὁ ἠγορακὼς εἶχεν· ἦν δʼ οὗτος ὁ ἡμῖν τὰ χρήματʼ ὀφείλων. μετὰ ταῦθʼ ἧκεν οὗτος ἔχων τὸν παρʼ ἡμῶν πεμφθέντα πρεσβευτήν, τὸν Ἀριστοφῶντα, καὶ ἠμφεσβήτει τοῦ σίτου, φάσκων Ἡγεστράτῳ δεδανεικέναι.
When the vessel arrived here—for the Cephallenians ordered, despite the plaintiff’s machinations, that it should put into the port from which it first sailed—those who had lent money on the ship immediately took possession of her, and the man who had bought the grain took possession of it; he was the one who had borrowed the money of us. After this the plaintiff came, having with him Aristophon, the man sent out as our representative, and laid claim to the grain, saying that he had lent money to Hegestratus.
§ 15
τί λέγεις, ἄνθρωπε; εὐθέως ὁ Πρῶτος (τοῦτο γὰρ ἦν τοὔνομα τῷ τὸν σῖτον εἰσαγαγόντι, τῷ τὰ χρήμαθʼ ἡμῖν ὀφείλοντι) σὺ χρήματα δέδωκας Ἡγεστράτῳ, μεθʼ οὗ τοὺς ἄλλους ἐξηπάτηκας, ὅπως δανείσηται, καὶ σοὶ πολλάκις λέγοντος ὅτι τοῖς προϊεμένοις ἀπολεῖται τὰ χρήματα; σὺ οὖν ταῦτʼ ἀκούων αὐτὸς ἂν προήκω; ἔφη καὶ ἀναιδὴς ἦν. οὐκοῦν εἰ τὰ μάλιστʼ ἀληθῆ λέγεις, τῶν παρόντων τις ὑπέλαβεν, ὁ σὸς κοινωνὸς καὶ πολίτης, ὁ Ἡγέστρατος, ὡς ἔοικεν, ἐξηπάτηκέν σε, καὶ ὑπὲρ τούτων αὐτὸς αὑτῷ θανάτου τιμήσας ἀπόλωλεν.
What are you saying, fellow? exclaimed Protus immediately. (This was the name of the man who imported the grain, and who owed us the money.) Is it you who have given money to Hegestratus, you who aided him to deceive the others, that he might borrow of them? Would you who often heard him say that those who ventured their money would lose it, would you, I say, hearing this, have ventured yours? Yes, said he impudently. Well, then, interrupted one of those present, if what you say is never so true, your partner and fellow-countryman, Hegestratus, has taken you in, it appears, and for that has passed sentence of death upon himself, and is dead.
§ 16
καὶ ὅτι γʼ, ἔφη τις τῶν παρόντων, ἁπάντων ἐστὶ συνεργὸς οὗτος ἐκείνῳ, σημεῖον ὑμῖν ἐρῶ· πρὸ γὰρ τοῦ διακόπτειν ἐπιχειρῆσαι τὴν ναῦν, τίθενται πρός τινα τῶν συμπλεόντων οὗτος καὶ ὁ Ἡγέστρατος συγγραφήν. καίτοι εἰ μὲν εἰς πίστιν ἔδωκας, τί πρὸ τοῦ κακουργήματος ἂν τὰ βέβαιʼ ἐποιοῦ; εἰ δʼ ἀπιστῶν ἐτύγχανες, τί οὐχ, ὥσπερ οἱ ἄλλοι, τὰ δίκαιʼ ἐλάμβανες ἐν τῇ γῇ;
Yes, said another of the bystanders, and that this fellow has co-operated with Hegestratus in the whole matter, I will give you a proof. For before the attempt was made to cut through the ship’s bottom, this man and Hegestratus deposited with one of the ship’s company a written agreement. Yet, if you had confidence in him when you gave the money, why should you have sought some security for yourself before the crime? But if you distrusted him, why did you not, like the others, get a legal acknowledgement before sailing?
§ 17
τί ἂν τὰ πολλὰ λέγοι τις; ἦν γὰρ οὐδʼ ὁτιοῦν πλέον ἡμῖν ταῦτα λέγουσιν, ἀλλʼ εἴχετο τοῦ σίτου. ἐξῆγεν αὐτὸν Πρῶτος καὶ ὁ κοινωνὸς τοῦ Πρώτου, Φέρτατος· οὑτοσὶ δʼ οὐκ ἐξήγετο, οὐδʼ ἂν ἔφη διαρρήδην ὑπʼ οὐδενὸς ἐξαχθῆναι, εἰ μὴ αὐτὸν ἐγὼ ἐξάξω.
But why relate all that was said? We made no progress by all this talking; he held on to the grain. Protus tried to put him out, and so did Phertatus, Protus’s partner; but he wouldn’t budge, declaring point-blank that he would not be put out of possession by anyone, unless I myself should put him out.
§ 18
μετὰ ταῦτα προὐκαλεῖθʼ ὁ Πρῶτος αὐτὸν καὶ ἡμεῖς ἐπὶ τὴν ἀρχὴν τὴν τῶν Συρακοσίων, κἂν μὲν ἐωνημένος τὸν σῖτον ἐκεῖνος φαίνηται καὶ τὰ τέλη κείμενʼ ἐκείνῳ καὶ τὰς τιμὰς ὁ διαλύων ἐκεῖνος, τοῦτον πονηρὸν ὄντʼ ἀξιοῦμεν ζημιοῦσθαι, εἰ δὲ μή, καὶ τὰ διάφορʼ ἀπολαβεῖν καὶ τάλαντον προσλαβεῖν, καὶ τοῦ σίτου ἀφιστάμεθα. ταῦτʼ ἐκείνου προκαλουμένου καὶ λέγοντος καὶ ἡμῶν οὐδὲν ἦν πλέον, ἀλλʼ ἦν αἵρεσις ἢ τοῦτον ἐξάγειν ἢ ἀπολωλεκέναι σωθέντα καὶ παρόντα τὰ ἡμέτερʼ αὐτῶν.
After this Protus and I challenged him to go before the Syracusan authorities, and, if it should be shown that Protus had bought the grain, that the customs duties were recorded in his name, and that it was he who had paid the price, we demanded that Zenothemis be punished as a rascal; if this were not proved, we agreed that he should receive back all he had expended and a talent in addition and that we would relinquish our claim to the grain. Despite this challenge and all that Protus and I could say, we made no progress, but I had to choose either to put Zenothemis out, or to lose my property which had been brought safe to port and was there before my eyes.
§ 19
ὁ γὰρ αὖ Πρῶτος διεμαρτύρετʼ ἐξάγειν, βεβαιῶν ἀναπλεῖν ἐθέλειν εἰς τὴν Σικελίαν· εἰ δὲ ταῦτʼ ἐθέλοντος αὑτοῦ προησόμεθʼ ἡμεῖς τούτῳ τὸν σῖτον, οὐδὲν αὑτῷ μέλειν. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, καὶ οὔτʼ ἂν ἐξαχθῆναι ἔφη, εἰ μὴ ὑπʼ ἐμοῦ, οὔθʼ ἃ προὐκαλεῖτο περὶ τοῦ ἀναπλεῖν ἐδέχετο, ἔν τε τῷ πλῷ τὴν συγγραφὴν ἔθετο, λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
Protus on his part adjured us by the gods to put him out, declaring himself ready to sail back to Sicily; but if, despite this willingness of his, I should give up the grain to Zenothemis, he said it made no difference to him. To prove that I am telling the truth in this—that the plaintiff refused to be put out of possession except by me, that he refused the challenge to sail back to Sicily, and that he deposited the agreement in the course of the voyage—read the depositions.TheDepositions
§ 20
ἐπειδὴ τοίνυν οὔτʼ ἐξάγεσθαι ἤθελεν ὑπὸ τοῦ Πρώτου οὔτʼ εἰς τὴν Σικελίαν ἀναπλεῖν ἐπὶ τὰ δίκαια, προειδώς θʼ ἅπαντʼ ἐφαίνετο, ἃ ὁ Ἡγέστρατος ἐκακούργει, λοιπὸν ἦν ἡμῖν τοῖς ἐνθένδε μὲν πεποιημένοις τὸ συμβόλαιον, παρειληφόσι δὲ τὸν σῖτον παρὰ τοῦ δικαίως ἐκεῖ πριαμένου, ἐξάγειν τοῦτον.
When, therefore, he refused to be put out of possession by Protus, or to sail back to Sicily for an equitable settlement, and when it was proved that he was an accomplice in all the villainy of Hegestratus, the only course left for us, who had lent our money here at Athens and had taken over the grain from the man who had honestly purchased it there in Sicily, was to dispossess the plaintiff.
§ 21
τί γὰρ ἂν καὶ ἄλλʼ ἐποιοῦμεν; οὔπω γὰρ τοῦτό γʼ οὐδεὶς ἡμῶν τῶν κοινωνῶν ὑπέλαβεν, ὡς ὑμεῖς γνώσεσθέ ποτʼ εἶναι τούτου τὸν σῖτον, ὃν καταλιπεῖν οὗτος ἔπειθεν τοὺς ναύτας, ὅπως ἀπόλοιτο τοῦ πλοίου καταδύντος. ὃ καὶ μέγιστόν ἐστι σημεῖον τοῦ μηδὲν προσήκειν αὐτῷ. τίς γὰρ ἂν τὸν ἑαυτοῦ σῖτον ἔπειθε προέσθαι τοὺς σῴζειν βουλομένους; ἢ τίς οὐκ ἂν ἔπλει δεξάμενος τὴν πρόκλησιν εἰς τὴν Σικελίαν, οὗ ταῦτʼ ἦν ἐλέγξαι καθαρῶς.
What else could we have done? Not one of us partners had as yet any idea that you would ever declare the grain to be this man’s property—grain which he tried to induce the sailors to abandon, that it might be lost by the sinking of the ship. This fact is the strongest proof that none of it belonged to him; for who would have tried to induce those who were attempting to save it to abandon grain which belonged to himself? Or who would not have accepted the challenge and have sailed to Sicily, where these matters might have been clearly proved?
§ 22
καὶ μὴν οὐδὲ τοῦτʼ ἐμέλλομεν ὑμῶν καταγνώσεσθαι, ὡς εἰσαγώγιμον ψηφιεῖσθε τούτῳ τὴν δίκην περὶ τούτων τῶν χρημάτων, ἃ κατὰ πολλοὺς τρόπους οὗτος ἔπραττεν ὅπως μὴ εἰσαγώγιμα δεῦρʼ ἔσται, πρῶτον μὲν ὅτʼ αὐτὰ καταλιπεῖν τοὺς ναύτας ἔπειθεν, εἶθʼ ὅτʼ ἐν Κεφαλληνίᾳ μὴ δεῦρο πλεῖν τὴν ναῦν ἔπραττεν.
And surely I was not going to have so poor an opinion of you as to imagine that you would vote to allow this man to enter a suit regarding these goods, whose entry into your port he had sought by every means to prevent,—first when he tried to induce the sailors to abandon them, and again when in Cephallenia he strove to prevent the ship from sailing here.
§ 23
πῶς γὰρ οὐκ αἰσχρὸν καὶ δεινὸν ἂν γένοιτο, εἰ Κεφαλλῆνες μέν, ὅπως τοῖς Ἀθηναίοις σωθῇ τὰ χρήματα, δεῦρο πλεῖν τὴν ναῦν ἔκριναν, ὑμεῖς δʼ ὄντες Ἀθηναῖοι τὰ τῶν πολιτῶν τοῖς καταποντίσαι βουληθεῖσιν δοῦναι γνοίητε, καὶ ἃ μὴ καταπλεῖν ὅλως οὗτος δεῦρʼ ἔπραττεν, ταῦτʼ εἰσαγώγιμα τούτῳ ψηφίσαισθε; μὴ δῆτʼ, ὦ Ζεῦ καὶ θεοί. λέγε δή μοι τί παραγέγραμμαι. ΠΑΡΑΓΡΑΦΗ. λέγε δή μοι τὸν νόμον. ΝΟΜΟΣ.
Would it not be a shameful and outrageous thing, if Cephallenians, in order to save property for Athenians, ordered the ship to be brought here, but you, who are Athenians, should order the property of your citizens to be given up to those who wished to throw it into the sea, and should allow this fellow to enter an action for goods which he schemed to prevent from being brought here at all? Do not do that, I implore you by Zeus and the Gods. Now read, please, the special plea which I entered. The Plea Now please read the law. The Law
§ 24
ὅτι μὲν τοίνυν ἐκ τῶν νόμων παρεγραψάμην μὴ εἰσαγώγιμον εἶναι τὴν δίκην, ἱκανῶς οἴομαι δεδεῖχθαι· τέχνην δʼ ἀκούσεσθε τοῦ σοφοῦ τοῦ ταῦτα πάντα συντεθηκότος, τοῦ Ἀριστοφῶντος. ὡς γὰρ ἐκ τῶν πραγμάτων ἁπλῶς οὐδὲν ἑώρων δίκαιον ἑαυτοῖς ἐνόν, ἐπικηρυκεύονται τῷ Πρώτῳ καὶ πείθουσι τὸν ἄνθρωπον ἐνδοῦναι τὰ πράγμαθʼ ἑαυτοῖς, πράττοντες μὲν ὡς ἔοικεν καὶ ἐξ ἀρχῆς τοῦτο, ὡς ἡμῖν νῦν φανερὸν γέγονεν, οὐ δυνάμενοι δὲ πεῖσαι.
That my plea that the action is not admissible is in harmony with the laws, has, I think, been sufficiently proved; but you must hear the trick of this clever fellow Aristophon, who has concocted the whole scheme. When they saw that, in the light of the facts, they had absolutely no basis of right, they made overtures to Protus, and induced him to leave the matter wholly in their hands. From the first, as has now become plain to us, they had been working to this end, but had been unable to carry their point.
§ 25
ὁ γὰρ Πρῶτος, ἕως μὲν ᾤετο τὸν σῖτον κέρδος ἐλθόντα ποιήσειν, ἀντείχετο τούτου, καὶ μᾶλλον ᾑρεῖτʼ αὐτός τε κερδᾶναι καὶ ἡμῖν τὰ δίκαιʼ ἀποδοῦναι, ἢ κατακοινωνήσας τούτοις τῆς μὲν ὠφελίας τούτους ποιῆσαι μερίτας, ἡμᾶς δʼ ἀδικῆσαι· ὡς δὲ δεῦρʼ ἥκοντος αὐτοῦ καὶ περὶ ταῦτα πραγματευομένου, ἐπανῆκεν ὁ σῖτος, ἄλλην εὐθέως ἔλαβεν γνώμην.
For Protus, so long as he thought to get a profit for himself from the grain by going, clung to it, and chose rather to make his profit, and to render to us what was our due, than to make common cause with these men, sharing with them the advantage gained and doing us an injury. But when, after he had come back here and was negotiating about these matters, grain fell in price, he straightway changed his mind.
§ 26
καὶ ἅμα (εἰρήσεται γάρ, ἄνδρες Ἀθηαῖοι, πᾶσα πρὸς ὑμᾶς ἡ ἀλήθεια) καὶ ἡμεῖς οἱ δεδανεικότες προσεκρούομεν αὐτῷ καὶ πικρῶς εἴχομεν, τῆς τε ζημίας ἐφʼ ἡμᾶς ἰούσης τῆς περὶ τὸν σῖτον καὶ συκοφάντην ἀντὶ χρημάτων αἰτιώμενοι τοῦτον ἡμῖν κεκομικέναι. ἐκ τούτων, οὐδὲ φύσει χρηστὸς ὢν ἅνθρωπος δῆλον ὅτι, ἐπὶ τούτους ἀποκλίνει, καὶ συγχωρεῖ τὴν δίκην ἔρημον ὀφλεῖν, ἣν οὗτος αὐτῷ λαγχάνει τότε, ὅτʼ οὔπω ταὔτʼ ἐφρόνουν.
At the same time (for, men of Athens, the whole truth shall be told you), we on our part, who had made the loan, came to a quarrel and felt bitter against him (for the loss on the grain was falling on us), and charged that he had secured for us this pettifogging scoundrel instead of our money. After this, being manifestly none too honest by nature, he went over to their side, and agreed to let judgement go by default in the suit which Zenothemis had brought against him before they had come to an agreement with one another.
§ 27
εἰ μὲν γὰρ ἀφῆκε τὸν Πρῶτον, ἐξελήλεγκτʼ ἂν εὐθέως ἡμᾶς συκοφαντῶν· ὀφλεῖν δὲ παρὼν ἐκεῖνος οὐ συνεχώρει, ἵνʼ ἐὰν μὲν αὐτῷ ποιῶσιν ἃ ὡμολογήκασιν—, εἰ δὲ μή, τὴν ἔρημον ἀντιλάχῃ. ἀλλὰ τί ταῦτα; εἰ μὲν γὰρ ἃ γέγραφεν οὗτος εἰς τὸ ἔγκλημʼ ἐποίει, οὐκ ὀφλεῖν ἂν δίκην δικαίως, ἀλλʼ ἀποθανεῖν Πρῶτος ἔμοιγε δοκεῖ. εἰ γὰρ ἐν κακοῖς καὶ χειμῶνι τοσοῦτον οἶνον ἔπινεν ὥσθʼ ὅμοιον εἶναι μανίᾳ, τί οὐκ ἄξιός ἐστι παθεῖν.
For, if he had dropped his suit against Protus, it would have been made clear at once that his action against us was a malicious one, and Protus would not consent to have judgement given against him while he was here present, in order that, if they should do for him what they had agreed—well and good; but, if not, he might have the judgement by default set aside. But why speak of all this? If Protus really did what Zenothemis here has written in his complaint, he justly deserves, as it seems to me at least, not merely to have judgement given against him, but to be put to death. For if in danger and tempest he drank so much wine as to be like a madman, what punishment does he not deserve to suffer?
§ 28
ἢ εἰ γράμματʼ ἔκλεπτεν; εἰ ὑπανέῳγεν; ἀλλὰ ταῦτα μὲν αὐτοὶ πρὸς ἑαυτοὺς ὑμεῖς ὅπως ποτʼ ἔχει διακρινεῖσθε· τῇ δʼ ἐμῇ δίκῃ μηδὲν ἐκείνης πρόσαγε. εἴ τί σʼ ἠδίκηκεν ὁ Πρῶτος ἢ λέγων ἢ ποιῶν, ἔχεις ὡς ἔοικε δίκην· οὐδεὶς ἡμῶν ἐκώλυεν, οὐδὲ νῦν παραιτεῖται. εἰ σεσυκοφάντηκας, οὐ περιεργαζόμεθα.
Or, if he stole documents, or secretly broke the seals? However, the facts regarding all these things you will determine in your own minds; but, Zenothemis, do not mix up that action with mine. If Protus has wronged you in word or deed, you have, it seems, had satisfaction. No one of us sought to hinder you, or now begs for leniency for him. If you have brought a baseless charge against him, that is no affair of ours. Ah, but the fellow has disappeared.
§ 29
νὴ Δίʼ, ἀλλʼ ἐκποδών ἐστιν ἅνθρωπος. διά γʼ ὑμᾶς, ἵνα τάς τε μαρτυρίας τὰς ἡμετέρας λίπῃ, καὶ νῦν ὑμεῖς ὅ τι ἂν βούλησθε λέγητε κατʼ αὐτοῦ. εἰ γὰρ μὴ διʼ ὑμῶν ἔρημος ἐγίγνεθʼ ἡ δίκη, ἅμʼ ἂν αὐτὸν προσεκαλοῦ καὶ κατηγγύας πρὸς τὸν πολέμαρχον, καὶ εἰ μὲν κατέστησέ σοι τοὺς ἐγγυητάς, μένειν ἠναγκάζετʼ ἄν, ἢ σὺ παρʼ ὧν λήψει δίκην ἑτοίμους εἶχες, εἰ δὲ μὴ κατέστησεν, εἰς τὸ οἴκημʼ ἂν ᾔει.
Yes; thanks to you, who wished to deprive us of his testimony, and to be able yourselves to say against him whatever you please. For if the judgement by default had not been of your own contriving, you would at the same time have called him before the Polemarch, and have had him put under bail; and, if he had appointed sureties, he would have been forced to remain, or you would have had persons from whom you could recover damages; if he had not given bail, he would have gone to prison.
§ 30
νῦν δὲ κοινωσάμενοι τὸ πρᾶγμα, ὁ μὲν διὰ σοῦ τὴν γεγονυῖαν ἔκδειαν οὐκ ἀποδώσειν ἡμῖν οἴεται, σὺ δʼ ἐκείνου κατηγορῶν τῶν ἡμετέρων κύριος γενήσεσθαι. τεκμήριον δέ· ἐγὼ μὲν γὰρ αὐτὸν κλητεύσω, σὺ δʼ οὔτε κατηγγύησας οὔτε νῦν κλητεύσεις.
But, as it is, you have made common cause; he thinks that through your help he will escape paying us the deficiency that has come about; and you, through accusing him, hope to get control of my property. Here is a proof of this. I shall summon him as a witness; you, Zenothemis, did not have him put under bail, nor do you now summon him.
§ 31
ἔτι τοίνυν ἑτέρα τις ἐστὶν ἐλπὶς αὐτοῖς τοῦ παρακρούσεσθαι καὶ φενακιεῖν ὑμᾶς. αἰτιάσονται Δημοσθένην, καὶ ἐκείνῳ ἐμὲ πιστεύοντα φήσουσιν ἐξάγειν τουτονί, ὑπολαμβάνοντες τῷ ῥήτορα καὶ γνώριμον εἶναι ἐκεῖνον πιθανὴν ἔχειν τὴν αἰτίαν. ἐμοὶ δʼ ἐστὶ μέν, ὦ ἄνδρες Ἀθηναῖοι, Δημοσθένης οἰκεῖος γένει (καὶ πάντας ὑμῖν ὄμνυμι τοὺς θεοὺς ἦ μὴν ἐρεῖν τἀληθῆ).
There is yet another way in which they hope to deceive and trick you. They will accuse Demosthenes, and will say that I relied upon his help when I put Zenothemis out of possession of the grain, assuming that this charge will be credited because he is an orator and a well-known personage. Demosthenes, men of Athens, is indeed my blood-relation (I swear to you by all the gods that I shall speak the truth),
§ 32
προσελθόντος δʼ αὐτῷ μου καὶ παρεῖναι καὶ βοηθεῖν ἀξιοῦντος εἴ τι ἔχοι, δήμων, ἔφη, ἐγὼ ποιήσω μὲν ὡς ἂν σὺ κελεύῃς (καὶ γὰρ ἂν δεινὸν εἴη). δεῖ μέντοι καὶ τὸ σαυτοῦ καὶ τοὐμὸν λογίσασθαι. ἐμοὶ συμβέβηκεν, ἀφʼ οὗ περὶ τῶν κοινῶν λέγειν ἠρξάμην, μηδὲ πρὸς ἓν πρᾶγμʼ ἴδιον προσεληλυθέναι· ἀλλὰ καὶ τῆς πολιτείας αὐτῆς τὰ τοιαῦτʼ ἐξέστηκα
but when I approached him, and entreated him to be present and to aid me in any way he could, he said to me, Demo, I will do as you bid me; it would be cruel to refuse you. You must, however, consider both your own circumstances and mine. My own position is this: from the time when I first began to speak on public affairs I have not come forward to plead in a single private case, but
Against Apaturius · urn:cts:greekLit:tlg0014.tlg033 · Greek: πρὸς Ἀπατούριον παραγραφή — tlg0014.tlg033.perseus-grc2 · English: Against Apaturius — trans. Augustus Taber Murray — tlg0014.tlg033.perseus-eng2
§ 1
τοῖς μὲν ἐμπόροις, ὦ ἄνδρες δικασταί, καὶ τοῖς ναυκλήροις κελεύει ὁ νόμος εἶναι τὰς δίκας πρὸς τοὺς θεσμοθέτας, ἐάν τι ἀδικῶνται ἐν τῷ ἐμπορίῳ ἢ ἐνθένδε ποι πλέοντες ἢ ἑτέρωθεν δεῦρο, καὶ τοῖς ἀδικοῦσιν δεσμὸν ἔταξεν τοὐπιτίμιον, ἕως ἂν ἐκτείσωσιν ὅ τι ἂν αὐτῶν καταγνωσθῇ, ἵνα μηδεὶς ἀδικῇ μηδένα τῶν ἐμπόρων εἰκῇ.
The law, men of Athens, ordains that actions for merchants and shipowners shall be before the Thesmothetae if they have been in any way wronged in the market either in connection with a voyage from Athens to any point, or from some other port to Athens; and it fixes imprisonment as the penalty for wrongdoers until such time as they shall have paid the amount adjudged against them, so that no one may lightly do wrong to any merchant.
§ 2
τοῖς δὲ περὶ τῶν μὴ γενομένων συμβολαίων εἰς κρίσιν καθισταμένοις ἐπὶ τὴν παραγραφὴν καταφεύγειν ἔδωκεν ὁ νόμος, ἵνα μηδεὶς συκοφαντῆται, ἀλλʼ αὐτοῖς τοῖς τῇ ἀληθείᾳ ἀδικουμένοις τῶν ἐμπόρων καὶ τῶν ναυκλήρων αἱ δίκαι ὦσιν. καὶ πολλοὶ ἤδη τῶν φευγόντων ἐν ταῖς ἐμπορικαῖς παραγραψάμενοι κατὰ τὸν νόμον τουτονὶ καὶ εἰσελθόντες εἰς ὑμᾶς ἐξήλεγξαν τοὺς δικαζομένους ἀδίκως ἐγκαλοῦντας καὶ ἐπὶ τῇ προφάσει τοῦ ἐμπορεύεσθαι συκοφαντοῦντας.
To those, however, who are brought into court in cases where no contract has been made, the law gives the right to have recourse to a special plea, that no one may bring a baseless or malicious suit, but that actions may be confined to those among the merchants and shipowners who are really wronged. Many defendants in mercantile suits have before now entered special pleas in accordance with this law, and have come before you and proved that their adversaries were making unjust charges and bringing baseless suits under pretence of being engaged in commerce.
§ 3
ὁ μὲν οὖν μετὰ τούτου μοι ἐπιβεβουλευκὼς καὶ τὸν ἀγῶνα τουτονὶ κατεσκευακὼς προϊόντος τοῦ λόγου καταφανὴς ὑμῖν ἔσται· ἐγκαλοῦντος δέ μοι Ἀπατουρίου τὰ ψευδῆ καὶ παρὰ τοὺς νόμους δικαζομένου, καὶ ὅσα μὲν ἐμοὶ καὶ τούτῳ ἐγένετο συμβόλαια, πάντων ἀπαλλαγῆς καὶ ἀφέσεως γενομένης, ἄλλου δὲ συμβολαίου οὐκ ὄντος ἐμοὶ πρὸς τοῦτον, οὔτε ναυτικοῦ οὔτʼ ἐγγείου, παρεγραψάμην τὴν δίκην μὴ εἰσαγώγιμον εἶναι κατὰ τοὺς νόμους τουτουσί. ΝΟΜΟΙ.
Who it is that has conspired with this fellow against me and who has concocted this suit, will become clear to you as my speech goes on. Since, however, Apaturius has made a false charge against me, and is suing me contrary to law, seeing that there had been a release and discharge from all contracts made between him and me, and there exists no other contract made with him by me whether for business by sea or on land, I have entered the special plea that the action is not maintainable, according to the following laws. The Laws
§ 4
ὡς τοίνυν παρὰ τοὺς νόμους τούτους εἴληχέ μοι τὴν δίκην Ἀπατούριος καὶ τὰ ψευδῆ ἐγκέκληκεν, ἐκ πολλῶν ὑμῖν τοῦτʼ ἐπιδείξω. ἐγὼ γάρ, ὦ ἄνδρες δικασταί, πολὺν ἤδη χρόνον ἐπὶ τῆς ἐργασίας ὢν τῆς κατὰ θάλατταν, μέχρι μέν τινος αὐτὸς ἐκινδύνευον, οὔπω δὲ ἔτη ἐστὶν ἑπτὰ ἀφʼ οὗ τὸ μὲν πλεῖν καταλέλυκα, μέτρια δʼ ἔχων τούτοις πειρῶμαι ναυτικοῖς ἐργάζεσθαι.
That Apaturius, then, has instituted suit against me contrary to these laws and that his charges are false, I shall show you by many proofs. I, men of the jury, have by now been for a long time engaged in foreign trade, and up to a certain time risked the sea in my own person; it is not quite seven years since I gave up voyaging, and, having a moderate capital, I try to put it to work by making loans on adventures overseas.
§ 5
διὰ δὲ τὸ ἀφῖχθαι πολλαχόσε καὶ διὰ τὸ εἶναί μοι τὰς διατριβὰς περὶ τὸ ἐμπόριον γνωρίμως ἔχω τοῖς πλείστοις τῶν πλεόντων τὴν θάλατταν· τούτοις δὲ τοῖς ἐκ Βυζαντίου καὶ πάνυ οἰκείως χρῶμαι διὰ τὸ ἐνδιατρῖψαι αὐτόθι. ἔχοντος δέ μου οὕτως ὡς λέγω, κατέπλευσαν δεῦρο τρίτον ἔτος οὗτός τε καὶ πολίτης αὐτοῦ Παρμένων, Βυζάντιος μὲν τὸ γένος, φυγὰς δʼ ἐκεῖθεν.
As I have visited many places and spend my time in your exchange, I know most of those who are seafarers, and with these men from Byzantium I am on intimate terms through having myself spent much time there. My position, then, was such as I have described, when this fellow put into our port with a fellow-countryman of his, named Parmeno, a Byzantine by birth, who was an exile from his country.
§ 6
προσιόντες δέ μοι ἐν τῷ ἐμπορίῳ οὗτος καὶ ὁ Παρμένων ἐμνήσθησαν περὶ ἀργυρίου. ἔτυχεν δὲ οὑτοσὶ ὀφείλων ἐπὶ τῇ νηὶ τῇ ἑαυτοῦ τετταράκοντα μνᾶς, καὶ οἱ χρῆσται κατήπειγον αὐτὸν ἀπαιτοῦντες καὶ ἐνεβάτευον εἰς τὴν ναῦν, εἰληφότες τῇ ὑπερημερίᾳ. ἀπορουμένῳ δʼ αὐτῷ μνᾶς μὲν δέκα ὁ Παρμένων ὡμολόγησεν δώσειν, τριάκοντα δὲ μνᾶς ἐδεῖτό μου οὗτος συνευπορῆσαι, αἰτιώμενος τοὺς χρήστας ἐπιθυμοῦντας τῆς νεὼς διαβεβληκέναι αὑτὸν ἐν τῷ ἐμπορίῳ, ἵνα κατάσχωσι τὴν ναῦν εἰς ἀπορίαν καταστήσαντες τοῦ ἀποδοῦναι τὰ χρήματα.
The plaintiff and Parmeno came up to me on the exchange and spoke about money. It happened that the plaintiff owed forty minae on his ship, and his creditors were pressing him hard with demands for their money, and were about to board the ship and take possession of it, as his note was overdue. While he was in this embarrassment, Parmeno agreed to give him ten minae, and the plaintiff asked me to contribute thirty minae, charging that the creditors in their eagerness to secure the ship had slandered him on the exchange, that they might seize the ship by putting him in a position where he could not pay.
§ 7
ἐμοὶ μὲν οὖν οὐκ ἔτυχεν παρὸν ἀργύριον, χρώμενος δὲ Ἡρακλείδῃ τῷ τραπεζίτῃ ἔπεισα αὐτὸν δανεῖσαι τὰ χρήματα λαβόντα ἐμὲ ἐγγυητήν. ἤδη δὲ τῶν τριάκοντα μνῶν πεπορισμένων, ἔτυχεν προσκεκρουκώς τι τούτῳ ὁ Παρμένων· ὡμολογηκὼς δʼ εὐπορήσειν αὐτῷ δέκα μνᾶς, καὶ τούτων δεδωκὼς τὰς τρεῖς, διὰ τὸ προειμένον ἀργύριον ἠναγκάζετο καὶ τὸ λοιπὸν διδόναι.
I happened to have no ready money in hand, but being acquainted with Heracleides, the banker, I persuaded him to lend the money, and to take me as surety. But when now the thirty minae had been procured, Parmeno happened to fall out with the plaintiff. However, seeing that he had agreed to furnish him with ten minae and had already given him three of them, he was compelled on account of the money he had given to pay the remainder as well.
§ 8
αὐτὸς μὲν οὖν διὰ τοῦτο οὐκ ἐβούλετο ποιήσασθαι τὸ συμβόλαιον, ἐμὲ δʼ ἐκέλευεν πρᾶξαι ὅπως αὐτῷ ὡς ἀσφαλέστατα ἕξει. λαβὼν δὲ ἐγὼ τὰς ἑπτὰ μνᾶς παρὰ τοῦ Παρμένοντος, καὶ τὰς τρεῖς ἃς προειλήφει οὗτος παρʼ ἐκείνου, ἀνθομολογησάμενος πρὸς τοῦτον, ὠνὴν ποιοῦμαι τῆς νεὼς καὶ τῶν παίδων, ἕως ἀποδοίη τάς τε δέκα μνᾶς ἃς διʼ ἐμοῦ ἔλαβεν, καὶ τὰς τριάκοντα ὧν κατέστησεν ἐμὲ ἐγγυητὴν τῷ τραπεζίτῃ. καὶ ὡς ἀληθῆ λέγω, ἀκούσατε τῶν μαρτυριῶν. ΜΑΡΤΥΡΙΑΙ.
Not wishing, however, for the reason given, to make the loan in his own name, he bade me to arrange it so that things should be as safe as possible for him. So I took over the seven minae from Parmeno, and having had transferred to myself the obligation for the three, which the plaintiff had already received from him, caused a bill of sale to be executed on the ship and the slaves until such time as he should repay me the ten minae, which he had received through me, and also the thirty for which he had made me his surety with the banker. In proof that my words are true, hear the depositions. The Depositions
§ 9
τὸν μὲν τρόπον τοῦτον ἀπήλλαξεν τοὺς χρήστας Ἀπατούριος οὑτοσί. οὐ πολλῷ δὲ χρόνῳ μετὰ ταῦτα τῆς τραπέζης ἀνασκευασθείσης, καὶ τοῦ Ἡρακλείδου κατʼ ἀρχὰς κεκρυμμένου, ἐπιβουλεύει οὑτοσὶ τούς τε παῖδας ἐκπέμψαι Ἀθήνηθεν καὶ τὴν ναῦν ἐξορμίσαι ἐκ τοῦ λιμένος. ὅθεν ἐμοὶ πρὸς τοῦτον ἡ πρώτη διαφορὰ ἐγένετο. αἰσθόμενος γὰρ ὁ Παρμένων ἐξαγομένων τῶν παίδων ἐπιλαμβάνεται καὶ τὴν ναῦν κατεκώλυσεν αὐτὸν ἐξορμίζειν, καὶ μεταπεμψάμενος ἐμὲ λέγει τὸ πρᾶγμα.
In this way, then, Apaturius here got rid of his creditors. Not long after this, the bank having failed, and Heracleides for a time having gone into hiding, the plaintiff schemed to send the slaves from Athens, and to remove the ship from the harbor. This was the cause of my first quarrel with him. For Parmeno, learning of the fact, laid hands on the slaves as they were being taken away, and prevented the sailing of the ship; then he sent for me, and told me of the affair.
§ 10
ὡς δʼ ἤκουσα, τοῦτον μὲν ἀνοσιώτατον ἡγησάμην εἶναι τῷ ἐπιχειρήματι, ἐσκοπούμην δὲ ὅπως αὐτός τε ἀπολυθήσομαι τῆς ἐγγύης τῆς ἐπὶ τὴν τράπεζαν, καὶ ὁ ξένος μὴ ἀπολεῖ ἃ διʼ ἐμοῦ τούτῳ ἐδάνεισεν. καταστήσας δὲ φύλακας τῆς νεὼς διηγησάμην τοῖς ἐγγυηταῖς τῆς τραπέζης τὴν πρᾶξιν, καὶ παρέδωκα τὸ ἐνέχυρον, εἰπὼν αὐτοῖς ὅτι δέκα μναῖ ἐνείησαν τῷ ξένῳ ἐν τῇ νηί. ταῦτα δὲ πράξας κατηγγύησα τοὺς παῖδας, ἵνʼ εἴ τις ἔνδεια γίγνοιτο, τὰ ἐλλείποντα ἐκ τῶν παίδων εἴη.
When I heard him, thinking this fellow a most impious wretch because of his attempt, I set about considering how I might myself get free from my guaranty to the bank, and how the foreigner might avoid the loss of the money he had lent this fellow through me. After stationing men to guard the ship I told the whole story to the sureties of the bank and turned the security over to them, telling them that the foreigner had a lien of ten minae on the ship. Having arranged this, I attached the slaves, in order that, if any shortage occurred, the deficiency might be made up by the proceeds of their sale.
§ 11
καὶ ἐγὼ μὲν ἐπειδὴ ἔλαβον τοῦτον ἀδικοῦντα, διωρθωσάμην ὑπὲρ ἐμαυτοῦ καὶ τοῦ ξένου· ὁ δʼ ὥσπερ ἀδικούμενος, ἀλλʼ οὐκ ἀδικῶν ἐμέμφετό μοι, καὶ ἠρώτα εἰ οὐχ ἱκανόν μοι εἴη αὐτῷ ἀπολυθῆναι τῆς ἐγγύης τῆς πρὸς τὴν τράπεζαν, ἀλλὰ καὶ ὑπὲρ τοῦ ἀργυρίου τοῦ Παρμένοντος τὴν ναῦν κατεγγυῶ καὶ τοὺς παῖδας, καὶ ὑπὲρ ἀνθρώπου φυγάδος ἀπεχθανοίμην αὑτῷ.
In this way, when I found that Apaturius was a rascal, I set matters right in my own interest and in the interest of the foreigner. But Apaturius, as though the wrong was on my side, and not on his, made complaint to me, and asked if it were not enough for me to be released from my guaranty to the bank, without also attaching the ship and the slaves to secure his money for Parmeno, and thus making an enemy of himself in the interest of one who was an exile.
§ 12
ἐγὼ δὲ τὸν πιστεύοντα ἐμαυτῷ τοσούτῳ ἔφην ἧττον ἂν περιιδεῖν, ὅσῳ φυγὰς ὢν καὶ ἀτυχῶν ἠδικεῖτο ὑπὸ τούτου. πάντα δὲ ποιήσας καὶ εἰς πᾶσαν ἀπέχθειαν τούτῳ ἐλθών, μόλις εἰσέπραξα τὸ ἀργύριον, πραθείσης τῆς νεὼς τετταράκοντα μνῶν, ὅσουπερ ἡ θέσις ἦν. ἀποδοθεισῶν δὲ τῶν τριάκοντα μνῶν ἐπὶ τὴν τράπεζαν καὶ τῶν δέκα μνῶν τῷ Παρμένοντι, ἐναντίον πολλῶν μαρτύρων τάς τε συγγραφὰς ἀνειλόμεθα, καθʼ ἃς ἐδανείσθη τὰ χρήματα, καὶ τῶν συναλλαγμάτων ἀφεῖμεν καὶ ἀπηλλάξαμεν ἀλλήλους, ὥστε μήτε τούτῳ πρὸς ἐμὲ μήτʼ ἐμοὶ πρὸς τοῦτον πρᾶγμα εἶναι μηδέν. καὶ ὡς ἀληθῆ λέγω, ἀκούσατε τῶν μαρτυριῶν. ΜΑΡΤΥΡΙΑΙ.
I replied that, when a man had put his trust in me, I was all the less inclined to leave him in the lurch, because, while he was an exile and in misfortune, he was being wronged by the plaintiff; and after I had done everything possible, and had incurred the utmost enmity on the part of this fellow, I with difficulty secured the money, the ship being sold for forty minae, the precise amount for which she was mortgaged. The thirty minae then having been paid back to the bank, and the ten minae to Parmeno, in the presence of many witnesses, we cancelled the bond in accordance with which the money had been lent, and mutually released and discharged one another from our engagements so that the plaintiff had nothing more to do with me, nor I with him. In proof that my words are true, hear the depositions. The Depositions
§ 13
μετὰ ταῦτα τοίνυν ἐμοὶ μὲν οὔτε μεῖζον οὔτε ἔλαττον πρὸς αὐτὸν συμβόλαιον γέγονεν· ὁ δὲ Παρμένων ἐδικάζετο τούτῳ τῶν τε πληγῶν ὧν ἔλαβεν ὑπὸ τούτου, ὅτε τῶν παίδων ἐξαγομένων ἐπελάβετο, καὶ ὅτι τοῦ εἰς Σικελίαν πλοῦ διὰ τοῦτον κατεκωλύθη. ἐνεστηκυίας δὲ τῆς δίκης δίδωσιν ὁ Παρμένων ὅρκον τούτῳ περί τινων ἐγκλημάτων, καὶ οὗτος ἐδέξατο, ἐπιδιαθέμενος ἀργύριον, ἐὰν μὴ ὀμόσῃ τὸν ὅρκον. καὶ ὅτι ἀληθῆ λέγω, λαβέ μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Since then I have had no business transaction with the fellow, whether great or small, but Parmeno sued him for damages for the blows which he received from him when he laid hands on the slaves as they were being carried off, and because he had been prevented by him from making the voyage to Sicily. When the action had been instituted, Parmeno tendered an oath to Apaturius regarding some of his charges, and he accepted it, and furthermore made a deposit to be forfeited if he did not swear the oath.In proof that my words are true, take the deposition. The Deposition
§ 14
δεξάμενος τοίνυν τὸν ὅρκον, εἰδὼς ὅτι πολλοὶ αὑτῷ συνείσονται ἐπιορκήσαντι, ἐπὶ μὲν τὸ ὀμόσαι οὐκ ἀπήντα, ὡς δὲ δίκῃ λύσων τὸν ὅρκον προσκαλεῖται τὸν Παρμένοντα. ἐνεστηκυιῶν δʼ αὐτοῖς τῶν δικῶν πεισθέντες ὑπὸ τῶν παρόντων εἰς ἐπιτροπὴν ἔρχονται, καὶ γράψαντες συνθήκας ἐπιτρέπουσιν ἑνὶ μὲν διαιτητῇ κοινῷ Φωκρίτῳ πολίτῃ αὑτῶν, ἕνα δʼ ἑκάτερος παρεκαθίσατο, οὗτος μὲν Ἀριστοκλέα Ὀῆθεν, ὁ δὲ Παρμένων ἐμέ.
Having accepted the oath, since he was aware that many would know that he had perjured himself, he did not present himself for the swearing, but, as though he could get free of the oath by an action, he summoned Parmeno into court. When both actions had been instituted, on the advice of persons present they proceeded to an arbitration, and after drawing up an agreement they submitted the matter to one common arbitrator, Phocritus, a fellow-country-man of theirs; and each one appointed one man to sit with Phocritus, Apaturius choosing Aristocles of Oea, and Parmeno choosing me.
§ 15
καὶ συνέθεντο ἐν ταῖς συνθήκαις, εἰ μὲν τρεῖς ὄντες ὁμογνώμονες γενοίμεθα, ταῦτα κύρια εἶναι αὑτοῖς, εἰ δὲ μή, οἷς οἱ δύο γνοίησαν, τούτοις ἐπάναγκες εἶναι ἐμμένειν. συνθέμενοι δὲ ταῦτα, ἐγγυητὰς τούτων ἀλλήλοις κατέστησαν, οὗτος μὲν ἐκείνῳ τὸν Ἀριστοκλέα, ὁ δὲ Παρμένων τούτῳ Ἄρχιππον Μυρρινούσιον. καὶ τὸ μὲν πρῶτον ἐτίθεντο τὰς συνθήκας παρὰ τῷ Φωκρίτῳ, εἶτα κελεύσαντος τοῦ Φωκρίτου παρʼ ἄλλῳ τινὶ θέσθαι, τίθενται παρὰ τῷ Ἀριστοκλεῖ. καὶ ὡς ἀληθῆ λέγω, ἀκούσατε τῶν μαρτυριῶν. ΜΑΡΤΥΡΙΑΙ.
They agreed in the articles that, if we three were of one mind, our decision should be binding on them, but, if not, then they should be bound to abide by what the two should determine. Having made this agreement, they appointed sureties for one another to guarantee its fulfillment. Apaturius appointed Aristocles, and Parmeno Archippus of Myrrhinus. At the outset they deposited their agreement with Phocritus, but upon his bidding them to deposit it with someone else, they deposited it with Aristocles. In proof that my words are true, hear the depositions. The Depositions
§ 16
ὅτι μὲν ἐτέθησαν αἱ συνθῆκαι παρὰ Ἀριστοκλεῖ καὶ ἡ ἐπιτροπὴ ἐγένετο Φωκρίτῳ καὶ Ἀριστοκλεῖ καὶ ἐμοί, οἱ εἰδότες ταῦτα μεμαρτυρήκασιν ὑμῖν. δέομαι δέ, ὦ ἄνδρες δικασταί, τὰ μετὰ ταῦτα πραχθέντα ἀκοῦσαί μου· ἐντεῦθεν γὰρ ἔσται φανερὸν ὑμῖν, ὅτι συκοφαντοῦμαι ὑπὸ τουτουὶ Ἀπατουρίου. ἐπειδὴ γὰρ ᾔσθετο ὁμογνώμονας ὄντας ἐμὲ καὶ τὸν Φώκριτον καὶ ἔγνω καταδιαιτήσοντας ἡμᾶς ἑαυτοῦ, λῦσαι βουλόμενος τὴν ἐπιτροπήν, διαφθεῖραι τὰς συνθήκας ἐπεχείρησε μετὰ τοῦ ἔχοντος αὐτάς.
That the agreements were deposited with Aristocles, and that the arbitration was left with Phocritus, Aristocles and myself, has been testified to you by witnesses who know the facts. And now, men of the jury, I beg of you to hear from me what happened after this; for from this it will be clear to you that this man Apaturius is making a claim upon me which is baseless and malicious. For when he saw that Phocritus and I were of one mind, and realized that we should give judgement against him, wishing to break down the arbitration, he sought, in collusion with the man who held them, to destroy the articles of agreement,
§ 17
καὶ ἦλθεν ἐπὶ τὸ ἀμφισβητεῖν ὡς αὑτῷ διαιτητὴς εἴη ὁ Ἀριστοκλῆς, τὸν δὲ Φώκριτον καὶ ἐμὲ οὐδενὸς κυρίους ἔφησεν εἶναι ἀλλʼ ἢ τοῦ διαλῦσαι. ἀγανακτήσας δὴ τῷ λόγῳ ὁ Παρμένων ἠξίου τὸν Ἀριστοκλέα ἐκφέρειν τὰς συνθήκας, οὐ πόρρω φάσκων εἶναι τὸν ἔλεγχον, εἴ τι κακουργοῖτο περὶ τὰ γράμματα· γεγραφέναι γὰρ αὐτὰ οἰκέτην ἑαυτοῦ.
and he proceeded to contend that Aristocles was his arbitrator, and declared that Phocritus and I were empowered to do nothing else than seek to bring about a reconciliation. Angered at this statement, Parmeno demanded of Aristocles that he produce the agreement, adding that if there had been any criminal meddling with the papers, proof of the fact would not be far to seek, for his own slave had written them.
§ 18
ὁμολογήσας δὲ ἐξοίσειν τὰς συνθήκας ὁ Ἀριστοκλῆς ἐμφανεῖς μὲν οὔπω καὶ τήμερον ἐνήνοχεν, εἰς δὲ τὴν ἡμέραν τὴν συγκειμένην ἀπαντήσας εἰς τὸ Ἡφαιστεῖον, προὐφασίζετο ὡς ὁ παῖς περιμένων αὑτὸν ἀπολωλεκὼς εἴη τὸ γραμματεῖον καθεύδων. ὁ δὲ ταῦτα κατασκευάζων ἦν Ἐρυξίας ὁ ἰατρὸς ὁ ἐκ Πειραιῶς, οἰκείως ἔχων τῷ Ἀριστοκλεῖ· ὅσπερ καὶ ἐμοὶ τοῦ ἀγῶνος αἴτιός ἐστιν, διαφόρως ἔχων. καὶ ὡς ἐσκήψατο ἀπολωλέναι ὁ Ἀριστοκλῆς, ἀκούσατε τῶν μαρτυριῶν. ΜΑΡΤΥΡΙΑΙ.
Aristocles promised that he would produce the articles, but up to this day has not brought them to light. He did meet us on the appointed day at the Hephaesteum, but made the excuse that his slave while waiting for him had fallen asleep and lost the document. The man who concocted this plot was Eryxias, the physician from Peiraeus, an intimate friend of Aristocles, the same man who out of enmity toward me has also got up this action against me. Now in proof that Aristocles pretended that he had lost the document, hear the depositions. The Depositions
§ 19
ἐντεῦθεν τοίνυν τὸ μὲν τῆς ἐπιτροπῆς ἐλέλυτο, ἠφανισμένων τῶν συνθηκῶν καὶ τῶν διαιτητῶν ἀντιλεγομένων· ἐπιχειροῦντες δὲ γράφειν ἑτέρας συνθήκας περὶ τούτων διηνέχθησαν, οὗτος μὲν ἀξιῶν τὸν Ἀριστοκλέα, ὁ δὲ Παρμένων τοὺς τρεῖς, οἷσπερ καὶ ἐξ ἀρχῆς ἡ ἐπιτροπὴ ἐγένετο. οὐ γραφεισῶν δʼ ἑτέρων συνθηκῶν, τῶν δὲ ἐξ ἀρχῆς ἀφανισθεισῶν, εἰς τοῦτʼ ἦλθεν ἀναιδείας ὁ ἠφανικὼς τὰς συνθήκας, ὥστε εἷς ὢν ἀποφανεῖσθαι ἔφη τὴν δίαιταν. παρακαλέσας δὲ ὁ Παρμένων μάρτυρας ἀπεῖπεν τῷ Ἀριστοκλεῖ μὴ ἀποφαίνεσθαι παρὰ τὰς συνθήκας καθʼ αὑτοῦ ἄνευ τῶν συνδιαιτητῶν. καὶ ὧν ἐναντίον ἀπεῖπεν, ἀκούσατε τῆς μαρτυρίας. ΜΑΡΤΥΡΙΑ.
After this the arbitration was done away with, the articles of agreement having disappeared and the authority of the arbitrators being questioned. They did endeavor to draw up new articles about these matters, but could come to no agreement, as the plaintiff insisted on having Aristocles, and Parmeno the three to whom in the first instance the arbitration had been referred. Nevertheless, although no new articles had been drawn, and those originally drawn had been made away with, the man who had made away with them came to such a pitch of shamelessness that he declared he would in his own single person pronounce the award. Parmeno called witnesses to be present, and forbade Aristocles to pronounce an award against him, without his co-arbitrators, in defiance of the articles of agreement.Hear the deposition of those in whose presence he thus forbade him. The Deposition
§ 20
μετὰ ταῦτα τοίνυν τῷ Παρμένοντι συνέβη συμφορὰ δεινή, ὦ ἄνδρες δικασταί. οἰκοῦντος γὰρ αὐτοῦ ἐν Ὀφρυνείῳ διὰ τὴν οἴκοθεν φυγήν, ὅτε ὁ σεισμὸς ἐγένετο ὁ περὶ Χερρόνησον, συμπεσούσης αὐτῷ τῆς οἰκίας ἀπώλοντο ἡ γυνὴ καὶ οἱ παῖδες. καὶ ὁ μὲν πυθόμενος τὴν συμφορὰν ᾤχετο ἐνθένδε ἀποπλέων· ὁ δὲ Ἀριστοκλῆς, διαμαρτυραμένου τοῦ ἀνθρώπου ἐναντίον μαρτύρων μὴ ἀποφαίνεσθαι καθʼ αὑτοῦ ἄνευ τῶν συνδιαιτητῶν, ἀποδημήσαντος τοῦ ἀνθρώπου διὰ τὴν συμφορὰν ἐρήμην κατʼ αὐτοῦ ἀπεφήνατο τὴν δίαιταν.
After this there befell Parmeno, men of the jury, a dire misfortune. He was dwelling in Ophrynium because of his being an exile from home, when the earthquake in the Chersonese occurred; and in the collapse of his house his wife and children perished. Immediately on hearing of the disaster he departed by ship from Athens. Aristocles, although the man had adjured him in the presence of witnesses not to pronounce judgement against him without his co-arbitrators, when Parmeno had left the country because of the disaster, pronounced an award against him by default.
§ 21
καὶ ἐγὼ μὲν καὶ ὁ Φώκριτος ἐν ταῖς αὐταῖς συνθήκαις γεγραμμένοι, ὅτι ἠμφεσβήτησεν οὗτος μὴ εἶναι ἡμᾶς διαιτητὰς αὑτῷ, ἐφύγομεν τὸ διαιτῆσαι· ὁ δὲ οὐ μόνον ἀμφισβητηθείς, ἀλλὰ καὶ ἀπορρηθὲν αὐτῷ, οὐδὲν ἧττον τὴν ἀπόφασιν ἐποιήσατο. ὃ οὔτε ὑμῶν οὔτε τῶν ἄλλων Ἀθηναίων ὑπομείναι ἂν ποιῆσαι οὐδείς.
Phocritus and I, who were named in the same articles, refused to participate in the award, because the plaintiff denied that in his view we were arbitrators; but Aristocles, whose authority was not only disputed, but who had expressly been forbidden to act, nevertheless made the declaration—a thing which not one of you and not one of all the other Athenians could have been induced to do.
§ 22
ἃ μὲν οὖν περὶ τὴν ἀφάνισιν τῶν συνθηκῶν καὶ περὶ τὴν γνῶσιν τῆς διαίτης Ἀπατουρίῳ καὶ τῷ διαιτητῇ πέπρακται, ἐάν ποτε σωθῇ ὁ ἠδικημένος, δίκην παρʼ αὐτῶν λήψεται· ἐπειδὴ δʼ εἰς τοῦτο ἐλήλυθεν Ἀπατούριος ἀναιδείας, ὥστε κἀμοὶ δικάζεται, ἐπιφέρων αἰτίαν ὡς ἀνεδεξάμην ἐκτείσειν, εἴ τι καταγνωσθείη τοῦ Παρμένοντος, καί φησιν ἐγγραφῆναι εἰς τὰς συνθήκας ἐμὲ ἐγγυητήν, ὥσπερ προσήκει τοιαύτην αἰτίαν ἀπολύσασθαι, πρῶτον μὲν ὑμῖν μάρτυρας παρασχήσομαι ὡς οὐκ ἠγγυησάμην ἐγὼ τὸν Παρμένοντα, ἀλλʼ Ἄρχιππος Μυρρινούσιος, ἔπειτα πειράσομαι καὶ ἐκ τεκμηρίων τὴν ἀπολογίαν ποιήσασθαι, ὦ ἄνδρες δικασταί.
For all that Apaturius and the arbitrator did in connection with the disappearance of the articles and the pronouncing of the award, the man wronged, if ever he comes safely back to Athens, will obtain satisfaction from them. But since Apaturius has come to such a pitch of shamelessness as to bring suit against me also, charging that I undertook to pay any sum that might be awarded against Parmeno, and since he declares that my name was entered in the articles as surety, I shall free myself from such a charge in the proper way; I shall first bring forward witnesses to prove that it was not I who became surety for Parmeno, but Archippus of Myrrhinus; and I shall then undertake, men of the jury, to make my defence by circumstantial proofs.
§ 23
πρῶτον μὲν οὖν τὸν χρόνον ἐμαυτῷ ἡγοῦμαι μάρτυρα εἶναι τοῦ μὴ ἀληθὲς τὸ ἔγκλημα εἶναι. ἡ μὲν γὰρ ἐπιτροπὴ τούτῳ πρὸς τὸν Παρμένοντα τρίτον ἔτος γέγονεν καὶ ἡ γνῶσις τοῦ Ἀριστοκλέους· αἱ δὲ λήξεις τοῖς ἐμπόροις τῶν δικῶν ἔμμηνοί εἰσιν ἀπὸ τοῦ βοηδρομιῶνος μέχρι τοῦ μουνιχιῶνος, ἵνα παραχρῆμα τῶν δικαίων τυχόντες ἀνάγωνται. εἰ δὴ τῇ ἀληθείᾳ ἐγγυητὴς ἦν τοῦ Παρμένοντος, διὰ τί πρῶτον μὲν οὐκ εὐθὺς τῆς γνώσεως γενομένης ἐπράττετο τὴν ἐγγύην;
In the first place, I hold that the time is a witness for me to prove that the charge is groundless. For the agreement to arbitrate made by this fellow and Parmeno and the award of Aristocles took place two years ago; but merchants may bring action every month from Boëdromion to Munichion, in order that they may obtain their rights without delay and put to sea. So, if I was in truth a surety for Parmeno, why did not Apaturius immediately after the award proceed to collect the sum guaranteed?
§ 24
οὐ γὰρ δὴ τοῦτό γʼ αὐτῷ ἔνι εἰπεῖν, ὡς διὰ τὴν πρὸς ἐμὲ φιλίαν ὤκνει μοι ἀπεχθέσθαι. αὐτὸς γὰρ εἰσεπέπρακτο ὑπʼ ἐμοῦ πρὸς ἔχθραν τὰς χιλίας δραχμὰς τὰς τοῦ Παρμένοντος, καὶ ὅτʼ ἐξώρμιζε τὴν ναῦν ἐπιβουλεύων ἀποδρᾶναι καὶ ἀποστερῆσαι τὸ ἐπὶ τὴν τράπεζαν χρέως, ἐκωλύθη ὑπʼ ἐμοῦ. ὥστε εἰ ἦν ἠγγυημένος ἐγὼ τὸν Παρμένοντα, οὐκ ἂν τρίτῳ ἔτει ὕστερον, ἀλλʼ εὐθὺς τότε εἰσέπραττεν ἄν με τὴν ἐγγύην.
It is not open to him to say that because of his friendship for me he was loth to incur my enmity, for he had himself in utter unfriendliness been forced by me to pay the one thousand drachmae due to Parmeno; and when he was trying to get his ship out of the port in his plot to sneak away and to defraud the bank of what was due, it was I who prevented him. So, if I had become a surety for Parmeno, he would not have waited until two years afterward to exact the sum guaranteed, but would have proceeded to do so at once.
§ 25
ἀλλὰ νὴ Δία εὐπόρως διέκειτο, ὥστʼ ἐνεδέχετο αὐτῷ καὶ ὕστερον ἐπʼ ἐμὲ ἐλθεῖν, τότε δʼ ἀσχόλως εἶχεν περὶ ἀναγωγὴν ὤν. ἀλλὰ διʼ ἀπορίαν ἐξειστήκει τῶν ἑαυτοῦ καὶ τὴν ναῦν ἐπεπράκει. εἰ δʼ ἄρα ἐμποδών τι αὐτῷ ἐγένετο τοῦ μὴ εὐθὺς τότε δικάσασθαι, διὰ τί πέρυσιν ἐπιδημῶν, μὴ ὅτι δικάσασθαι, ἀλλʼ οὐδʼ ἐγκαλέσαι μοι ἐτόλμησεν; καίτοι προσῆκεν, εἰ ὁ μὲν Παρμένων ὠφλήκει αὐτῷ τὴν δίκην, ἐγὼ δὲ ἐγγυητὴς ἦν, προσελθεῖν αὐτόν μοι ἔχοντα μάρτυρας καὶ ἀπαιτῆσαι τὴν ἐγγύην, εἰ μὴ προπέρυσιν, ἐν τῷ ἐξελθόντι ἐνιαυτῷ· καὶ εἰ μὲν αὐτῷ ἀπεδίδουν, κομίσασθαι, εἰ δὲ μή, δικάζεσθαι.
Ah, but he was well provided with funds, so that it was open to him to proceed against me later on, and at the moment he had no time, as he was about to put to sea! On the contrary, he was in such straits that he had lost all his effects, and had sold his ship. And, if there really had been anything to prevent his immediately bringing suit against me, why, when he was in town last year, did he not dare, I will not say to bring suit, but even to make a demand? It was surely the proper course for him, if judgement had been given against Parmeno in his favour, and if I was the latter’s surety, to come to me himself accompanied by witnesses, and to demand the amount guaranteed, if not the year before last, at any rate in the year just past; and then, if I proffered payment, to take his money, and, if I did not, to bring suit.
§ 26
τῶν γὰρ τοιούτων ἐγκλημάτων πρότερον τὰς ἀπαιτήσεις ποιοῦνται ἅπαντες ἢ δικάζονται. οὐκ ἔστιν τοίνυν ὅστις μαρτυρήσει παραγενέσθαι, ὅπου οὗτος ἢ πέρυσιν ἢ προπέρυσιν ἐδικάσατό μοι ἢ λόγον ὁντινοῦν ἐποιήσατο πρὸς ἐμὲ περὶ ὧν νυνί μοι δικάζεται. ὅτι δʼ ἐπεδήμει πέρυσιν, ὅτε αἱ δίκαι ἦσαν, λαβέ μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
For in claims of this sort everyone makes demand before he brings suit. Well, there isn’t a person living who will testify that he was present either last year or the year before, when this man either instituted proceedings against me or made any mention to me whatever of the claims for which he is now suing me.To prove that he was in town last year when the courts were open, please take the deposition. The Deposition
§ 27
λαβὲ δή μοι καὶ τὸν νόμον, ὃς κελεύει τὰς ἐγγύας ἐπετείους εἶναι. καὶ οὐκ ἰσχυρίζομαι τῷ νόμῳ, ὡς οὐ δεῖ με δίκην δοῦναι εἰ ἠγγυησάμην, ἀλλὰ μάρτυρά μοί φημι τὸν νόμον εἶναι τοῦ μὴ ἐγγυήσασθαι καὶ αὐτὸν τοῦτον· ἐδεδίκαστο γὰρ ἄν μοι τῆς ἐγγύης ἐν τῷ χρόνῳ τῷ ἐν τῷ νόμῳ γεγραμμένῳ. ΝΟΜΟΣ.
Now, please take the law which declares that guaranties shall be for a year only. I do not lay stress on the law to show that I should not pay what is due, if I actually became a surety, but I declare that the law is a witness that I did not become one, and so is the fellow himself; for otherwise he would have brought suit against me within the time specified by the law. The Law
§ 28
γενέσθω τοίνυν καὶ τοῦτο ὑμῖν τεκμήριον τοῦ ψεύδεσθαι Ἀπατούριον· εἰ γὰρ ἠγγυησάμην ἐγὼ τούτῳ τὸν Παρμένοντα, οὐκ ἔστιν ὅπως τούτῳ μὲν ὑπὲρ ἐκείνου ἀπηχθόμην, πρόνοιαν ποιούμενος ὅπως μὴ ἀπολεῖ ἃ διʼ ἐμοῦ τούτῳ συνέβαλεν, αὐτὸς δʼ ἐμαυτὸν περιεῖδον ἂν ὑπʼ ἐκείνου πρὸς τοῦτον ἐν ἐγγύῃ καταλειπόμενον. τίνα γὰρ ἐλπίδα ἔσχον τοῦτον ἀποσχήσεσθαί μου, ὃν αὐτὸς ἠναγκάκειν ἐκείνῳ τὰ δίκαια ποιῆσαι; καὶ τὴν ἐγγύην αὐτὸν εἰσπράξας τὴν πρὸς τὴν τράπεζαν πρὸς ἀπέχθειαν, τί προσεδόκων ὑπὸ τούτου αὐτὸς πείσεσθαι;
Let this, then, be another proof to you that Apaturius is lying. If I had become surety to him for Parmeno, it is inconceivable that I should have made the plaintiff my enemy for Parmeno’s sake, taking every care that the latter should not lose what he had lent the plaintiff through me, and yet have allowed myself to be left in the lurch by him as his surety to the plaintiff. For what ground had I to hope that leniency would be shown me by the man whom I had compelled to do justice to Parmeno? And when I had made him my enemy by exacting from him what was guaranteed to the bank, what treatment could I myself have expected to receive at his hands?
§ 29
ἄξιον τοίνυν καὶ τοῦτʼ ἐνθυμηθῆναι, ὦ ἄνδρες δικασταί, ὅτι οὐκ ἄν ποτε ἔξαρνος ἐγενόμην, εἰ ἠγγυήμην· πολὺ γὰρ ὁ λόγος ἦν μοι ἰσχυρότερος ὁμολογοῦντι τὴν ἐγγύην ἐπὶ τὰς συνθήκας ἰέναι, καθʼ ἃς ἡ ἐπιτροπὴ ἐγένετο. ὅτι μὲν γὰρ τρισὶν ἐπετράπη διαιτηταῖς, μεμαρτύρηται ὑμῖν· ὁπότε δὲ μὴ ἔγνωσται ὑπὸ τῶν τριῶν, τί βουλόμενος ἠρνούμην ἂν τὴν ἐγγύην; μὴ γὰρ γενομένης τῆς γνώσεως κατὰ τὰς συνθήκας, οὐδʼ ἂν ἐγὼ τῆς ἐγγύης ὑπόδικος ἦν. ὥστε οὐκ ἄν ποτε, ὦ ἄνδρες δικασταί, παραλιπὼν τὴν οὖσάν μοι ἀπολογίαν, εἰ ἠγγυησάμην, ἐπὶ τὸ ἀρνεῖσθαι ἦλθον.
It is worth while also for you to bear this in mind, men of the jury, that, if I had been surety, I should never have denied it. For my argument was much stronger, if I admitted the guaranty and appealed to the agreement in accordance with which the arbitration was to be held. That the matter was referred to three arbitrators has been shown by testimony. When, then, there had been no decision by the three, why in the world should I have denied the guaranty? For, if judgement had not been given in accordance with the agreement, neither should I have been open to action for my guaranty. Therefore, men of the jury, if I had really become a surety, I should not have given up a defence which was at hand, and have proceeded to deny the fact.
§ 30
ἀλλὰ μὴν καὶ τοῦτο μεμαρτύρηται ὑμῖν, ὅτι ἐπειδὴ ἠφανίσθησαν αἱ συνθῆκαι ὑπὸ τούτων, ἐζήτουν ἑτέρας γράφεσθαι οὗτος καὶ ὁ Παρμένων, ὡς ἀκύρων ὄντων αὐτοῖς τῶν πρότερον ὡμολογημένων. καίτοι ὁπότε περὶ τῆς μελλούσης γνώσεως γενήσεσθαι ἑτέρας ἐνεχείρουν συνθήκας γράφεσθαι, ἐπειδὴ αἱ ὑπάρχουσαι ἀπώλοντο, πῶς ἐνῆν μὴ γραφεισῶν συνθηκῶν ἑτέρων ἢ δίαιταν γενέσθαι ἢ ἐγγύην; περὶ αὐτοῦ γὰρ τούτου διενεχθέντες οὐκ ἔγραψαν ἕτερα γράμματα, ὁ μὲν ἀξιῶν ἕνα διαιτητὴν αὑτῷ εἶναι, ὁ δὲ τρεῖς. ὁπότε δὲ αἱ μὲν ἐξ ἀρχῆς συνθῆκαι ἠφανίσθησαν, καθʼ ἃς ἐμέ φησιν γενέσθαι ἐγγυητήν, ἕτεραι δὲ μὴ ἐγράφησαν, πῶς ὀρθῶς ἂν ἐμοὶ δικάζοιτο, καθʼ οὗ μὴ ἔχει παρασχέσθαι συνθήκας;
Again, the following fact has been testified to you by witnesses, that, after the articles of agreement had been made away with by these men, the plaintiff and Parmeno sought to have new articles drawn up, thus admitting that their former agreement was without force. Yet, when they sought to have other articles drawn in regard to the judgement that was to be given, since the existing ones had been lost, how was it possible that, if other articles were not drawn, there could be either arbitration or guaranty? It was the fact that they disagreed upon this very point that prevented their writing new articles, Apaturius demanding that there should be one arbitrator, and Parmeno that there should be three. But, since the original articles were made away with, in accordance with which he alleges that I became a surety, and other articles were not written, what right has he to bring suit against me, against whom he is able to produce no agreement?
§ 31
ἀλλὰ μὴν καὶ ὡς ἀπηγόρευεν ὁ Παρμένων τῷ Ἀριστοκλεῖ καθʼ αὑτοῦ μὴ γιγνώσκειν ἄνευ τῶν συνδιαιτητῶν, μεμαρτύρηται ὑμῖν. ὅταν δὴ ὁ αὐτὸς ἠφανικὼς φαίνηται τὰ γράμματα καθʼ ἃ ἔδει τὴν δίαιταν γενέσθαι, καὶ ἄνευ τῶν συνδιαιτητῶν παρὰ τὴν ἀπόρρησιν φῇ δεδιῃτηκέναι, πῶς ἂν τούτῳ τῷ ἀνθρώπῳ πιστεύσαντες δικαίως ἐμὲ ἀπολέσαιτε;
Further, it has been testified to you by witnesses that Parmeno forbade Aristocles to give judgement against him without the concurrence of his co-arbitrators. When, therefore, it is shown that the same person has made away with the document in accordance with the terms of which the arbitration was to be made, and declares that he has made the decision without his co-arbitrators, and in defiance of the notice forbidding him to do so, how can you with any fairness credit the fellow and condemn me?
§ 32
σκέψασθε γὰρ τοῦτο, ὦ ἄνδρες δικασταί· εἰ μὴ ἐμὲ νυνί, ἀλλὰ τὸν Παρμένοντα ἐδίωκεν Ἀπατούριος οὑτοσί, εἰσπράττων τὰς εἴκοσι μνᾶς, ἰσχυριζόμενος τῇ Ἀριστοκλέους γνώσει, ὁ δὲ Παρμένων παρὼν ἀπελογεῖτο ὑμῖν καὶ μάρτυρας παρείχετο, τοῦτο μὲν ὅτι οὐ μόνῳ τῷ Ἀριστοκλεῖ, ἀλλὰ τρίτῳ ἐπέτρεψεν,
Consider this, men of the jury: suppose it was not against me, but against Parmeno, that this man Apaturius were now taking action, seeking to recover the twenty minae in reliance upon the judgement of Aristocles; and that Parmeno was present and making his defence, calling witnesses to prove that he had turned the matter over to Aristocles, not as a single arbitrator, but as one of three;
§ 33
εἶθʼ ὅτι ἀπεῖπεν αὐτῷ ἄνευ τῶν συνδιαιτητῶν καθʼ αὑτοῦ μὴ ἀποφαίνεσθαι, καὶ ὅτι ἀπολομένης αὑτῷ τῆς γυναικὸς καὶ τῶν παίδων ὑπὸ τοῦ σεισμοῦ καὶ ἐπὶ τηλικαύτην συμφορὰν ἀπάραντος οἴκαδε, ὁ τὰς συνθήκας ἠφανικὼς ἐρήμην αὑτοῦ ἐν τῇ ἀποδημίᾳ κατέγνω τὴν δίαιταν, ἔστιν ὅστις ἂν ὑμῶν ταῦτα τοῦ Παρμένοντος ἀπολογουμένου τὴν οὕτω παρανόμως γνωσθεῖσαν δίαιταν κυρίαν ἔγνω εἶναι;
that he had forbidden him to announce a decision against him without his co-arbitrators; and that, after his wife and children had perished in the earthquake, and he in the face of a disaster so appalling had sailed for home, the man who had made away with the articles of agreement announced a judgement against him by default in his absence, is there a single one of you who, when Parmeno had brought out these facts in his defence, would have considered an award so unjustly made to be valid?
§ 34
μὴ γὰρ ὅτι ἀμφισβητουμένων ἁπάντων, ἀλλʼ εἰ ἦσαν μὲν αἱ συνθῆκαι, ὡμολογεῖτο δὲ εἷς εἶναι ὁ διαιτητὴς Ἀριστοκλῆς, μὴ ἀπεῖπεν δὲ ὁ Παρμένων αὐτῷ καθʼ αὑτοῦ μὴ διαιτᾶν, ἀλλὰ συνέβη πρὶν τὴν ἀπόφασιν γενέσθαι τῆς διαίτης ἡ συμφορὰ τῷ ἀνθρώπῳ, τίς οὕτως ὠμός ἐστιν ἀντίδικος ἢ διαιτητὴς ὃς οὐκ ἂν ἀνεβάλετο εἰς τὸ ἐπιδημῆσαι τὸν ἄνθρωπον; εἰ δὲ ὁ Παρμένων εἰς λόγον καταστὰς πανταχοῦ δικαιότερʼ ἂν φαίνοιτο λέγων τούτου, πῶς ἂν ὀρθῶς ἐμοῦ καταγιγνώσκοιτε, ᾧ τὸ παράπαν πρὸς τὸν ἄνθρωπον τουτονὶ μηδὲν συμβόλαιόν ἐστιν;
More than this; suppose that not every point was under dispute; that there were in existence articles of agreement; that Aristocles was admittedly an arbitrator having sole authority; that Parmeno had not forbidden him to make the award; but that the calamity had befallen the man before the announcement of the award; what adversary or what arbitrator would have been so cruel as not to postpone the case until the man returned to the country? Then, if Parmeno, coming to plead before you, should be judged in every point to speak with more justice than the plaintiff, how can you justly give judgement against me, who have absolutely no contract with this man?
§ 35
ὅτι μὲν οὖν ἐγὼ μὲν ὀρθῶς τὴν παραγραφὴν πεποίημαι, Ἀπατούριος δὲ τὰ ψευδῆ ἐγκέκληκε καὶ παρὰ τοὺς νόμους τὴν λῆξιν πεποίηται, ἐκ πολλῶν οἶμαι ἐπιδεδεῖχθαι τοῦτο ὑμῖν, ὦ ἄνδρες δικασταί· τὸ δὲ κεφάλαιον, πρὸς ἐμὲ οὐδʼ ἐπιχειρήσει λέγειν Ἀπατούριος ὡς συνθῆκαί τινες αὐτῷ εἰσίν. ὅταν δὲ λέγῃ ψευδόμενος, ὡς ἐν ταῖς πρὸς τὸν Παρμένοντα συνθήκαις ἐνεγράφην ἐγγυητής, ἀπαιτεῖτε αὐτὸν τὰς συνθήκας,
That I, on my part, have made my special plea with good right, and that Apaturius has lodged against me a claim that is .baseless, and instituted a suit contrary to law, has, I think, been shown to you, men of the jury, by many proofs. The main point is this: Apaturius will not even attempt to say that he has any articles showing an agreement between us. When he falsely states that my name was written in as surety in the agreement made with Parmeno, demand of him the articles.
§ 36
καὶ ἐνταῦθα αὐτῷ ἀπαντᾶτε, ὅτι πάντες ἄνθρωποι, ὅταν πρὸς ἀλλήλους ποιῶνται συγγραφάς, τούτου ἕνεκα σημηνάμενοι τίθενται παρʼ οἷς ἂν πιστεύσωσιν, ἵνα, ἐάν τι ἀντιλέγωσιν, ᾖ αὐτοῖς ἐπανελθοῦσιν ἐπὶ τὰ γράμματα, ἐντεῦθεν τὸν ἔλεγχον ποιήσασθαι περὶ τοῦ ἀμφισβητουμένου. ὅταν δʼ ἀφανίσας τις τἀκριβὲς λόγῳ ἐξαπατᾶν πειρᾶται, πῶς ἂν δικαίως πιστεύοιτε;
Meet him on this ground: that all men, when they make agreements with one another, seal the articles and deposit them with persons whom they can trust, for this very purpose, that, if a dispute arises between them, they may refer to the document and so settle the point at issue. But when a man, after doing away with the source of accurate knowledge, undertakes to deceive you with words, how can you with justice put any confidence in him?
§ 37
ἀλλὰ νὴ Δία (τὸ ῥᾷστον τοῖς ἀδικεῖν καὶ συκοφαντεῖν προῃρημένοις) μαρτυρήσει τις αὐτῷ κατʼ ἐμοῦ. ἐὰν οὖν ἐπισκήψωμαι αὐτῷ, πόθεν τὴν ἀπόδειξιν ποιήσεται τοῦ ἀληθῆ μαρτυρεῖν; ἐκ τῶν συνθηκῶν; τοῦτο τοίνυν μὴ ἀναβαλλέσθω, ἀλλʼ ἤδη φερέτω ὁ ἔχων τὰς συνθήκας. εἰ δʼ ἀπολωλέναι φησίν, πόθεν λάβω ἐγὼ τὸν ἔλεγχον καταψευδομαρτυρηθείς; εἰ μὲν γὰρ παρʼ ἐμοὶ ἐτέθη τὸ γραμματεῖον, ἐνῆν αἰτιάσασθαι Ἀπατουρίῳ, ὡς ἐγὼ διὰ τὴν ἐγγύην ἠφάνικα τὰς συνθήκας·
But perhaps some witness (for this is the easiest course for those who have chosen to do wrong and to bring baseless charges) will testify for him against me. If then, I take action against the witness, how will he prove that his testimony is true? By the articles of agreement? Well, then, let there be no delay about this; let the one who has them bring forward the articles at once. But if he says they have been lost, how, then, shall I find means of refuting the false testimony brought against me? If the document had been deposited with me, it would have been open to Apaturius to charge that I had made away with it because of my guaranty;
§ 38
εἰ δὲ παρὰ τῷ Ἀριστοκλεῖ, διὰ τί, εἴπερ ἄνευ τῆς τούτου γνώμης ἀπολώλασιν αἱ συνθῆκαι, τῷ μὲν λαβόντι αὐτὰς καὶ οὐ παρέχοντι οὐ δικάζεται, ἐμοὶ δʼ ἐγκαλεῖ, μάρτυρα παρεχόμενος κατʼ ἐμοῦ τὸν ἠφανικότα τὰς συνθήκας, ᾧ προσῆκεν αὐτὸν ὀργίζεσθαι, εἴπερ μὴ κοινῇ μετὰ τούτου ἐκακοτέχνει; εἴρηταί μοι τὰ δίκαια, ὅσα ἐδυνάμην. ὑμεῖς οὖν κατὰ τοὺς νόμους γιγνώσκετε τὰ δίκαια.
but, if it was deposited with Aristocles, why is it, if the agreement has been lost without the plaintiff’s knowledge, that instead of bringing suit against the man who received the agreement but does not produce it, he makes charges against me, bringing forward as a witness against me the man who made away with the agreement, against whom he ought to feel resentment, if it were not that they are leagued together in their evil scheming?I have made a just plea to the best of my ability. Do you now give a just decision in accordance with the laws.
Against Phormio · urn:cts:greekLit:tlg0014.tlg034 · Greek: πρὸς Φορμίωνα ὑπὲρ δανείου — tlg0014.tlg034.perseus-grc2 · English: Against Phormio — trans. Augustus Taber Murray — tlg0014.tlg034.perseus-eng2
§ 1
δίκαια ὑμῶν δεησόμεθα, ὦ ἄνδρες δικασταί, ἀκοῦσαι ἡμῶν μετʼ εὐνοίας ἐν τῷ μέρει λεγόντων, γνόντας ὅτι ἰδιῶται παντελῶς ἐσμέν, καὶ πολὺν χρόνον εἰς τὸ ὑμέτερον ἐμπόριον εἰσαφικνούμενοι καὶ συμβόλαια πολλοῖς συμβάλλοντες οὐδεμίαν πώποτε δίκην πρὸς ὑμᾶς εἰσήλθομεν, οὔτʼ ἐγκαλοῦντες οὔτʼ ἐγκαλούμενοι ὑφʼ ἑτέρων.
The request that I shall make of you, men of the jury, is a fair one, that you should hear us with goodwill as we speak in our turn, knowing well that we are wholly without experience in the art of speaking; and long as we have been frequenting your mart, and many as are the merchants to whom we have made loans, we have never until now appeared in any suit before you either as plaintiffs or as defendants.
§ 2
οὐδʼ ἂν νῦν, ἀκριβῶς ἴστε, ὦ ἄνδρες Ἀθηναῖοι, εἰ ὑπελαμβάνομεν ἀπολωλέναι τὰ χρήματα ἐπὶ τῆς νεὼς τῆς διαφθαρείσης, ἃ ἐδανείσαμεν Φορμίωνι, οὐκ ἄν ποτʼ ἐλάχομεν τὴν δίκην αὐτῷ· οὐχ οὕτως ἡμεῖς ἀναίσχυντοί ἐσμεν οὐδʼ ἄπειροι τοῦ ζημιοῦσθαι. πολλῶν δʼ ἡμᾶς κακιζόντων, καὶ μάλιστα τῶν ἐν Βοσπόρῳ ἐπιδημησάντων ἅμα Φορμίωνι, οἵπερ τοῦτον ᾔδεσαν οὐ συναπολέσαντα τὰ χρήματα ἐν τῇ νηί, δεινὸν ἡγούμεθα εἶναι τὸ μὴ βοηθῆσαι ἡμῖν αὐτοῖς ἀδικουμένοις ὑπὸ τούτου.
And you may be sure, men of Athens, that we should not even now have brought this action against Phormio, if we believed that the money which we lent him had been lost on the ship that was wrecked; we are not so shameless nor so unaccustomed to losses. But as many have kept taunting us, and especially those who were in Bosporus with Phormio, who knew that he had not lost the money together with the ship, we thought it a dreadful thing not to seek redress after being wronged as we had been by this man.
§ 3
περὶ μὲν οὖν τῆς παραγραφῆς βραχύς ἐστιν ὁ λόγος· καὶ γὰρ οὗτοι οὐ τὸ παράπαν συμβόλαιον ἐξαρνοῦνται μὴ γενέσθαι ἐν τῷ ἐμπορίῳ τῷ ὑμετέρῳ, ἀλλʼ οὐκέτι εἶναί φασι πρὸς αὑτοὺς οὐδὲν συμβόλαιον· πεποιηκέναι γὰρ οὐδὲν ἔξω τῶν ἐν τῇ συγγραφῇ γεγραμμένων.
With reference to the special plea my argument is a brief one. For even the defendants do not absolutely deny that a contract was made on your exchange; but they claim that there exists no longer any obligation on their part due to the contract, for they have done nothing that contravenes the terms of the agreement.
§ 4
οἱ μὲν οὖν νόμοι, καθʼ οὓς ὑμεῖς δικασταὶ κάθησθε, οὐχ οὕτως λέγουσιν, ἀλλʼ ὑπὲρ μὲν τῶν μὴ γενομένων ὅλως συμβολαίων Ἀθήνησι μηδʼ εἰς τὸ Ἀθηναίων ἐμπόριον παραγράφεσθαι δεδώκασιν, ἐὰν δέ τις γενέσθαι μὲν ὁμολογῇ, ἀμφισβητῇ δὲ ὡς πάντα πεποίηκεν τὰ συγκείμενα, ἀπολογεῖσθαι κελεύουσιν εὐθυδικίαν εἰσιόντα, οὐ κατηγορεῖν τοῦ διώκοντος. οὐ μὴν ἀλλʼ ἔγωγε ἐλπίζω καὶ ἐξ αὐτοῦ τοῦ πράγματος δείξειν εἰσαγώγιμον τὴν δίκην οὖσαν.
The laws, however, in accordance with which you sit as jurors, do not use this language. They do indeed allow the production of a special plea when there has been no contract at all at Athens or for the Athenian market; but if a man admits that a contract was made, yet contends that he has done everything that the contract requires, they bid him to make a defence on the merits of the case, and not to make the plaintiff a defendant. Not but that I hope to prove from the facts of the case itself that this suit of mine is admissible.
§ 5
σκέψασθε δέ, ὦ ἄνδρες Ἀθηναῖοι, ὅ τι ὁμολογεῖται παρʼ αὐτῶν τούτων καὶ τί ἀντιλέγεται· οὕτω γὰρ ἂν ἄριστα ἐξετάσαιτε. οὐκοῦν δανείσασθαι μὲν τὰ χρήματα ὁμολογοῦσι καὶ συνθήκας ποιήσασθαι τοῦ δανείσματος, φασὶν δʼ ἀποδεδωκέναι τὸ χρυσίον Λάμπιδι τῷ Δίωνος οἰκέτῃ ἐν Βοσπόρῳ. ἡμεῖς τοίνυν οὐ μόνον τοῦτο δείξομεν, ὡς οὐκ ἀπέδωκεν, ἀλλʼ ὡς οὐδʼ ἐνῆν αὐτῷ ἀποδοῦναι. ἀναγκαῖον δʼ ἐστὶν βραχέα τῶν ἐξ ἀρχῆς διηγήσασθαι ὑμῖν.
And I beg you, men of Athens, to consider what is admitted by these men, and what is disputed; for in this way you will best sift the question. They admit that they borrowed the money, and that they had contracts made to secure the loan; but they claim that they have paid the money to Lampis, the servant of Dio, in Bosporus. We, on our part, shall prove, not only that Phormio did not pay it, but that it was actually impossible for him to pay it. But I must recount to you a few of the things that happened at the outset.
§ 6
ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, ἐδάνεισα Φορμίωνι τουτῳὶ εἴκοσι μνᾶς ἀμφοτερόπλουν εἰς τὸν Πόντον ἐπὶ ἑτέρᾳ ὑποθήκῃ, καὶ συγγραφὴν ἐθέμην παρὰ Κίττῳ τῷ τραπεζίτῃ. κελευούσης δὲ τῆς συγγραφῆς ἐνθέσθαι εἰς τὴν ναῦν τετρακισχιλίων φορτία ἄξια, πρᾶγμα ποιεῖ πάντων δεινότατον· εὐθὺς γὰρ ἐν τῷ Πειραιεῖ ἐπιδανείζεται λάθρᾳ ἡμῶν παρὰ μὲν Θεοδώρου τοῦ Φοίνικος τετρακισχιλίας πεντακοσίας δραχμάς, παρὰ δὲ τοῦ ναυκλήρου Λάμπιδος χιλίας δραχμάς.
I, men of Athens, lent to this man, Phormio, twenty minae for the double voyage to Pontus and back, on the security of goods of twice that value, and deposited a contract with Cittus the banker. But, although the contract required him to put on board the ship goods to the value of four thousand drachmae, he did the most outrageous thing possible. For while still in the Peiraeus he, without our knowledge, secured an additional loan of four thousand five hundred drachmae from Theodorus the Phoenician, and one of one thousand drachmae from Lampis the shipowner.
§ 7
δέον δʼ αὐτὸν καταγοράσαι φορτία Ἀθήνηθεν μνῶν ἑκατὸν δέκα πέντε, εἰ ἔμελλεν τοῖς δανεισταῖς πᾶσι ποιήσειν τὰ ἐν ταῖς συγγραφαῖς γεγραμμένα, οὐ κατηγόρασεν ἀλλʼ ἢ πεντακισχιλίων καὶ πεντακοσίων δραχμῶν, σὺν τῷ ἐπισιτισμῷ· ὀφείλει δὲ ἑβδομήκοντα μνᾶς καὶ πέντε. ἀρχὴ μὲν οὖν αὕτη ἐγένετο τοῦ ἀδικήματος, ὦ ἄνδρες Ἀθηναῖοι· οὔτε γὰρ τὴν ὑποθήκην παρέσχεν οὔτε τὰ χρήματʼ ἐνέθετʼ εἰς τὴν ναῦν, κελευούσης τῆς συγγραφῆς ἐπάναγκες ἐντίθεσθαι. καί μοι λαβὲ τὴν συγγραφήν. ΣΥΓΓΡΑΦΗ. λαβὲ δὴ καὶ τὴν τῶν πεντηκοστολόγων ἀπογραφὴν καὶ τὰς μαρτυρίας. ΑΠΟΓΡΑΦΗ. ΜΑΡΤΥΡΙΑΙ.
And, whereas he was bound to purchase at Athens a cargo worth one hundred and fifteen minae, if he was to perform for all his creditors what was written in their agreements, he purchased only a cargo worth five thousand five hundred drachmae, including the provisions; while his debts were seventy-five minae. This was the beginning of his fraud, men of Athens; he neither furnished security, nor put the goods on board the ship, although the agreement absolutely bade him do so. Take the agreement, please. The Agreement Now take also the entry made by the customs-officers and the depositions.The Entry of the Customs. The Depositions
§ 8
ἐλθὼν τοίνυν εἰς τὸν Βόσπορον, ἔχων ἐπιστολὰς παρʼ ἐμοῦ, ἃς ἔδωκʼ αὐτῷ ἀπενεγκεῖν τῷ παιδὶ τῷ ἐμῷ παραχειμάζοντι ἐκεῖ καὶ κοινωνῷ τινί, γράψας ἐν τῇ ἐπιστολῇ τό τε ἀργύριον ὃ ἐδεδανείκειν καὶ τὴν ὑποθήκην, καὶ προστάξας, ἐπειδὰν τάχιστα ἐξαιρεθῇ τὰ χρήματα, ἐξετάζειν καὶ παρακολουθεῖν, τὰς μὲν ἐπιστολὰς οὐκ ἀποδίδωσιν οὗτος ἃς ἔλαβεν παρʼ ἐμοῦ, ἵνα μηδὲν εἰδείησαν ὧν ἔπραττεν οὗτος, καταλαβὼν δʼ ἐν τῷ Βοσπόρῳ μοχθηρὰ τὰ πράγματα διὰ τὸν συμβάντα πόλεμον τῷ Παιρισάδῃ πρὸς τὸν Σκύθην καὶ τῶν φορτίων ὧν ἦγεν πολλὴν ἀπρασίαν, ἐν πάσῃ ἀπορίᾳ ἦν· καὶ γὰρ οἱ δανεισταὶ εἴχοντο αὐτοῦ οἱ τὰ ἑτερόπλοα δανείσαντες.
When he came, then, to Bosporus, having letters from me, which I had given him to deliver to my slave, who was spending the winter there, and to a partner of mine,—in which letter I had stated the sum which I had lent and the security, and bade them, as soon as the goods should be unshipped, to inspect them and keep an eye on them,—the fellow did not deliver to them the letters which he had received from me, in order that they might know nothing of what he was doing; and, finding that business in Bosporus was bad owing to the war which had broken out between Paerisades and the Scythian, and that there was no market for the goods which he had brought, he was in great perplexity; for his creditors, who had lent him money for the outward voyage, were pressing him for payment.
§ 9
ὥστε τοῦ ναυκλήρου κελεύοντος αὐτὸν κατὰ τὴν συγγραφὴν ἐντίθεσθαι τὰ ἀγοράσματα τῶν ἐμῶν χρημάτων, εἶπεν οὗτος ὁ νῦν φάσκων ἀποδεδωκέναι τὸ χρυσίον, ὅτι οὐκ ἂν δύναιτο ἐνθέσθαι εἰς τὴν ναῦν τὰ χρήματα· ἄπρατον γὰρ εἶναι τὸν ῥῶπον. καὶ ἐκεῖνον μὲν ἐκέλευεν ἀνάγεσθαι, αὐτὸς δʼ, ἐπειδὰν διαθῆται τὰ φορτία, ἐφʼ ἑτέρας νεὼς ἔφη ἐκπλεύσεσθαι. καί μοι λέγε ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
When, therefore, the shipowner bade him put on board according to the agreement the goods bought with my money, this fellow, who now alleges that he has paid the debt in full, said that he could not ship the goods because his trash was unsalable; and he bade him put to sea, saying that he himself would sail in another ship as soon as he should dispose of the cargo Please take this deposition. The Deposition
§ 10
μετὰ ταῦτα τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, οὗτος μὲν ἐν τῷ Βοσπόρῳ κατελέλειπτο, ὁ δὲ Λάμπις ἀναχθεὶς ἐναυάγησεν οὐ μακρὰν ἀπὸ τοῦ ἐμπορίου· γεγεμισμένης γὰρ ἤδη τῆς νεώς, ὡς ἀκούομεν, μᾶλλον τοῦ δέοντος, προσανέλαβεν ἐπὶ τὸ κατάστρωμα χιλίας βύρσας, ὅθεν καὶ ἡ διαφθορὰ τῇ νηὶ συνέβη. καὶ αὐτὸς μὲν ἀπεσώθη ἐν τῷ λέμβῳ μετὰ τῶν ἄλλων παίδων τῶν Δίωνος, ἀπώλεσεν δὲ πλέον ἢ τριάκοντα σώματα ἐλεύθερα χωρὶς τῶν ἄλλων. πολλοῦ δὲ πένθους ἐν τῷ Βοσπόρῳ ὄντος ὡς ἐπύθοντο τὴν διαφθορὰν τῆς νεώς, ηὐδαιμόνιζον Φορμίωνα πάντες τουτονί, ὅτι οὔτε συνανήχθη οὔτε ἐνέθετο εἰς τὴν ναῦν οὐδέν. συνέβαινεν δὲ παρά τε τῶν ἄλλων καὶ παρὰ τούτου ὁ αὐτὸς λόγος. καί μοι ἀνάγνωθι ταύτας τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
After this, men of Athens, the defendant was left in Bosporus, while Lampis put to sea, and was shipwrecked not far from the port; for although his ship was already overloaded, as we learn, he took on an additional deck-load of one thousand hides, which proved the cause of the loss of the vessel. He himself made his escape in the boat with the rest of Dio’s servants, but he lost more than thirty lives besides the cargo. There was much mourning in Bosporus when they learned of the loss of the ship, and everybody deemed this Phormio lucky in that he had not sailed with the others, nor put any goods on board the ship. The same story was told by the others and by Phormio himself. Read me, please, these depositions. The Depositions
§ 11
αὐτὸς μὲν τοίνυν ὁ Λάμπις, ᾧ φησιν ἀποδεδωκέναι τὸ χρυσίον (τούτῳ γὰρ προσέχετε τὸν νοῦν), προσελθόντος αὐτῷ ἐμοῦ, ἐπειδὴ τάχιστα κατέπλευσεν ἐκ τῆς ναυαγίας Ἀθήναζε, καὶ ἐρωτῶντος ὑπὲρ τούτων, ἔλεγεν ὅτι οὔτε τὰ χρήματα ἔνθοιτο εἰς τὴν ναῦν οὗτος κατὰ τὴν συγγραφήν, οὔτε τὸ χρυσίον εἰληφὼς εἴη παρʼ αὐτοῦ ἐν Βοσπόρῳ τότε. καί μοι ἀνάγνωθι τὴν μαρτυρίαν τῶν παραγενομένων. ΜΑΡΤΥΡΙΑ.
Lampis himself, to whom Phormio declares he had paid the gold (pray note this carefully), when I approached him as soon as he had returned to Athens after the shipwreck and asked him about these matters, said that Phormio did not put the goods on board the ship according to our agreement, nor had he himself received the gold from him at that time in Bosporus. Read, please, the deposition of those who were present. The Deposition
§ 12
ἐπειδὴ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ἐπεδήμησεν Φορμίων οὑτοσὶ σεσῳσμένος ἐφʼ ἑτέρας νεώς, προσῄειν αὐτῷ ἀπαιτῶν τὸ δάνειον. καὶ οὗτος κατὰ μὲν ἀρχὰς οὐδεπώποτʼ, ὦ ἄνδρες Ἀθηναῖοι, εἶπε τὸν λόγον τοῦτον ὃν νυνὶ λέγει, ἀλλʼ ἀεὶ ὡμολόγει ἀποδώσειν· ἐπειδὴ δὲ ἀνεκοινώσατο τοῖς νῦν παροῦσιν αὐτῷ καὶ συνδικοῦσιν, ἕτερος ἤδη ἦν καὶ οὐχ ὁ αὐτός.
Now, men of Athens, when this man Phormio reached Athens, after completing his voyage in safety on another ship, I approached him and demanded payment of the loan. And at the first, men of Athens, he did not in any instance make the statement which he now makes, but always agreed that he would pay; but after he had entered into an agreement with those who are now at his side and are advocates with him, he was then and there different and not at all the same man.
§ 13
ὡς δʼ ᾐσθόμην αὐτὸν διακρουόμενόν με, προσέρχομαι τῷ Λάμπιδι, λέγων ὅτι οὐδὲν ποιεῖ τῶν δικαίων Φορμίων οὐδʼ ἀποδίδωσι τὸ δάνειον, καὶ ἅμα ἠρόμην αὐτὸν εἰ εἰδείη ὅπου ἐστίν, ἵνα προσκαλεσαίμην αὐτόν. ὁ δʼ ἀκολουθεῖν μʼ ἐκέλευεν ἑαυτῷ, καὶ καταλαμβάνομεν πρὸς τοῖς μυροπωλίοις τουτονί· κἀγὼ κλητῆρας ἔχων προσεκαλεσάμην αὐτόν.
When I saw that he was trying to cheat me, I went to Lampis and told him that Phormio was not doing what was right nor paying back the loan; and at the same time I asked him if he knew where Phormio was, in order that I might summon him. He bade me follow him, and we found the fellow at the perfumery shops; and I, having witnesses with me, served the summons.
§ 14
καὶ ὁ Λάμπις, ὦ ἄνδρες Ἀθηναῖοι, παρὼν προσκαλουμένῳ μοι οὐδαμοῦ ἐτόλμησεν εἰπεῖν ὡς ἀπείληφε παρὰ τούτου τὸ χρυσίον, οὐδʼ ὃ εἰκὸς ἦν εἶπε Χρύσιππε, μαίνει· τί τοῦτον προσκαλεῖ; ἐμοὶ γὰρ ἀποδέδωκε τὸ χρυσίον. ἀλλὰ μὴ ὅτι Λάμπις ἐφθέγξατο, ἀλλʼ οὐδὲ αὐτὸς οὗτος οὐδὲν ἠξίωσεν εἰπεῖν, παρεστηκότος τοῦ Λάμπιδος, ᾧ νῦν φησὶν ἀποδεδωκέναι τὸ χρυσίον.
Lampis, men of Athens, was close at hand when I did this, yet he never ventured to say that he had received the money from Phormio, nor did he say, as he naturally would have done supposing his story to be true, Chrysippus, you are mad. Why do you summon this man? He has paid me the money. And not only did Lampis not say a word, but neither did Phormio himself venture to say anything, although Lampis was standing by his side, to whom he now declares he had paid the money.
§ 15
καίτοι εἰκός γʼ ἦν αὐτὸν εἰπεῖν, ὦ ἄνδρες Ἀθηναῖοι, τί με προσκαλεῖ, ἄνθρωπε; ἀποδέδωκα γὰρ τούτῳ τῷ παρεστηκότι τὸ χρυσίον, καὶ ἅμα ὁμολογοῦντα παρέχειν τὸν Λάμπιν· νυνὶ δʼ οὐδέτερος αὐτῶν οὐδʼ ὁτιοῦν εἶπεν ἐν τοιούτῳ καιρῷ. καὶ ὅτι ἀληθῆ λέγω, λαβέ μοι τὴν μαρτυρίαν τῶν κλητήρων. ΜΑΡΤΥΡΙΑ.
Yet, men of Athens, it would surely have been natural for him to say, Why do you summon me, fellow? I have paid the money to this man who is standing here —and at the same time to call upon Lampis to corroborate his words. As it was, however, neither of them uttered a syllable on an occasion so opportune. In proof that my words are true, take, please, the deposition of those who witnessed the summons. The Deposition
§ 16
λαβὲ δή μοι καὶ τὸ ἔγκλημα ὃ ἔλαχον αὐτῷ πέρυσιν· ὅ ἐστιν οὐδενὸς ἔλαττον τεκμήριον, ὅτι οὐδέπω τότʼ ἔφησεν Φορμίων ἀποδεδωκέναι τὸ χρυσίον Λάμπιδι. ΕΓΚΛΗΜΑ. τοῦτο τὸ ἔγκλημα ἔγραφον ἐγώ, ὦ ἄνδρες Ἀθηναῖοι, οὐδαμόθεν ἄλλοθεν σκοπῶν ἀλλʼ ἢ ἐκ τῆς ἀπαγγελίας τῆς Λάμπιδος, ὃς οὐκ ἔφασκεν οὔτε τὰ χρήματα ἐντεθεῖσθαι τοῦτον οὔτε τὸ χρυσίον ἀπειληφέναι· μὴ γὰρ οἴεσθέ με οὕτως ἀπόπληκτον εἶναι καὶ παντελῶς μαινόμενον, ὥστε τοιοῦτο γράφειν ἔγκλημα ὁμολογοῦντος τοῦ Λάμπιδος ἀπειληφέναι τὸ χρυσίον, ὑφʼ οὗ ἔμελλον ἐξελεγχθήσεσθαι.
Now take the complaint in the action which I commenced against him last year, for this is the strongest possible proof that up to that time Phormio had never stated that he had paid the money to Lampis. The Complaint This action I commenced, men of Athens, basing my complaint upon nothing else than the report of Lampis, who denied that Phormio had put the goods on board the ship or that he himself had received the money. Do not imagine that I am so senseless, so absolutely crazy, as to have drawn up a complaint like this, if Lampis (whose words would prove my contention false) admitted that he had received the money.
§ 17
ἔτι δέ, ὦ ἄνδρες Ἀθηναῖοι, κἀκεῖνο σκέψασθε· αὐτοὶ γὰρ οὗτοι παραγραφὴν διδόντες πέρυσιν, οὐκ ἐτόλμησαν ἐν τῇ παραγραφῇ γράψαι ὡς ἀποδεδώκασιν Λάμπιδι τὸ χρυσίον. καί μοι λαβὲ αὐτὴν τὴν παραγραφήν. ΠΑΡΑΓΡΑΦΗ. ἀκούετε, ὦ ἄνδρες Ἀθηναῖοι, ὅτι οὐδαμοῦ γέγραπται ἐν τῇ παραγραφῇ ὡς ἀποδέδωκεν τὸ χρυσίον Φορμίων Λάμπιδι, καὶ ταῦτʼ ἐμοῦ διαρρήδην γράψαντος εἰς τὸ ἔγκλημα ὃ ἠκούσατε ἀρτίως, ὅτι οὔτε τὰ χρήματα ἔνθοιτο εἰς τὴν ναῦν οὔτʼ ἀπέδωκεν τὸ χρυσίον. τίνα οὖν ἄλλον χρὴ περιμένειν ὑμᾶς μάρτυρα, ὅταν τηλικαύτην μαρτυρίαν παρʼ αὐτῶν τούτων ἔχητε;
More than this, men of Athens, note another fact. These very men entered a special plea last year, but dared not assert in their plea that they had paid the money to Lampis. Now, pray take the plea itself. The Special Plea You hear, men of Athens. Nowhere in the plea is it stated that Phormio had paid the money to Lampis, though I had expressly written in the complaint, which you heard a moment ago, that Phormio had not put the goods on board the ship nor paid the money. For what other witness, then, should you wait, when you have so significant a piece of evidence from these men themselves?
§ 18
μελλούσης δὲ τῆς δίκης εἰσιέναι εἰς τὸ δικαστήριον ἐδέοντο ἡμῶν ἐπιτρέψαι τινί· καὶ ἡμεῖς ἐπετρέψαμεν Θεοδότῳ ἰσοτελεῖ κατὰ συνθήκας. καὶ ὁ Λάμπις μετὰ ταῦτα νομίσας αὑτῷ ἀσφαλὲς ἤδη εἶναι πρὸς διαιτητῇ μαρτυρεῖν ὅ τι βούλοιτο, μερισάμενος τὸ ἐμὸν χρυσίον μετὰ Φορμίωνος τουτουί, ἐμαρτύρει τἀναντία οἷς πρότερον εἰρήκει.
When the suit was about to come into court, they begged us to refer it to an arbitrator; and we referred it by agreement to Theodotus, a privileged alien Lampis after that, thinking that it would now, before an arbitrator, be safe for him to testify just as he pleased, divided my money with this fellow Phormio, and then gave testimony the very opposite of what he had stated before.
§ 19
οὐ γὰρ ὅμοιόν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, εἰς τὰ ὑμέτερα πρόσωπα ἐμβλέποντα τὰ ψευδῆ μαρτυρεῖν καὶ πρὸς διαιτητῇ· παρʼ ὑμῖν μὲν γὰρ ὀργὴ μεγάλη καὶ τιμωρία ὑπόκειται τοῖς τὰ ψευδῆ μαρτυροῦσιν, πρὸς δὲ τῷ διαιτητῇ ἀκινδύνως καὶ ἀναισχύντως μαρτυροῦσιν ὅ τι ἂν βούλωνται. ἀγανακτοῦντος δέ μου καὶ σχετλιάζοντος, ὦ ἄνδρες Ἀθηναῖοι, ἐπὶ τῇ τόλμῃ τοῦ Λάμπιδος,
For it is not the same thing, men of Athens, to give false testimony while face to face with you and to do so before an arbitrator. With you heavy indignation and severe penalty await those who bear false witness; but before an arbitrator they give what testimony they please without risk and without shame. When I expostulated and expressed strong indignation, men of Athens, at the effrontery of Lampis,
§ 20
καὶ παρεχομένου πρὸς τὸν διαιτητὴν τὴν αὐτὴν μαρτυρίαν ἥνπερ καὶ νῦν πρὸς ὑμᾶς παρέχομαι, τῶν ἐξ ἀρχῆς προσελθόντων αὐτῷ μεθʼ ἡμῶν, ὅτε οὔτε τὸ χρυσίον ἔφη ἀπειληφέναι παρὰ τούτου οὔτε τὰ χρήματα αὐτὸν ἐνθέσθαι εἰς τὴν ναῦν, οὕτως ὁ Λάμπις κατὰ κράτος ἐξελεγχόμενος τὰ ψευδῆ μαρτυρῶν καὶ πονηρὸς ὤν, ὡμολόγει μὲν εἰρηκέναι ταῦτα πρὸς τοῦτον, οὐ μέντοι γε ἐντὸς ὢν εἰπεῖν αὑτοῦ. καί μοι ἀνάγνωθι ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
and produced before the arbitrator the same testimony as I now produce before you—that, namely, of the persons who at the first went to him with me, when he stated that he had not received the money from Phormio, and that Phormio had not put the goods on board the ship—Lampis, being so plainly convicted of bearing false witness and of playing the rogue, admitted that he had made the statement to my partner here, but declared that he was out of his mind when he made it.Now read me this deposition. The Deposition The partner of Chrysippus now speaks.
§ 21
ἀκούσας τοίνυν ἡμῶν, ὦ ἄνδρες Ἀθηναῖοι, ὁ Θεόδοτος πολλάκις, καὶ νομίσας τὸν Λάμπιν ψευδῆ μαρτυρεῖν, οὐκ ἀπέγνω τῆς δίκης, ἀλλʼ ἀφῆκεν ἡμᾶς εἰς τὸ δικαστήριον· καταγνῶναι μὲν γὰρ οὐκ ἐβουλήθη διὰ τὸ οἰκείως ἔχειν Φορμίωνι τουτῳί, ὡς ἡμεῖς ὕστερον ἐπυθόμεθα, ἀπογνῶναι δὲ τῆς δίκης ὤκνει, ἵνʼ αὐτὸς μὴ ἐπιορκήσειεν.
Theodotus, men of Athens, after hearing us several times, and being convinced that Lampis was giving false testimony, did not dismiss the suit, but referred us to the court. He was loth to give an adverse decision because he was a friend of this man Phormio, as we afterwards learned, yet he hesitated to dismiss the suit lest he should himself commit perjury.
§ 22
ἐξ αὐτοῦ δὴ τοῦ πράγματος λογίσασθε, ὦ ἄνδρες δικασταί, παρʼ ὑμῖν αὐτοῖς, ὁπόθεν ἔμελλεν οὗτος ἀποδώσειν τὸ χρυσίον. ἐνθένδε μὲν γὰρ ἐξέπλει οὐκ ἐνθέμενος εἰς τὴν ναῦν τὰ χρήματα καὶ ὑποθήκην οὐκ ἔχων, ἀλλʼ ἐπὶ τοῖς ἐμοῖς χρήμασιν ἐπιδανεισάμενος· ἐν Βοσπόρῳ δʼ ἀπρασίαν τῶν φορτίων κατέλαβεν, καὶ τοὺς τὰ ἑτερόπλοα δανείσαντας μόλις ἀπήλλαξεν.
Now, in the light of the facts themselves, consider in your own minds, men of the jury, what means the man was likely to have for discharging the debt. He sailed from this port without having put the goods on board the ship, and having no adequate security; on the contrary, he had made additional loans on the credit of the money lent by me. In Bosporus he found no market for his wares, and had difficulty in getting rid of those who had lent money for the outward-voyage.
§ 23
καὶ οὗτος μὲν ἐδάνεισεν αὐτῷ δισχιλίας δραχμὰς ἀμφοτερόπλουν, ὥστʼ ἀπολαβεῖν Ἀθήνησιν δισχιλίας ἑξακοσίας δραχμάς· Φορμίων δέ φησιν ἀποδοῦναι Λάμπιδι ἐν Βοσπόρῳ ἑκατὸν καὶ εἴκοσι στατῆρας Κυζικηνούς (τούτῳ γὰρ προσέχετε τὸν νοῦν) δανεισάμενος ἐγγείων τόκων. ἦσαν δὲ ἔφεκτοι οἱ ἔγγειοι τόκοι, ὁ δὲ Κυζικηνὸς ἐδύνατο ἐκεῖ εἴκοσι καὶ ὀκτὼ δραχμὰς Ἀττικάς.
My partner here had lent him two thousand drachmae for the double voyage on terms that he should receive at Athens two thousand six hundred drachmae; but Phormio declares that he paid Lampis in Bosporus one hundred and twenty Cyzicene staters (note this carefully) which he borrowed at the interest paid on loans secured by real property. Now interest on real security was sixteen and two-thirds percent, and the Cyzicene stater was worth there twenty-eight Attic drachmae.
§ 24
δεῖ δὴ μαθεῖν ὑμᾶς ὅσα φησὶν χρήματα ἀποδεδωκέναι. τῶν μὲν γὰρ ἑκατὸν εἴκοσι στατήρων γίγνονται τρισχίλιαι τριακόσιαι ἑξήκοντα, ὁ δὲ τόκος ὁ ἔγγειος ὁ ἔφεκτος τῶν τριάκοντα μνῶν καὶ τριῶν καὶ ἑξήκοντα πεντακόσιαι δραχμαὶ καὶ ἑξήκοντα· τὸ δὲ σύμπαν κεφάλαιον γίγνεται τόσον καὶ τόσον.
It is necessary that you should understand how large a sum he claims to have paid. A hundred and twenty staters amount to three thousand three hundred and sixty drachmae, and the interest at the land rate of sixteen and two-thirds percent on thirty-three minae and sixty drachmae is five hundred and sixty drachmae, and the total amount comes to so much.
§ 25
ἔστιν οὖν, ὦ ἄνδρες δικασταί, οὗτος ὁ ἄνθρωπος ἢ γενήσεταί ποτε, ὃς ἀντὶ δισχιλίων ἑξακοσίων δραχμῶν τριάκοντα μνᾶς καὶ τριακοσίας καὶ ἑξήκοντα ἀποτίνειν προείλετʼ ἄν, καὶ τόκον πεντακοσίας δραχμὰς καὶ ἑξήκοντα δανεισάμενος, ἅς φησιν ἀποδεδωκέναι Φορμίων Λάμπιδι, τρισχιλίας ἐνακοσίας εἴκοσι; ἐξὸν δʼ αὐτῷ ἀμφοτερόπλουν Ἀθήνησιν ἀποδοῦναι τὸ ἀργύριον, ἐν Βοσπόρῳ ἀπέδωκε, τρισὶ καὶ δέκα μναῖς πλέον;
Now, men of the jury, is there a man, or will the man ever be born, who, instead of twenty-six hundred drachmae would prefer to pay thirty minae and three hundred and sixty drachmae, and as interest five hundred and sixty drachmae by virtue of his loan, both which sums Phormio says he has paid Lampis, in all three thousand nine hundred and twenty drachmae? And when he might have paid the money in Athens, seeing that it had been lent for the double voyage, has he paid it in Bosporus, and too much by thirteen minae?
§ 26
καὶ τοῖς μὲν τὰ ἑτερόπλοα δανείσασι μόλις τἀρχαῖον ἀποδέδωκας, οἳ συνέπλευσάν σοι καὶ προσήδρευον· τούτῳ δὲ τῷ μὴ παρόντι οὐ μόνον τἀρχαῖα καὶ τοὺς τόκους ἀπεδίδους, ἀλλὰ καὶ τὰ ἐπιτίμια τὰ ἐκ τῆς συγγραφῆς ἀπέτινες, οὐδεμιᾶς σοι ἀνάγκης οὔσης;
And to the creditors who lent money for the outward voyage you had difficulty in paying the principal, though they sailed with you and kept pressing you for payment; yet to this man who was not present, you not only returned both principal and interest, but also paid the penalties arising from the agreement though you were under no necessity of doing so?
§ 27
κἀκείνους μὲν οὐκ ἐδεδίεις, οἷς αἱ συγγραφαὶ ἐν Βοσπόρῳ τὴν πρᾶξιν ἐδίδοσαν τοῦ δανείου· τούτου δὲ φὴς φροντίζειν, ὃν ἐξ ἀρχῆς εὐθὺς ἠδίκεις οὐκ ἐνθέμενος τὰ χρήματα εἰς τὴν ναῦν κατὰ τὴν συγγραφὴν Ἀθήνηθεν; καὶ νῦν μὲν εἰς τὸ ἐμπόριον ἥκων, οὗ τὸ συμβόλαιον ἐγένετο, οὐκ ὀκνεῖς ἀποστερεῖν τὸν δανείσαντα· ἐν Βοσπόρῳ δὲ πλείω τῶν δικαίων φὴς ποιεῖν, οὗ δίκην οὐκ ἔμελλες δώσειν;
And you had no fear of those men, to whom their agreements gave the right of exacting payment in Bosporus, but declare that you had regard for the claims of my partner, though you wronged him at the outset by not putting on board the goods according to your agreement in setting out from Athens? And now that you have come back to the port where the loan was made, you do not hesitate to defraud the lender, though you claim to have done more than justice required in Bosporus, where you were not likely to be punished?
§ 28
καὶ οἱ μὲν ἄλλοι πάντες οἱ τὰ ἀμφοτερόπλοα δανειζόμενοι, ὅταν ἀποστέλλωνται ἐκ τῶν ἐμπορίων, πολλοὺς παρίστανται, ἐπιμαρτυρόμενοι ὅτι τὰ χρήματα ἤδη κινδυνεύεται τῷ δανείσαντι· σὺ δʼ ἑνὶ σκήπτει μάρτυρι αὐτῷ τῷ συναδικοῦντι, καὶ οὔτε τὸν παῖδα τὸν ἡμέτερον παρέλαβες ἐν Βοσπόρῳ ὄντα οὔτε τὸν κοινωνόν, οὐδὲ τὰς ἐπιστολὰς ἀπέδωκας αὐτοῖς, ἃς ἡμεῖς ἐπεθήκαμεν, ἐν αἷς ἐγέγραπτο παρακολουθεῖν σοι οἷς ἂν πράττῃς;
All other men who borrow for the outward and homeward voyage, when they are about to set sail from their several ports, take care to have many witnesses present, and call upon them to attest that the lender’s risk begins from that moment; but you rely upon the single testimony of the very man who is your partner in the fraud. You did not bring as a witness my slave who was in Bosporus or my partner, nor did you deliver to them the letters which we gave into your charge, and in which were written instructions that they should keep close watch on you in whatever you might do!
§ 29
καίτοι, ὦ ἄνδρες δικασταί, τί οὐκ ἂν πράξειεν ὁ τοιοῦτος, ὅστις γράμματα λαβὼν μὴ ἀποδέδωκεν ὀρθῶς καὶ δικαίως; ἢ πῶς οὐ φανερόν ἐστιν ὑμῖν τὸ τούτου κακούργημα ἐξ αὐτῶν ὧν ἔπραττεν; καίτοι, ὦ γῆ καὶ θεοί, προσῆκέν γε τοσοῦτο χρυσίον ἀποδιδόντα, καὶ πλέον τοῦ δανείσματος, περιβόητον ποιεῖν ἐν τῷ ἐμπορίῳ, καὶ παρακαλεῖν πάντας ἀνθρώπους, πρῶτον δὲ τὸν παῖδα τὸν τούτου καὶ τὸν κοινωνόν·
Why, men of Athens, what is there which a man of this stamp is not capable of doing, who, after receiving letters, did not deliver them in due and proper course? Or how can you fail to see that his own acts prove his guilt? Surely (O Earth and the Gods) when he was paying back so large a sum, and more than the amount of his loan, it was fitting that he should make it a much talked of event on the exchange and to invite all men to be present; but especially the servant and partner of Chrysippus.
§ 30
ἴστε γὰρ δήπου πάντες ὅτι δανείζονται μὲν μετʼ ὀλίγων μαρτύρων, ὅταν δʼ ἀποδιδῶσιν, πολλοὺς παρίστανται μάρτυρας, ἵνα ἐπιεικεῖς δοκῶσιν εἶναι περὶ τὰ συμβόλαια. σοὶ δʼ ἀποδιδόντι τό τε δάνειον καὶ τοὺς τόκους ἀμφοτέρους, ἑτερόπλῳ τῷ ἀργυρίῳ κεχρημένῳ, καὶ προστιθέντι ἑτέρας τρεῖς καὶ δέκα μνᾶς, πῶς οὐχὶ πολλοὺς ἦν παραληπτέον μάρτυρας; καὶ εἰ τοῦτο ἔπραξας, οὐδʼ ἂν εἷς σοῦ μᾶλλον τῶν πλεόντων ἐθαυμάζετο.
For you all know, I fancy, that men borrow with few witnesses, but, when they pay, they take care to have many witnesses present, that they may win a reputation for honesty in business dealings. But in your case, when you were paying back both the debt and the interest on both voyages, though you had used the money for the outward voyage only, and were adding thirteen minae besides, should you not have caused many witnesses to be present? Had you done so, there is not a single merchant who would have been held in higher esteem than you.
§ 31
σὺ δʼ ἀντὶ τοῦ πολλοὺς μάρτυρας τούτων ποιεῖσθαι πάντας ἀνθρώπους λανθάνειν ἐπειρῶ, ὥσπερ ἀδικῶν τι. καὶ εἰ μὲν ἐμοὶ τῷ δανείσαντι ἀπεδίδους, οὐδὲν ἂν ἔδει μαρτύρων· τὴν γὰρ συγγραφὴν ἀνελόμενος ἀπήλλαξο ἂν τοῦ συμβολαίου· νῦν δʼ οὐκ ἐμοί, ἀλλʼ ἑτέρῳ ὑπὲρ ἐμοῦ ἀποδιδούς, καὶ οὐκ Ἀθήνησιν, ἀλλʼ ἐν Βοσπόρῳ, καὶ τῆς συγγραφῆς σοι κειμένης Ἀθήνησι καὶ πρὸς ἐμέ, καὶ ᾧ τὸ χρυσίον ἀπεδίδους ὄντος θνητοῦ καὶ πέλαγος τοσοῦτον μέλλοντος πλεῖν, μάρτυρα οὐδένα ἐποιήσω, οὔτε δοῦλον οὔτʼ ἐλεύθερον.
But, as it was, instead of securing many witnesses to these acts you did everything you could that none should know, as though you were committing some crime! Again, had you been making payment to me, your creditor, in person, there would have been no need of witnesses, for you would have taken back the agreement and so got rid of the obligation; whereas in making payment, not to me, but to another on my behalf, and not at Athens but in Bosporus, when your agreement was deposited at Athens and with me, and when the man to whom you paid the money was mortal and about to undertake a voyage over such a stretch of sea, you called no one as a witness, whether slave or freeman.
§ 32
ἡ γὰρ συγγραφή με, φησί, τῷ ναυκλήρῳ ἐκέλευεν ἀποδοῦναι τὸ χρυσίον. μάρτυρας δέ γʼ οὐκ ἐκώλυεν παρακαλεῖν, οὐδὲ τὰς ἐπιστολὰς ἀποδοῦναι. καὶ οἵδε μὲν πρὸς σὲ δύο συγγραφὰς ἐποιήσαντο ὑπὲρ τοῦ συμβολαίου, ὡς ἂν οἱ μάλιστʼ ἀπιστοῦντες· σὺ δὲ μόνος μόνῳ φὴς δοῦναι τῷ ναυκλήρῳ τὸ χρυσίον, εἰδὼς κατὰ σοῦ κειμένην Ἀθήνησι συγγραφὴν πρὸς τοῦτον.
Yes, he says, for the agreement bade me pay the cash to the shipowner. But it did not prevent you from summoning witnesses, or from delivering the letters! The parties here present drew up two agreements with you in the matter of the loan, showing that they greatly distrusted you, but you assert that without a single witness you paid the gold to the shipowner, although you well know that an agreement against yourself was deposited at Athens with my colleague here!
§ 33
λέγει δὲ ὡς ἡ συγγραφὴ σωθείσης τῆς νεὼς αὐτὸν ἀποδοῦναι κελεύει τὰ χρήματα. καὶ γὰρ ἐνθέσθαι τἀγοράσματα εἰς τὴν ναῦν κελεύει σε, εἰ δὲ μή, πεντακισχιλίας δραχμὰς ἀποτίνειν. σὺ δὲ τοῦτο μὲν τῆς συγγραφῆς οὐ λαμβάνεις, παραβεβηκὼς δʼ εὐθὺς ἐξ ἀρχῆς καὶ τὰ χρήματα οὐκ ἐνθέμενος ἀμφισβητεῖς πρὸς ἓν ῥῆμα τῶν ἐν τῇ συγγραφῇ, καὶ τοῦτʼ ἀνῃρηκὼς αὐτός. ὁπότε γὰρ ἐν τῷ Βοσπόρῳ φὴς μὴ τὰ χρήματα ἐνθέσθαι εἰς τὴν ναῦν, ἀλλὰ τὸ χρυσίον τῷ ναυκλήρῳ ἀποδοῦναι, τί ἔτι περὶ τῆς νεὼς διαλέγει; οὐ γὰρ μετέσχηκας τοῦ κινδύνου διὰ τὸ μηδὲν ἐνθέσθαι.
He says that the agreement bids him pay back the money, when the ship reaches port in safety. Yes, and it bids you also to put on board the ship the goods purchased, or else to pay a fine of five thousand drachmae. You ignore this clause in the agreement, but after having from the first violated its provisions by failing to put the goods on board, you raise a dispute about a single phrase in it, though you have by your own act rendered it null and void. For when you state that you did not put the goods on board in Bosporus, but paid the cash to the shipowner, why do you still go on talking about the ship? For you have had no share in the risk, since you put nothing on board.
§ 34
καὶ τὸ μὲν πρῶτον, ὦ ἄνδρες δικασταί, ὥρμησεν ἐπὶ ταύτην τὴν σκῆψιν, ὡς ἐντεθειμένος τὰ χρήματα εἰς τὴν ναῦν· ἐπειδὴ δὲ τοῦτο ἐκ πολλῶν ἔμελλεν ἐλεγχθήσεσθαι ψευδόμενος, ἔκ τε τῆς ἀπογραφῆς τῆς ἐν Βοσπόρῳ παρὰ τοῖς ἐλλιμενισταῖς καὶ ὑπὸ τῶν ἐν τῷ ἐμπορίῳ ἐπιδημούντων κατὰ τὸν αὐτὸν χρόνον, τηνικαῦτα μεταβαλόμενος συνίσταται μετὰ τοῦ Λάμπιδος καί φησιν ἐκείνῳ τὸ χρυσίον ἀποδεδωκέναι,
At first, men of Athens, he seized upon this excuse, pretending that he had shipped the goods; but when he saw that the falsity of this claim was likely to be exposed in many ways,—by the entry filed with the harbor-masters in Bosporus, and by the testimony of those who were staying in the port at the same time—then he changes his tack, enters into a conspiracy with Lampis, and declares that he has paid him the money in cash,
§ 35
ἐφόδιον μὲν λαβὼν τὸ τὴν συγγραφὴν κελεύειν, οὐκ ἂν ἡγούμενος δʼ ἡμᾶς εὐπόρως ἐξελέγξαι ὅσα μόνοι πρὸς αὑτοὺς αὐτοὶ πράξειαν. καὶ ὁ Λάμπις, ὅσα μὲν εἶπεν πρὸς ἐμὲ πρὶν ὑπὸ τούτου διαφθαρῆναι, οὐκ ἐντὸς ὢν αὑτοῦ φησιν εἰπεῖν· ἐπειδὴ δὲ τὸ χρυσίον τοὐμὸν ἐμερίσατο, τότʼ ἐντὸς εἶναί φησιν αὑτοῦ καὶ πάντʼ ἀκριβῶς μνημονεύειν.
finding a support for his plea in the fact that the agreement so ordered, and thinking that we should not find it easy to get at the truth regarding all that they did by themselves alone. And Lampis declares that all that he said to me before he was corrupted by this Phormio was spoken when he was out of his head; but as soon as he got a share of my money, he declares that he is in his right mind and remembers everything perfectly!
§ 36
εἰ μὲν οὖν, ὦ ἄνδρες δικασταί, ἐμοῦ μόνου κατεφρόνει Λάμπις, οὐδὲν ἂν ἦν θαυμαστόν· νῦν δὲ πολλῷ δεινότερα τούτου πέπρακται αὐτῷ πρὸς πάντας ὑμᾶς. κήρυγμα γὰρ ποιησαμένου Παιρισάδου ἐν Βοσπόρῳ, ἐάν τις βούληται Ἀθήναζε εἰς τὸ Ἀττικὸν ἐμπόριον σιτηγεῖν, ἀτελῆ τὸν σῖτον ἐξάγειν, ἐπιδημῶν ἐν τῷ Βοσπόρῳ ὁ Λάμπις ἔλαβε τὴν ἐξαγωγὴν τοῦ σίτου καὶ τὴν ἀτέλειαν ἐπὶ τῷ τῆς πόλεως ὀνόματι, γεμίσας δὲ ναῦν μεγάλην σίτου ἐκόμισεν εἰς Ἄκανθον κἀκεῖ διέθετο ὁ προσκοινωνήσας τούτῳ ἀπὸ τῶν ὑμετέρων χρημάτων.
Now, men of the jury, if it were toward myself only that Lampis were showing contempt, it would be nothing to cause surprise; but in reality he has acted far more outrageously than Phormio toward you all. For when Paerisades had published a decree in Bosporus that whoever wished to transport grain to Athens for the Athenian market might export it free of duty, Lampis, who was at the time in Bosporus, obtained permission to export grain and the exemption from duty in the name of the state; and having loaded a large vessel with grain, carried it to Acanthus and there disposed of it,—he, who had made himself the partner of Phormio here with our money.
§ 37
καὶ ταῦτʼ ἔπραξεν, ὦ ἄνδρες δικασταί, οἰκῶν μὲν Ἀθήνησιν, οὔσης δʼ αὐτῷ γυναικὸς ἐνθάδε καὶ παίδων, τῶν δὲ νόμων τὰ ἔσχατα ἐπιτίμια προτεθηκότων, εἴ τις οἰκῶν Ἀθήνησιν ἄλλοσέ ποι σιτηγήσειεν ἢ εἰς τὸ Ἀττικὸν ἐμπόριον, ἔτι δʼ ἐν τοιούτῳ καιρῷ, ἐν ᾧ ὑμῶν οἱ μὲν ἐν τῷ ἄστει οἰκοῦντες διεμετροῦντο τὰ ἄλφιτα ἐν τῷ ᾠδείῳ, οἱ δʼ ἐν τῷ Πειραιεῖ ἐν τῷ νεωρίῳ ἐλάμβανον κατʼ ὀβολὸν τοὺς ἄρτους καὶ ἐπὶ τῆς μακρᾶς στοᾶς τὰ ἄλφιτα, καθʼ ἡμίεκτον μετρούμενοι καὶ καταπατούμενοι. καὶ ὅτι ἀληθῆ λέγω, λαβέ μοι τήν τε μαρτυρίαν καὶ τὸν νόμον. ΜΑΡΤΥΡΙΑ. ΝΟΜΟΣ.
And he did this, men of the jury, though he was resident at Athens, and had a wife and children here, and although the laws have prescribed the severest penalties if anyone resident at Athens should transport grain to any other place than to the Athenian market; besides, he did this at a critical time, when those of you who dwelt in the city were having their barley-meal measured out to them in the Odeum, and those who dwelt in Peiraeus were receiving their loaves at an obol each in the dockyard and in the long-porch, having their meal measured out to them a gallon at a time, and being nearly trampled to death. In proof that my words are true, take, please, the deposition and the law. The Deposition. The Law
§ 38
Φορμίων τοίνυν τούτῳ χρώμενος κοινωνῷ καὶ μάρτυρι οἴεται δεῖν ἀποστερῆσαι τὰ χρήματα ἡμᾶς, οἵ γε σιτηγοῦντες διατετελέκαμεν εἰς τὸ ὑμέτερον ἐμπόριον, καὶ τριῶν ἤδη καιρῶν κατειληφότων τὴν πόλιν, ἐν οἷς ὑμεῖς τοὺς χρησίμους τῷ δήμῳ ἐξητάζετε, οὐδενὸς τούτων ἀπολελείμμεθα, ἀλλʼ ὅτε μὲν εἰς Θήβας Ἀλέξανδρος παρῄει, ἐπεδώκαμεν ὑμῖν τάλαντον ἀργυρίου·
Phormio, then, with the help of this fellow as his accomplice and witness, thinks proper to rob us of our money—us, who have continually brought grain to your market, and who in three crises which have come upon the state, during which you put to the test those who were of service to the people, have not once been found wanting. Nay, when Alexander entered Thebes, we made you a free gift of a talent in cash;
§ 39
ὅτε δʼ ὁ σῖτος ἐπετιμήθη τὸ πρότερον καὶ ἐγένετο ἑκκαίδεκα δραχμῶν, εἰσαγαγόντες πλείους ἢ μυρίους μεδίμνους πυρῶν διεμετρήσαμεν ὑμῖν τῆς καθεστηκυίας τιμῆς, πέντε δραχμῶν τὸν μέδιμνον, καὶ ταῦτα πάντες ἴστε ἐν τῷ πομπείῳ διαμετρούμενοι· πέρυσι δὲ εἰς τὴν σιτωνίαν τὴν ὑπὲρ τοῦ δήμου τάλαντον ὑμῖν ἐπεδώκαμεν ἐγώ τε καὶ ὁ ἀδελφός. καί μοι ἀνάγνωθι τούτων τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
and when grain earlier advanced in price and reached sixteen drachmae, we imported more than ten thousand medimni of wheat, and measured it out to you at the normal price of five drachmae a medimnus, and you all know that you had this measured out to you in the Pompeium. And last year my brother and I made a free gift of a talent to buy grain for the people. Read, please, the depositions which establish these facts. The Depositions
§ 40
ἀλλὰ μὴν εἴ γε δεῖ καὶ τούτοις τεκμαίρεσθαι, οὐκ εἰκὸς ἦν ἐπιδιδόναι μὲν ἡμᾶς τοσαῦτα χρήματα, ἵνα παρʼ ὑμῖν εὐδοξῶμεν, συκοφαντεῖν δὲ Φορμίωνα, ἵνα καὶ τὴν ὑπάρχουσαν ἐπιείκειαν ἀποβάλωμεν. δικαίως ἂν οὖν βοηθήσαιτε ἡμῖν, ὦ ἄνδρες δικασταί. ἐπέδειξα γὰρ ὑμῖν οὔτʼ ἐξ ἀρχῆς τὰ φορτία ἐνθέμενον τοῦτον εἰς τὴν ναῦν ἁπάντων ὧν ἐδανείσατο Ἀθήνηθεν, τῶν τʼ ἐν τῷ Βοσπόρῳ πραθέντων τοὺς τὰ ἑτερόπλοα δανείσαντας μόλις διαλύσαντα,
Surely, if any inference may be based upon these facts, it is not likely that we should freely give such large sums in order to win a good name among you, and then should bring a false accusation against Phormio in order to throw away even the reputation for honorable dealing which we had won. It is right, therefore, that you should come to our aid, men of the jury. I have shown you that Phormio in the first place did not put on board the vessel goods to the value of all the loans which he had secured at Athens, and that with the proceeds from the goods sold in Bosporus he with difficulty satisfied his creditors who had lent money for the outward voyage;
§ 41
ἔτι δʼ οὔτʼ εὐποροῦντα οὔθʼ οὕτως ὄντʼ ἀβέλτερον ὥστʼ ἀντὶ δισχιλίων καὶ ἑξακοσίων δραχμῶν τριάκοντα μνᾶς καὶ ἐννέα ἀποδοῦναι, πρός τε τούτοις, ὅτε ἀποδοῦναί φησιν τὸ χρυσίον τῷ Λάμπιδι, οὔτε τὸν παῖδα παραλαβόντα τὸν ἐμὸν οὔτε τὸν κοινωνὸν ἐπιδημοῦντα ἐν Βοσπόρῳ. ἐμοὶ δὲ Λάμπις αὐτὸς μαρτυρῶν φαίνεται ὡς οὐκ ἀπείληφεν τὸ χρυσίον, πρὶν ὑπὸ τούτου διαφθαρῆναι.
further, that he was not well off, and not so foolish as to pay thirty-nine minae instead of twenty-six hundred drachmae; and besides all this, that when, as he says, he paid the money to Lampis he summoned neither my slave nor my partner, who was at the time in Bosporus, as a witness. Again, Lampis himself is shown to have testified to me, before he was corrupted by Phormio, that he had not received the money.
§ 42
καίτοι εἰ καθʼ ἓν ἕκαστον οὕτως ἐδείκνυεν Φορμίων, οὐκ οἶδʼ ὅπως ἂν ἄλλως ἄμεινον ἀπελογήσατο. ὑπὲρ δὲ τοῦ τὴν δίκην εἰσαγώγιμον εἶναι ὁ νόμος αὐτὸς διαμαρτύρεται, κελεύων τὰς δίκας εἶναι τὰς ἐμπορικὰς τῶν συμβολαίων τῶν Ἀθήνησιν καὶ εἰς τὸ Ἀθηναίων ἐμπόριον, καὶ οὐ μόνον τῶν Ἀθήνησιν, ἀλλὰ καὶ ὅσα ἂν γένηται ἕνεκα τοῦ πλοῦ τοῦ Ἀθήναζε. λαβὲ δή μοι τοὺς νόμους. ΝΟΜΟΙ.
Yet, if Phormio were thus to prove his case point by point, I do not see what better defence he could have made. But that the action is admissible the law itself solemnly declares, when it maintains that mercantile actions are those for contracts made at Athens or for the Athenian market, and not only those made at Athens, but all that are made for the purpose of a voyage to Athens.Please take the laws. The Laws
§ 43
ὡς μὲν τοίνυν γέγονέ μοι τὸ συμβόλαιον πρὸς Φορμίωνʼ Ἀθήνησιν, οὐδʼ αὐτοὶ ἔξαρνοί εἰσιν, παραγράφονται δὲ ὡς οὐκ εἰσαγώγιμον τὴν δίκην οὖσαν. ἀλλʼ εἰς ποῖον δικαστήριον εἰσέλθωμεν, ἄνδρες δικασταί, εἰ μὴ πρὸς ὑμᾶς, οὗπερ τὸ συμβόλαιον ἐποιησάμεθα; δεινὸν γὰρ ἂν εἴη, εἰ μὲν ἕνεκα τοῦ πλοῦ τοῦ Ἀθήναζε ἠδικούμην, εἶναι ἄν μοι παρʼ ὑμῖν τὸ δίκαιον λαβεῖν παρὰ Φορμίωνος, ἐπειδὴ δὲ τὸ συμβόλαιον ἐν τῷ ὑμετέρῳ ἐμπορίῳ γέγονεν, μὴ φάσκειν παρʼ ὑμῖν τούτους ὑφέξειν τὴν δίκην.
That the contract has been entered into between Phormio and myself at Athens even our opponents themselves do not deny, but they enter a special plea alleging that the action is not admissible. But to what tribunal shall we come, men of the jury, if not to you, since it was here in Athens that we made our contract? It would be hard indeed that, if a wrong had been done me in connection with a voyage to Athens, I should be able to get satisfaction from Phormio in your court, but, when the contract has been made in your market, these men should say that they will not be tried before you.
§ 44
καὶ ὅτε μὲν Θεοδότῳ τὴν δίαιταν ἐπετρέψαμεν, ὡμολόγησαν εἶναι καθʼ αὑτῶν ἐμοὶ τὴν δίκην εἰσαγώγιμον· νυνὶ δὲ τοὐναντίον λέγουσιν ὧν πρότερον αὐτοὶ συγκεχωρήκασιν, ὡς δέον παρὰ μὲν τῷ Θεοδότῳ τῷ ἰσοτελεῖ ὑποσχεῖν αὐτοὺς δίκην ἄνευ παραγραφῆς, ἐπειδὴ δὲ εἰς τὸ Ἀθηναίων δικαστήριον εἰσερχόμεθα, μηκέτʼ εἰσαγώγιμον τὴν δίκην εἶναι.
When we referred the case to Theodotus for arbitration, they admitted that my action against them was admissible; but now they say what is the direct opposite of what they have themselves before admitted; as if, forsooth, it were proper that they should be tried before Theodotus, the privileged alien, without a special plea, but, when we enter the Athenian court, the action should no longer be admissible.
§ 45
ἐνθυμοῦμαι δʼ ἔγωγε, τί ἄν ποτε εἰς τὴν παραγραφὴν ἔγραψεν, εἰ ὁ Θεόδοτος ἀπέγνω τῆς δίκης, ὅπου νῦν γνόντος τοῦ Θεοδότου ἀπιέναι ἡμᾶς εἰς τὸ δικαστήριον οὔ φησι τὴν δίκην εἶναι εἰσαγώγιμον παρʼ ὑμῖν, πρὸς οὓς ἐκεῖνος ἔγνω ἀπιέναι. πάθοιμι μέντἂν δεινότατα, εἰ οἱ μὲν νόμοι τῶν Ἀθήνησι συμβολαίων κελεύουσι τὰς δίκας εἶναι πρὸς τοὺς θεσμοθέτας, ὑμεῖς δὲ ἀπογνοίητε τῆς δίκης ὀμωμοκότες κατὰ τοὺς νόμους ψηφιεῖσθαι.
I for my part am trying to conceive what in the world he would have written in the special plea, if Theodotus had dismissed the suit, when now, after Theodotus has decreed that we should go into court, he declares that the action is not one that can be brought before you, to whom Theodotus bade us go. Surely I should suffer most cruel treatment if, when the laws declare that suits growing out of contracts made at Athens shall be brought before the Thesmothetae, you, who have sworn to decide according to the laws, should dismiss the suit.
§ 46
τοῦ μὲν οὖν δανεῖσαι ἡμᾶς τὰ χρήματα αἵ τε συνθῆκαι καὶ αὐτὸς οὗτός ἐστι μάρτυς· τοῦ δʼ ἀποδεδωκέναι οὐδείς ἐστι μάρτυς ἔξω τοῦ Λάμπιδος τοῦ συναδικοῦντος. καὶ οὗτος μὲν εἰς ἐκεῖνον μόνον ἀναφέρει τὴν ἀπόδοσιν, ἐγὼ δʼ εἴς τε τὸν Λάμπιν αὐτὸν καὶ τοὺς ἀκούσαντας αὐτοῦ ὅτε οὐκ ἔφη ἀπειληφέναι τὸ χρυσίον. τούτῳ μὲν οὖν τοὺς ἐμοὺς μάρτυρας ἔξεστι κρίνειν, εἰ μή φησι τἀληθῆ μαρτυρεῖν αὐτούς· ἐγὼ δʼ οὐκ ἔχω τί χρήσωμαι τοῖς τούτου μάρτυσιν, οἵ φασιν εἰδέναι τὸν Λάμπιν μαρτυροῦντα ἀπειληφέναι τὸ χρυσίον. εἰ μὲν γὰρ ἡ μαρτυρία ἡ τοῦ Λάμπιδος κατεβάλλετο ἐνταῦθα, ἴσως ἂν ἔφασαν οὗτοι δίκαιον εἶναι ἐπισκήπτεσθαί μʼ ἐκείνῳ· νῦν δʼ οὔτε τὴν μαρτυρίαν ταύτην ἔχω, οὑτοσί τε οἴεται δεῖν ἀθῷος εἶναι οὐδὲν βέβαιον ἐνέχυρον καταλιπὼν ὧν πείθει ὑμᾶς ψηφίζεσθαι.
That we lent the money is attested by the agreement, and by Phormio himself; that it has been repaid is attested by no one except Lampis, who is an accomplice in the crime. Phormio claims to prove the payment on the testimony of Lampis alone, but I adduce Lampis and those who heard him declare that he had not received the money. Further, Phormio is in a position to bring my witnesses to trial, if he maintains that their testimony is false, but I have no means of dealing with his witnesses, who say they know that Lampis testified that he had received the money. If Lampis’s own deposition had been put into court, these men would perhaps have said that I ought to prosecute him for giving false testimony; but, as it is, I have not this deposition, and Phormio thinks he should get off unscathed, since he has left no valid security for the verdict which he urges you to pronounce.
§ 47
πῶς δʼ οὐκ ἂν εἴη ἄτοπον, εἰ αὐτοῦ Φορμίωνος ὁμολογοῦντος δανείσασθαι, φάσκοντος δὲ ἀποδεδωκέναι, τὸ μὲν ὁμολογούμενον ὑπʼ αὐτοῦ τούτου ἄκυρον ποιήσαιτε, τὸ δὲ ἀμφισβητούμενον κύριον ψηφίσαισθε; καὶ ὁ μὲν Λάμπις, ᾧ οὗτος σκήπτεται μάρτυρι, μαρτυρεῖ ἔξαρνος γενόμενος τὸ ἐξ ἀρχῆς ὡς οὐκ ἀπείληφεν τὸ χρυσίον· ὑμεῖς δὲ γνοίητε ὡς ἀπείληφεν ἐκεῖνος, ᾧ οὐκ εἰσὶ μάρτυρες τοῦ πράγματος;
Would it not indeed be absurd if, when Phormio admits that he borrowed, but alleges that he has made payment, you should make of none effect that which he himself admits and by your vote give effect to what is under dispute? And if, when Lampis, on whose testimony my opponent relies, after at first denying that he had received the money, now testifies to the contrary, you should determine that he has received it, although there are no witnesses to support the fact?
§ 48
καὶ ὅσα μὲν εἶπε μετὰ τῆς ἀληθείας, μὴ χρήσαισθε τεκμηρίῳ, ἃ δʼ ἐψεύσατο ὕστερον, ἐπειδὴ διεφθάρη, πιστότερα ταῦθʼ ὑπολάβοιτε εἶναι; καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, πολὺ δικαιότερόν ἐστιν τοῖς ἐξ ἀρχῆς ῥηθεῖσι τεκμαίρεσθαι μᾶλλον ἢ τοῖς ὕστερον τεκταινομένοις. τὰ μὲν γὰρ οὐκ ἐκ παρασκευῆς, ἀλλʼ ἐκ τῆς ἀληθείας ἔλεγεν, τὰ δʼ ὕστερον ψευδόμενος καὶ πρὸς τὸ συμφέρον αὑτῷ.
And if you refuse to admit as proofs all that he truthfully stated, and should count more worthy of belief the lies which he told after he had been corrupted? Verily, men of Athens, it is far more just to draw conclusions from statements made in the first instance than from those subsequently fabricated; for the former he made truthfully, and not with ulterior purpose, while the later ones are lies designed to further his interests.
§ 49
ἀναμνήσθητε δέ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι οὐδʼ αὐτὸς ὁ Λάμπις ἔξαρνος ἐγένετο ὡς οὐκ εἴη εἰρηκὼς ὅτι οὐκ ἀπείληφεν τὸ χρυσίον, ἀλλʼ εἰπεῖν μὲν ὡμολόγει, οὐ μέντοι γε ἐντὸς ὢν αὑτοῦ εἰπεῖν. οὔκουν ἄτοπον, εἰ τῆς ἐκείνου μαρτυρίας τὸ μὲν πρὸς τοῦ ἀποστεροῦντος πιστῶς ἀκούσεσθε, τὸ δʼ ὑπὲρ τῶν ἀποστερουμένων ἄπιστον ἔσται παρʼ ὑμῖν;
Remember, men of Athens, that even Lampis himself never denied saying that he had not received the money; he admitted that he so stated, but declared he was not in his right mind at the time. But would it not be absurd for you to accept as worthy of credit that part of his testimony which favors the defrauding party, and to discredit that which favors the party defrauded?
§ 50
μηδαμῶς, ὦ ἄνδρες δικασταί. ὑμεῖς γάρ ἐστε οἱ αὐτοὶ οἱ τὸν ἐπιδεδανεισμένον ἐκ τοῦ ἐμπορίου πολλὰ χρήματα καὶ τοῖς δανεισταῖς οὐ παρασχόντα τὰς ὑποθήκας θανάτῳ ζημιώσαντες εἰσαγγελθέντα ἐν τῷ δήμῳ, καὶ ταῦτα πολίτην ὑμέτερον ὄντα καὶ πατρὸς ἐστρατηγηκότος.
Nay, men of the jury, I beg you, do not do this. You are the same persons who punished with death, when he had been impeached before the assembly, a man who obtained large additional loans on your exchange, and did not deliver to his creditors their securities, though he was a citizen and the son of a man who had been general.
§ 51
ἡγεῖσθε γὰρ τοὺς τοιούτους οὐ μόνον τοὺς ἐντυγχάνοντας ἀδικεῖν, ἀλλὰ καὶ κοινῇ βλάπτειν τὸ ἐμπόριον ὑμῶν, εἰκότως. αἱ γὰρ εὐπορίαι τοῖς ἐργαζομένοις οὐκ ἀπὸ τῶν δανειζομένων, ἀλλʼ ἀπὸ τῶν δανειζόντων εἰσίν, καὶ οὔτε ναῦν οὔτε ναύκληρον οὔτʼ ἐπιβάτην ἔστʼ ἀναχθῆναι, τὸ τῶν δανειζόντων μέρος ἂν ἀφαιρεθῇ.
For you hold that such people not only wrong those who do business with them, but also do a public injury to your mart; and you are right in holding this view. For the resources required by those who engage in trade come not from those who borrow, but from those who lend; and neither ship nor shipowner nor passenger can put to sea, if you take away the part contributed by those who lend.
§ 52
ἐν μὲν οὖν τοῖς νόμοις πολλαὶ καὶ καλαὶ βοήθειαί εἰσιν αὐτοῖς· ὑμᾶς δὲ δεῖ συνεπανορθοῦντας φαίνεσθαι καὶ μὴ συγχωροῦντας τοῖς πονηροῖς, ἵνʼ ὑμῖν ὡς πλείστη ὠφέλεια παρὰ τὸ ἐμπόριον ᾖ. ἔσται δέ, ἐὰν διαφυλάττητε τοὺς τὰ ἑαυτῶν προϊεμένους, καὶ μὴ ἐπιτρέπητε ἀδικεῖσθαι ὑπὸ τῶν τοιούτων θηρίων. ἐγὼ μὲν οὖν ὅσαπερ οἷός τʼ ἦν εἴρηκα· καλῶ δὲ καὶ ἄλλον τινὰ τῶν φίλων, ἐὰν κελεύητε.
In the laws there are many excellent provisions for their protection. It is your duty to show that you aid the laws in righting abuses, and that you make no concession to wrongdoers, in order that you may derive the greatest possible benefit from your market. You will do so, if you protect those who risk their money, and do not allow them to be defrauded by monsters such as these. I have said all that it was in my power to say. But I am ready to call another of my friends, if you so bid.
Against Lacritus · urn:cts:greekLit:tlg0014.tlg035 · Greek: πρὸς τὴν Λάκριτον παραγραφὴν — tlg0014.tlg035.perseus-grc2 · English: Against Lacritus — trans. Augustus Taber Murray — tlg0014.tlg035.perseus-eng2
§ 1
οὐδὲν καινὸν διαπράττονται οἱ Φασηλῖται, ὦ ἄνδρες δικασταί, ἀλλʼ ἅπερ εἰώθασιν. οὗτοι γὰρ δεινότατοι μέν εἰσιν δανείσασθαι χρήματα ἐν τῷ ἐμπορίῳ, ἐπειδὰν δὲ λάβωσιν καὶ συγγραφὴν συγγράψωνται ναυτικήν, εὐθὺς ἐπελάθοντο καὶ τῶν συγγραφῶν καὶ τῶν νόμων καὶ ὅτι δεῖ ἀποδοῦναι αὐτοὺς ἃ ἔλαβον,
The Phaselites, men of the jury, are up to no new tricks; they are merely doing what it is their wont to do. For they are the cleverest people at borrowing money on your exchange; but, as soon as they get it and have drawn up a maritime contract, they straightway forget the contract and the laws, and that they are under obligation to pay back what they have received.
§ 2
καὶ οἴονται, ἐὰν ἀποδῶσιν, ὥσπερ τῶν ἰδίων τι τῶν ἑαυτῶν ἀπολωλεκέναι, ἀλλʼ ἀντὶ τοῦ ἀποδοῦναι σοφίσματα εὑρίσκουσιν καὶ παραγραφὰς καὶ προφάσεις, καὶ εἰσὶν πονηρότατοι ἀνθρώπων καὶ ἀδικώτατοι. τεκμήριον δὲ τούτου· πολλῶν γὰρ ἀφικνουμένων εἰς τὸ ὑμέτερον ἐμπόριον καὶ Ἑλλήνων καὶ βαρβάρων, πλείους δίκαι εἰσὶν ἑκάστοτε αὐτῶν τῶν Φασηλιτῶν ἢ τῶν ἄλλων ἁπάντων.
They consider that, if they pay their debts, it is like having lost something of their own private property, and, instead of paying, they invent sophisms, and special pleas, and pretexts; and are the most unprincipled and dishonest of men. Here is a proof of this. Out of the hosts of people, both Greeks and barbarians, who frequent your exchange, the Phaselites alone have more lawsuits, whenever the courts sit, than all others put together. That is the sort of people they are.
§ 3
οὗτοι μὲν οὖν τοιοῦτοί εἰσιν· ἐγὼ δέ, ὦ ἄνδρες δικασταί, χρήματα δανείσας Ἀρτέμωνι τῷ τούτου ἀδελφῷ κατὰ τοὺς ἐμπορικοὺς νόμους, εἰς τὸν Πόντον καὶ πάλιν Ἀθήναζε, τελευτήσαντος ἐκείνου πρὶν ἀποδοῦναί μοι τὰ χρήματα, Λακρίτῳ τουτῳὶ εἴληχα τὴν δίκην ταύτην κατὰ τοὺς αὐτοὺς νόμους τούτους καθʼ οὕσπερ τὸ συμβόλαιον ἐποιησάμην,
But I, men of the jury, lent money to Artemo, this fellow’s brother, in accordance with the commercial laws for a voyage to Pontus and back. As he died before having repaid me the money I have brought this suit against Lacritus here in accordance with the same laws under which I made the contract,
§ 4
ἀδελφῷ ὄντι τούτῳ ἐκείνου καὶ ἔχοντι ἅπαντα τὰ Ἀρτέμωνος, καὶ ὅσα ἐνθάδε κατέλιπεν καὶ ὅσα ἦν αὐτῷ ἐν τῇ Φασήλιδι, καὶ κληρονόμῳ ὄντι τῶν ἐκείνου ἁπάντων, καὶ οὐκ ἂν ἔχοντος τούτου δεῖξαι νόμον ὅστις αὐτῷ δίδωσιν ἐξουσίαν ἔχειν μὲν τὰ τοῦ ἀδελφοῦ καὶ διῳκηκέναι ὅπως ἐδόκει αὐτῷ, μὴ ἀποδοῦναι δὲ τὰ ἀλλότρια χρήματα, ἀλλὰ λέγειν νῦν ὅτι οὐκ ἔστιν κληρονόμος, ἀλλʼ ἀφίσταται τῶν ἐκείνου.
since he is the brother of Artemo and has possession of all his property, both all that he left here and all that he had at Phaselis, and is the heir to his whole estate; and since he can show no law which gives him the right to hold his brother’s property and to have administered it as he pleased, and yet to refuse to pay back money which belongs to others and to say now that he is not the. heir, but has nothing to do with the dead man’s affairs.
§ 5
ἡ μὲν τουτουὶ Λακρίτου πονηρία τοιαύτη ἐστίν· ἐγὼ δʼ ὑμῶν δέομαι, ὦ ἄνδρες δικασταί, εὐνοϊκῶς ἀκοῦσαί μου περὶ τοῦ πράγματος τουτουί· κἂν ἐξελέγξω αὐτὸν ἀδικοῦντα ἡμᾶς τε τοὺς δανείσαντας καὶ ὑμᾶς οὐδὲν ἧττον, βοηθεῖτε ἡμῖν τὰ δίκαια.
Such is the rascality of this fellow, Lacritus; but I beg of you, men of the jury, to give me a favorable hearing in regard to this matter and, if I prove to you that he has wronged us, who lent the money, and you as well, to render us the aid that is our due.
§ 6
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, αὐτὸς μὲν οὐδʼ ὁπωστιοῦν ἐγνώριζον τοὺς ἀνθρώπους τούτους· Θρασυμήδης δʼ ὁ Διοφάντου υἱός, ἐκείνου τοῦ Σφηττίου, καὶ Μελάνωπος ὁ ἀδελφὸς αὐτοῦ ἐπιτήδειοί μοί εἰσιν, καὶ χρώμεθα ἀλλήλοις ὡς οἷόν τε μάλιστα. οὗτοι προσῆλθόν μοι μετὰ Λακρίτου τουτουί, ὁπόθεν δήποτε ἐγνωρισμένοι τούτῳ (οὐ γὰρ οἶδα),
I myself, men of the jury, had not the slightest acquaintance with these men; but Thrasymedes the son of Diophantus, that well-known Sphettian, and Melanopus, his brother, are friends of mine, and we are on the most intimate terms possible. These men came up to me with Lacritus here, whose acquaintance they had made in some way or other—how, I do not know,—
§ 7
καὶ ἐδέοντό μου δανεῖσαι χρήματα εἰς τὸν Πόντον Ἀρτέμωνι τῷ τούτου ἀδελφῷ καὶ Ἀπολλοδώρῳ, ὅπως ἂν ἐνεργοὶ ὦσιν, οὐδὲν εἰδώς, ὦ ἄνδρες δικασταί, οὐδʼ ὁ Θρασυμήδης τὴν τούτων πονηρίαν, ἀλλʼ οἰόμενος εἶναι ἐπιεικεῖς ἀνθρώπους καὶ οἷοίπερ προσεποιοῦντο καὶ ἔφασαν εἶναι, καὶ ἡγούμενος ποιήσειν αὐτοὺς πάντα ὅσαπερ ὑπισχνεῖτο καὶ ἀνεδέχετο Λάκριτος οὑτοσί.
and asked me to lend money to Artemo, this man’s brother, and to Apollodorus for a voyage to Pontus, that they might be engaged in a trading enterprise. Thrasymedes like myself knew nothing of the rascality of these people, but supposed them to be honorable men and such as they pretended and declared themselves to be; and that they would do all that they promised and that this fellow Lacritus undertook that they should do.
§ 8
πλεῖστον δʼ ἄρα ἦν ἐψευσμένος, καὶ οὐδὲν ᾔδει οἵοις θηρίοις ἐπλησίαζε τοῖς ἀνθρώποις τούτοις. κἀγὼ πεισθεὶς ὑπὸ τοῦ Θρασυμήδους καὶ τοῦ ἀδελφοῦ αὐτοῦ, καὶ Λακρίτου τουτουὶ ἀναδεχομένου μοι πάντʼ ἔσεσθαι τὰ δίκαια παρὰ τῶν ἀδελφῶν τῶν αὑτοῦ, ἐδάνεισα μετὰ ξένου τινὸς ἡμετέρου Καρυστίου τριάκοντα μνᾶς ἀργυρίου.
He was utterly deceived, and had no idea what monsters these men were with whom he was associating. I allowed myself to be persuaded by Thrasymedes and his brother, and upon the assurance given me by this Lacritus, that his brothers would do everything that was right, I, with the help of a Carystian, who was a friend of mine, lent thirty minae in silver.
§ 9
βούλομαι οὖν, ὦ ἄνδρες δικασταί, τῆς συγγραφῆς ἀκοῦσαι ὑμᾶς πρῶτον, καθʼ ἣν ἐδανείσαμεν τὰ χρήματα, καὶ τῶν μαρτύρων τῶν παραγενομένων τῷ δανείσματι· ἔπειτα περὶ τῶν ἄλλων ἐπιδείξομεν, οἷα ἐτοιχωρύχησαν οὗτοι περὶ τὸ δάνειον. λέγε τὴν συγγραφήν, εἶτα τὰς μαρτυρίας. ΣΥΓΓΡΑΦΗ.
I wish you first, men of the jury, to hear the agreement in accordance with which we lent the money, and the witnesses who were present when the loan was made; after that I shall take up the remaining features of the case, and show you how like burglars they acted in the matter of this loan.Read the agreement, and then the depositions. The Agreement
§ 10
ἐδάνεισαν Ἀνδροκλῆς Σφήττιος καὶ Ναυσικράτης Καρύστιος Ἀρτέμωνι καὶ Ἀπολλοδώρῳ Φασηλίταις ἀργυρίου δραχμὰς τρισχιλίας Ἀθήνηθεν εἰς Μένδην ἢ Σκιώνην, καὶ ἐντεῦθεν εἰς Βόσπορον, ἐὰν δὲ βούλωνται, τῆς ἐπʼ ἀριστερὰ μέχρι Βορυσθένους, καὶ πάλιν Ἀθήναζε, ἐπὶ διακοσίαις εἴκοσι πέντε τὰς χιλίας, ἐὰν δὲ μετʼ Ἀρκτοῦρον ἐκπλεύσωσιν ἐκ τοῦ Πόντου ἐφʼ Ἱερόν, ἐπὶ τριακοσίαις τὰς χιλίας, ἐπὶ οἴνου κεραμίοις Μενδαίοις τρισχιλίοις, ὃς πλεύσεται ἐκ Μένδης ἢ Σκιώνης ἐν τῇ εἰκοσόρῳ ἣν Ὑβλήσιος ναυκληρεῖ.
Androcles of Sphettus and Nausicrates of Carystus lent to Artemo and Apollodorus, both of Phaselis, three thousand drachmae in silver for a voyage from Athens to Mendê or Scionê, and thence to Bosporus—or if they so choose, for a voyage to the left parts of the Pontus as far as the Borysthenes, and thence back to Athens, on interest at the rate of two hundred and twenty-five drachmae on the thousand; but, if they should sail out from Pontus to Hieron after the rising of Arcturus, at three hundred on the thousand, on the security of three thousand jars of wine of Mendê, which shall be conveyed from Mendê or Scionê in the twenty-oared ship of which Hyblesius is owner.
§ 11
ὑποτιθέασι δὲ ταῦτα, οὐκ ὀφείλοντες ἐπὶ τούτοις ἄλλῳ οὐδενὶ οὐδὲν ἀργύριον, οὐδʼ ἐπιδανείσονται. καὶ ἀπάξουσι τὰ χρήματα τὰ ἐκ τοῦ Πόντου ἀντιφορτισθέντα Ἀθήναζε πάλιν ἐν τῷ αὐτῷ πλοίῳ ἅπαντα. σωθέντων δὲ τῶν χρημάτων Ἀθήναζε, ἀποδώσουσιν οἱ δανεισάμενοι τοῖς δανείσασι τὸ γιγνόμενον ἀργύριον κατὰ τὴν συγγραφὴν ἡμερῶν εἴκοσιν, ἀφʼ ἧς ἂν ἔλθωσιν Ἀθήναζε, ἐντελὲς πλὴν ἐκβολῆς, ἣν ἂν οἱ σύμπλοι ψηφισάμενοι κοινῇ ἐκβάλωνται, καὶ ἄν τι πολεμίοις ἀποτείσωσιν· τῶν δʼ ἄλλων ἁπάντων ἐντελές. καὶ παρέξουσι τοῖς δανείσασι τὴν ὑποθήκην ἀνέπαφον κρατεῖν, ἕως ἂν ἀποδῶσι τὸ γιγνόμενον ἀργύριον κατὰ τὴν συγγραφήν.
They give these goods as security, owing no money upon them to any other person, nor will they make any additional loan upon this security; and they agree to bring back to Athens in the same vessel all the goods put on board in Pontus as a return cargo; and, if the goods are brought safe to Athens, the borrowers are to pay to the lenders the money due in accordance with the agreement within twenty days after they shall have arrived at Athens, without deduction save for such jettison as the passengers shall have made by common agreement, or for money paid to enemies; but without deduction for any other loss. And they shall deliver to the lenders in their entirety the goods offered as security to be under their absolute control until such time as they shall themselves have paid the money due in accordance with the agreement.
§ 12
ἐὰν δὲ μὴ ἀποδῶσιν ἐν τῷ συγκειμένῳ χρόνῳ, τὰ ὑποκείμενα τοῖς δανείσασιν ἐξέστω ὑποθεῖναι καὶ ἀποδόσθαι τῆς ὑπαρχούσης τιμῆς· καὶ ἐάν τι ἐλλείπῃ τοῦ ἀργυρίου, ὃ δεῖ γενέσθαι τοῖς δανείσασι κατὰ τὴν συγγραφήν, παρὰ Ἀρτέμωνος καὶ Ἀπολλοδώρου ἔστω ἡ πρᾶξις τοῖς δανείσασι καὶ ἐκ τῶν τούτων ἁπάντων, καὶ ἐγγείων καὶ ναυτικῶν, πανταχοῦ ὅπου ἂν ὦσι, καθάπερ δίκην ὠφληκότων καὶ ὑπερημέρων ὄντων, καὶ ἑνὶ ἑκατέρῳ τῶν δανεισάντων καὶ ἀμφοτέροις.
And, if they shall not pay it within the time agreed upon, it shall be lawful for the lenders to pledge the goods or even to sell them for such price as they can get; and if the proceeds fall short of the sum which the lenders should receive in accordance with the agreement, it shall be lawful for the lenders, whether severally or jointly, to collect the amount by proceeding against Artemo and Apollodorus, and against all their property whether on land or sea, wheresoever it may be, precisely as if judgement had been rendered against them and they had defaulted in payment.
§ 13
ἐὰν δὲ μὴ εἰσβάλωσι, μείναντες ἐπὶ κυνὶ ἡμέρας δέκα ἐν Ἑλλησπόντῳ, ἐξελόμενοι ὅπου ἂν μὴ σῦλαι ὦσιν Ἀθηναίοις, καὶ ἐντεῦθεν καταπλεύσαντες Ἀθήναζε τοὺς τόκους ἀποδόντων τοὺς πέρυσι γραφέντας εἰς τὴν συγγραφήν. ἐὰν δέ τι ἡ ναῦς πάθῃ ἀνήκεστον ἐν ᾗ ἂν πλέῃ τὰ χρήματα, σωτηρία δʼ ἔσται τῶν ὑποκειμένων, τὰ περιγενόμενα κοινὰ ἔστω τοῖς δανείσασιν. κυριώτερον δὲ περὶ τούτων ἄλλο μηδὲν εἶναι τῆς συγγραφῆς. Μάρτυρες· Φορμίων Πειραιεύς, Κηφισόδοτος Βοιώτιος, Ἡλιόδωρος Πιθεύς.
And, if they do not enter Pontus, but remain in the Hellespont ten days after the rising of the dogstar, and disembark their goods at a port where the Athenians have no right of reprisals, and from thence complete their voyage to Athens, let them pay the interest written into the contract the year before. And if the vessel in which the goods shall be conveyed suffers aught beyond repair, but the security is saved, let whatever is saved be the joint property of the lenders. And in regard to these matters nothing shall have greater effect than the agreement. Witnesses: Phormio of Peiraeus, Cephisodotus of Boeotia, Heliodorus of Pitthus.
§ 14
λέγε δὴ καὶ τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ Ἀρχενομίδης Ἀρχεδάμαντος Ἀναγυράσιος μαρτυρεῖ συνθήκας παρʼ ἑαυτῷ καταθέσθαι Ἀνδροκλέα Σφήττιον, Ναυσικράτην Καρύστιον, Ἀρτέμωνα, Ἀπολλόδωρον Φασηλίτας, καὶ εἶναι παρʼ ἑαυτῷ ἔτι κειμένην τὴν συγγραφήν. λέγε δὴ καὶ τὴν τῶν παραγενομένων μαρτυρίαν. ΜΑΡΤΥΡΙΑ. Θεόδοτος ἰσοτελής, Χαρῖνος Ἐπιχάρους Λευκονοεύς, Φορμίων Κτησιφῶντος Πειραιεύς, Κηφισόδοτος Βοιώτιος, Ἡλιόδωρος Πιθεὺς μαρτυροῦσι παρεῖναι, ὅτʼ ἐδάνεισεν Ἀνδροκλῆς Ἀπολλοδώρῳ καὶ Ἀρτέμωνι ἀργυρίου τρισχιλίας δραχμάς, καὶ εἰδέναι τὴν συγγραφὴν καταθεμένους παρὰ Ἀρχενομίδῃ Ἀναγυρασίῳ.
Now read the depositions. The Deposition Archenomides, son of Archedamas, of Anagyrus, deposes that Androcles of Sphettus, Nausicrates of Carystus, and Artemo and Apollodorus, both of Phaselis, deposited articles of agreement with him, and that the agreement is still in custody in his hands. Read also the deposition of those who were present. The Deposition Theodotus, privileged alien, Charinus, son of Epichares, of Leuconium, Phormio, son of Ctephisophon, of Peiraeus, Cephisodotus of Boeotia and Heliodorus of Pitthus depose that they were present when Androcles lent to Artemo three thousand drachmae in silver, and that they know they deposited the agreement with Archenomides of Anagyrus.
§ 15
κατὰ τὴν συγγραφὴν ταύτην, ὦ ἄνδρες δικασταί, ἐδάνεισα τὰ χρήματα Ἀρτέμωνι τῷ τούτου ἀδελφῷ, κελεύοντος τούτου καὶ ἀναδεχομένου ἅπαντα ἔσεσθαί μοι τὰ δίκαια κατὰ τὴν συγγραφήν, καθʼ ἣν ἐδάνεισα τούτου αὐτοῦ γράφοντος καὶ συσσημηναμένου, ἐπειδὴ ἐγράφη. οἱ μὲν γὰρ ἀδελφοὶ οἱ τούτου ἔτι νεώτεροι ἦσαν, μειράκια κομιδῇ, οὑτοσὶ δὲ Λάκριτος Φασηλίτης, μέγα πρᾶγμα, Ἰσοκράτους μαθητής·
In accordance with this agreement, men of the jury, I lent the money to Artemo, this man’s brother, at the request of Lacritus, and upon his engaging that I should receive everything that was my due in accordance with the agreement under which the loan was made. Lacritus himself drew up the agreement and joined in sealing it after it was written; for his brothers were still youngish, in fact mere boys, but he was Lacritus, of Phaselis, a personage of note, a pupil of Isocrates.
§ 16
οὗτος ἦν ὁ πάντα διοικῶν, καὶ ἑαυτῷ με τὸν νοῦν προσέχειν ἐκέλευεν· αὐτὸς γὰρ ἔφη ποιήσειν μοι τὰ δίκαια ἅπαντα καὶ ἐπιδημήσειν Ἀθήνησιν, τὸν δὲ ἀδελφὸν τὸν ἑαυτοῦ Ἀρτέμωνα πλεύσεσθαι ἐπὶ τοῖς χρήμασιν. καὶ τότε μέν, ὦ ἄνδρες δικασταί, ὅτʼ ἐβούλετο τὰ χρήματα λαβεῖν παρʼ ἡμῶν, καὶ ἀδελφὸς ἔφη εἶναι καὶ κοινωνὸς τοῦ Ἀρτέμωνος, καὶ λόγους θαυμασίως ὡς πιθανοὺς ἔλεγεν·
It was he who managed the whole matter, and he bade me look to him; for he declared that he would himself do everything that was right for me, and that he would stay in Athens, while his brother Artemo would sail in charge of the goods. At that time, men of the jury, when he wanted to get the money from us, he declared that he was both the brother and the partner of Artemo, and spoke with wondrous persuasiveness;
§ 17
ἐπειδὴ δὲ τάχιστα ἐγκρατεῖς ἐγένοντο τοῦ ἀργυρίου, τοῦτο μὲν διενείμαντο καὶ ἐχρῶντο ὅ τι ἐδόκει τούτοις, κατὰ δὲ τὴν συγγραφὴν τὴν ναυτικήν, καθʼ ἣν ἔλαβον τὰ χρήματα, οὔτε μέγα οὔτε μικρὸν ἔπραττον, ὡς αὐτὸ τὸ ἔργον ἐδήλωσεν. οὑτοσὶ δὲ Λάκριτος ἁπάντων ἦν τούτων ὁ ἐξηγητής. καθʼ ἕκαστον δὲ τῶν γεγραμμένων ἐν τῇ συγγραφῇ ἐπιδείξω τούτους οὐδʼ ὁτιοῦν πεποιηκότας ὑγιές.
but, as soon as they got possession of the money, they divided it, and used it as they pleased; while as for the maritime agreement on the terms of which they secured the money, in no matter great or small did they carry out its provisions, as the facts themselves make clear. And in all these things this fellow Lacritus was the prime mover. I shall take up the clauses of the contract one by one, and shall show that in no single instance have these men done what was right.
§ 18
πρῶτον μὲν γὰρ γέγραπται ὅτι ἐπʼ οἴνου κεραμίοις τρισχιλίοις ἐδανείζοντο παρʼ ἡμῶν τὰς τριάκοντα μνᾶς, ὡς ὑπαρχούσης αὐτοῖς ὑποθήκης ἑτέρων τριάκοντα μνῶν, ὥστε εἰς τάλαντον ἀργυρίου τὴν τιμὴν εἶναι τοῦ οἴνου καθισταμένην, σὺν τοῖς ἀναλώμασιν, ὅσα ἔδει ἀναλίσκεσθαι εἰς τὴν κατασκευὴν τὴν περὶ τὸν οἶνον· τὰ δὲ τρισχίλια κεράμια ἄγεσθαι ταῦτα εἰς τὸν Πόντον ἐν τῇ εἰκοσόρῳ ἣν Ὑβλήσιος ἐναυκλήρει.
In the first place it stands written that they borrowed from us thirty minae on three thousand jars of wine, giving out that they possessed security for thirty minae more, so that the price of the wine would amount to a talent of money, including the expenses to be incurred in the stowage of the wine; and that these three thousand jars were to be conveyed to Pontus in the twenty-oared ship, of which Hyblesius was owner.
§ 19
γέγραπται μὲν ταῦτα ἐν τῇ συγγραφῇ, ὦ ἄνδρες δικασταί, ἧς ὑμεῖς ἀκηκόατε· οὗτοι δὲ ἀντὶ τῶν τρισχιλίων κεραμίων οὐδὲ πεντακόσια κεράμια εἰς τὸ πλοῖον ἐνέθεντο, ἀλλʼ ἀντὶ τοῦ ἠγοράσθαι αὐτοῖς τὸν οἶνον, ὅσον προσῆκεν, τοῖς χρήμασιν ἐχρῶντο ὅ τι ἐδόκει τούτοις, τὰ δὲ κεράμια τὰ τρισχίλια οὐδʼ ἐμέλλησαν οὐδὲ διενοήθησαν ἐνθέσθαι εἰς τὸ πλοῖον κατὰ τὴν συγγραφήν. ὅτι δʼ ἀληθῆ ταῦτα λέγω, λαβὲ τὴν μαρτυρίαν τῶν συμπλεόντων ἐν τῷ αὐτῷ πλοίῳ τούτοις. ΜΑΡΤΥΡΙΑ.
These provisions, men of the jury, stand written in the agreement which you have heard. But instead of three thousand jars, these men did not put even five hundred on board the boat; and instead of having bought the quantity of wine which they should have, they used the money in whatever way they pleased; as for those three thousand jars which the agreement called for, they never meant nor intended to put them on board. To prove that these statements of mine are true, take the deposition of those who sailed with them in the same ship. The Deposition
§ 20
Ἐρασικλῆς μαρτυρεῖ κυβερνᾶν τὴν ναῦν ἣν Ὑβλήσιος ἐναυκλήρει, καὶ εἰδέναι Ἀπολλόδωρον ἀγόμενον ἐν τῷ πλοίῳ οἴνου Μενδαίου κεράμια τετρακόσια πεντήκοντα, καὶ οὐ πλείω· ἄλλο δὲ μηδὲν ἀγώγιμον ἄγεσθαι ἐν τῷ πλοίῳ Ἀπολλόδωρον εἰς τὸν Πόντον. Ἱππίας Ἀθηνίππου Ἁλικαρνασσεὺς μαρτυρεῖ συμπλεῖν ἐν τῇ Ὑβλησίου νηὶ διοπεύων τὴν ναῦν, καὶ εἰδέναι Ἀπολλόδωρον τὸν Φασηλίτην ἀγόμενον ἐν τῷ πλοίῳ ἐκ Μένδης εἰς τὸν Πόντον οἴνου Μενδαίου κεράμια τετρακόσια πεντήκοντα, ἄλλο δὲ μηδὲν φορτίον. πρὸς τούσδʼ ἐξεμαρτύρησεν· Ἀρχιάδης Μνησωνίδου Ἀχαρνεύς, Σώστρατος Φιλίππου Ἑστιαιόθεν, Εὐμάριχος Εὐβοίου Ἑστιαιόθεν, Φιλτάδης Κτησίου Ξυπεταιών, Διονύσιος Δημοκρατίδου Χολλῄδης.
Erasicles deposes that he was pilot of the ship of which Hyblesius was owner, and that to his knowledge Apollodorus was conveying in the ship four hundred and fifty jars of Mendaean wine, and no more; and that Apollodorus conveyed no other cargo in the ship to Pontus. Hippias, son of Athenippus, of Halicarnassus, deposes that he too sailed in the ship of Hyblesius as supercargo of the vessel and that to his knowledge Apollodorus of Phaselis was conveying in the ship from Mendê to Pontus four hundred and fifty jars of Mendaean wine, and no other cargo. In addition to these, written affidavits were submitted by Archiades, son of Mnesonidas,of Acharnae, Sostratus, son of Philip, of Histiaea, Eumarichus, son of Euboeus, of Histiaea, Philtiades, son of Ctesias, of Xypetê, and Dionysius, son of Democratides, of Cholleidae.
§ 21
περὶ μὲν οὖν τοῦ πλήθους τοῦ οἴνου, ὅσον ἔδει αὐτοὺς ἐνθέσθαι εἰς τὸ πλοῖον, ταῦτα διεπράξαντο, καὶ ἤρξαντο εὐθὺς ἐντεῦθεν ἀπὸ τοῦ πρώτου γεγραμμένου παραβαίνειν καὶ μὴ ποιεῖν τὰ γεγραμμένα. μετὰ δὲ ταῦτʼ ἔστιν ἐν τῇ συγγραφῇ ὅτι ὑποτιθέασιν ταῦτα ἐλεύθερα καὶ οὐδενὶ οὐδὲν ὀφείλοντες, καὶ ὅτι οὐδʼ ἐπιδανείσονται ἐπὶ τούτοις παρʼ οὐδενός. ταῦτα διαρρήδην γέγραπται, ὦ ἄνδρες δικασταί.
In regard, then, to the quantity of wine which it was their duty to put on board the ship that was what they contrived to do; and from this point they began from its very first clause to violate the agreement and to fail to perform what it required. The next clause that stands written in the agreement states that they pledge these goods free from all encumbrances; that they owe nothing to anyone upon them; and that they will not secure further loans upon them from anyone.
§ 22
οὗτοι δὲ τί ἐποίησαν; ἀμελήσαντες τῶν γεγραμμένων ἐν τῇ συγγραφῇ δανείζονται παρά τινος νεανίσκου, ἐξαπατήσαντες ὡς οὐδενὶ οὐδὲν ὀφείλοντες· καὶ ἡμᾶς τε παρεκρούσαντο καὶ ἔλαθον δανεισάμενοι ἐπὶ τοῖς ἡμετέροις, ἐκεῖνόν τε τὸν νεανίσκον τὸν δανείσαντα ἐξηπάτησαν ὡς ἐπʼ ἐλευθέροις τοῖς χρήμασιν δανειζόμενοι· τοιαῦτα τούτων ἐστὶν τὰ κακουργήματα. ταῦτα δὲ πάντʼ ἐστὶν τὰ σοφίσματα Λακρίτου τουτουί. ὅτι δὲ ἀληθῆ λέγω καὶ ἐπεδανείσαντο χρήματα παρὰ τὴν συγγραφήν, μαρτυρίαν ἀναγνώσεται ὑμῖν αὐτοῦ τοῦ ἐπιδανείσαντος.
This is expressly stated, men of the jury. But what have these men done? Disregarding the terms of the agreement they borrow money from a certain youth, whom they deceived by stating that they owed nothing to anybody. Thus they cheated us, and without our knowledge borrowed money upon our security, and they also deceived that young man who lent them the money by alleging that the goods upon which they borrowed from him were unencumbered. Such are the rascalities of these men, and they are all clever devisings of this man Lacritus. To prove that I am speaking the truth and that they did borrow additional sums contrary to the agreement, the clerk shall read you the deposition of the man himself who made the additional loan.
§ 23
λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. Ἄρατος Ἁλικαρνασσεὺς μαρτυρεῖ δανεῖσαι Ἀπολλοδώρῳ ἕνδεκα μνᾶς ἀργυρίου ἐπὶ τῇ ἐμπορίᾳ, ἣν ἦγεν ἐν τῇ Ὑβλησίου νηὶ εἰς τὸν Πόντον, καὶ τοῖς ἐκεῖθεν ἀνταγορασθεῖσι, καὶ μὴ εἰδέναι αὐτὸν δεδανεισμένον παρὰ Ἀνδροκλέους ἀργύριον· οὐ γὰρ ἂν δανεῖσαι αὐτὸς Ἀπολλοδώρῳ τὸ ἀργύριον.
Read the deposition. The Deposition Aratus of Halicarnassus deposes that he lent to Apollodorus eleven minae in silver on the merchandise which he was conveying in the ship of Hyblesius to Pontus, and on the goods purchased there as a return cargo; and that he was unaware that the defendant had borrowed money from Androcles; for otherwise he would not himself have lent the money to Apollodorus.
§ 24
αἱ μὲν πανουργίαι τοιαῦται τῶν ἀνθρώπων τούτων εἰσίν. γέγραπται δὲ μετὰ ταῦτα ἐν τῇ συγγραφῇ, ὦ ἄνδρες δικασταί, ἐπειδὰν ἀποδῶνται ἐν τῷ Πόντῳ ἃ ἦγον, πάλιν ἀνταγοράζειν χρήματα καὶ ἀντιφορτίζεσθαι καὶ ἀπάγειν Ἀθήναζε τὰ ἀντιφορτισθέντα, καὶ ἐπειδὰν ἀφίκωνται Ἀθήναζε, ἀποδοῦναι εἴκοσιν ἡμερῶν τὸ ἀργύριον ἡμῖν δόκιμον· ἕως δʼ ἂν ἀποδῶσιν, κρατεῖν τῶν χρημάτων ἡμᾶς, καὶ ἀνέπαφα ταῦτα παρέχειν τούτους, ἕως ἂν ἀπολάβωμεν.
Such are the rascalities of these men. But after this it stands written in the agreement, men of the jury, that when they should have sold in Pontus the goods which they brought thither, they should purchase with the proceeds other goods as a return cargo, and should bring this return cargo back to Athens; and that when they should have reached Athens, they should within twenty days repay us in certified coin; and that pending the payment we should have control of the goods, and that they should deliver them to us in their entirety until we should get back our money.
§ 25
γέγραπται μὲν ταῦτα οὑτωσὶ ἀκριβῶς ἐν τῇ συγγραφῇ· οὗτοι δέ, ὦ ἄνδρες δικασταί, ἐνταῦθα καὶ ἐπεδείξαντο μάλιστα τὴν ὕβριν καὶ τὴν ἀναίδειαν τὴν ἑαυτῶν, καὶ ὅτι οὐδὲ μικρὸν προσεῖχον τοῖς γράμμασι τοῖς γεγραμμένοις ἐν τῇ συγγραφῇ, ἀλλʼ ἡγοῦντο εἶναι τὴν συγγραφὴν ἄλλως ὕθλον καὶ φλυαρίαν. οὔτε γὰρ ἀντηγόρασαν οὐδὲν ἐν τῷ Πόντῳ οὔτε ἀντεφορτίσαντο ὥστε ἄγειν Ἀθήναζε· ἡμεῖς τε οἱ δανείσαντες τὰ χρήματα ἡκόντων αὐτῶν τούτων ἐκ τοῦ Πόντου οὐκ εἴχομεν ὅτου ἐπιλαβοίμεθα οὐδʼ ὅτου κρατοῖμεν, ἕως κομισαίμεθα τὰ ἡμέτερʼ αὐτῶν· οὐδʼ ὁτιοῦν γὰρ εἰσήγαγον εἰς τὸν λιμένα τὸν ὑμέτερον οὗτοι.
These terms stand written thus precisely in the agreement. But these people, men of the jury, have here shown most strikingly their own insolence and shamelessness, and that they paid not the slightest heed to the terms written in the agreement; but regarded the agreement as mere trash and nonsense. For they neither purchased any other goods in Pontus nor took on board any return cargo to be conveyed to Athens; and we who had lent the money, when these men themselves returned from Pontus, had nothing which we could lay hold of or keep in possession until we should recover our money; for these men brought nothing whatsoever into your harbor. Nay, we have suffered the most unheard-of treatment, men of the jury.
§ 26
ἀλλὰ πεπόνθαμεν καινότατον, ὦ ἄνδρες δικασταί· ἐν γὰρ τῇ πόλει τῇ ἡμετέρᾳ αὐτῶν, οὐδὲν ἀδικοῦντες οὐδὲ δίκην οὐδεμίαν ὠφληκότες τούτοις, σεσυλήμεθα τὰ ἡμέτερʼ αὐτῶν ὑπὸ τούτων Φασηλιτῶν ὄντων, ὥσπερ δεδομένων συλῶν Φασηλίταις κατʼ Ἀθηναίων. ἐπειδὰν γὰρ μὴ ἐθέλωσιν ἀποδοῦναι ἃ ἔλαβον, τί ἄν τις ἄλλο ὄνομα ἔχοι θέσθαι τοῖς τοιούτοις ἢ ὅτι ἀφαιροῦνται βίᾳ τὰ ἀλλότρια; ἐγὼ μὲν οὐδὲ ἀκήκοα πώποτε πρᾶγμα μιαρώτερον ἢ ὃ οὗτοι διαπεπραγμένοι εἰσὶ περὶ ἡμᾶς, καὶ ταῦτα ὁμολογοῦντες λαβεῖν παρʼ ἡμῶν τὰ χρήματα.
In our own city, without ourselves having committed any wrong, or having had judgement rendered against us in their favor, we have been robbed of our own possessions by these men who are Phaselites, just as if rights of reprisal had been given to Phaselites against Athenians. For when they refuse to pay back what they received, what other name can one give to such people, than that they take by force the goods of others? For my own part, I have never heard of a more abominable act than that which these men have committed in relation to us, and that, too, while admitting that they received the money from us.
§ 27
ὅσα μὲν γὰρ ἀμφισβητήσιμά ἐστι τῶν συμβολαίων, κρίσεως δεῖται, ὦ ἄνδρες δικασταί· τὰ δὲ παρʼ ἀμφοτέρων ὁμολογηθέντα τῶν συντιθεμένων, καὶ περὶ ὧν συγγραφαὶ κεῖνται ναυτικαί, τέλος ἔχειν ἅπαντες νομίζουσιν, καὶ χρῆσθαι προσήκει τοῖς γεγραμμένοις. ὅτι δὲ κατὰ τὴν συγγραφὴν οὐδʼ ὁτιοῦν πεποιήκασιν, ἀλλʼ εὐθὺς ἀπʼ ἀρχῆς ἀρξάμενοι ἐκακοτέχνουν καὶ ἐπεβούλευον μηδὲν ὑγιὲς ποιεῖν, ὑπό τε τῶν μαρτυριῶν καὶ αὐτοὶ ὑφʼ ἑαυτῶν ἐλέγχονται οὑτωσὶ καταφανῶς.
For whereas all clauses in contracts which are open to dispute require a judicial decision, men of the jury, those on the contrary which are admitted by both the contracting parties, and concerning which there exist maritime agreements, are held by all men to be final; and the parties are bound to abide by what is written. That these men, however, have fulfilled not a single one of the provisions of the agreement, but that from the very first they meditated fraud and purposed dishonest action has been thus clearly proven against them by the depositions of witnesses and by themselves.
§ 28
ὃ δὲ πάντων δεινότατον διεπράξατο Λάκριτος οὑτοσί, δεῖ ὑμᾶς ἀκοῦσαι· οὗτος γὰρ ἦν ὁ πάντα ταῦτα διοικῶν. ἐπειδὴ γὰρ ἀφίκοντο δεῦρο, εἰς μὲν τὸ ὑμέτερον ἐμπόριον οὐ καταπλέουσιν, εἰς φωρῶν δὲ λιμένα ὁρμίζονται, ὅς ἐστιν ἔξω τῶν σημείων τοῦ ὑμετέρου ἐμπορίου, καὶ ἔστιν ὅμοιον εἰς φωρῶν λιμένα ὁρμίσασθαι, ὥσπερ ἂν εἴ τις εἰς Αἴγιναν ἢ εἰς Μέγαρα ὁρμίσαιτο· ἔξεστι γὰρ ἀποπλεῖν ἐκ τοῦ λιμένος τούτου ὅποι ἄν τις βούληται καὶ ὁπηνίκʼ ἂν δοκῇ αὐτῷ.
You must now hear the most outrageous thing which this fellow Lacritus has done; for it was he who managed the whole affair. When they arrived here they did not put into your port, but came to anchor in Thieves’ Harbor, which is outside of the signs marking your port; and to anchor in Thieves’ Harbor is the same as if one were to anchor in Aegina or Megara; for anyone can sail forth from that harbor to whatever point he wishes and at any moment he pleases.
§ 29
καὶ τὸ μὲν πλοῖον ὥρμει ἐνταῦθα πλείους ἢ πέντε καὶ εἴκοσιν ἡμέρας, οὗτοι δὲ περιεπάτουν ἐν τῷ δείγματι τῷ ἡμετέρῳ, καὶ ἡμεῖς προσιόντες διελεγόμεθα, καὶ ἐκελεύομεν τούτους ἐπιμελεῖσθαι ὅπως ἂν ὡς τάχιστα ἀπολάβωμεν τὰ χρήματα. οὗτοι δὲ ὡμολόγουν τε καὶ ἔλεγον ὅτι αὐτὰ ταῦτα περαίνοιεν. καὶ ἡμεῖς τούτοις προσῇμεν, καὶ ἅμα ἐπεσκοποῦμεν εἴ τι ἐξαιροῦνταί ποθεν ἐκ πλοίου ἢ πεντηκοστεύονται.
Well, their vessel lay at anchor there for more than twenty-five days, and these men walked about in your sample-market. We on our part talked to them and bade them see to it that we received our money back as soon as possible; and they agreed, and said they were trying to arrange that very thing. While we thus approached them, we at the same time kept an eye on them to see whether they disembarked anything from the ship, or paid any harbor-dues.
§ 30
ἐπειδὴ δὲ ἡμέραι τε ἦσαν συχναὶ ἐπιδημοῦσι τούτοις, ἡμεῖς τε οὐδʼ ὁτιοῦν εὑρίσκομεν οὔτʼ ἐξῃρημένον οὔτε πεπεντηκοστευμένον ἐπὶ τῷ ὀνόματι τῷ τούτων, ἐνταῦθα ἤδη μᾶλλον προσεκείμεθα ἀπαιτοῦντες. καὶ ἐπειδὴ ἠνωχλοῦμεν αὐτοῖς, ἀποκρίνεται Λάκριτος οὑτοσί, ἁδελφὸς ὁ Ἀρτέμωνος, ὅτι οὐκ ἂν οἷοί τʼ εἴησαν ἀποδοῦναι, ἀλλʼ ἀπόλωλεν ἅπαντα τὰ χρήματα· καὶ ἔφη Λάκριτος δίκαιόν τι ἔχειν λέγειν περὶ τούτων.
But when they had been in town a good many days, and we found that nothing had been disembarked from the ship, nor had any harbor-dues been paid in their name, we began from then on to press them more and more with our demands. And when we made ourselves burdensome to them, this fellow Lacritus, the brother of Artemo, answered that they would be unable to pay us, for all their goods were lost; and Lacritus declared he could make out a good case in the matter.
§ 31
καὶ ἡμεῖς, ὦ ἄνδρες δικασταί, ἠγανακτοῦμεν ἐπὶ τοῖς λεγομένοις, πλέον δὲ οὐδὲν ἦν ἀγανακτοῦσιν ἡμῖν· τούτοις γὰρ οὐδʼ ὁτιοῦν ἔμελεν. οὐδὲν δʼ ἧττον ἠρωτῶμεν αὐτούς, ὅντινα τρόπον ἀπολωλότα εἴη τὰ χρήματα. Λάκριτος δὲ οὑτοσὶ ναυαγῆσαι ἔφη τὸ πλοῖον παραπλέον ἐκ Παντικαπαίου εἰς Θεοδοσίαν, ναυαγήσαντος δὲ τοῦ πλοίου ἀπολωλέναι τὰ χρήματα τοῖς ἀδελφοῖς τοῖς ἑαυτοῦ, ἃ ἔτυχεν ἐν τῷ πλοίῳ ἐνόντα· ἐνεῖναι δὲ τάριχός τε καὶ οἶνον Κῷον καὶ ἄλλʼ ἄττα, καὶ ταῦτα ἔφασαν πάντα ἀντιφορτισθέντα μέλλειν ἀπάγειν Ἀθήναζε, εἰ μὴ ἀπώλετο ἐν τῷ πλοίῳ.
We, men of the jury, were indignant at these words, but we gained nothing by our indignation, for these men cared not a fig for it. Nevertheless we asked them in what way the goods had been lost. This man, Lacritus, said that the ship had been wrecked while sailing along the coast from Panticapaeum to Theodosia, and that in the wreck of the vessel the goods of his brothers which were at the time on board were lost; there was on board salt fish, Coan wine, and sundry other things; this, they said, had been put on board as a return cargo, and they had intended to bring it to Athens, had it not been lost in the ship.
§ 32
καὶ ἃ μὲν ἔλεγεν, ταῦτʼ ἦν· ἄξιον δὲ ἀκοῦσαι τὴν βδελυρίαν τῶν ἀνθρώπων τούτων καὶ τὴν ψευδολογίαν. πρός τε γὰρ τὸ πλοῖον τὸ ναυαγῆσαν οὐδὲν ἦν αὐτοῖς συμβόλαιον, ἀλλʼ ἦν ἕτερος ὁ δεδανεικὼς Ἀθήνηθεν ἐπὶ τῷ ναύλῳ τῷ εἰς τὸν Πόντον καὶ ἐπʼ αὐτῷ τῷ πλοίῳ (Ἀντίπατρος ὄνομα ἦν τῷ δεδανεικότι, Κιτιεὺς τὸ γένος)· τό τε οἰνάριον τὸ Κῷον ὀγδοήκοντα στάμνοι ἐξεστηκότος οἴνου, καὶ τὸ τάριχος ἀνθρώπῳ τινὶ γεωργῷ παρεκομίζετο ἐν τῷ πλοίῳ ἐκ Παντικαπαίου εἰς Θεοδοσίαν τοῖς ἐργάταις τοῖς περὶ τὴν γεωργίαν χρῆσθαι. τί οὖν ταύτας τὰς προφάσεις λέγουσιν; οὐδὲν γὰρ προσήκει.
That is what he said; but it is worth your while to learn the abominable wickedness of these men, and their mendacity. Concerning the vessel which was wrecked they had no contract, but it was another man who had lent from Athens upon the freight to Pontus, and on the vessel itself. (Antipater was the lender’s name; he was a Citian by birth.) The Coan wine (eighty jars of wine that had turned sour) and the salt fish were being transported in the vessel for a certain farmer from Panticapaeum to Theodosia for the use of the laborers on his farm. Why, then, do they keep alleging these excuses? It is in no wise fitting.
§ 33
καί μοι λαβὲ τὴν μαρτυρίαν, πρῶτον μὲν τὴν Ἀπολλωνίδου, ὅτι Ἀντίπατρος ἦν ὁ δανείσας ἐπὶ τῷ πλοίῳ, τούτοις δʼ οὐδʼ ὁτιοῦν προσήκει τῆς ναυαγίας, ἔπειτα τὴν Ἐρασικλέους καὶ τὴν Ἱππίου, ὅτι ὀγδοήκοντα μόνον κεράμια παρήγετο ἐν τῷ πλοίῳ. ΜΑΡΤΥΡΙΑΙ. Ἀπολλωνίδης Ἁλικαρνασσεὺς μαρτυρεῖ εἰδέναι δανείσαντα Ἀντίπατρον, Κιτιέα τὸ γένος, χρήματα Ὑβλησίῳ εἰς τὸν Πόντον ἐπὶ τῇ νηὶ ἣν Ὑβλήσιος ἐναυκλήρει, καὶ τῷ ναύλῳ τῷ εἰς τὸν Πόντον· κοινωνεῖν δὲ καὶ αὑτὸν τῆς νεὼς Ὑβλησίῳ, καὶ συμπλεῖν ἑαυτοῦ οἰκέτας ἐν τῇ νηί, καὶ ὅτε διεφθάρη ἡ ναῦς, παρεῖναι τοὺς οἰκέτας τοὺς ἑαυτοῦ καὶ ἀπαγγέλλειν ἑαυτῷ, καὶ ὅτι ἡ ναῦς κενὴ διεφθάρη παραπλέουσα εἰς Θευδοσίαν ἐκ Παντικαπαίου.
Now please take the deposition first that of Apollonides, showing that it was Antipater who lent money upon the vessel, and that these men were in no wise affected by the shipwreck; and then that of Erasicles and that of Hippias, showing that only eighty jars were being transported in the vessel. The Depositions Apollonides of Halicarnassus deposes that to his knowledge Antipater, a Citian by birth, lent money to Hyblesius for a voyage to Pontus on the ship of which Hyblesius was in command, and on the freight to Pontus, and that he was himself part-owner of the ship with Hyblesius; that slaves of his own were passengers on the ship; and that, when the ship was wrecked, his servants were present and reported the fact to him, and also the further fact that the ship, having no cargo, was wrecked while sailing along the coast to Theodosia from Panticapaeum.
§ 34
Ἐρασικλῆς μαρτυρεῖ συμπλεῖν Ὑβλησίῳ κυβερνῶν τὴν ναῦν εἰς τὸν Πόντον, καὶ ὅτε παρέπλει ἡ ναῦς εἰς Θευδοσίαν ἐκ Παντικαπαίου, εἰδέναι κενὴν τὴν ναῦν παραπλέουσαν, καὶ Ἀπολλοδώρου αὐτοῦ τοῦ φεύγοντος νυνὶ τὴν δίκην μὴ εἶναι οἶνον ἐν τῷ πλοίῳ, ἀλλὰ παράγεσθαι τῶν ἐκ Θευδοσίας τινὶ οἴνου Κῷα κεράμια περὶ ὀγδοήκοντα. Ἱππίας Ἀθηνίππου Ἁλικαρνασσεὺς μαρτυρεῖ συμπλεῖν Ὑβλησίῳ διοπεύων τὴν ναῦν, καὶ ὅτε παρέπλει ἡ ναῦς εἰς Θευδοσίαν ἐκ Παντικαπαίου, ἐνθέσθαι Ἀπολλόδωρον εἰς τὴν ναῦν ἐρίων ἀγγεῖον ἓν ἢ δύο καὶ ταρίχους κεράμια ἕνδεκα ἢ δώδεκα καὶ δέρματʼ αἴγεια, δύο δέσμας ἢ τρεῖς, ἄλλο δʼ οὐδέν. πρὸς τούσδʼ ἐξεμαρτύρησεν· Εὐφίλητος Δαμοτίμου Ἀφιδναῖος, Ἱππίας Τιμοξένου Θυμαιτάδης, Σώστρατος Φιλίππου Ἑστιαιόθεν, Ἀρχενομίδης Στράτωνος Θριάσιος, Φιλτάδης Κτησικλέους Ξυπεταιών.
Erasicles deposes that he sailed with Hyblesius as pilot of the ship to Pontus, and when the ship was sailing along the coast to Theodosia from Panticapaeum he knows that the ship had no cargo; and that Apollodorus, the very man who is now defendant in this suit, had no wine on board the vessel, but that about eighty jars of Coan wine were being conveyed for a certain man of Theodosia. Hippias, son of Athenippus, of Halicarnassus, deposes that he sailed with Hyblesius as supercargo of the ship, and that when the ship was sailing along the coast to Theodosia from Panticapaeum, Apollodorus put on board the ship one or two hampers of wool, eleven or twelve jars of salt fish, and goat-skins—two or three bundles—and nothing else. In addition to these, written affidavits were submitted by Euphiletus, son of Damotimus, of Aphidnae, Hippias, son of Timoxenus, of Thymaetadae, Sostratus, son of Philip, of Histiaea, Archenomides, son of Strato, of Thria. and Philtiades, son of Ctesicles, of Xypetê.
§ 35
ἡ μὲν ἀναίδεια τοιαύτη τῶν ἀνθρώπων τούτων ἐστίν. ὑμεῖς δέ, ὦ ἄνδρες δικασταί, ἐνθυμεῖσθε πρὸς ὑμᾶς αὐτούς, εἴ τινας πώποτʼ ἴστε ἢ ἠκούσατε οἶνον Ἀθήναζε ἐκ τοῦ Πόντου κατʼ ἐμπορίαν εἰσαγαγόντας, ἄλλως τε καὶ Κῷον. πᾶν γὰρ δήπου τοὐναντίον εἰς τὸν Πόντον ὁ οἶνος εἰσάγεται ἐκ τῶν τόπων τῶν περὶ ἡμᾶς, ἐκ Πεπαρήθου καὶ Κῶ καὶ Θάσιος καὶ Μενδαῖος καὶ ἐξ ἄλλων τινῶν πόλεων παντοδαπός· ἐκ δὲ τοῦ Πόντου ἕτερά ἐστιν ἃ εἰσάγεται δεῦρο.
Such is the shamelessness of these men. Now, men of the jury, take thought in your own minds, whether you ever knew or heard of any people importing wine by way of trade from Pontus to Athens, and especially Coan wine. The very opposite is, of course, the case. Wine is carried to Pontus from places around us, from Peparethus, and Cos, and Thasos and Mendê, and from all sorts of other places; whereas the things imported here from Pontus are quite different.
§ 36
κατεχόμενοι δὲ ὑφʼ ἡμῶν καὶ ἐλεγχόμενοι εἴ τι περιγένοιτο τῶν χρημάτων ἐν τῷ Πόντῳ, ἀπεκρίνατο Λάκριτος οὑτοσί, ὅτι ἑκατὸν στατῆρες Κυζικηνοὶ περιγένοιντο, καὶ τοῦτο τὸ χρυσίον δεδανεικὼς εἴη ἁδελφὸς αὐτοῦ ἐν τῷ Πόντῳ ναυκλήρῳ τινὶ Φασηλίτῃ, πολίτῃ καὶ ἐπιτηδείῳ ἑαυτοῦ, καὶ οὐ δύναιτο κομίσασθαι, ἀλλὰ σχεδόν τι ἀπολωλὸς εἴη καὶ τοῦτο.
When we refused to let them off, and questioned them as to whether any of the goods were saved in Pontus, the defendant, Lacritus, answered that one hundred Cyzicene staters were saved; and that his brother had lent this sum in gold in Pontus to a certain shipowner of Phaselis, a fellow-countryman and friend of his; and that he was unable to get it back, so that this also was as good as lost.
§ 37
ταῦτʼ ἐστὶν ἃ ἔλεγεν Λάκριτος οὑτοσί. ἡ δὲ συγγραφὴ οὐ ταῦτα λέγει, ὦ ἄνδρες δικασταί, ἀλλʼ ἀντιφορτισαμένους ἀπάγειν κελεύει Ἀθήναζε, οὐ δανείζειν τούτους ὅτῳ ἂν βούλωνται ἐν τῷ Πόντῳ τὰ ἡμέτερα ἄνευ ἡμῶν, ἀλλʼ Ἀθήναζε παρέχειν ἀνέπαφα ἡμῖν, ἕως ἂν ἡμεῖς ἀπολάβωμεν τὰ χρήματα ὅσα ἐδανείσαμεν. καί μοι ἀναγίγνωσκε τὴν συγγραφὴν πάλιν. ΣΥΓΓΡΑΦΗ.
This is what was said by this fellow, Lacritus; but the agreement, men of the jury, does not say this. It bids these men to take on board a return cargo, and bring it back to Athens; not to lend our property without our consent to whomsoever in Pontus they pleased, but to deliver it in its entirety to us at Athens, until we should recover all the money which we had lent. Now, please read the agreement again. The Agreement is Read Again
§ 38
πότερον, ὦ ἄνδρες δικασταί, δανείζειν κελεύει τούτους ἡ συγγραφὴ τὰ ἡμέτερα, καὶ ταῦτα ἀνθρώπῳ ὃν ἡμεῖς οὔτε γιγνώσκομεν οὔθʼ ἑοράκαμεν πώποτε, ἢ ἀντιφορτισαμένους κομίσαι Ἀθήναζε καὶ φανερὰ ποιῆσαι ἡμῖν καὶ ἀνέπαφα παρέχειν;
Does the agreement, men of the jury, bid these men lend our money, and that to a man whom we do not know, and have never seen? Or does it bid them put on board their ship a return cargo and convey it to Athens, and there display it to us, and deliver it to us in its entirety?
§ 39
ἡ μὲν γὰρ συγγραφὴ οὐδὲν κυριώτερον ἐᾷ εἶναι τῶν ἐγγεγραμμένων, οὐδὲ προσφέρειν οὔτε νόμον οὔτε ψήφισμα οὔτʼ ἄλλʼ οὐδʼ ὁτιοῦν πρὸς τὴν συγγραφήν· τούτοις δʼ εὐθὺς ἐξ ἀρχῆς οὐδὲν ἐμέλησε τῆς συγγραφῆς ταύτης, ἀλλὰ τοῖς χρήμασιν ἐχρῶντο τοῖς ἡμετέροις ὥσπερ ἰδίοις οὖσιν αὑτῶν· οὕτως εἰσὶν οὗτοι κακοῦργοι σοφισταὶ καὶ ἄδικοι ἄνθρωποι.
The agreement does not permit anything to have greater effect than the terms contained in it, nor that anyone should bring forward any law or decree or anything else whatever to contravene its provisions; yet these men from the very outset paid no heed to this agreement, but made use of our money as if it had been their very own; so rascally are they as sophists and dishonest as men.
§ 40
ἐγὼ δέ, μὰ τὸν Δία τὸν ἄνακτα καὶ τοὺς θεοὺς ἅπαντας, οὐδενὶ πώποτε ἐφθόνησα οὐδʼ ἐπετίμησα, ὦ ἄνδρες δικασταί, εἴ τις βούλεται σοφιστὴς εἶναι καὶ Ἰσοκράτει ἀργύριον ἀναλίσκειν· μαινοίμην γὰρ ἄν, εἴ τί μοι τούτων ἐπιμελὲς εἴη. οὐ μέντοι μὰ Δία οἶμαί γε δεῖν ἀνθρώπους καταφρονοῦντας καὶ οἰομένους δεινοὺς εἶναι ἐφίεσθαι τῶν ἀλλοτρίων, οὐδὲ ἀφαιρεῖσθαι, τῷ λόγῳ πιστεύοντας· πονηροῦ γὰρ ταῦτʼ ἐστὶν σοφιστοῦ καὶ οἰμωξομένου.
For my own part, I swear by Zeus the king and by all the gods, I never made it a matter of reproach to anyone, men of the jury, nor blamed him, if he chose to be a sophist and to pay money to Isocrates; I should be mad if I concerned myself about anything of that sort. But, by Zeus, I do not think it right that men, because they look down on people and think themselves clever, should covet the property of others and seek to defraud them, trusting in their power of speech. That is the part of a rascally sophist, who should be made to suffer for it.
§ 41
Λάκριτος δʼ οὑτοσί, ὦ ἄνδρες δικασταί, οὐ τῷ δικαίῳ πιστεύων εἰσελήλυθε ταύτην τὴν δίκην, ἀλλʼ ἀκριβῶς εἰδὼς τὰ πεπραγμένʼ αὑτοῖς περὶ τὸ δάνεισμα τοῦτο, καὶ ἡγούμενος δεινὸς εἶναι καὶ ῥᾳδίως λόγους ποριεῖσθαι περὶ ἀδίκων πραγμάτων, οἴεται παράξειν ὑμᾶς ὅποι ἂν βούληται. ταῦτα γὰρ ἐπαγγέλλεται δεινὸς εἶναι, καὶ ἀργύριον αἰτεῖ καὶ μαθητὰς συλλέγει περὶ αὐτῶν τούτων ἐπαγγελλόμενος παιδεύειν.
This fellow Lacritus, men of the jury, has not come into court relying on the justice of his case, but realizing perfectly what he and his brothers have done in the matter of this loan; and because he considers that he is clever and will easily provide arguments to defend evil practices, he thinks he will lead you astray just as he pleases. For it is precisely in these matters that he professes himself to be clever, and he asks money, and collects pupils, promising to instruct them in these very things.
§ 42
καὶ πρῶτον μὲν τοὺς ἀδελφοὺς τοὺς αὑτοῦ ἐπαίδευσεν τὴν παιδείαν ταύτην, ἣν ὑμεῖς αἰσθάνεσθε πονηρὰν καὶ ἄδικον, ὦ ἄνδρες δικασταί, δανείζεσθαι ἐν τῷ ἐμπορίῳ ναυτικὰ χρήματα καὶ ταῦτʼ ἀποστερεῖν καὶ μὴ ἀποδιδόναι. πῶς ἂν γένοιντο πονηρότεροι ἄνθρωποι ἢ τοῦ παιδεύοντος τὰ τοιαῦτα ἢ αὐτῶν τῶν παιδευομένων; ἐπεὶ δʼ οὖν δεινός ἐστιν καὶ πιστεύει τῷ λέγειν καὶ ταῖς χιλίαις δραχμαῖς ἃς δέδωκεν τῷ διδασκάλῳ,
In the first place, he instructed his own brothers in this art, which you, men of the jury, see to be evil and unjust—the art of borrowing on your exchange money for a maritime adventure, and then defrauding the lenders, and refusing to pay them. How could there be men baser than the one who teaches such an art, or than those who learn of him? Since, then, he is so clever, and trusts in his power of speaking and in the one thousand drachmae which he has paid to his teacher,
§ 43
κελεύσατε αὐτὸν διδάξαι ὑμᾶς, ἢ ὡς τὰ χρήματα οὐκ ἔλαβον παρʼ ἡμῶν, ἢ ὡς λαβόντες ἀποδεδώκασιν, ἢ ὅτι τὰς ναυτικὰς συγγραφὰς οὐ δεῖ κυρίας εἶναι, ἢ ὡς δεῖ ἄλλο τι χρήσασθαι τοῖς χρήμασιν ἢ ἐφʼ οἷς ἔλαβον κατὰ τὴν συγγραφήν. τούτων ὅ τι βούλεται πεισάτω ὑμᾶς. καὶ ἔγωγε καὶ αὐτὸς συγχωρῶ σοφώτατον εἶναι τοῦτον, ἐὰν ὑμᾶς πείσῃ τοὺς περὶ τῶν συμβολαίων τῶν ἐμπορικῶν δικάζοντας. ἀλλʼ εὖ οἶδʼ ὅτι οὐδὲν ἂν τούτων οἷός τʼ εἴη οὗτος οὔτε διδάξαι οὔτε πεῖσαι.
bid him show you, either that they did not borrow the money from us, or that, having borrowed it, they have paid it back; or that agreements for overseas trade ought not to be binding; or that it is right for people to use money for some other purpose than that for which they received it under agreement. Let him prove to you whatever one of these propositions he chooses. If he can so prove it to you who sit to decide cases of mercantile contracts, I certainly concede that he is the cleverest of men. But I know well that he would not be able to prove it to you or induce you to believe any one of them.
§ 44
χωρὶς δὲ τούτων, φέρε πρὸς τῶν θεῶν, ὦ ἄνδρες δικασταί, εἰ τοὐναντίον συνεβεβήκει, μὴ ὁ τούτου ἀδελφὸς ὁ τετελευτηκὼς ἐμοὶ ὤφειλε χρήματα, ἀλλʼ ἐγὼ τῷ τούτου, τάλαντον ἢ ὀγδοήκοντα μνᾶς ἢ πλέον ἢ ἔλαττον, ἆρʼ ἂν οἴεσθε Λάκριτον τουτονί, ὦ ἄνδρες δικασταί, τοὺς αὐτοὺς λόγους λέγειν οἷσπερ νυνὶ κατακέχρηται, ἢ φάσκειν αὑτὸν οὐκ εἶναι κληρονόμον ἢ ἀφίστασθαι τῶν τοῦ ἀδελφοῦ, καὶ οὐκ ἂν πάνυ πικρῶς εἰσπράττειν με, ὥσπερ καὶ παρὰ τῶν ἄλλων εἰσπέπρακται, εἴ τίς τι ἐκείνῳ τῷ τετελευτηκότι ὤφειλεν ἢ ἐν Φασήλιδι ἢ ἄλλοθί που;
But apart from all this, suppose, by heaven, men of the jury, that the case were reversed,—that it was not this man’s dead brother who owed me the money, but that I owed his brother a talent, or eighty minae, or more or less; do you fancy that this fellow, Lacritus, would employ the same language that he now so lavishly uses? Or would say that he is not the heir and has nothing to do with his brother’s affairs? Or that he would not exact payment from me mercilessly, as he has from the others who owed anything to the deceased, whether in Phaselis or anywhere else?
§ 45
καὶ εἴ γέ τις ἡμῶν φεύγων δίκην ὑπὸ τούτου παραγραφὴν ἐτόλμησε παραγράφεσθαι, μὴ εἰσαγώγιμον εἶναι τὴν δίκην, εὖ οἶδʼ ὅτι ἠγανάκτει ἂν αὐτὸς καὶ ἐσχετλίαζε πρὸς ὑμᾶς, δεινὰ φάσκων πάσχειν καὶ παρανομεῖσθαι, εἰ μή τις αὐτῷ τὴν δίκην ψηφιεῖται εἰσαγώγιμον εἶναι, ἐμπορικὴν οὖσαν. ἔπειτα, ὦ Λάκριτε, σοὶ μὲν τοῦτο δίκαιον δοκεῖ εἶναι, ἐμοὶ δὲ διὰ τί οὐκ ἔσται; οὐχ ἅπασιν ἡμῖν οἱ αὐτοὶ νόμοι γεγραμμένοι εἰσὶν καὶ τὸ αὐτὸ δίκαιον περὶ τῶν ἐμπορικῶν δικῶν;
And, if any one of us, being defendant in a suit brought by him, had dared to enter a special plea declaring that the action was not one that could be brought into court, I know well that he would have waxed indignant, and would have protested to you, declaring that he was suffering treatment that was outrageous and contrary to law, if anyone voted that his action, being a mercantile one, was not one that could be brought. Then, Lacritus, if you consider this just for yourself, why should it not be just for me? Do not the same laws stand written for us all? And have we not all the same rights in regard to mercantile suits?
§ 46
ἀλλʼ οὕτως βδελυρός τίς ἐστι καὶ ὑπερβάλλων ἅπαντας ἀνθρώπους τῷ πονηρὸς εἶναι, ὥστʼ ἐπιχειρεῖ πείθειν ὑμᾶς ψηφίσασθαι μὴ εἰσαγώγιμον εἶναι τὴν ἐμπορικὴν δίκην ταύτην, δικαζόντων ὑμῶν νυνὶ τὰς ἐμπορικὰς δίκας. ἀλλὰ τί κελεύεις, ὦ Λάκριτε; μὴ ἱκανὸν εἶναι ἡμᾶς ἀποστερεῖσθαι ἃ ἐδανείσαμεν χρήματα ὑμῖν, ἀλλὰ καὶ εἰς τὸ δεσμωτήριον παραδοθῆναι ὑφʼ ὑμῶν προσοφλόντας τὰ ἐπιτίμια, ἐὰν μὴ ἐκτίνωμεν.
But he is a man so vile, so surpassing all human kind in baseness, that he seeks to induce you to vote that this mercantile action cannot be brought when you are now sitting to judge mercantile suits. What is it you would have, Lacritus? Is it not enough that we should be robbed of the money we lent you but should we also be given over to prison by you, if we do not pay the costs adjudged against us?
§ 47
καὶ πῶς οὐκ ἂν δεινὸν εἴη καὶ σχέτλιον καὶ αἰσχρὸν ὑμῖν, ὦ ἄνδρες δικασταί, εἰ οἱ δανείσαντες ἐν τῷ ἐμπορίῳ τῷ ὑμετέρῳ χρήματα ναυτικὰ καὶ ἀποστερούμενοι ὑπὸ τῶν δανεισαμένων καὶ ἀποστερούντων ἀπάγοιντο εἰς τὸ δεσμωτήριον; ταῦτʼ ἐστίν, ὦ Λάκριτε, ἃ τουτουσὶ πείθεις. ἀλλὰ ποῦ χρὴ λαβεῖν δίκην, ὦ ἄνδρες δικασταί, περὶ τῶν ἐμπορικῶν συμβολαίων; παρὰ ποίᾳ ἀρχῇ ἢ ἐν τίνι χρόνῳ; παρὰ τοῖς ἕνδεκα; ἀλλὰ τοιχωρύχους καὶ κλέπτας καὶ τοὺς ἄλλους κακούργους τοὺς ἐπὶ θανάτῳ οὗτοι εἰσάγουσιν.
Would it not be outrageous, and cruel, and shameful, for you, men of the jury, if those who have lent money in your port for an adventure overseas, and have been defrauded of it, should be led off to prison by those who borrowed and are seeking to evade payment? Is it this, Lacritus, that you would have these gentlemen sanction? But, men of the jury, where are we to obtain justice in the matter of commercial contracts? Before what magistrates, or at what time? Before the Eleven? But they bring into court burglars and thieves and other evil-doers who are charged with capital crimes. Before the Archon?
§ 48
ἀλλὰ παρὰ τῷ ἄρχοντι; οὐκοῦν ἐπικλήρων καὶ ὀρφανῶν καὶ τῶν τοκέων τῷ ἄρχοντι προστέτακται ἐπιμελεῖσθαι. ἀλλὰ νὴ Δία παρὰ τῷ βασιλεῖ. ἀλλʼ οὐκ ἐσμὲν γυμνασίαρχοι, οὐδὲ ἀσεβείας οὐδένα γραφόμεθα. ἀλλʼ ὁ πολέμαρχος εἰσάξει. ἀποστασίου γε καὶ ἀπροστασίου. οὐκοῦν ὑπόλοιπόν ἐστιν οἱ στρατηγοί. ἀλλὰ τοὺς τριηράρχους καθιστᾶσιν, ἐμπορικὴν δὲ δίκην οὐδεμίαν εἰσάγουσιν.
But it is for heiresses, and orphans, and parents that the Archon is appointed to care. Then before the King-archon? But we are not gymnesiarchs, nor are we indicting anyone for impiety. Or will the Polemarch bring us into court? Yes, for disregard of a patron, or for having no patron. Well then, the Generals are left. But they appoint the trierarchs; they bring no mercantile suits into court.
§ 49
ἐγὼ δʼ εἰμὶ ἔμπορος, καὶ σὺ ἀδελφὸς καὶ κληρονόμος ἑνὸς τῶν ἐμπόρων, τοῦ λαβόντος παρʼ ἡμῶν τὰ ἐμπορικὰ χρήματα. ποῖ οὖν δεῖ ταύτην εἰσελθεῖν τὴν δίκην; δίδαξον, ὦ Λάκριτε, μόνον δίκαιόν τι λέγων καὶ κατὰ τοὺς νόμους. ἀλλʼ οὐκ ἔστιν οὕτω δεινὸς ἄνθρωπος οὐδεὶς ὅστις ἂν περὶ τοιούτων πραγμάτων ἔχοι τι δίκαιον εἰπεῖν.
I, however, am a merchant, and you are the brother and heir of a merchant, who got from me money for a mercantile venture. Before whom, then, should this suit be entered? Tell me, Lacritus; only say what is just and according to law. But there lives no man clever enough to be able to say anything that is just in connection with a case like yours.
§ 50
οὐ τοίνυν ταῦτα μόνον, ὦ ἄνδρες δικασταί, δεινὰ ἐγὼ πάσχω ὑπὸ Λακρίτου τουτουί, ἀλλὰ καὶ χωρὶς τοῦ ἀποστερεῖσθαι τὰ χρήματα καὶ εἰς τοὺς ἐσχάτους ἂν κινδύνους ἀφικόμην τὸ τούτου μέρος, εἰ μή μοι ἡ συγγραφὴ ἐβοήθει ἡ πρὸς τούτους, καὶ ἐμαρτύρει ὅτι εἰς τὸν Πόντον ἔδωκα τὰ χρήματα καὶ πάλιν Ἀθήναζε. ἴστε γάρ, ὦ ἄνδρες δικασταί, τὸν νόμον ὡς χαλεπός ἐστιν, ἐάν τις Ἀθηναίων ἄλλοσέ ποι σιτηγήσῃ ἢ Ἀθήναζε, ἢ χρήματα δανείσῃ εἰς ἄλλο τι ἐμπόριον ἢ τὸ Ἀθηναίων, οἷαι ζημίαι περὶ τούτων εἰσίν, ὡς μεγάλαι καὶ δειναί.
It is not in these matters only, men of the jury, that I have suffered outrageous wrongs at the hands of this man Lacritus; for, besides being defrauded of my money, I should have been brought into the gravest danger, so far as his power went, if the agreement made with these men had not come to my aid by bearing witness that I lent the money for a voyage to Pontus and back to Athens. For you know, men of the jury, how severe the law is, if any Athenian transports corn to any other port than the port of Athens, or lends money for use in any market save that of Athens; you know what penalties there are in such cases, and how severe and to be dreaded they are.
§ 51
μᾶλλον δὲ αὐτὸν ἀνάγνωθι αὐτοῖς τὸν νόμον, ἵνʼ ἀκριβέστερον μάθωσιν. ΝΟΜΟΣ ἀργύριον δὲ μὴ ἐξεῖναι ἐκδοῦναι Ἀθηναίων καὶ τῶν μετοίκων τῶν Ἀθήνησι μετοικούντων μηδενί, μηδὲ ὧν οὗτοι κύριοί εἰσιν, εἰς ναῦν ἥτις ἂν μὴ μέλλῃ ἄξειν σῖτον Ἀθήναζε, καὶ τἄλλα τὰ γεγραμμένα περὶ ἑκάστου αὐτῶν. ἐὰν δέ τις ἐκδῷ παρὰ ταῦτα, εἶναι τὴν φάσιν καὶ τὴν ἀπογραφὴν τοῦ ἀργυρίου πρὸς τοὺς ἐπιμελητάς, καθάπερ τῆς νεὼς καὶ τοῦ σίτου εἴρηται, κατὰ ταὐτά. καὶ δίκη αὐτῷ μὴ ἔστω περὶ τοῦ ἀργυρίου, ὃ ἂν ἐκδῷ ἄλλοσέ ποι ἢ Ἀθήναζε, μηδὲ ἀρχὴ εἰσαγέτω περὶ τούτου μηδεμία.
However, read them the law itself, that they may have more exact information. The Law It shall be unlawful for any Athenian or any alien residing at Athens or for any person over whom they have control, to lend money on any vessel which is not going to bring to Athens grain or the other articles specifically mentioned. And if any man lends out money contrary to this decree, information and an account of the money shall be laid before the harbor-masters in the same manner as is provided in regard to the ship and the grain. And he shall have no right to bring action for the money which he has lent for a voyage to any other place than to Athens, and no magistrate shall bring any such suit to trial.
§ 52
ὁ μὲν νόμος, ὦ ἄνδρες δικασταί, οὕτω χαλεπός ἐστιν· οὗτοι δὲ οἱ μιαρώτατοι ἀνθρώπων ἁπάντων, γεγραμμένον διαρρήδην ἐν τῇ συγγραφῇ Ἀθήναζε πάλιν ἥκειν τὰ χρήματα, εἰς Χίον ἐπέτρεψαν καταχθῆναι ἃ ἐδανείσαντο Ἀθήνηθεν παρʼ ἡμῶν. δανειζομένου γὰρ ἐν τῷ Πόντῳ τοῦ ναυκλήρου τοῦ Φασηλίτου ἕτερα χρήματα παρά τινος Χίου ἀνθρώπου, οὐ φάσκοντος δὲ τοῦ Χίου δανείσειν, ἐὰν μὴ ὑποθήκην λάβῃ ἅπαντα ὅσα ἦν περὶ τὸν ναύκληρον, καὶ ἐπιτρέπωσι ταῦτα οἱ πρότερον δεδανεικότες, ἐπέτρεψαν ταῦτα ὑποθήκην γενέσθαι τῷ Χίῳ τὰ ἡμέτερα καὶ κύριον ἐκεῖνον γενέσθαι ἁπάντων,
The law, men of the jury, is thus severe. But these men, the most abominable of humankind, although it stands expressly written in the agreement that the money should come back to Athens, allowed what they borrowed from us at Athens to be conveyed to Chios. For when the Phaselite shipowner wanted to borrow other money in Pontus from a certain Chian, and the Chian declared he would not lend it unless he should receive as security all the goods which the shipowner had on board or in his keeping, and unless those who had made the former loan should consent to this, these men nevertheless permitted these goods of ours to become security for the Chian, and put them all into his control.
§ 53
καὶ οὕτως ἀπέπλεον ἐκ τοῦ Πόντου μετὰ τοῦ Φασηλίτου ναυκλήρου καὶ μετὰ τοῦ Χίου τοῦ δεδανεικότος, καὶ ὁρμίζονται ἐν φωρῶν λιμένι, εἰς δὲ τὸ ὑμέτερον ἐμπόριον οὐχ ὡρμίσαντο. καὶ νυνί, ὦ ἄνδρες δικασταί, τὰ Ἀθήνηθεν δανεισθέντα χρήματα εἰς τὸν Πόντον καὶ πάλιν ἐκ τοῦ Πόντου Ἀθήναζε εἰς Χίον κατηγμένα ἐστὶν ὑπὸ τούτων.
On these terms they sailed back from Pontus with the Phaselite shipowner and the Chian who had made the loan, and put into Thieves’ Harbor, without anchoring in your port. And now, men of the jury, money which was lent for a voyage from Athens to Pontus and back again from Pontus to Athens has been brought to Chios by these men.
§ 54
ὅπερ οὖν ἐν ἀρχῇ ὑπεθέμην τοῦ λόγου, ὅτι καὶ ὑμεῖς ἀδικεῖσθε οὐδὲν ἧττον τῶν δόντων ἡμῶν τὰ χρήματα. σκοπεῖτε δέ, ὦ ἄνδρες δικασταί, πῶς οὐκ ἀδικεῖσθε, ἐπειδάν τις τῶν νόμων τῶν ὑμετέρων κρείττων ἐγχειρῇ εἶναι, καὶ τὰς συγγραφὰς τὰς ναυτικὰς ἀκύρους ποιῇ καὶ καταλύῃ, καὶ τὰ χρήματα τὰ παρʼ ἡμῶν εἰς Χίον ᾖ διαπεσταλκώς, πῶς οὐκ ἀδικεῖ ὁ τοιοῦτος ἄνθρωπος καὶ ὑμᾶς;
It is, therefore, just as I assumed at the beginning of my speech—you are wronged no less than we who lent the money. Consider, men of the jury, how the wrong touches you also. When a man seeks to set himself above your laws, and makes of no effect nautical agreements, but does away with them, and has sent away to Chios money lent here on our exchange, is it not clear that such a man wrongs you as well as us?
§ 55
ἐμοὶ μὲν οὖν ἐστιν, ὦ ἄνδρες δικασταί, πρὸς τούτους ὁ λόγος (τούτοις γὰρ ἔδωκα τὰ χρήματα)· τούτοις δʼ ἔσται πρὸς τὸν ναύκληρον ἐκεῖνον τὸν Φασηλίτην, τὸν πολίτην τὸν αὑτῶν, ᾧ φασὶν δανεῖσαι τὰ χρήματα ἄνευ ἡμῶν παρὰ τὴν συγγραφήν· οὐδὲ γὰρ ἡμεῖς ἴσμεν τίνα ἐστὶν τὰ πεπραγμένα τούτοις πρὸς τὸν ἑαυτῶν πολίτην, ἀλλʼ αὐτοὶ οὗτοι ἴσασιν.
My words, men of the jury, are addressed to these people only, for it was to them that I lent the money. It will remain for them to deal with that Phaselite shipowner, their own countryman, to whom they say they lent the money unknown to us and contrary to the agreement. For we do not know what transactions were entered into by them with their countryman; but they know themselves.
§ 56
ταῦτα ἡγούμεθα δίκαια εἶναι, καὶ ὑμῶν δεόμεθα, ὦ ἄνδρες δικασταί, βοηθεῖν ἡμῖν τοῖς ἀδικουμένοις, καὶ κολάζειν τοὺς κακοτεχνοῦντας καὶ σοφιζομένους, ὥσπερ οὗτοι σοφίζονται. καὶ ἐὰν ταῦτα ποιῆτε, ὑμῖν τε αὐτοῖς τὰ συμφέροντα ἔσεσθε ἐψηφισμένοι, καὶ περιαιρήσεσθε τῶν πονηρῶν ἀνθρώπων τὰς πανουργίας ἁπάσας, ἃς ἔνιοι πανουργοῦσι περὶ τὰ συμβόλαια τὰ ναυτικά.
This we hold to be a just course; and we beg you, men of the jury, to come to the aid of us who are being wronged, and to punish those who devise evil and resort to sophistries, as these men do. If you do this, you will be found to have decided in accordance with your own interests, and will rid yourselves of all the rascalities of unprincipled men, which certain ones of them are employing in regard to maritime contracts.
For Phormio · urn:cts:greekLit:tlg0014.tlg036 · Greek: παραγραφὴ ὑπὲρ Φορμίωνος — tlg0014.tlg036.perseus-grc2 · English: For Phormio — trans. Augustus Taber Murray — tlg0014.tlg036.perseus-eng2
§ 1
τὴν μὲν ἀπειρίαν τοῦ λέγειν, καὶ ὡς ἀδυνάτως ἔχει Φορμίων, αὐτοὶ πάντες ὁρᾶτʼ, ὦ ἄνδρες Ἀθηναῖοι· ἀνάγκη δʼ ἐστὶν τοῖς ἐπιτηδείοις ἡμῖν, ἃ σύνισμεν πολλάκις τούτου διεξιόντος ἀκηκοότες, λέγειν καὶ διδάσκειν ὑμᾶς, ἵνʼ εἰδότες καὶ μεμαθηκότες ὀρθῶς τὰ δίκαια παρʼ ἡμῶν, ἃν ᾖ δίκαια καὶ εὔορκα, ταῦτα ψηφίσησθε.
Phormio’s inexperience in speaking, and his utter helplessness, you all see for yourselves, men of Athens. It is necessary for us, his friends, to state and set forth for you the facts, which we know full well from having heard him often relate them; in order that, when you have duly learned from us and have come to know the rights of the case, you may give a verdict that is both just and in harmony with your oaths.
§ 2
τὴν μὲν οὖν παραγραφὴν ἐποιησάμεθα τῆς δίκης, οὐχ ἵνʼ ἐκκρούοντες χρόνους ἐμποιῶμεν, ἀλλʼ ἵνα τῶν πραγμάτων, ἐὰν ἐπιδείξῃ μηδʼ ὁτιοῦν ἀδικοῦνθʼ ἑαυτὸν οὑτοσί, ἀπαλλαγή τις αὐτῷ γένηται παρʼ ὑμῖν κυρία. ὅσα γὰρ παρὰ τοῖς ἄλλοις ἐστὶν ἀνθρώποις ἰσχυρὰ καὶ βέβαια ἄνευ τοῦ παρʼ ὑμῖν ἀγωνίσασθαι, ταῦτα πάντα πεποιηκὼς Φορμίων οὑτοσί, καὶ πολλὰ μὲν εὖ πεποιηκὼς Ἀπολλόδωρον τουτονί.
We have put in a special plea in bar of action, not that we may evade the issue and waste time, but that, if the defendant shows that he has committed no wrong whatsoever, he may win in your court an acquittal which will be final. For all that in the minds of other people brings about a firm and lasting settlement without engaging in a trial before you—
§ 3
πάντα δʼ, ὅσων κύριος τῶν τούτου κατελείφθη, διαλύσας καὶ παραδοὺς δικαίως, καὶ πάντων ἀφεθεὶς μετὰ ταῦτα τῶν ἐγκλημάτων, ὅμως, ὡς ὁρᾶτε, ἐπειδὴ φέρειν τοῦτον οὐχ οἷός τʼ ἐστίν, δίκην ταλάντων εἴκοσι λαχὼν αὐτῷ ταύτην συκοφαντεῖ. ἐξ ἀρχῆς οὖν ἅπαντα τὰ πραχθέντα τούτῳ πρὸς Πασίωνα καὶ Ἀπολλόδωρον ὡς ἂν δύνωμαι διὰ βραχυτάτων εἰπεῖν πειράσομαι, ἐξ ὧν εὖ οἶδʼ ὅτι ἥ τε τούτου συκοφαντία φανερὰ γενήσεται, καὶ ὡς οὐκ εἰσαγώγιμος ἡ δίκη γνώσεσθʼ ἅμα ταῦτʼ ἀκούσαντες.
all this Phormio here has done; he has done many kindnesses to this man Apollodorus; he has duly paid and delivered up to the plaintiff everything belonging to him of which he had been left in control, and has since received a discharge from all further claims; nevertheless, as you see, because Phormio can no longer submit to his demands, Apollodorus has instituted this vexatious and baseless suit for twenty talents. From the beginning, therefore, I shall try to set forth for you as briefly as possible all the transactions Phormio has had with Pasio and Apollodorus. From these, I am sure, the malicious conduct of the plaintiff will become clear to you, and at the same time, having heard this recital, you will determine that the action is not maintainable.
§ 4
πρῶτον μὲν οὖν ὑμῖν ἀναγνώσεται τὰς συνθήκας, καθʼ ἃς ἐμίσθωσε Πασίων τὴν τράπεζαν τούτῳ καὶ τὸ ἀσπιδοπηγεῖον. καί μοι λαβὲ τὰς συνθήκας καὶ τὴν πρόκλησιν καὶ τὰς μαρτυρίας ταυτασί. ΣΥΝΘΗΚΑΙ. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑΙ. αἱ μὲν οὖν συνθῆκαι, καθʼ ἃς ἐμίσθωσεν ὁ Πασίων τούτῳ τὴν τράπεζαν καὶ τὸ ἀσπιδοπηγεῖον ἤδη καθʼ ἑαυτὸν ὄντι, αὗταί εἰσιν, ὦ ἄνδρες Ἀθηναῖοι· δεῖ δʼ ὑμᾶς ἀκοῦσαι καὶ μαθεῖν ἐκ τίνος τρόπου προσώφειλεν τὰ ἕνδεκα τάλανθʼ ὁ Πασίων ἐπὶ τὴν τράπεζαν.
First the clerk shall read to you the articles of agreement, in accordance with which Pasio leased to the defendant the bank and the shield-factory. Take, please, the articles of agreement, the challenge, and these depositions. The Articles of Agreement. The Challenge. The Depositions These, men of Athens, are the articles of agreement in accordance with which Pasio leased the bank and the shield-factory to the defendant, after the latter had now become his own master. But you must hear and understand how it was that Pasio came to owe the eleven talents to the bank.
§ 5
οὐ γὰρ διʼ ἀπορίαν ταῦτʼ ὤφειλεν, ἀλλὰ διὰ φιλεργίαν. ἡ μὲν γὰρ ἔγγειος ἦν οὐσία Πασίωνι μάλιστα ταλάντων εἴκοσιν, ἀργύριον δὲ πρὸς ταύτῃ δεδανεισμένον ἴδιον πλέον ἢ πεντήκοντα τάλαντα. ἐν οὖν τοῖς πεντήκοντα ταλάντοις τούτοις ἀπὸ τῶν παρακαταθηκῶν τῶν τῆς τραπέζης ἕνδεκα τάλαντʼ ἐνεργὰ ἦν.
He owed that amount, not because of poverty, but because of his thrift. For the real property of Pasio was about twenty talents, but in addition to this he had more than fifty talents in money of his own lent out at interest. Among these were eleven talents of the bank’s deposits, profitably invested.
§ 6
μισθούμενος οὖν ὅδε τὴν ἐργασίαν αὐτὴν τῆς τραπέζης καὶ τὰς παρακαταθήκας λαμβάνων, ὁρῶν ὅτι, μήπω τῆς πολιτείας αὐτῷ παρʼ ὑμῖν οὔσης, οὐχ οἷός τʼ ἔσοιʼ εἰσπράττειν ὅσα Πασίων ἐπὶ γῇ καὶ συνοικίαις δεδανεικὼς ἦν, εἵλετο μᾶλλον αὐτὸν τὸν Πασίωνα χρήστην ἔχειν τούτων τῶν χρημάτων ἢ τοὺς ἄλλους χρήστας, οἷς προειμένος ἦν. καὶ οὕτω διὰ ταῦτʼ ἐγράφη εἰς τὴν μίσθωσιν προσοφείλων ὁ Πασίων ἕνδεκα τάλαντα, ὥσπερ καὶ μεμαρτύρηται ὑμῖν.
When, therefore, my client leased the business of the bank and took over the deposits, realizing that, if he had not yet obtained the right of citizenship with you, he would be unable to recover the monies which Pasio had lent on the security of land and lodging-houses, he chose to have Pasio himself as debtor for these sums, rather than the others to whom he had lent them. It was for this reason that Pasio was set down as owing eleven talents, as has been stated to you in the depositions.
§ 7
ὃν μὲν τοίνυν τρόπον ἡ μίσθωσις ἐγένετο, μεμαρτύρηται ὑμῖν ὑπʼ αὐτοῦ τοῦ ἐπικαθημένου· ἐπιγενομένης δʼ ἀρρωστίας τῷ Πασίωνι μετὰ ταῦτα, σκέψασθʼ ἃ διέθετο. λαβὲ τῆς διαθήκης τὸ ἀντίγραφον καὶ τὴν πρόκλησιν ταυτηνὶ καὶ τὰς μαρτυρίας ταυτασί, παρʼ οἷς αἱ διαθῆκαι κεῖνται. ΔΙΑΘΗΚΗ. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑΙ.
In what manner the lease was made, you know from the deposition of the manager of the bank himself. After this, Pasio became ill; and observe how he disposed of his estate. Take the copy of the will, and this challenge, and these depositions made by those in whose custody the will is deposited. The Will. The Challenge. The Depositions
§ 8
ἐπειδὴ τοίνυν ὁ Πασίων ἐτετελευτήκει ταῦτα διαθέμενος, Φορμίων οὑτοσὶ τὴν μὲν γυναῖκα λαμβάνει κατὰ τὴν διαθήκην, τὸν δὲ παῖδʼ ἐπετρόπευεν. ἁρπάζοντος δὲ τούτου καὶ πόλλʼ ἀπὸ κοινῶν ὄντων τῶν χρημάτων ἀναλίσκειν οἰομένου δεῖν, λογιζόμενοι πρὸς ἑαυτοὺς οἱ ἐπίτροποι, ὅτι, εἰ δεήσει κατὰ τὰς διαθήκας, ὅσʼ ἂν οὗτος ἐκ κοινῶν τῶν χρημάτων ἀναλώσῃ, τούτοις ἐξελόντας ἀντιμοιρεὶ τὰ λοιπὰ νέμειν, οὐδʼ ὁτιοῦν ἔσται περιόν, νείμασθαι τὰ ὄνθʼ ὑπὲρ τοῦ παιδὸς ἔγνωσαν.
When Pasio had died, after making this will, Phormio, the defendant, took his widow to wife in accordance with the terms of the will and undertook the guardianship of his son. Inasmuch, however, as the plaintiff was rapacious, and seemed to think it right that he should spend large sums out of the fund which was as yet undivided, the guardians, calculating in their own minds that, if it should be necessary under the terms of the will to deduct from the undivided fund, share for share, an equivalent of what the plaintiff spent, and then distribute the remainder, there would be nothing left to distribute, determined in the interest of the boy to divide the property.
§ 9
καὶ νέμονται τὴν ἄλλην οὐσίαν πλὴν ὧν ἐμεμίσθωθʼ οὑτοσί· τούτων δὲ τῆς προσόδου τὴν ἡμίσειαν τούτῳ ἀπεδίδοσαν. ἄχρι μὲν οὖν τούτου τοῦ χρόνου πῶς ἔνεστʼ ἐγκαλεῖν αὐτῷ μισθώσεως; οὐ γὰρ νῦν, ἀλλὰ τότʼ εὐθὺς ἔδει χαλεπαίνοντα φαίνεσθαι. καὶ μὴν οὐδὲ τὰς ἐπιγιγνομένας μισθώσεις ὡς οὐκ ἀπείληφεν ἔστʼ εἰπεῖν αὐτῷ.
And they did distribute all the estate except the property on which the defendant had taken a lease; and of the revenue accruing from this they duly paid one-half to the plaintiff. Up to that time, then, how is it possible for him to make complaint regarding the lease? For it is not now that he should show his indignation; he should at once have done so then. Moreover, he cannot say that he has not received the rents which became due subsequently.
§ 10
οὐ γὰρ ἄν ποτʼ, ἐπειδὴ δοκιμασθέντος Πασικλέους ἀπηλλάττετο τῆς μισθώσεως ὅδε, ἀφήκατʼ ἂν αὐτὸν ἁπάντων τῶν ἐγκλημάτων, ἀλλὰ τότʼ ἂν παραχρῆμʼ ἀπῃτεῖτʼ, εἴ τι προσώφειλεν ὑμῖν. ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω, καὶ ἐνείμαθʼ οὗτος πρὸς τὸν ἀδελφὸν παῖδʼ ὄντα, καὶ ἀφῆκαν τῆς μισθώσεως καὶ τῶν ἄλλων ἁπάντων ἐγκλημάτων, λαβὲ ταυτηνὶ τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
For in that case, when Pasicles came of age and Phormio relinquished the lease, you would never have freed him from all claims, but would then instantly have demanded payment, if he had owed you anything. To prove that I speak the truth in this and that the plaintiff did divide the property with his brother, who was still a minor, and that they released Phormio from his liability under the lease and from all other charges, take this deposition. The Deposition
§ 11
εὐθὺς τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ὡς ἀφεῖσαν τουτονὶ τῆς μισθώσεως, νέμονται τὴν τράπεζαν καὶ τὸ ἀσπιδοπηγεῖον, καὶ λαβὼν αἵρεσιν Ἀπολλόδωρος αἱρεῖται τὸ ἀσπιδοπηγεῖον ἀντὶ τῆς τραπέζης. καίτοι εἰ ἦν ἰδία τις ἀφορμὴ τούτῳ πρὸς τῇ τραπέζῃ, τί δή ποτʼ ἂν εἵλετο τοῦτο μᾶλλον ἢ ʼκείνην; οὔτε γὰρ ἡ πρόσοδος ἦν πλείων, ἀλλʼ ἐλάττων (τὸ μὲν γὰρ τάλαντον, ἡ δʼ ἑκατὸν μνᾶς ἔφερεν), οὔτε τὸ κτῆμʼ ἥδιον, εἰ προσῆν χρήματα τῇ τραπέζῃ ἴδια. ἀλλʼ οὐ προσῆν. διόπερ σωφρονῶν εἵλετο τὸ ἀσπιδοπηγεῖον οὗτος· τὸ μὲν γὰρ κτῆμʼ ἀκίνδυνόν ἐστιν, ἡ δʼ ἐργασία προσόδους ἔχουσʼ ἐπικινδύνους ἀπὸ χρημάτων ἀλλοτρίων.
As soon, then, as they had released the defendant from the lease, men of Athens, they at once divided between them the bank and the shield-factory, and Apollodorus, having the choice, chose the shield-factory in preference to the bank. Yet, if the plaintiff had any private capital in the bank, why in the world should he have chosen the factory by preference? The income was not greater; nay, it was less (the factory produced a talent, and the bank, one hundred minae); nor was the property more agreeable, assuming that he had private capital in the bank. But he had no such capital. So the plaintiff was wise in choosing the factory. For that is a property which involves no risk, while the bank is a business yielding a hazardous revenue from money which belongs to others.
§ 12
πολλὰ δʼ ἄν τις ἔχοι λέγειν καὶ ἐπιδεικνύναι σημεῖα τοῦ τοῦτον συκοφαντεῖν ἐγκαλοῦντʼ ἀφορμήν. ἀλλʼ οἶμαι μέγιστον μέν ἐστιν ἁπάντων τεκμήριον τοῦ μηδεμίαν λαβεῖν ἀφορμὴν εἰς ταῦτα τουτονὶ τὸ ἐν τῇ μισθώσει γεγράφθαι προσοφείλοντα τὸν Πασίωνʼ ἐπὶ τὴν τράπεζαν, οὐ δεδωκότʼ ἀφορμὴν τούτῳ, δεύτερον δὲ τὸ τοῦτον ἐν τῇ νομῇ μηδὲν ἐγκαλοῦντα φαίνεσθαι, τρίτον δʼ, ὅτι μισθῶν ἑτέροις ὕστερον ταὐτὰ ταῦτα τοῦ ἴσου ἀργυρίου οὐ φανήσεται προσμεμισθωκὼς ἰδίαν ἀφορμήν.
Many proofs might one advance and set forth to show that the plaintiff’s claim to a sum of banking capital is malicious and baseless. But the strongest proof of all that Phormio received no capital is, I think, this: that Pasio is set down in the lease as debtor to the bank, not as having given banking capital to the defendant. The second proof is that the plaintiff is shown to have made no demands at the time of the distribution of the property. The third is that when he subsequently leased the same business to others for the same sum, he will be shown not to have leased any private capital of his own along with it.
§ 13
καίτοι εἰ, ἣν ὁ πατὴρ παρέσχεν, ὑπὸ τοῦδʼ ἀπεστερεῖτο, αὐτὸν νῦν προσῆκεν ἐκείνοις ἄλλοθεν πορίσαντα δεδωκέναι. ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω, καὶ ἐμίσθωσεν ὕστερον Ξένωνι καὶ Εὐφραίῳ καὶ Εὔφρονι καὶ Καλλιστράτῳ, καὶ οὐδὲ τούτοις παρέδωκεν ἰδίαν ἀφορμήν, ἀλλὰ τὰς παρακαταθήκας καὶ τὴν ἀπὸ τούτων ἐργασίαν αὐτὴν ἐμισθώσαντο, λαβέ μοι τὴν τούτων μαρτυρίαν, καὶ ὡς τὸ ἀσπιδοπηγεῖον εἵλετο. ΜΑΡΤΥΡΙΑ.
And yet, if he had been defrauded by the defendant of capital which his father left, he would himself on that assumption have had to provide it from some other source and given it to the new lessees. To prove that I speak the truth in this, and that Apollodorus subsequently leased the bank to Xeno and Euphraeus, and Euphro, and Callistratus, and that he delivered no private capital to them either, but that they leased only the deposits and the right to the profits accruing from them, take, please, the deposition which proves these matters, and proves also that he chose the shield-factory. The Deposition
§ 14
μεμαρτύρηται μὲν τοίνυν ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, ὅτι καὶ τούτοις ἐμίσθωσαν καὶ οὐ παρέδωκαν ἰδίαν ἀφορμὴν οὐδεμίαν, καὶ ἐλευθέρους ἀφεῖσαν ὡς μεγάλʼ εὖ πεπονθότες, καὶ οὐκ ἐδικάζοντʼ οὔτʼ ἐκείνοις τότʼ οὔτε τούτῳ. ὃν μὲν τοίνυν χρόνον ἡ μήτηρ ἔζη, ἡ πάντʼ ἀκριβῶς ταῦτʼ εἰδυῖα, οὐδὲν ἔγκλημα πώποτʼ ἐποιήσατο πρὸς τουτονὶ Φορμίωνʼ Ἀπολλόδωρος· ὡς δʼ ἐτελεύτησεν ἐκείνη, τρισχιλίας ἐγκαλέσας ἀργυρίου δραχμὰς πρὸς αἷς ἔδωκεν ἐκείνη δισχιλίαις τοῖς τούτου παιδίοις, καὶ χιτωνίσκον τινὰ καὶ θεράπαιναν, ἐσυκοφάντει.
Evidence has been submitted to you, men of Athens, that they granted a lease to these men also, and gave over to them no private banking-capital; and that they gave them their freedom, as if having received great benefits from them; and at that time they went to law neither with them nor with Phormio. Indeed, as long as his mother was living, who had an accurate knowledge of all these matters, Apollodorus never made any complaint against Phormio, the defendant; but after her death he brought a malicious and baseless suit claiming three thousand drachmae in money, in addition to two thousand drachmae which she had given to Phormio’s children, and a bit of underwear and a serving-girl.
§ 15
καὶ οὐδʼ ἐνταῦθα τούτων οὐδὲν ὧν νῦν ἐγκαλεῖ λέγων φανήσεται. ἐπιτρέψας δὲ τῷ τε τῆς ἑαυτοῦ γυναικὸς πατρὶ καὶ τῷ συγκηδεστῇ τῷ αὑτοῦ καὶ Λυσίνῳ καὶ Ἀνδρομένει, πεισάντων τούτων Φορμίωνα τουτονὶ δοῦναι δωρεὰν τὰς τρισχιλίας καὶ τὸ προσόν, καὶ φίλον μᾶλλον ἔχειν τοῦτον ἢ διὰ ταῦτʼ ἐχθρὸν αὐτὸν εἶναι, λαβὼν τὸ σύμπαν πεντακισχιλίας, καὶ πάντων ἀφεὶς τῶν ἐγκλημάτων τὸ δεύτερον εἰς τὸ ἱερὸν τῆς Ἀθηνᾶς ἐλθών.
Yet even here he will be shown to have said nothing of the claims which he now makes. He referred the matter for arbitration to the father of his own wife, and the husband of his wife’s sister, and to Lysinus and Andromenes, and they induced Phormio to make him a present of the three thousand drachmae and the additional items, and thus to have him as a friend rather than as an enemy because of this. So the plaintiff received in all five thousand drachmae, and going to the temple of Athena, gave Phormio for the second time a release from all demands.
§ 16
πάλιν, ὡς ὁρᾶτε, δικάζεται, πάσας αἰτίας συμπλάσας καὶ ἐγκλήματʼ ἐκ παντὸς τοῦ χρόνου τοῦ πρὸ τούτου (τοῦτο γάρ ἐστιν μέγιστον ἁπάντων), ἃ οὐδεπώποτʼ ᾐτιάσατο. ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω, λαβέ μοι τὴν γνῶσιν τὴν γενομένην ἐν ἀκροπόλει, καὶ τὴν μαρτυρίαν τῶν παραγενομένων, ὅτʼ ἀφίει τῶν ἐγκλημάτων ἁπάντων Ἀπολλόδωρος, λαμβάνων τοῦτο τὸ ἀργύριον. ΓΝΩΣΙΣ. ΜΑΡΤΥΡΙΑ.
Yet, as you see, he is suing him again, having trumped up all sorts of accusations, and gathered from all past time charges (and this is the most outrageous thing of all) which he had never made before. To prove that I am speaking the truth in this, take, please, the award that was made in the Acropolis, and the deposition of those who were present, when Apollodorus, on receiving this money, gave a release from all claims. The Award. The Deposition
§ 17
ἀκούετε τῆς γνώσεως, ἄνδρες δικασταί, ἣν ἔγνω Δεινίας, οὗ τὴν θυγατέρʼ οὗτος ἔχει, καὶ Νικίας ὁ τὴν ἀδελφὴν τῆς τούτου γυναικὸς ἔχων. ταῦτα τοίνυν λαβὼν καὶ ἀφεὶς ἁπάντων τῶν ἐγκλημάτων, ὥσπερ ἢ πάντων τεθνεώτων τούτων ἢ τῆς ἀληθείας οὐ γενησομένης φανερᾶς, δίκην τοσούτων ταλάντων λαχὼν τολμᾷ δικάζεσθαι.
You hear the award, men of the jury, which was rendered by Deinias, whose daughter the plaintiff has married, and Nicias, who is husband to her sister. However, even though he has received this money, and has given a release from all claims, he has the audacity to bring suit for so many talents, just as if all these people were dead, or as if the truth would not be brought to light.
§ 18
τὰ μὲν οὖν πεπραγμένα καὶ γεγενημένα Φορμίωνι πρὸς Ἀπολλόδωρον ἐξ ἀρχῆς ἅπαντʼ ἀκηκόατʼ, ὦ ἄνδρες Ἀθηναῖοι. οἶμαι δʼ Ἀπολλόδωρον τουτονί, οὐδὲν ἔχοντα δίκαιον εἰπεῖν περὶ ὧν ἐγκαλεῖ, ἅπερ παρὰ τῷ διαιτητῇ λέγειν ἐτόλμα, ταῦτʼ ἐρεῖν, ὡς τὰ γράμμαθʼ ἡ μήτηρ ἠφάνικε πεισθεῖσʼ ὑπὸ τούτου, καὶ τούτων ἀπολωλότων οὐκ ἔχει τίνα χρὴ τρόπον ταῦτʼ ἐξελέγχειν ἀκριβῶς.
All the dealings, then, and transactions which Phormio has had with Apollodorus you have heard, men of Athens, from the beginning. But I fancy that Apollodorus, the plaintiff, being unable to advance any just grounds in support of his claim, will repeat what he had the audacity to say before the arbitrator, that his mother made away with the papers at Phormio’s instigation, and that, owing to the loss of these, he has no way of proving his claim strictly.
§ 19
περὶ δὴ τούτων καὶ ταύτης τῆς αἰτίας σκέψασθʼ ἡλίκʼ ἄν τις ἔχοι τεκμήριʼ εἰπεῖν ὅτι ψεύδεται. πρῶτον μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τίς ἂν ἐνείματο τὰ πατρῷα μὴ λαβὼν γράμματα, ἐξ ὧν ἔμελλεν εἴσεσθαι τὴν καταλειφθεῖσαν οὐσίαν; οὐδὲ εἷς δήπου. καίτοι δυοῖν δέοντʼ εἴκοσιν ἔτη ἐστὶν ἐξ ὅτου ἐνείμω, καὶ οὐκ ἂν ἔχοις ἐπιδεῖξαι, ὡς ἐνεκάλεσας πώποθʼ ὑπὲρ τῶν γραμμάτων.
But in regard to these statements and this accusation, observe what convincing proofs one could advance to show that he is lying. In the first place, men of Athens, what man would have accepted a distribution of his inheritance, if he had not papers from which he could determine the amount of estate left him? No man, assuredly. Yet it is eighteen years, Apollodorus, since you accepted the distribution, and you cannot show that you at any time made any complaint about the papers.
§ 20
δεύτερον δέ, τίς οὐκ ἄν, ἡνίχʼ ὁ Πασικλῆς ἀνὴρ γεγονὼς ἐκομίζετο τὸν λόγον τῆς ἐπιτροπῆς, εἰ διʼ αὑτοῦ τὰ γράμματʼ ὤκνει τὴν μητέρʼ αἰτιᾶσθαι διεφθαρκέναι, τούτῳ ταῦτʼ ἐδήλωσεν, ὅπως διὰ τούτου ταῦτʼ ἠλέγχθη; τρίτον δʼ, ἐκ ποίων γραμμάτων τὰς δίκας ἐλάγχανες; οὗτος γὰρ πολλοῖς τῶν πολιτῶν δίκας λαγχάνων πολλὰ χρήματʼ εἰσπέπρακται, γράφων εἰς τὰ ἐγκλήματα ἔβλαψέ με ὁ δεῖνα οὐκ ἀποδιδοὺς ἐμοὶ τὸ ἀργύριον, ὃ κατέλιπεν ὁ πατὴρ ὀφείλοντα αὐτὸν ἐν τοῖς γράμμασιν.
In the second place, when Pasicles had come of age, and was receiving the report of his guardians’ administration, what man, even though he shrank from accusing his mother with his own lips of having destroyed the papers, would have failed to reveal the fact to his brother, so that through him it might have been thoroughly investigated? In the third place, what were the papers upon which you based the action which you brought? For the plaintiff has brought suits against many citizens, and has recovered large sums of money, charging in his complaints, So and so has injured me by not paying back to me the money which my father’s papers show he owed the latter at his death.
§ 21
καίτοι εἰ ἠφάνιστο τὰ γράμματα, ἐκ ποίων γραμμάτων τὰς δίκας ἐλάγχανεν; ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω, τὴν μὲν νομὴν ἀκηκόαθʼ ἣν ἐνείματο, καὶ μεμαρτύρηται ὑμῖν· τῶν δὲ λήξεων τούτων ἀναγνώσεται ὑμῖν τὰς μαρτυρίας. λαβὲ τὰς μαρτυρίας μοι. ΜΑΡΤΥΡΙΑΙ. οὐκοῦν ἐν ταύταις ταῖς λήξεσιν ὡμολόγηκεν ἀπειληφέναι τὰ τοῦ πατρὸς γράμματα· οὐ γὰρ δὴ συκοφαντεῖν γε, οὐδʼ ὧν οὐκ ὤφειλον οὗτοι δικάζεσθαι φήσειεν ἄν.
But, if the papers had been made away with, on the basis of what papers did he commence his suits? In proof that I am speaking the truth in this, you have heard the distribution which he accepted, and the evidence in proof of it has been presented to you. The clerk will now read you the depositions having to do with these actions. Please take the depositions. The Depositions In these complaints, then, he has admitted that he had received his father’s papers; for he surely would not say that he was bringing baseless charges, or that he was suing these men for what they did not owe.
§ 22
νομίζω τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μεγάλων καὶ πολλῶν ὄντων ἐξ ὧν ἔστιν ἰδεῖν οὐκ ἀδικοῦντα Φορμίωνα τουτονί, μέγιστον ἁπάντων εἶναι, ὅτι Πασικλῆς, ἀδελφὸς ὢν Ἀπολλοδώρου τουτουί, οὔτε δίκην εἴληχεν οὔτʼ ἄλλʼ οὐδὲν ὧν οὗτος ἐγκαλεῖ. καίτοι οὐ δήπου τὸν μὲν παῖδʼ ὑπὸ τοῦ πατρὸς καταλειφθέντα, καὶ οὗ τῶν ὄντων κύριος ἦν, ἐπίτροπος καταλελειμμένος, οὐκ ἂν ἠδίκει, σὲ δέ, ὃς ἀνὴρ κατελείφθης τέτταρα καὶ εἴκοσιν ἔτη γεγονώς, καὶ ὑπὲρ σαυτοῦ ῥᾳδίως ἂν τὰ δίκαιʼ ἐλάμβανες εὐθύς, εἴ τι ἠδικοῦ. οὐκ ἔστι ταῦτα. ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω καὶ ὁ Πασικλῆς οὐδὲν ἐγκαλεῖ, λαβέ μοι τὴν τούτου μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
There are many strong proofs from which one can see that the defendant Phormio is not in the wrong; but the strongest of all, in my opinion, is this: that Pasicles, though he is the brother of Apollodorus, the plaintiff, has neither entered suit nor made any of the charges which the plaintiff makes. But surely the defendant would not have abstained from wronging one who had been left a minor by his father, and over whose property he had control, since he had been left as his guardian, yet would have wronged you, who at your father’s death were left a man of four and twenty, and who on your own behalf would easily and immediately have obtained justice, if any wrong had been done you. That is impossible. To prove that I am speaking the truth in this, and that Pasicles makes no complaint, take, please, the deposition regarding the matter. The Deposition
§ 23
ἃ τοίνυν ἤδη περὶ αὐτοῦ τοῦ μὴ εἰσαγώγιμον εἶναι τὴν δίκην δεῖ σκοπεῖν ὑμᾶς, ταῦτʼ ἀναμνήσθητʼ ἐκ τῶν εἰρημένων. ἡμεῖς γάρ, ὦ ἄνδρες Ἀθηναῖοι, γεγενημένου μὲν διαλογισμοῦ καὶ ἀφέσεως τῆς τραπέζης καὶ τοῦ ἀσπιδοπηγείου τῆς μισθώσεως, γεγενημένης δὲ διαίτης καὶ πάλιν πάντων ἀφέσεως, οὐκ ἐώντων τῶν νόμων δίκας ὧν ἂν ἀφῇ τις ἅπαξ λαγχάνειν,
The points which you should now consider in regard to my plea that the action is not admissible, I beg you to recall from what has already been said. We, men of Athens, inasmuch as an accounting had been made and a discharge given from the lease of the bank and of the shield-factory; inasmuch as there had been an arbitrator’s award and again a discharge from all claims;
§ 24
συκοφαντοῦντος τούτου καὶ παρὰ τοὺς νόμους δικαζομένου παρεγραψάμεθʼ ἐκ τῶν νόμων μὴ εἶναι τὴν δίκην εἰσαγώγιμον. ἵνʼ οὖν εἰδῆθʼ ὑπὲρ οὗ τὴν ψῆφον οἴσετε, τόν τε νόμον ὑμῖν τοῦτον ἀναγνώσεται καὶ τὰς μαρτυρίας ἐφεξῆς τῶν παρόντων, ὅτʼ ἀφίει τῆς μισθώσεως καὶ τῶν ἄλλων ἁπάντων ἐγκλημάτων Ἀπολλόδωρος. λαβέ μοι τὰς μαρτυρίας ταυτασὶ καὶ τὸν νόμον. ΜΑΡΤΥΡΙΑΙ. ΝΟΜΟΣ.
inasmuch also as the laws do not allow suits to be brought in cases where a discharge has once been given; and inasmuch as the plaintiff makes a baseless and malicious claim, and brings suit contrary to the laws; we have put in a special plea as allowed by the laws that his suit is not admissible. In order, then, that you may understand the matter regarding which you are going to vote, he shall read you this law and the depositions in sequence of those who were present when Apollodorus discharged Phormio from the lease and from all other claims. Take these depositions, please, and the law. The Depositions. The Law
§ 25
ἀκούετε τοῦ νόμου λέγοντος, ὦ ἄνδρες Ἀθηναῖοι, τά τʼ ἄλλʼ ὧν μὴ εἶναι δίκας, καὶ ὅσα τις ἀφῆκεν ἢ ἀπήλλαξεν. εἰκότως· εἰ γάρ ἐστι δίκαιον, ὧν ἂν ἅπαξ γένηται δίκη, μηκέτʼ ἐξεῖναι δικάζεσθαι, πολὺ τῶν ἀφεθέντων δικαιότερον μὴ εἶναι δίκας. ὁ μὲν γὰρ ἐν ὑμῖν ἡττηθεὶς τάχʼ ἂν εἴποι τοῦθʼ ὡς ἐξηπατήθηθʼ ὑμεῖς· ὁ δʼ αὑτοῦ φανερῶς καταγνοὺς καὶ ἀφεὶς καὶ ἀπαλλάξας, τίνʼ ἂν ἑαυτὸν αἰτίαν αἰτιασάμενος τῶν αὐτῶν πάλιν εἰκότως δικάζοιτο; οὐδεμίαν δήπου. διόπερ τοῦτο πρῶτον ἔγραψεν ὁ τὸν νόμον θεὶς ὧν μὴ εἶναι δίκας, ὅσα τις ἀφῆκεν ἢ ἀπήλλαξεν. ἃ τῷδε γέγονεν ἀμφότερα· καὶ γὰρ ἀφῆκεν καὶ ἀπήλλαξεν. ὡς δʼ ἀληθῆ λέγω, μεμαρτύρηται ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι. λαβὲ δή μοι καὶ τὸν τῆς προθεσμίας νόμον. ΝΟΜΟΣ.
You hear the law, men of Athens, stating other cases in which suit may not be brought, and in particular those in which anyone has given a release or discharge. And with good reason. For if it is just that suit may not be brought again for cases which have once been tried, it is far more just that suit be not allowed for claims in which a discharge has been given. For a man who has lost his suit in your court might perhaps say that you had been deceived; but when a man has plainly decided against himself, by giving a release and discharge, what complaint can he bring against himself that will give him the right to bring suit again regarding the same matters? None whatever, of course. Therefore the man who framed this law placed first among cases in which suit may not be brought all those in which a man has given a release or discharge. Both of these have been given by the plaintiff; for he has released and discharged the defendant. That I am speaking the truth, men of Athens, has been proved to you by the evidence presented.
§ 26
ὁ μὲν τοίνυν νόμος, ὦ ἄνδρες Ἀθηναῖοι, σαφῶς οὑτωσὶ τὸν χρόνον ὥρισεν· Ἀπολλόδωρος δʼ οὑτοσὶ παρεληλυθότων ἐτῶν πλέον ἢ εἴκοσιν τὴν ἑαυτοῦ συκοφαντίαν ἀξιοῖ περὶ πλείονος ὑμᾶς ποιήσασθαι τῶν νόμων, καθʼ οὓς ὀμωμοκότες δικάζετε. καίτοι πᾶσι μὲν τοῖς νόμοις προσέχειν εἰκός ἐσθʼ ὑμᾶς, οὐχ ἥκιστα δὲ τούτῳ, ὦ ἄνδρες Ἀθηναῖοι.
Take now, please, the statute of limitations. The Law The law, men of Athens, has thus clearly defined the time. But this man Apollodorus, when more than twenty years have gone by, demands that you pay more heed to his malicious charges than to the laws in accordance with which you have sworn to give judgement. You should have regard to all the laws, but to this one, men of Athens, above all others.
§ 27
δοκεῖ γάρ μοι καὶ ὁ Σόλων οὐδενὸς ἄλλου ἕνεκα θεῖναι αὐτὸν ἢ τοῦ μὴ συκοφαντεῖσθαι ὑμᾶς. τοῖς μὲν γὰρ ἀδικουμένοις τὰ πέντʼ ἔτη ἱκανὸν ἡγήσατʼ εἶναι εἰσπράξασθαι· κατὰ δὲ τῶν ψευδομένων τὸν χρόνον ἐνόμισεν σαφέστατον ἔλεγχον ἔσεσθαι. καὶ ἅμʼ ἐπειδὴ ἀδύνατον ἔγνω ὂν τούς τε συμβάλλοντας καὶ τοὺς μάρτυρας ἀεὶ ζῆν, τὸν νόμον ἀντὶ τούτων ἔθηκεν, ὅπως μάρτυς εἴη τοῦ δικαίου τοῖς ἐρήμοις.
For, in my judgement, Solon framed it for no other purpose than to prevent your having to be subjected to malicious and baseless actions. For in the case of those who were wronged, he thought that a period of five years was enough to enable them to recover what was their due; while the lapse of time would best serve to convict those who advanced false claims. At the same time, since he realized that neither the contracting parties nor the witnesses would live forever, he put the law in their place, that it might be a witness of truth for those who had no other defence.
§ 28
θαυμάζω τοίνυν ἔγωγʼ, ὦ ἄνδρες δικασταί, τί ποτʼ ἐστὶν ἃ πρὸς ταῦτʼ ἐπιχειρήσει λέγειν Ἀπολλόδωρος οὑτοσί. οὐ γὰρ ἐκεῖνό γʼ ὑπείληφεν, ὡς ὑμεῖς, μηδὲν ὁρῶντες εἰς χρήματα τοῦτον ἠδικημένον, ὀργιεῖσθʼ ὅτι τὴν μητέρʼ ἔγημεν αὐτοῦ Φορμίων. οὐ γὰρ ἀγνοεῖ τοῦτο, οὐδʼ αὐτὸν λέληθεν, οὐδʼ ὑμῶν πολλούς, ὅτι Σωκράτης ὁ τραπεζίτης ἐκεῖνος, παρὰ τῶν κυρίων ἀπαλλαγεὶς ὥσπερ ὁ τούτου πατήρ, ἔδωκε Σατύρῳ τὴν ἑαυτοῦ γυναῖκα, ἑαυτοῦ ποτὲ γενομένῳ.
I, for my part, am wondering, men of the jury, what in the world the plaintiff, Apollodorus, will try to say in reply to these arguments. For he can hardly have made this assumption that you, although seeing that he has suffered no wrong financially, will be indignant because Phormio has married his mother. For he is not unaware of this—it is no secret to him or to many of you—that Socrates, the well-known banker, having been set free by his masters just as the plaintiff’s father had been, gave his wife in marriage to Satyrus who had been his slave.
§ 29
ἕτερος Σωκλῆς τραπεζιτεύσας ἔδωκε τὴν ἑαυτοῦ γυναῖκα Τιμοδήμῳ τῷ νῦν ἔτʼ ὄντι καὶ ζῶντι, γενομένῳ ποθʼ αὑτοῦ. καὶ οὐ μόνον ἐνθάδε ταῦτα ποιοῦσιν οἱ περὶ τὰς ἐργασίας ὄντες ταύτας, ὦ ἄνδρες Ἀθηναῖοι, ἀλλʼ ἐν Αἰγίνῃ ἔδωκεν Στρυμόδωρος Ἑρμαίῳ τῷ ἑαυτοῦ οἰκέτῃ τὴν γυναῖκα, καὶ τελευτησάσης ἐκείνης ἔδωκε πάλιν τὴν θυγατέρα τὴν ἑαυτοῦ. καὶ πολλοὺς ἂν ἔχοι τις εἰπεῖν τοιούτους.
Another, Socles, who had been in the banking business, gave his wife in marriage to Timodemus, who is still in being and alive, who had been his slave. And it is not here only, men of Athens, that those engaged in this line of business so act; but in Aegina Strymodorus gave his wife in marriage to Hermaeus, his own slave, and again, after her death, gave him his own daughter.
§ 30
εἰκότως· ὑμῖν μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοῖς γένει πολίταις, οὐδὲ ἓν πλῆθος χρημάτων ἀντὶ τοῦ γένους καλόν ἐστιν ἑλέσθαι· τοῖς δὲ τοῦτο μὲν δωρεὰν ἢ παρʼ ὑμῶν ἢ παρʼ ἄλλων τινῶν λαβοῦσιν, τῇ τύχῃ δʼ ἐξ ἀρχῆς ἀπὸ τοῦ χρηματίσασθαι καὶ ἑτέρων πλείω κτήσασθαι καὶ αὐτῶν τούτων ἀξιωθεῖσιν, ταῦτʼ ἐστὶν φυλακτέα. διόπερ Πασίων ὁ πατὴρ ὁ σὸς οὐ πρῶτος οὐδὲ μόνος, οὐδʼ αὑτὸν ὑβρίζων οὐδʼ ὑμᾶς τοὺς υἱεῖς, ἀλλὰ μόνην ὁρῶν σωτηρίαν τοῖς ἑαυτοῦ πράγμασιν, εἰ τοῦτον ἀνάγκῃ ποιήσειεν οἰκεῖον ὑμῖν, ἔδωκε τὴν ἑαυτοῦ γυναῖκα, μητέρα δʼ ὑμετέραν τούτῳ.
And one could mention many other such cases; and no wonder. For although to you, men of Athens, who are citizens by birth, it would be a disgrace to esteem any conceivable amount of wealth above your honorable descent, yet those who obtain citizenship as a gift either from you or from others, and who in the first instance, thanks to this good fortune, were counted worthy of the same privileges, because of their success in money-making, and their possession of more wealth than others, must hold fast to these advantages. So your father Pasio—and he was neither the first nor the last to do this—without bringing disgrace upon himself or upon you, his sons, but seeing that the only protection for his business was that he should bind the defendant to you by a family tie, for this reason gave to him in marriage his own wife, your mother.
§ 31
πρὸς μὲν οὖν τὰ συμφέροντʼ ἐὰν ἐξετάζῃς, καλῶς βεβουλευμένον αὐτὸν εὑρήσεις· εἰ δὲ πρὸς γένους δόξαν ἀναίνει Φορμίωνα κηδεστήν, ὅρα μὴ γελοῖον ᾖ σὲ ταῦτα λέγειν. εἰ γάρ τις ἔροιτό σε, ποῖόν τινʼ ἡγεῖ τὸν πατέρα τὸν σεαυτοῦ εἶναι, χρηστὸν εὖ οἶδʼ ὅτι φήσειας ἄν. πότερον οὖν οἴει μᾶλλον ἐοικέναι τὸν τρόπον καὶ πάντα τὸν βίον Πασίωνι σαυτὸν ἢ τουτονί; ἐγὼ μὲν εὖ οἶδʼ ὅτι τοῦτον. εἶθʼ ὅς ἐστιν ὁμοιότερος σοῦ τῷ σῷ πατρί, τοῦτον, εἰ τὴν μητέρα τὴν σὴν ἔγημεν, ἀναίνει.
If, then, you examine his conduct in the light of practical utility you will find that he determined wisely; but if from family pride you scorn Phormio as stepfather, see if it be not absurd for you to speak thus. For, if one were to ask you what sort of a man you deem your father to have been, I am sure that you would say, an honorable man. Now, then, which of you two do you think more resembles Pasio in character and in manner of life, yourself or Phormio? I know well that you think Phormio does. Then do you scorn this man who is more like your father than you are yourself, just because he has married your mother?
§ 32
ἀλλὰ μὴν ὅτι γε δόντος καὶ ἐπισκήψαντος τοῦ σοῦ πατρὸς ταῦτʼ ἐπράχθη, οὐ μόνον ἐκ τῆς διαθήκης ἔστιν ἰδεῖν, ὦ ἄνδρες Ἀθηναῖοι, ἀλλὰ καὶ σὺ μάρτυς αὐτὸς γέγονας. ὅτε γὰρ τὰ μητρῷα πρὸς μέρος ἠξίους νέμεσθαι, ὄντων παίδων ἐκ τῆς γυναικὸς Φορμίωνι τουτῳί, τόθʼ ὡμολόγεις κυρίως δόντος τοῦ πατρὸς τοῦ σοῦ κατὰ τοὺς νόμους αὐτὴν γεγαμῆσθαι. εἰ γὰρ αὐτὴν εἶχε λαβὼν ἀδίκως ὅδε μηδενὸς δόντος, οὐκ ἦσαν οἱ παῖδες κληρονόμοι, τοῖς δὲ μὴ κληρονόμοις οὐκ ἦν μετουσία τῶν ὄντων. ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω, μεμαρτύρηται τὸ τέταρτον μέρος λαβεῖν καὶ ἀφεῖναι τῶν ἐγκλημάτων ἁπάντων.
But that this arrangement was made by your father’s grant and solemn injunction may not only be seen from the will, men of Athens, but you yourself, Apollodorus, are a witness to the fact. For when you claimed the right to distribute your mother’s estate share by share—and she had left children by the defendant, Phormio—you then acknowledged that your father had given her with full right, and that she had been married in accordance with the laws. For if Phormio had taken her to wife wrongfully, and no one had given her—then the children were not heirs, and if they were not heirs they had no right of sharing in the property. To prove that I am speaking the truth in this evidence has been submitted showing that he received a fourth share and gave a release from all claims.
§ 33
κατʼ οὐδὲν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, δίκαιον οὐδὲν ἔχων εἰπεῖν, ἀναιδεστάτους λόγους ἐτόλμα λέγειν πρὸς τῷ διαιτητῇ, περὶ ὧν προακηκοέναι βέλτιόν ἐσθʼ ὑμᾶς, ἕνα μὲν τὸ παράπαν μὴ γενέσθαι διαθήκην, ἀλλʼ εἶναι τοῦτο πλάσμα καὶ σκευώρημʼ ὅλον, ἕτερον δʼ ἕνεκα τούτου πάντα ταῦτα συγχωρεῖν τὸν πρὸ τοῦ χρόνον καὶ οὐχὶ δικάζεσθαι, ὅτι μίσθωσιν ἤθελεν αὐτῷ φέρειν Φορμίων πολλὴν καὶ ὑπισχνεῖτʼ οἴσειν· ἐπειδὴ δʼ οὐ ποιεῖ ταῦτα, τηνικαῦτα, φησίν, δικάζομαι.
Having, then, on no single point, men of Athens, any just claim to advance, he had the audacity to make before the arbitrator the most shameless assertions which it is best that you should hear in advance: first that no will was made at all, but that this is a fiction and forgery from beginning to end; and, secondly, that the reason why he had made all these concessions up to now, and had abstained from going to law, was because Phormio was willing to pay him a large rent, and promised that he would do so. But since he does not do this, now, he says, I go to law.
§ 34
ὅτι δὲ ταῦτʼ ἀμφότερʼ, ἐὰν λέγῃ, ψεύσεται καὶ τοῖς ὑφʼ ἑαυτοῦ πεπραγμένοις ἐναντίʼ ἐρεῖ, σκοπεῖτʼ ἐκ τωνδί. ὅταν μὲν τοίνυν τὴν διαθήκην ἀρνῆται, ἐκ τίνος τρόπου πρεσβεῖα λαβὼν τὴν συνοικίαν κατὰ τὴν διαθήκην ἔχει, τοῦτʼ ἐρωτᾶτʼ αὐτόν. οὐ γὰρ ἐκεῖνό γʼ ἐρεῖ, ὡς ἃ μὲν πλεονεκτεῖν τόνδʼ ἔγραψεν ὁ πατήρ, κύριʼ ἐστὶν τῆς διαθήκης, τὰ δʼ ἄλλʼ ἄκυρα.
But that both of these statements, if he makes them, will be false and inconsistent with his own conduct, pray observe from the following considerations. When he denies the will, ask him this, how it came that he received the lodging-house under the will as being the elder. He surely will not claim that all the clauses which his father wrote in the will in his favor are valid, and the others invalid.
§ 35
ὅταν δʼ ὑπὸ τῶν τοῦδʼ ὑποσχέσεων ὑπάγεσθαι φῇ, μέμνησθʼ ὅτι μάρτυρας ὑμῖν παρεσχήμεθα, οἳ χρόνον πολὺν τοῦδʼ ἀπηλλαγμένου μισθωταὶ τούτοις ἐγίγνοντο τῆς τραπέζης καὶ τοῦ ἀσπιδοπηγείου. καίτοι τόθʼ, ὁπηνίκʼ ἐμίσθωσεν ἐκείνοις, τῷδʼ ἐγκαλεῖν παραχρῆμʼ ἐχρῆν, εἴπερ ἀληθῆ ἦν ὑπὲρ ὧν τότʼ ἀφεὶς νῦν τούτῳ δικάζεται. ὡς τοίνυν ἀληθῆ λέγω, καὶ πρεσβεῖά τε τὴν συνοικίαν ἔλαβεν κατὰ τὴν διαθήκην, καὶ τῷδʼ οὐχ ὅπως ἐγκαλεῖν ᾤετο δεῖν, ἀλλʼ ἐπῄνει, λαβὲ τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
And when he says that he was misled by the defendant’s promises, remember that we have brought before you as witnesses those who for a long time, after Phormio had given it up, became lessees under the two brothers of the bank and the shield-factory. And yet it was when he granted the lease to these men, that he should at once have made his charges against the defendant if there were any truth in the claims, for which he then gave a release, but for which he now brings suit against him. To prove that I am speaking the truth that he took the lodging-house under the terms of the will as being the elder, and that he not only thought it right to make no claims against the defendant, but on the contrary praised his conduct, take the deposition. The Deposition
§ 36
ἵνα τοίνυν εἰδῆτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅσα χρήματʼ ἔχων ἐκ τῶν μισθώσεων καὶ ἐκ τῶν χρεῶν ὡς ἀπορῶν καὶ πάντʼ ἀπολωλεκὼς ὀδυρεῖται, βραχέʼ ἡμῶν ἀκούσατε. οὗτος γὰρ ἐκ μὲν τῶν χρεῶν ὁμοῦ τάλαντʼ εἴκοσιν εἰσπέπρακται ἐκ τῶν γραμμάτων ὧν ὁ πατὴρ κατέλιπεν, καὶ τούτων ἔχει πλέον ἢ τὰ ἡμίσεα (πολλῶν γὰρ τὰ μέρη τὸν ἀδελφὸν ἀποστερεῖ).
That you may know, men of Athens, what large sums he has received from the rents and from the debts—he, who will presently wail as though he were destitute and had lost everything—hear a brief account from me. This man has collected twenty talents in all owing to debts he has recovered from the papers which his father left, and of these sums more than half he keeps in his possession; for in many instances he is defrauding his brother of his share.
§ 37
ἐκ δὲ τῶν μισθώσεων, ὀκτὼ μὲν ἐτῶν ἃ Φορμίων εἶχε τὴν τράπεζαν, ὀγδοήκοντα μνᾶς τοῦ ἐνιαυτοῦ ἑκάστου, τὸ ἥμισυ τῆς ὅλης μισθώσεως· καὶ ταῦτʼ ἐστὶ δέκα τάλαντα καὶ τετταράκοντα μναῖ· δέκα δὲ τῶν μετὰ ταῦτα, ὧν ἐμίσθωσαν ὕστερον Ξένωνι καὶ Εὐφραίῳ καὶ Εὔφρονι καὶ Καλλιστράτῳ, τάλαντον τοῦ ἐνιαυτοῦ ἑκάστου.
From the lessee, for the eight years during which Phormio had the bank, he received eighty minae a year, half of the whole rent. These items make ten talents and forty minae. For ten years after that, during which they subsequently leased the bank to Xeno and Euphraeus and Euphro and Callistratus, he received a talent every year.
§ 38
χωρὶς δὲ τούτων, ἐτῶν ἴσως εἴκοσι τῆς ἐξ ἀρχῆς νεμηθείσης οὐσίας, ἧς αὐτὸς ἐπεμελεῖτο, τὰς προσόδους, πλέον ἢ μνᾶς τριάκοντα. ἐὰν δʼ ἅπαντα συνθῆτε, ὅσʼ ἐνείματο, ὅσʼ εἰσεπράξατο, ὅσʼ εἴληφε μίσθωσιν, πλέον ἢ τετταράκοντα τάλαντʼ εἰληφὼς φανήσεται, χωρὶς ὧν οὗτος εὖ πεποίηκεν, καὶ τῶν μητρῴων, καὶ ὧν ἀπὸ τῆς τραπέζης ἔχων οὐκ ἀποδίδωσι πένθʼ ἡμιταλάντων καὶ ἑξακοσίων δραχμῶν.
Besides this he has had for about twenty years the income of the property originally divided, of which he himself had charge, more than thirty minae. If you add all these sums together,—what he got from the distribution, what he recovered from the debts, and what he has collected as rent, it will be plain that he has received more than forty talents, to say nothing of the present Phormio made him, and his inheritance from his mother, and what he has had from the bank and does not pay back—two and one-half talents and six hundred drachmae.
§ 39
ἀλλὰ νὴ Δία ταῦθʼ ἡ πόλις εἴληφεν, καὶ δεινὰ πέπονθας πολλὰ καταλελῃτουργηκώς. ἀλλʼ ἃ μὲν ἐκ κοινῶν ἐλῃτούργεις τῶν χρημάτων, σὺ καὶ ἁδελφὸς ἀνηλώσατε· ἃ δʼ ὕστερον, οὐκ ἔστιν ἄξια μὴ ὅτι δυοῖν ταλάντοιν προσόδου, ἀλλʼ οὐδʼ εἴκοσι μνῶν. μηδὲν οὖν τὴν πόλιν αἰτιῶ, μηδʼ ἃ σὺ τῶν ὄντων αἰσχρῶς καὶ κακῶς ἀνήλωκας, ὡς ἡ πόλις εἴληφεν, λέγε.
Ah, but, you will tell us, the state has received these sums, and you have been outrageously treated, having used up your fortune in public services! No; what you expended in public service out of the undivided funds, you and your brother expended jointly; and what you gave after that does not amount to the interest, I will not say on two talents, but even on twenty minae. Do not, then, accuse the state, nor say that the state has received that portion of your patrimony which you have shamefully and wickedly squandered.
§ 40
ἵνα δʼ εἰδῆτʼ, ὦ ἄνδρες Ἀθηναῖοι, τό τε πλῆθος τῶν χρημάτων ὧν εἴληφε, καὶ τὰς λῃτουργίας ἃς λελῃτούργηκεν, ἀναγνώσεται ὑμῖν καθʼ ἓν ἕκαστον. λαβέ μοι τὸ βιβλίον τουτὶ καὶ τὴν πρόκλησιν ταυτηνὶ καὶ τὰς μαρτυρίας ταυτασί. ΒΙΒΛΙΟΝ. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑΙ.
That you may know, men of Athens, the amount of property which he has received, and the public services which he has assumed, the clerk shall read to you the items one by one. Please take this list and this challenge and these depositions. The List. The Challenge. The Depositions
§ 41
τοσαῦτα μὲν τοίνυν χρήματʼ εἰληφὼς καὶ χρέα πολλῶν ταλάντων ἔχων, ὧν τὰ μὲν παρʼ ἑκόντων, τὰ δʼ ἐκ τῶν δικῶν εἰσπράττει, ἃ τῆς μισθώσεως ἔξω τῆς τραπέζης καὶ τῆς ἄλλης οὐσίας, ἣν κατέλιπεν Πασίων, ὠφείλετʼ ἐκείνῳ καὶ νῦν παρειλήφασιν οὗτοι, καὶ τοσαῦτʼ ἀνηλωκὼς ὅσʼ ὑμεῖς ἠκούσατε, οὐδὲ πολλοστὸν μέρος τῶν προσόδων, μὴ ὅτι τῶν ἀρχαίων, εἰς τὰς λῃτουργίας, ὅμως ἀλαζονεύσεται καὶ τριηραρχίας ἐρεῖ καὶ χορηγίας.
All these monies he has received; he has debts due him to the value of many talents, which he is collecting, some by voluntary payments, some by bringing action. These debts were owing to Pasio—quite apart from the rent of the bank and the other property which he left;—and these the two brothers have recovered. He has expended upon public services merely what you have heard, the smallest fraction of his income, not to say of his capital; and yet he will assume a bragging air, and will talk about his expenditures for trierarchal and choregic services.
§ 42
ἐγὼ δʼ, ὡς μὲν οὐκ ἀληθῆ ταῦτʼ ἐρεῖ, ἐπέδειξα, οἶμαι μέντοι, κἂν εἰ ταῦτα πάντʼ ἀληθῆ λέγοι, κάλλιον εἶναι καὶ δικαιότερον τόνδʼ ἀπὸ τῶν αὑτοῦ λῃτουργεῖν ὑμῖν ἢ τούτῳ δόντας τὰ τούτου, μικρὰ τῶν πάντων αὐτοὺς μετασχόντας, τόνδε μὲν ἐν ταῖς ἐσχάταις ἐνδείαις ὁρᾶν, τοῦτον δʼ ὑβρίζοντα καὶ εἰς ἅπερ εἴωθεν ἀναλίσκοντα.
I have shown you that these assertions of his will be false; however, even if they should all prove to be true, I think it more honorable and more just that he should continue to render public service from his own funds, than that you should give him the defendant’s property, and while receiving yourselves but a small portion of the whole, should see the defendant reduced to extreme poverty, and the plaintiff in wanton insolence and spending his money in the manner that has been his wont.
§ 43
ἀλλὰ μὴν περί γε τῆς εὐπορίας, ὡς ἐκ τῶν τοῦ πατρὸς τοῦ σοῦ κέκτηται, καὶ ὧν ἐρωτήσειν ἔφησθα, πόθεν τὰ ὄντα κέκτηται Φορμίων, μόνῳ τῶν ὄντων ἀνθρώπων σοὶ τοῦτον οὐκ ἔνεστʼ εἰπεῖν τὸν λόγον. οὐδὲ γὰρ Πασίων ὁ σὸς πατὴρ ἐκτήσαθʼ εὑρὼν οὐδὲ τοῦ πατρὸς αὐτῷ παραδόντος, ἀλλὰ παρὰ τοῖς αὑτοῦ κυρίοις Ἀντισθένει καὶ Ἀρχεστράτῳ τραπεζιτεύουσι πεῖραν δοὺς ὅτι χρηστός ἐστι καὶ δίκαιος, ἐπιστεύθη.
With regard now to Phormio’s wealth and his having got it from your father’s estate, and the questions you said you were going to ask as to how Phormio acquired his fortune, you have the least right of any man in the world to speak thus. For Pasio, your father, did not acquire his fortune, any more than Phormio did, by good luck or by inheritance from his father, but he gave proof to the bankers, Antisthenes and Archestratus, who were his masters, that he was a good man and an honest, and so won their confidence.
§ 44
ἔστι δʼ ἐν ἐμπορίῳ καὶ χρήμασιν ἐργαζομένοις ἀνθρώποις φιλεργὸν δόξαι καὶ χρηστὸν εἶναι τὸν αὐτὸν θαυμαστὸν ἡλίκον. οὔτʼ οὖν ἐκείνῳ τοῦθʼ οἱ κύριοι παρέδωκαν, ἀλλʼ αὐτὸς ἔφυ χρηστός, οὔτε τῷδʼ ὁ σὸς πατήρ· σὲ γὰρ ἂν πρότερον τοῦδε χρηστὸν ἐποίησεν, εἰ ἦν ἐπʼ ἐκείνῳ. εἰ δὲ τοῦτʼ ἀγνοεῖς, ὅτι πίστις ἀφορμὴ πασῶν ἐστι μεγίστη πρὸς χρηματισμόν, πᾶν ἂν ἀγνοήσειας. χωρὶς δὲ τούτων πολλὰ καὶ τῷ σῷ πατρὶ καὶ σοὶ καὶ ὅλως τοῖς ὑμετέροις πράγμασι Φορμίων γέγονε χρήσιμος. ἀλλʼ οἶμαι τῆς σῆς ἀπληστίας καὶ τοῦ σοῦ τρόπου τίς ἂν δύναιτʼ ἐφικέσθαι.
It is remarkable what a striking thing it is in the eyes of people who are active in commercial life and in banking, when the same man is accounted industrious and is honest. Well; this quality was not imparted to Pasio by his masters; he was himself honest by nature; nor did your father impart it to Phormio. It was yourself, rather than Phormio, whom he would have made honest, if he had had the power. If you do not know that for money-making the best capital of all is trustworthiness, you do not know anything at all. But, apart from all this, Phormio has in many ways shown himself useful to your father and to you, and in general to your affairs. But your insatiate greed and your character, I take it, no one could adequately express.
§ 45
καὶ δῆτα θαυμάζω πῶς οὐ λογίζει πρὸς σεαυτόν, ὅτι ἔστιν Ἀρχεστράτῳ τῷ ποτὲ τὸν σὸν πατέρα κτησαμένῳ υἱὸς ἐνθάδε, Ἀντίμαχος, πράττων οὐ κατʼ ἀξίαν, ὃς οὐ δικάζεταί σοι, οὐδὲ δεινά φησι πάσχειν, εἰ σὺ μὲν χλανίδα φορεῖς, καὶ τὴν μὲν λέλυσαι, τὴν δʼ ἐκδέδωκας ἑταίραν, καὶ ταῦτα γυναῖκʼ ἔχων ποιεῖς, καὶ τρεῖς παῖδας ἀκολούθους περιάγει, καὶ ζῇς ἀσελγῶς ὥστε καὶ τοὺς ἀπαντῶντας αἰσθάνεσθαι, αὐτὸς δʼ ἐκεῖνος πολλῶν ἐνδεής ἐστιν.
I am surprised that you do not of yourself make this reflection, that Archestratus, to whom your father formerly belonged, has a son here, Antimachus, who fares not at all as he deserves, and who does not go to law with you and say that he is outrageously treated, because you wear a soft mantle, and have redeemed one mistress, and have given another in marriage (all this, while you have a wife of your own), and take three attendant slaves about with you, and live so licentiously that even those who meet you on the street perceive it, while he himself is in great destitution.
§ 46
οὐδὲ τὸν Φορμίωνʼ ἐκεῖνος οὐχ ὁρᾷ. καίτοι εἰ κατὰ τοῦτʼ οἴει σοι προσήκειν τῶν τούτου, ὅτι τοῦ πατρός ποτʼ ἐγένετο τοῦ σοῦ, ἐκείνῳ προσήκει μᾶλλον ἢ σοί· ὁ γὰρ αὖ σὸς πατὴρ ἐκείνων ἐγένετο, ὥστε καὶ σὺ καὶ οὗτος ἐκείνου γίγνεσθʼ ἐκ τούτου τοῦ λόγου. σὺ δʼ εἰς τοῦθʼ ἥκεις ἀγνωμοσύνης ὥσθʼ ἃ προσήκει σοι τοὺς λέγοντας ἐχθροὺς νομίζειν, ταῦτʼ αὐτὸς ποιεῖς ἀνάγκην εἶναι λέγειν.
Nor does he fail to see Phormio’s condition. And yet if on this ground you think you have a claim on Phormio’s property, because he once belonged to your father, Antimachus has a stronger claim than you have. For your father in his turn belonged to those men, so that both you and Phormio by this argument belong to Antimachus. But you are so lost to all proper feeling, that you yourself compel people to say things which you ought to hate anyone for saying.
§ 47
καὶ ὑβρίζεις μὲν σαυτὸν καὶ τοὺς γονέας τεθνεῶτας, προπηλακίζεις δὲ τὴν πόλιν, καὶ ἃ τῆς τουτωνὶ φιλανθρωπίας ἀπολαύσας ηὕρεθʼ ὁ σὸς πατὴρ καὶ μετὰ ταῦτα Φορμίων οὑτοσί, ταῦτʼ ἀντὶ τοῦ κοσμεῖν καὶ περιστέλλειν, ἵνα καὶ τοῖς δοῦσιν ὡς εὐσχημονέστατʼ ἐφαίνετο καὶ τοῖς λαβοῦσιν ὑμῖν, ἄγεις εἰς μέσον, δεικνύεις, ἐλέγχεις, μόνον οὐκ ὀνειδίζεις οἷον ὄντα σʼ ἐποιήσαντʼ Ἀθηναῖον.
You disgrace yourself and your dead parents, and you cast reproach upon the state, and instead of adorning and cherishing this good fortune which your father, and afterward Phormio have come to enjoy through the kindness of these men, so that it might have appeared as the highest of honors for those who gave it and for you who obtained it, you drag it into public view, you point the finger of scorn at it, you criticize it; you all but taunt the Athenians for admitting to citizenship a person like yourself.
§ 48
εἶτʼ εἰς τοῦθʼ ἥκεις μανίας (τί γὰρ ἂν ἄλλο τις εἴποι;) ὥστʼ οὐκ αἰσθάνει ὅτι καὶ νῦν ἡμεῖς μὲν ἀξιοῦντες, ἐπειδήπερ ἀπηλλάγη Φορμίων, μηδὲν ὑπόλογον εἶναι εἴ ποτε τοῦ σοῦ πατρὸς ἐγένετο, ὑπὲρ σοῦ λέγομεν, σὺ δὲ μηδέποτʼ ἐξ ἴσου σοι γενέσθαι τοῦτον ἀξιῶν κατὰ σαυτοῦ λέγεις· ἃ γὰρ ἂν σὺ δίκαια σαυτῷ κατὰ τούτου τάξῃς, ταὐτὰ ταῦθʼ ἥξει κατὰ σοῦ παρὰ τῶν τὸν σὸν πατέρʼ ἐξ ἀρχῆς κτησαμένων. ἀλλὰ μὴν ὅτι κἀκεῖνος ἦν τινῶν, εἶτʼ ἀπηλλάγη τὸν αὐτὸν τρόπον ὅνπερ οὗτος ἀφʼ ὑμῶν, λαβέ μοι ταυτασὶ τὰς μαρτυρίας, ὡς ἐγένετο Πασίων Ἀρχεστράτου. ΜΑΡΤΥΡΙΑΙ.
Indeed you have come to such a pitch of insanity—what other name can one find for it?—as not to see that at this moment we, who claim that, since Phormio has received his freedom, it should not be remembered against him that he once belonged to your father, are speaking in your interest; while you, in insisting that he should never be on a footing of equality with yourself, are speaking against yourself; for the same rule, which you lay down as just for yourself against Phormio, will be advanced against you by those who at the first were the masters of your father. To prove that Pasio also was somebody’s slave, and that he afterwards won his freedom in the same manner in which Phormio won his from you, take, please, these depositions, which show that Pasio belonged to Archestratus. The Depositions
§ 49
εἶτα τὸν σῴσαντα μὲν ἐξ ἀρχῆς τὰ πράγματα καὶ πολλὰ χρήσιμον αὑτὸν παρασχόντα τῷ πατρὶ τῷ τούτου, τοσαῦτα δʼ αὐτὸν τοῦτον ἀγάθʼ εἰργασμένον, ὅσʼ ὑμεῖς ἀκηκόατε, τοῦτον οἴεται δεῖν ἑλὼν τηλικαύτην δίκην ἀδίκως ἐκβαλεῖν. οὐ γὰρ ἄλλο γʼ ἔχοις οὐδὲν ἂν ποιῆσαι. εἰς μὲν γὰρ τὰ ὄντʼ εἰ βλέπεις ἀκριβῶς, ταῦθʼ εὑρήσεις ὧν ἔστιν, ἐάν, ὃ μὴ γένοιτο, ἐξαπατηθῶσιν οὗτοι.
The man, then, who at the first saved the family fortune, and rendered himself useful in many ways to this man’s father, the man who has conferred upon Apollodorus himself all the benefits of which you have heard, he it is against whom the plaintiff seeks a judgement with such heavy damages, and thinks proper to cast out in ruin contrary to all right. For that, Apollodorus, is all that you could possibly accomplish. For, if you look closely at the property, you will see to whom it belongs, in case—which heaven forbid!—these jurymen are misled by you.
§ 50
ὁρᾷ τὸν Ἀριστόλοκον τὸν Καπιδήμου· ποτʼ εἶχεν ἀργόν, εἶτά γε νῦν πολλοῖς γὰρ ἐκεῖνος ὀφείλων αὐτὸν ἐκτήσατο. καὶ τὸν Σωσίνομον καὶ τὸν Τιμόδημον καὶ τοὺς ἄλλους τραπεζίτας, οἵ, ἐπειδὴ διαλύειν ἐδέησεν οἷς ὤφειλον, ἐξέστησαν ἅπαντες τῶν ὄντων. σὺ δʼ οὐδὲν οἴει δεῖν σκοπεῖν οὐδʼ ὧν ὁ πατὴρ σοῦ πολλῷ βελτίων ὢν καὶ ἄμεινον φρονῶν πρὸς ἅπαντʼ ἐβουλεύσατο.
Do you see Aristolochus, son of Charidemus? Once he possessed some land; now many people own it; for he acquired it while he was in debt to many. And Sosinomus and Timodemus and the other bankers, who, when they had to settle with their creditors, had to give up all their property. But you think it unnecessary to have regard even for the precautions which your father, a far better man than you and a wiser, took to meet all contingencies.
§ 51
ὅς, ὦ Ζεῦ καὶ θεοί, τοσούτῳ τοῦτον ἡγεῖτο σοῦ πλείονος ἄξιον εἶναι καὶ σοὶ καὶ ἑαυτῷ καὶ τοῖς ὑμετέροις πράγμασιν ὥστʼ ἀνδρὸς ὄντος σοῦ τοῦτον, οὐ σὲ τῶν ἡμίσεων κατέλιπεν ἐπίτροπον καὶ τὴν γυναῖκʼ ἔδωκεν καὶ ζῶν αὐτὸν ἐτίμα, δικαίως, ὦ ἄνδρες Ἀθηναῖοι· οἱ μὲν γὰρ ἄλλοι τραπεζῖται μίσθωσιν οὐ φέροντες, ἀλλʼ αὐτοὶ ἑαυτοῖς ἐργαζόμενοι, πάντες ἀπώλοντο, οὗτος δὲ μίσθωσιν φέρων δύο τάλαντα καὶ τετταράκοντα μνᾶς ὑμῖν ἔσῳσε τὴν τράπεζαν.
He—O Zeus and the gods—esteemed Phormio to be so much more valuable than you both to yourself and to him and to your business, that, although you were a man grown, it was to Phormio, not to you, that he left the control of the leases, and gave him his wife in marriage and honored him as long as he lived. And justly too, men of Athens. For other bankers, who had no rent to pay, but carried on their business on their own account, have all come to ruin; while Phormio, who paid a rent of two talents and forty minae, saved the bank for you.
§ 52
ὧν ἐκεῖνος μὲν χάριν εἶχεν, σὺ δʼ οὐδένα ποιεῖ λόγον, ἀλλʼ ἐναντία τῇ διαθήκῃ καὶ ταῖς ἀπʼ ἐκείνης ἀραῖς, γραφείσαις ὑπὸ τοῦ σοῦ πατρός, ἐλαύνεις συκοφαντεῖς διώκεις. ὦ βέλτιστʼ, εἰ οἷόν τε σὲ τοῦτʼ εἰπεῖν, οὐ παύσει, καὶ γνώσει τοῦθʼ, ὅτι πολλῶν χρημάτων τὸ χρηστὸν εἶναι λυσιτελέστερόν ἐστιν; σοὶ γοῦν, εἴπερ ἀληθῆ λέγεις, χρήματα μὲν τοσαῦτʼ εἰληφότι πάντʼ ἀπόλωλεν, ὡς φής· εἰ δʼ ἦσθʼ ἐπιεικής, οὐκ ἄν ποτʼ αὔτʼ ἀνήλωσας.
For this Pasio was grateful to him, but you make no account of it. Nay, in defiance of the will and the imprecations written in it by your father, you harass him, you prosecute him, you calumniate him. My good sir—you can be addressed by this term—will you not desist, and know this—that to be honest profits more than great wealth? In your own case, at any rate, although, if your words are true, you received all this money, it has all been lost, as you say. But, if you had been a man of character, you would not have squandered it.
§ 53
ἀλλʼ ἔγωγε μὰ τὸν Δία καὶ θεοὺς πανταχῇ σκοπῶν οὐδὲν ὁρῶ, διʼ ὅ τι ἂν σοὶ πεισθέντες τουδὶ καταψηφίσαιντο. τί γάρ; ὅτι πλησίον ὄντων τῶν ἀδικημάτων ἐγκαλεῖς; ἀλλʼ ἔτεσι καὶ χρόνοις ὕστερον αἰτιᾷ. ἀλλʼ ὅτι τοῦτον ἀπράγμων ἦσθα τὸν χρόνον; καὶ τίς οὐκ οἶδεν ὅσα πράγματα πράττων οὐ πέπαυσαι, οὐ μόνον δίκας ἰδίας διώκων οὐκ ἐλάττους ταυτησί, ἀλλὰ δημοσίᾳ συκοφαντῶν καὶ κρίνων τίνας οὔ; οὐχὶ Τιμομάχου κατηγόρεις; οὐχὶ Καλλίππου τοῦ νῦν ὄντος ἐν Σικελίᾳ; οὐ πάλιν Μένωνος; οὐκ Αὐτοκλέους; οὐ Τιμοθέου; οὐκ ἄλλων πολλῶν.
For my own part, by Zeus and the gods, though I look at the matter from every side, I can see no reason why the jury should be induced by you to give a verdict against the defendant. Why should they? Because you make your charges so soon after the offence? But you make them years and ages later. Ah, but you avoided the trouble of lawsuits all this time? But who does not know of all the cases in which you have been engaged without ceasing, not only prosecuting private suits of no less importance than the present one, but maliciously trumping up public charges, and bringing men to trial? Did you not accuse Timomachus? Did you not accuse Callippus, who is now in Sicily? Or, again, Meno? or Autocles? or Timotheus? or hosts of others?
§ 54
καίτοι πῶς ἔχει λόγον σέ, Ἀπολλόδωρον ὄντα, πρότερον τῶν κοινῶν, ὧν μέρος ἠδικοῦ, δίκην ἀξιοῦν λαμβάνειν, ἢ τῶν ἰδίων ὧν νῦν ἐγκαλεῖς, ἄλλως τε καὶ τηλικούτων ὄντων, ὡς σὺ φής; τί ποτʼ οὖν ἐκείνων κατηγορῶν τόνδʼ εἴας; οὐκ ἠδικοῦ, ἀλλʼ οἶμαι συκοφαντεῖς νῦν. ἡγοῦμαι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, πάντων μάλιστʼ εἰς τὸ πρᾶγμʼ εἶναι τούτων μάρτυρας παρασχέσθαι· τὸν γὰρ συκοφαντοῦντʼ ἀεὶ τί χρὴ νομίζειν νῦν ποιεῖν.
But is it reasonable to believe that you, who are Apollodorus, would deem it your duty to seek satisfaction for public wrongs, which touched you only in part, sooner than for the private wrongs, concerning which you now bring charges, especially when they were as grave as you now claim? Why, then, did you accuse those men, and leave Phormio alone? You were suffering no wrong, but methinks the charges which you are now bringing are baseless and malicious.
§ 55
καὶ νὴ Δίʼ ἔγωγʼ, ὦ ἄνδρες Ἀθηναῖοι, νομίζω πάνθʼ ὅσα τοῦ τρόπου τοῦ Φορμίωνός ἐστι σημεῖα καὶ τῆς τούτου δικαιοσύνης καὶ φιλανθρωπίας, καὶ ταῦτʼ εἰς τὸ πρᾶγμʼ εἶναι πρὸς ὑμᾶς εἰπεῖν. ὁ μὲν γὰρ περὶ πάντʼ ἄδικος τάχʼ ἄν, εἰ τύχοι, καὶ τοῦτον ἠδίκει· ὁ δὲ μηδένα μηδὲν ἠδικηκώς, πολλοὺς δʼ εὖ πεποιηκὼς ἑκών, ἐκ τίνος εἰκότως ἂν τρόπου τοῦτον μόνον ἠδίκει τῶν πάντων; τούτων τοίνυν τῶν μαρτυριῶν ἀκούσαντες γνώσεσθε τὸν ἑκατέρου τρόπον. ΜΑΡΤΥΡΙΑΙ.
I think, then, men of Athens, that nothing could be more to the purpose than to bring forward witnesses to these facts. For if one is continually making baseless charges, what can one expect him to do now? In truth, men of Athens, I think that whatever serves as an index of Phormio’s character, and of his uprightness and his generosity, I may rightly bring before you as something quite to the purpose. For one who is dishonest in all matters might perhaps have wronged the plaintiff among others; but a man who has never wronged anybody in anything, but, on the contrary, has voluntarily done good to many, how could he reasonably be thought to have wronged Apollodorus alone of all men? When you have heard these depositions, you will know the character of either. The Depositions
§ 56
ἴθι δὴ καὶ τὰς κατʼ Ἀπολλοδώρου τῆς πονηρίας. ΜΑΡΤΥΡΙΑΙ. ἆρʼ οὖν ὅμοιος οὑτοσί; σκοπεῖτε. λέγε. ΜΑΡΤΥΡΙΑΙ. ἀνάγνωθι δὴ καὶ ὅσα δημοσίᾳ χρήσιμος τῇ πόλει γέγονεν οὑτοσί. ΜΑΡΤΥΡΙΑΙ.
Now read those which bear upon the baseness of Apollodorus. The Depositions Is this fellow of like stamp? Consider. Read on. The Depositions Now read all the services which Phormio has rendered to the state. Depositions
§ 57
τοσαῦτα τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, Φορμίων χρήσιμος γεγονὼς καὶ τῇ πόλει καὶ πολλοῖς ὑμῶν, καὶ οὐδένʼ οὔτʼ ἰδίᾳ οὔτε δημοσίᾳ κακὸν οὐδὲν εἰργασμένος, οὐδʼ ἀδικῶν Ἀπολλόδωρον τουτονί, δεῖται καὶ ἱκετεύει καὶ ἀξιοῖ σωθῆναι, καὶ ἡμεῖς συνδεόμεθʼ οἱ ἐπιτήδειοι ταῦθʼ ὑμῶν. ἐκεῖνο δʼ ὑμᾶς ἀκοῦσαι δεῖ. τοσαῦτα γάρ, ὦ ἄνδρες Ἀθηναῖοι, χρήμαθʼ ὑμῖν ἀνεγνώσθη προσηυπορηκώς, ὅσʼ οὔθʼ οὗτος οὔτʼ ἄλλος οὐδεὶς κέκτηται. πίστις μέντοι Φορμίωνι παρὰ τοῖς εἰδόσι καὶ τοσούτων καὶ πολλῷ πλειόνων χρημάτων, διʼ ἧς καὶ αὐτὸς αὑτῷ καὶ ὑμῖν χρήσιμός ἐστιν.
Phormio, then, men of Athens, who has in so many ways proved himself of service to the state and to many of you, and has never done harm to anyone either in public or in private, and who is guilty of no wrong toward this man Apollodorus, begs and implores and claims your protection, and we, his friends, join in the same plea to you. Of another fact, too, you should be informed. Depositions have been read to you, men of Athens, showing that the defendant has supplied you with funds in excess of the whole amount that he or anybody else possesses; but Phormio has credit with those who know him for so great an amount and for far larger sums, and through this he is of service both to himself and to you.
§ 58
ἃ μὴ προῆσθε, μηδʼ ἐπιτρέψητʼ ἀνατρέψαι τῷ μιαρῷ τούτῳ ἀνθρώπῳ, μηδὲ ποιήσητʼ αἰσχρὸν παράδειγμα, ὡς τὰ τῶν ἐργαζομένων καὶ μετρίως ἐθελόντων ζῆν τοῖς βδελυροῖς καὶ συκοφάνταις ὑπάρχει παρʼ ὑμῶν λαβεῖν· πολὺ γὰρ χρησιμώτερʼ ὑμῖν παρὰ τῷδʼ ὄνθʼ ὑπάρχει. ὁρᾶτε γὰρ αὐτοὶ καὶ ἀκούετε τῶν μαρτύρων, οἷον ἑαυτὸν τοῖς δεηθεῖσι παρέχει.
Do not throw this away, nor suffer this abominable fellow to destroy it; do not establish a shameful precedent, that it is permitted by you that rascals and sycophants should take the property of those who are active in business and who lead well-ordered lives. Far greater advantage accrues to you from this wealth while it remains in the possession of the defendant. For you see for yourselves, and you hear from the witnesses, what a friend he shows himself to be to those in need.
§ 59
καὶ τούτων οὐδὲν εἵνεκα τοῦ λυσιτελοῦντος εἰς χρήματα πεποίηκεν, ἀλλὰ φιλανθρωπίᾳ καὶ τρόπου ἐπιεικείᾳ. οὔκουν ἄξιον, ὦ ἄνδρες Ἀθηναῖοι, τὸν τοιοῦτον ἄνδρα προέσθαι τούτῳ, οὐδὲ τηνικαῦτʼ ἐλεεῖν ὅτʼ οὐδὲν ἔσται τούτῳ πλέον, ἀλλὰ νῦν ὅτε κύριοι καθέστατε σῷσαι· οὐ γὰρ ἔγωγʼ ὁρῶ καιρὸν ἐν τίνι ἂν μᾶλλον βοηθήσειέ τις αὐτῷ.
And not one of these acts has he done with a view to pecuniary advantage, but from generosity and kindliness of disposition. So it is not right, men of Athens, that you should give up such a man to be the prey of Apollodorus. Do not show Phormio pity at a time when it will be of no profit to him, but now when it is in your power to save him; for I see no time in which one could more fittingly come to his aid than now.
§ 60
τὰ μὲν οὖν πόλλʼ ὧν Ἀπολλόδωρος ἐρεῖ, νομίζετʼ εἶναι λόγον καὶ συκοφαντίας, κελεύετε δʼ αὐτὸν ἐπιδεῖξαι, ἢ ὡς οὐ διέθετο ταῦθʼ ὁ πατήρ, ἢ ὡς ἔστιν τις ἄλλη μίσθωσις πλὴν ἧς ἡμεῖς δείκνυμεν, ἢ ὡς οὐκ ἀφῆκεν αὐτὸν διαλογισάμενος τῶν ἐγκλημάτων ἁπάντων, ἃ ἔγνω θʼ ὁ κηδεστὴς ὁ τούτου καὶ οὗτος αὐτὸς συνεχώρησεν, ἢ ὡς διδόασιν οἱ νόμοι δικάζεσθαι τῶν οὕτω πραχθέντων, ἢ τῶν τοιούτων τι δεικνύναι.
Most of what Apollodorus will say you must regard as mere talk and baseless calumny. Bid him demonstrate to you, either that his father did not make this will, or that there is another lease than the one which we produce; or that he himself after going over the reckoning did not give Phormio a release from all the claims regarding which his father-in-law made the award with the plaintiff’s own concurrence; or that the laws permit one to bring action regarding matters thus decided. Or bid him try to show anything of that sort.
§ 61
ἐὰν δʼ ἀπορῶν αἰτίας καὶ βλασφημίας λέγῃ καὶ κακολογῇ, μὴ προσέχετε τὸν νοῦν, μηδʼ ὑμᾶς ἡ τούτου κραυγὴ καὶ ἀναίδειʼ ἐξαπατήσῃ, ἀλλὰ φυλάττετε καὶ μέμνησθʼ ὅσʼ ἡμῶν ἀκηκόατε. κἂν ταῦτα ποιῆτε, αὐτοί τʼ εὐορκήσετε καὶ τοῦτον δικαίως σώσετε, ἄξιον ὄντα νὴ τὸν Δία καὶ θεοὺς ἅπαντας.
But if, for want of proofs, he goes on uttering charges and calumnies and abuse, do not heed him, nor let his noisy talk and shamelessness lead you astray. Nay, keep in mind, and remember all that you have heard. If you do this you will be faithful to your oaths, and will save the defendant, as justice bids. By Zeus and all the gods he deserves it.
§ 62
ἀνάγνωθι λαβὼν αὐτοῖς τὸν νόμον καὶ τὰς μαρτυρίας τασδί. ΝΟΜΟΣ. ΜΑΡΤΥΡΙΑΙ. οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν. οἶμαι γὰρ ὑμᾶς οὐδὲν ἀγνοεῖν τῶν εἰρημένων. ἐξέρα τὸ ὕδωρ.
Take, and read them the law and these depositions. The Law. The Depositions I do not know what reason there is why I should say more; for I believe that nothing that I have said has escaped you. Pour out the water.
Against Pantaenetus · urn:cts:greekLit:tlg0014.tlg037 · Greek: παραγραφὴ πρὸς Πανταίνετον — tlg0014.tlg037.perseus-grc2 · English: Against Pantaenetus — trans. Augustus Taber Murray — tlg0014.tlg037.perseus-eng2
§ 1
δεδωκότων, ὦ ἄνδρες δικασταί, τῶν νόμων παραγράψασθαι περὶ ὧν ἄν τις ἀφεὶς καὶ ἀπαλλάξας δικάζηται, γεγενημένων ἀμφοτέρων μοι τούτων πρὸς Πανταίνετον τουτονί, παρεγραψάμην, ὡς ἠκούσατʼ ἀρτίως, μὴ εἰσαγώγιμον εἶναι τὴν δίκην, οὐκ οἰόμενος δεῖν ἀφεῖσθαι τοῦ δικαίου τούτου, οὐδʼ, ἐπειδὰν ἐξελέγξω πρὸς ἅπασι τοῖς ἄλλοις καὶ ἀφεικότα τοῦτον ἐμαυτὸν καὶ ἀπηλλαγμένον, ἐγγενέσθαι τούτῳ μὴ φάσκειν ἀληθῆ με λέγειν, καὶ ποιεῖσθαι τεκμήριον ὡς, εἴπερ ἐπράχθη τι τοιοῦτον, παρεγραψάμην ἂν αὐτόν, ἀλλʼ ἐπὶ ταύτης τῆς σκήψεως εἰσελθὼν ἀμφότερʼ ὑμῖν ἐπιδεῖξαι, καὶ ὡς οὐδὲν ἠδίκηκα τοῦτον καὶ ὡς παρὰ τὸν νόμον μοι δικάζεται.
Inasmuch as the laws, men of the jury, have granted that a special plea be entered in cases where a man, after having given a release and discharge, nevertheless brings suit, and as both of these have been given me by Pantaenetus here, I have pleaded, as you have just now heard, that his suit is not admissible. I did not think that I should forgo this right, or that, after I had proved among other things that the plaintiff had released me, and that I had got rid of him, it should be open to him to declare that I was uttering a falsehood and to try to employ the argument that, if any such release had been granted me, I should have put in a special plea to bar his suit. No, I determined to come before you relying on this plea and to prove both points—that I have never done the plaintiff any wrong, and that he is suing me contrary to law.
§ 2
εἰ μὲν οὖν ἐπεπόνθει τι τούτων Πανταίνετος ὧν νῦν ἐγκαλεῖ, κατʼ ἐκείνους ἂν τοὺς χρόνους εὐθὺς ἐφαίνετό μοι δικαζόμενος, ἐν οἷς τὸ συμβόλαιον ἡμῖν πρὸς ἀλλήλους ἐγένετο, οὐσῶν μὲν ἐμμήνων τούτων τῶν δικῶν, ἐπιδημούντων δʼ ἡμῶν ἀμφοτέρων, ἁπάντων δʼ ἀνθρώπων εἰωθότων παρʼ αὐτὰ τἀδικήματα μᾶλλον ἢ χρόνων ἐγγεγενημένων ἀγανακτεῖν. ἐπειδὴ δʼ οὐδὲν ἠδικημένος, ὡς καὶ ὑμεῖς οἶδʼ ὅτι φήσετε, ἐπειδὰν τὰ πεπραγμένʼ ἀκούσητε, τῷ κατορθῶσαι τὴν πρὸς Εὔεργον δίκην ἐπηρμένος συκοφαντεῖ, ὑπόλοιπόν ἐστι παρʼ ὑμῖν, ὦ ἄνδρες δικασταί, ἐπιδείξανθʼ ὡς οὐδʼ ὁτιοῦν ἀδικῶ, καὶ μάρτυρας ὧν ἂν λέγω παρασχόμενον, πειρᾶσθαι σῴζειν ἐμαυτόν.
If Pantaenetus had suffered any of the wrongs with which he now charges me, he would be found to have brought suit against me at the time when the contract between us was made, for these actions must be decided within the month, and both Evergus and I were in town; since all men are wont to be most indignant at the very time of their wrongs, and not after a period has intervened. Since, however, the plaintiff, though he has suffered no wrong, as I know well you will yourselves agree when you have heard the facts, elated by the success of his suit against Evergus, brings a malicious and baseless action, there is no other course left me, men of the jury, than to prove in your court that I am guilty of no wrong whatever, to produce witnesses in support of what I say, and to endeavor to save myself.
§ 3
δεήσομαι δὲ καὶ μέτρια καὶ δίκαιʼ ὑμῶν ἁπάντων, ἀκοῦσαί τέ μου περὶ ὧν παρεγραψάμην εὐνοϊκῶς, καὶ προσέχειν ὅλῳ τῷ πράγματι τὸν νοῦν· πολλῶν γὰρ δικῶν ἐν τῇ πόλει γεγενημένων, οὐδένα πω δίκην οὔτʼ ἀναιδεστέραν οὔτε συκοφαντικωτέραν οἴομαι φανήσεσθαι δεδικασμένον ἧς νῦν οὑτοσὶ λαχὼν εἰσελθεῖν τετόλμηκεν. ἐξ ἀρχῆς δʼ, ὡς ἂν οἷός τʼ ὦ διὰ βραχυτάτων, ἅπαντα τὰ πραχθέντα διηγήσομαι πρὸς ὑμᾶς.
I shall make a reasonable and fair request of you all, that you hear with goodwill what I have to say regarding my special plea, and that you give your attention to every aspect of the case. For, while hosts of cases have been tried in Athens, I think it will be shown that no man has ever brought before you one so marked by shamelessness and malice as this, which this fellow has had the audacity to bring into your court. I shall with all possible brevity set before you all the facts of the case.
§ 4
ἐδανείσαμεν πέντε καὶ ἑκατὸν μνᾶς ἐγὼ καὶ Εὔεργος, ὦ ἄνδρες δικασταί, Πανταινέτῳ τουτῳί, ἐπʼ ἐργαστηρίῳ τʼ ἐν τοῖς ἔργοις ἐν Μαρωνείᾳ καὶ τριάκοντʼ ἀνδραπόδοις. ἦν δὲ τοῦ δανείσματος τετταράκοντα μὲν καὶ πέντε μναῖ ἐμαί, τάλαντον δʼ Εὐέργου. συνέβαινε δὲ τοῦτον ὀφείλειν Μνησικλεῖ μὲν Κολλυτεῖ τάλαντον, Φιλέᾳ δʼ Ἐλευσινίῳ καὶ Πλείστορι πέντε καὶ τετταράκοντα μνᾶς.
Evergus and I, men of the jury, lent to this man Pantaenetus one hundred and five minae on the security of a mining property in Maroneia and of thirty slaves. Of this loan forty-five minae belonged to me, and a talent to Evergus. It happened that the plaintiff also owed a talent to Mnesicles of Collytus and forty-five minae to Phileas of Eleusis and Pleistor.
§ 5
πρατὴρ μὲν δὴ τοῦ ἐργαστηρίου καὶ τῶν ἀνδραπόδων ὁ Μνησικλῆς ἡμῖν γίγνεται (καὶ γὰρ ἐώνητʼ ἐκεῖνος αὐτὰ τούτῳ παρὰ Τηλεμάχου τοῦ πρότερον κεκτημένου)· μισθοῦται δʼ οὗτος παρʼ ἡμῶν τοῦ γιγνομένου τόκου τῷ ἀργυρίῳ, πέντε καὶ ἑκατὸν δραχμῶν τοῦ μηνὸς ἑκάστου. καὶ τιθέμεθα συνθήκας, ἐν αἷς ἥ τε μίσθωσις ἦν γεγραμμένη καὶ λύσις τούτῳ παρʼ ἡμῶν ἔν τινι ῥητῷ χρόνῳ.
The vendor to us of the mining property and the slaves was Mnesicles, for he had purchased them for the plaintiff from Telemachus, the former owner; and the plaintiff leased them from us at a rent equal to the interest accruing on the money, a hundred and five drachmae a month. We drew up an agreement in which the terms of the lease were stated, and the right was given the plaintiff of redeeming these things from us within a given time.
§ 6
πραχθέντων δὲ τούτων ἐλαφηβολιῶνος μηνὸς ἐπὶ Θεοφίλου ἄρχοντος, ἐγὼ μὲν ἐκπλέων εἰς τὸν Πόντον εὐθὺς ᾠχόμην, οὗτος δʼ ἐνθάδʼ ἦν καὶ Εὔεργος. τὰ μὲν δὴ πραχθέντα τούτοις πρὸς αὑτούς, ἕως ἀπεδήμουν ἐγώ, οὐκ ἂν ἔχοιμʼ εἰπεῖν. οὔτε γὰρ ταὐτὰ λέγουσιν οὔτʼ ἀεὶ ταὔθʼ οὗτός γε, ἀλλὰ τοτὲ μὲν ἐκπεσεῖν ὑπʼ ἐκείνου βίᾳ παρὰ τὰς συνθήκας ἐκ τῆς μισθώσεως, τοτὲ δʼ αὐτὸν αἴτιον αὑτῷ πρὸς τὸ δημόσιον γενέσθαι τῆς ἐγγραφῆς, τοτὲ δʼ ἄλλʼ ὅ τι ἂν βούληται.
When these transactions had been completed in the month of Elaphebolion in the archonship of Theophilus, I at once sailed away for Pontus, but the plaintiff and Evergus remained here. What transactions they had with one another while I was away, I cannot state, for they do not tell the same story, nor is the plaintiff always consistent with himself; sometimes he says that he was forcibly ousted from his leasehold by Evergus in violation of the agreement; sometimes that Evergus was the cause of his being inscribed as a debtor to the state; sometimes anything else that he chooses to say.
§ 7
ἐκεῖνος δʼ ἁπλῶς οὔτε τοὺς τόκους ἀπολαμβάνων οὔτε τῶν ἄλλων τῶν ἐν ταῖς συνθήκαις ποιοῦντος οὐδὲν τούτου, ἐλθὼν παρʼ ἑκόντος τούτου λαβὼν ἔχειν τὰ ἑαυτοῦ· μετὰ δὲ ταῦτʼ ἀπελθόντα τοῦτον ἥκειν τοὺς ἀμφισβητήσοντας ἄγοντα, αὐτὸς δʼ οὐχ ὑπεξελθεῖν ἐκείνοις, τοῦτον δʼ οὐχὶ κωλύειν ἔχειν ὅσαπερ ἐμισθώσατο, εἰ ποιοίη τὰ συγκείμενα.
But Evergus tells a plain and consistent story, that since he was not receiving his interest, and the plaintiff was not performing any of the other things stipulated in the agreement, he went and took from the plaintiff, with the latter’s consent, what was his own, and kept it; that after this the plaintiff went away, but came back bringing men to make claim to the property; that he on his own part did not give way in their favour, but made no objection to the plaintiff’s holding that for which he had given a lease, provided he should observe the terms of the agreement. From these men, then, I hear stories of this sort.
§ 8
τούτων μὲν δὴ τοιούτους ἀκούω λόγους. ἐκεῖνο δʼ οἶδʼ ὅτι, εἰ μὲν οὗτος ἀληθῆ λέγει καὶ δεινὰ πέπονθεν, ὥσπερ φησίν, ὑπὸ τοῦ Εὐέργου, ἔχει δίκην ἧς ἐτιμήσατʼ αὐτός· εἷλεν γὰρ εἰσελθὼν αὐτὸν ὡς ὑμᾶς, καὶ οὐ δήπου τῶν αὐτῶν παρά τε τοῦ πεποιηκότος δίκαιός ἐστιν δίκην λαβεῖν καὶ παρʼ ἐμοῦ τοῦ μηδʼ ἐπιδημοῦντος· εἰ δʼ ὁ Εὔεργος ἀληθῆ λέγει, σεσυκοφάντηται μὲν ὡς ἔοικεν ἐκεῖνος, ἐγὼ δʼ οὐδʼ οὕτως τῶν αὐτῶν φεύγοιμʼ ἂν δίκην εἰκότως. ὡς οὖν ταῦτα πρῶτον ἀληθῆ λέγω, τούτων τοὺς μάρτυρας ὑμῖν παρέξομαι. ΜΑΡΤΥΡΕΣ.
This, however, I know well, that, if the plaintiff speaks the truth, and has been outrageously treated, as he says, by Evergus, he has had satisfaction to the amount at which he himself assessed his damages; for he came into your court and won his suit against him; and surely he has no right to obtain damages for the same wrongs both from the one who committed them and from me, who was not even in Athens. But, if it is Evergus who speaks the truth, he has been made the object, it appears, of a baseless and malicious charge; but even so there is no ground for my being sued on the same charge. To prove, in the first place, that I am speaking the truth in this, I shall bring before you the witnesses to establish these facts. The Witnesses
§ 9
ὅτι μὲν τοίνυν καὶ πρατὴρ ἦν ἡμῖν τῶν κτημάτων ὅσπερ ἐξ ἀρχῆς αὐτὸς ἐώνητο, καὶ κατὰ τὰς συνθήκας οὗτος ἐμισθώσαθʼ ἡμέτερον ὂν τὸ ἐργαστήριον καὶ τἀνδράποδα, καὶ οὔτε παρῆν ἐγὼ τοῖς μετὰ ταῦτα πρὸς Εὔεργον τούτῳ πραχθεῖσιν οὔτʼ ἐπεδήμουν ὅλως, ἔλαχέν τε δίκην ἐκείνῳ καὶ οὐδὲν πώποθʼ ἡμῖν ἐνεκάλει, ἀκούετε τῶν μαρτύρων, ὦ ἄνδρες δικασταί.
That, therefore, the man who sold us the property was the man who had been the original purchaser; that under the agreement the plaintiff rented the mining establishment and the slaves, recognizing them as belonging to us; that I was not present at the transactions which subsequently took place between the plaintiff and Evergus, and indeed was not even in Athens; that he brought suit against Evergus, and never made any charge against me,—all this, men of the jury, you hear from the witnesses.
§ 10
ἐπειδὴ τοίνυν ἀφικόμην σχεδόν τι πάντʼ ἀπολωλεκὼς ὅσʼ ἔχων ἐξέπλευσα, ἀκούσας καὶ καταλαβὼν τοῦτον μὲν ἀφεστηκότα, τὸν δʼ Εὔεργον ἔχοντα καὶ κρατοῦνθʼ ὧν ἐωνήμεθα, θαυμαστῶς ὡς ἐλυπήθην, ὁρῶν τὸ πρᾶγμά μοι περιεστηκὸς εἰς ἄτοπον· ἢ γὰρ κοινωνεῖν ἔδει τῆς ἐργασίας καὶ τῶν ἐπιμελειῶν τῷ Εὐέργῳ, ἢ χρήστην ἀντὶ τούτου τὸν Εὔεργον ἔχειν, καὶ πρὸς ἐκεῖνον πάλιν μίσθωσιν γράφειν καὶ συμβόλαιον ποιεῖσθαι· τούτων δʼ οὐδέτερον προῃρούμην.
Well, then, when I came back, having lost practically everything I had when I sailed, I heard, and found it was true, that the plaintiff had given up the property and that Evergus was in possession and control of what we had purchased. I was distressed beyond words, seeing that the matter had got into an awkward predicament; for it was now necessary for me either to enter into partnership with Evergus for the working and management of the property, or have him for a debtor instead of Pantaenetus, and draw up a new lease and enter into a contract with him; and I liked neither of these alternatives.
§ 11
ἀηδῶς δʼ ἔχων οἷς λέγω τούτοις, ἰδὼν τὸν Μνησικλέα τὸν πρατῆρα τούτων ἡμῖν γεγενημένον, προσελθὼν ἐμεμφόμην αὐτῷ, λέγων οἷον ἄνθρωπον προὐξένησέ μοι, καὶ τοὺς ἀμφισβητοῦντας καὶ τί ταῦτʼ ἐστὶν ἠρώτων. ἀκούσας δʼ ἐκεῖνος τῶν μὲν ἀμφισβητούντων κατεγέλα, συνελθεῖν δʼ ἔφη τούτους βούλεσθαι πρὸς ἡμᾶς, καὶ συνάξειν αὐτὸς ἡμᾶς, καὶ παραινέσειν τούτῳ πάντα ποιεῖν τὰ δίκαιʼ ἐμοί, καὶ οἴεσθαι πείσειν.
Being vexed at the matters of which I am telling you, and happening to see Mnesicles, who had sold us the property, I came up to him, and reproached him, telling what sort of a man he had recommended to me, and I questioned him regarding the claimants, asking what this was all about. On hearing this, he laughed at the claimants, but stated that they wished to have a conference with us. He declared that he would bring us together, and that he would urge the plaintiff to do all that was right in my regard, and he thought he would persuade him to do so.
§ 12
ὡς δὲ συνήλθομεν, τὰ μὲν πολλὰ τί δεῖ λέγειν; ἧκον δʼ οἱ δεδανεικέναι φάσκοντες τούτῳ ἐπὶ τῷ ἐργαστηρίῳ καὶ τοῖς ἀνδραπόδοις ἃ ἡμεῖς ἐπριάμεθα παρὰ Μνησικλέους, καὶ οὐδὲν ἦν ἁπλοῦν οὐδʼ ὑγιὲς τούτων. πάντα δʼ ἐξελεγχόμενοι ψευδῆ λέγοντες, καὶ τοῦ Μνησικλέους βεβαιοῦντος ἡμῖν, προκαλοῦνται πρόκλησιν ἡμᾶς ὡς οὐ δεξομένους, ἢ κομίσασθαι πάντα τὰ χρήματα παρʼ αὑτῶν καὶ ἀπελθεῖν, ἢ διαλῦσαι σφᾶς ὑπὲρ ὧν ἐνεκάλουν, αἰτιώμενοι πολλῷ πλείονος ἄξιʼ ἔχειν ὧν ἐδεδώκεμεν χρημάτων.
When we had our meeting—what need is there to tell you all the details?—the men came who claimed to have made loans to the plaintiff on the security of the mining property and the slaves, which we bought from Mnesicles; and there was nothing straightforward or honest about them. Then, when they were convicted of falsehood in all their statements and Mnesicles confirmed our having bought the property, they offered us a challenge, assuming that we should not accept it, either to take all our money from them and withdraw, or to settle with them by paying their claims; for the security which we held was, they claimed, worth far more than the sums we had lent.
§ 13
ἀκούσας δʼ ἐγώ, παραχρῆμα, οὐδὲ βουλευσάμενος, κομίσασθαι συνεχώρησα, καὶ τὸν Εὔεργον ἔπεισα. ἐπειδὴ δʼ ἔδει τὰ χρήμαθʼ ἡμᾶς ἀπολαμβάνειν καὶ τὸ πρᾶγμʼ εἰς τοῦτο προῆκτο, οὐκ ἔφασαν μετὰ ταῦτα δώσειν οἱ τότʼ ἐκεῖνʼ ἐπαγγειλάμενοι, εἰ μὴ πρατῆρες γιγνοίμεθʼ ἡμεῖς τῶν κτημάτων αὐτοῖς, νοῦν ἔχοντες, ὦ ἄνδρες Ἀθηναῖοι, κατʼ αὐτό γε τοῦτο· ἑώρων γὰρ ἡμᾶς οἷʼ ἐσυκοφαντούμεθʼ ὑπὸ τούτου. ὡς οὖν καὶ ταῦτʼ ἀληθῆ λέγω, λαβέ μοι καὶ ταύτας τὰς μαρτυρίας.ΜΑΡΤΥΡΙΑΙ.
When I heard this, on the spur of the moment and without even taking thought, I agreed to take my money, and I persuaded Evergus to adopt the same course. But when the time came for us to receive our money, the matter having been brought to this conclusion, the people who had previously made the offer declared then that they would not pay us unless we became vendors to them of the property, and in this point anyway, men of Athens, they were prudent; for they saw in what baseless and malicious charges we were involved by this fellow. To prove that I am speaking the truth in this, take, please, these depositions also. The Depositions
§ 14
ἐπειδὴ τοίνυν τὸ πρᾶγμʼ ἐνταῦθʼ εἱστήκει, καὶ τὰ μὲν χρήματʼ οὐ προΐενθʼ οὓς ἐπήγαγεν οὗτος, ἡμεῖς δʼ εἰκότως ἐφαινόμεθʼ ὧν ἐωνήμεθα κρατεῖν, ἱκέτευεν, ἐδεῖτο, ἠντεβόλει πρατῆρας ἡμᾶς γενέσθαι. ἀξιοῦντος δὲ τούτου καὶ πολλὰ δεηθέντος ἐμοῦ καὶ τί οὐ ποιήσαντος; καὶ τοῦθʼ ὑπέμεινα.
When the matter stood thus, and the people whom the plaintiff had introduced to us would not give up the money, and it was clear that we were rightfully in possession of what we had purchased, he begged, and implored, and besought us to sell the property. As he made this demand and begged me most earnestly—there is nothing he did not do—I gave way in this matter also.
§ 15
ὁρῶν δʼ αὐτόν, ὦ ἄνδρες Ἀθηναῖοι, κακοήθη, καὶ τὸ μὲν ἐξ ἀρχῆς τοῦ Μνησικλέους κατηγοροῦντα πρὸς ἡμᾶς, πάλιν δʼ ᾧ φίλος ἦν τὰ μάλιστα, τῷ Εὐέργῳ, τούτῳ προσκεκρουκότα, καὶ τὸ μὲν πρῶτον ὡς ἐγὼ κατέπλευσα, ἅσμενον φάσκονθʼ ἑορακέναι με, ἐπειδὴ δʼ ἔδει τὰ δίκαια ποιεῖν, ἐμοὶ πάλιν δυσκολαίνοντα, καὶ ἅπασι μέχρι τοῦ προλαβεῖν καὶ τυχεῖν ὧν δέοιτο φίλον ὄντα, μετὰ ταῦτα δʼ ἐχθρὸν καὶ διάφορον γιγνόμενον,
I saw, however, men of Athens, that he was a man of evil disposition, that at the outset he had made charges to us against Mnesicles, and then had quarrelled with Evergus, with whom he was on terms of closest friendship; that at the first, when I returned from my voyage, he pretended that he was glad to see me, but when the time came for him to do what was right, he became surly with me; that he was a friend to all men until he got some advantage and attained what he wanted, and thereafter became their foe and was at variance with them;
§ 16
ἠξίουν ἀπαλλαττόμενος καὶ πρατὴρ ὑπὲρ τούτου γιγνόμενος, πάντων ἀφεθεὶς τῶν ἐγκλημάτων καὶ ἀπαλλαγείς, οὕτω διαλύεσθαι. τούτων δὲ συγχωρηθέντων οὗτος μὲν ἀφῆκεν ἁπάντων ἐμέ, ἐγὼ δὲ πρατήρ, ὥσπερ ἐδεῖθʼ οὗτος, τῶν κτημάτων ἐγιγνόμην, καθάπερ αὐτὸς ἐπριάμην παρὰ Μνησικλέους. κομισάμενος δὲ τἀμαυτοῦ καὶ τοῦτον οὐδʼ ὁτιοῦν ἀδικῶν, μὰ τοὺς θεούς, οὐδʼ ἂν εἴ τι γένοιτο, ᾠήθην ἂν δίκην μοι λαχεῖν ποτὲ τουτονί.
I therefore thought it best, if I withdrew and assumed the position of vendor in this man’s interest, that I should obtain a full release and discharge from all claims, and thus make a final settlement with him. This was agreed to, and he gave me a release in full, while I, as he begged me to do, assumed the position of vendor of the property, exactly as I had myself bought it from Mnesicles. Having, then, recovered my money, and having done the plaintiff no wrong whatsoever, I imagined, by the gods, that, no matter what should happen, he would never bring a suit against me.
§ 17
τὰ μὲν δὴ γεγενημένα, καὶ περὶ ὧν οἴσετε τὴν ψῆφον, καὶ διʼ ἃ τὴν δίκην συκοφαντούμενος παρεγραψάμην μὴ εἰσαγώγιμον εἶναι, ταῦτʼ ἐστιν, ὦ ἄνδρες δικασταί. παρασχόμενος δὲ μάρτυρας οἳ παρῆσαν ἡνίκʼ ἀφιέμην ὑπὸ τούτου καὶ ἀπηλλαττόμην, ὡς οὐκ εἰσαγώγιμος ἐκ τῶν νόμων ἐστὶν ἡ δίκη, μετὰ ταῦτʼ ἐπιδείξω. καί μοι λέγε ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. λέγε δή μοι καὶ τὴν τῶν ἐωνημένων μαρτυρίαν, ἵνʼ εἰδῆθʼ ὅτι τούτου κελεύοντος αὔτʼ ἀπεδόμην οἷς οὗτος ἐκέλευσεν. ΜΑΡΤΥΡΙΑ.
These, men of the jury, are the facts regarding which you are to cast your votes, these are the grounds upon which I have entered the special plea that this baseless and malicious suit is not maintainable. I shall bring forward witnesses who were present when I was given a release and discharge by the plaintiff, and shall then proceed to prove that under the law the suit is not maintainable. Please read this deposition. The Deposition Now, please, read the deposition of the purchasers, that you may be assured that I sold the property at the bidding of the plaintiff and to the persons to whom he bade me sell it. The Deposition
§ 18
οὐ τοίνυν μόνον ἡμῖν εἰσιν οὗτοι μάρτυρες, ὡς ἀφείμεθα καὶ νῦν συκοφαντούμεθα, ἀλλὰ καὶ Πανταίνετος αὐτός. ὅτε γὰρ λαγχάνων Εὐέργῳ τὴν δίκην εἴασεν ἐμέ, τότʼ ἐμαρτύρει οὗτος πρὸς ἔμʼ αὑτῷ μηδὲν ἔγκλημʼ ὑπόλοιπον εἶναι· οὐ γὰρ ἂν δήπου, τῶν αὐτῶν ἀδικημάτων παρόντων, ἀμφοῖν δʼ ὁμοίως ἐγκαλῶν, τὸν μὲν εἴασεν τῷ δʼ ἐδικάζετο. ἀλλὰ μὴν ὅτι γʼ οὐκ ἐῶσιν οἱ νόμοι περὶ τῶν οὕτω πραχθέντων πάλιν λαγχάνειν, οἶμαι μὲν ὑμᾶς καὶ μηδὲν εἰπόντος ἐμοῦ γιγνώσκειν· ὅμως δὲ λέγʼ αὐτοῖς καὶ τὸν νόμον τουτονί. ΝΟΜΟΣ.
Not only have I these witnesses to prove that I have been released and am now the object of a baseless and malicious charge, but Pantaenetus himself is a witness also. For when, in bringing suit against Evergus, he left me out of the question, he himself bore witness that he had no further claim against me. For surely, assuming that he had the same charge to bring against both for the same wrongdoing, he would not, when both were at hand, have passed over the one and brought suit against the other. However, that the laws do not allow a fresh suit to be brought regarding matters that have been thus settled you know, I presume, even without my telling you. Nevertheless, read them this law also. The Law
§ 19
ἀκούετʼ, ὦ ἄνδρες δικασταί, τοῦ νόμου λέγοντος ἄντικρυς, ὧν ἂν ἀφῇ καὶ ἀπαλλάξῃ τις, μηκέτι τὰς δίκας εἶναι. καὶ μὴν ὅτι γʼ ἀμφότερʼ ἐστὶ πεπραγμένα ταῦτα τούτῳ πρὸς ἡμᾶς, ἠκούσατε τῶν μαρτυριῶν. ἁπάντων μὲν τοίνυν τῶν ἐν τοῖς νόμοις ἀπειρημένων οὐ προσήκει δικάζεσθαι, ἥκιστα δὲ τούτων. ἃ μὲν γὰρ τὸ δημόσιον πέπρακεν, ἔχοι τις ἂν εἰπεῖν ὡς ἀδίκως οὐ προσήκοντα πέπρακεν·
You hear the law, men of Athens, expressly stating that in cases where anyone has given a release and discharge, there shall be no further action. And that both these have been effected between the plaintiff and myself, you have heard from the witnesses. One should not, of course, bring suit in any case when the law forbids it, but least of all ought one in a case like this. For in regard to sales made by the state, one might claim that it had made the sale unjustly, or had sold what was not its own;
§ 20
καὶ περὶ ὧν ἔγνω τὸ δικαστήριον, ἔστιν εἰπεῖν ὡς ἐξαπατηθὲν τοῦτʼ ἐποίησεν, καὶ περὶ τῶν ἄλλων τῶν ἐν τῷ νόμῳ καθʼ ἑκάστου γένοιτʼ ἄν τις εἰκότως λόγος. ἃ δʼ αὐτὸς ἐπείσθη καὶ ἀφῆκεν, οὐκ ἔνι δήπουθεν εἰπεῖν οὐδʼ αὑτὸν αἰτιάσασθαι, ὡς οὐ δικαίως ταῦτʼ ἐποίησεν. οἱ μὲν οὖν παρά τι τῶν ἄλλων τούτων δικαζόμενοι τοῖς ὑφʼ ἑτέρων δικαίοις ὡρισμένοις οὐκ ἐμμένουσιν, ὁ δʼ ὧν ἂν ἀφῇ πάλιν λαγχάνων τοῖς ὑφʼ ἑαυτοῦ. διὸ πάντων μάλιστʼ ἄξιον τούτοις χαλεπαίνειν.
and in regard to court decisions it might be claimed that the decision had been rendered through error; and in all other cases where the law forbids action exception might plausibly be taken to each one. But when anyone has himself yielded to argument and given a release, he cannot in the very nature of the case charge himself with having acted unjustly. Those who bring suit in defiance of any other of these provisions fail to abide by what others have determined to be just; but he who again brings suit in matters regarding which he has given a release fails to abide by his own decision. Therefore, against all such your anger should be particularly severe.
§ 21
οὐκοῦν ὡς μὲν ἀφῆκέ με πάντων, ὅτʼ ἐγιγνόμην τῶν ἀνδραπόδων πρατήρ, ἐπέδειξα· ὅτι δʼ οὐκ ἐῶσιν οἱ νόμοι τούτων εἶναι δίκας, ἀκηκόατʼ ἀρτίως ἀναγιγνωσκομένου τοῦ νόμου. ἵνα δʼ, ὦ ἄνδρες Ἀθηναῖοι, μή τις οἴηται τοῖς περὶ τῶν πραγμάτων αὐτῶν δικαίοις ἁλισκόμενόν μʼ ἐπὶ τοῦτʼ ἀποχωρεῖν, καὶ καθʼ ἕκαστον ὧν ἐγκαλεῖ βούλομαι δεῖξαι αὐτὸν ψευδόμενον.
Well then, that he released me from all claims, when I sold the slaves to him, I have proved to you; and that the laws do not allow suits to be brought in such cases you have heard from the law which has just been read. However, that no one of you, men of Athens, may suppose that it is because I am at a disadvantage regarding the rights of the matters at issue that I have recourse to this special plea, I propose to show you that in every one of his charges against me his statements are false.
§ 22
λέγε δʼ αὐτὸ τὸ ἔγκλημα, ὅ μοι δικάζεται. ΕΓΚΛΗΜΑ. ἔβλαψέ με Νικόβουλος ἐπιβουλεύσας ἐμοὶ καὶ τῇ οὐσίᾳ τῇ ἐμῇ, ἀφελέσθαι κελεύσας Ἀντιγένην τὸν ἑαυτοῦ οἰκέτην τὸ ἀργύριον τοῦ ἐμοῦ οἰκέτου, ὃ ἔφερεν καταβολὴν τῇ πόλει τοῦ μετάλλου, ὃ ἐγὼ ἐπριάμην ἐνενήκοντα μνῶν, καὶ αἴτιος ἐμοὶ γενόμενος ἐγγραφῆναι τὸ διπλοῦν τῷ δημοσίῳ.
Read the complaint itself, which he brings against me. The Complaint Nicobulus has harmed me by laying a plot against me and against my property, having ordered Antigenes, his slave, to take away from my slave the silver which he was bringing to be paid to the state for the mining property which I bought for ninety minae, and having also caused me to be inscribed as debtor to the treasury for double that amount.
§ 23
ἐπίσχες. ταυτὶ πάντα, ἃ νῦν ἐγκέκληκεν ἐμοί, πρότερον τὸν Εὔεργον αἰτιασάμενος τὴν δίκην εἷλε. μεμαρτύρηται μὲν δὴ καὶ ἐν ἀρχῇ μοι τοῦ λόγου πρὸς ὑμᾶς ὡς ἀπεδήμουν, ὅτε τούτοις αἱ πρὸς ἀλλήλους ἐγίγνοντο διαφοραί· οὐ μὴν ἀλλὰ καὶ ἐκ τοῦ ἐγκλήματος τούτου δῆλόν ἐστιν. οὐδαμοῦ γὰρ ὡς ἐγώ τι πεποίηκα τούτων ἔγραψεν, ἀλλʼ ὑπογράψας ἐπιβουλεῦσαί με αὑτῷ καὶ τῇ οὐσίᾳ, προστάξαι φησὶ τῷ παιδὶ ταῦτα ποιεῖν, ψευδόμενος· πῶς γὰρ ἐγὼ προσέταξα, ὃς ὅτʼ ἐξέπλεον τῶν γενησομένων ἐνταῦθʼ οὐδʼ ὁτιοῦν δήπουθεν ᾔδειν;
Stop reading. All these charges which he has now lodged against me he previously made against Evergus, and won his suit. Now evidence has been brought before you in the opening of my speech that I was not in the country when these men quarrelled with one another; but the fact is clear from the complaint itself. For he nowhere stated that I have done any of these things, but, suggesting that I laid a plot against him and against his property, he declares that I ordered my slave to commit these acts; and in this he lies. For how could I have given this order, seeing that at the time I set sail I could by no possibility have had knowledge of what was going to happen here?
§ 24
εἶτα καὶ πόση μωρία, λέγονθʼ ὡς ἐπεβούλευον ἀτιμῶσαι καὶ τὰ ἔσχατα πρᾶξαι, οἰκέτῃ με ταῦτα προστάξαι γεγραφέναι, ἃ οὐδὲ πολίτης πολίτην δύναιτʼ ἂν ποιῆσαι; τί οὖν ἐστι τοῦτο; οὐκ ἔχων οἶμαι κατʼ οὐδὲν διὰ τὴν ἀποδημίαν εἰς ἐμὲ τούτων ἀνενεγκεῖν τι, συκοφαντεῖν δὲ βουλόμενος, ὡς προσέταξα, ἐνέγραψεν· οὐδὲ γὰρ λόγος ἦν, εἰ μὴ τοῦτʼ ἐποίησε.
And then how absurd when he says that I plotted to disenfranchise him and bring him to utter ruin, to have written in the charge that I ordered a slave to do this,—a thing which even a citizen could not do to another citizen. What, then, is the meaning of this? I suppose that, being unable to refer to me the doing of any of these acts, but wishing to go on with his malicious suit, he wrote in the complaint that I had given the order. There was no sense in his charge, if he had not done this. Read what follows. The Complaint
§ 25
λέγε τἀκόλουθον. ΕΓΚΛΗΜΑ. καὶ ἐπειδὴ ὦφλον ἐγὼ τῷ δημοσίῳ, καταστήσας Ἀντιγένην τὸν ἑαυτοῦ οἰκέτην εἰς τὸ ἐργαστήριον τὸ ἐμὸν τὸ ἐπὶ Θρασύλλῳ κύριον τῶν ἐμῶν, ἀπαγορεύοντος ἐμοῦ. ἐπίσχες. πάλιν ταυτὶ πάνθʼ ὑπʼ αὐτοῦ τοῦ πράγματος ἐξελεγχθήσεται ψευδόμενος. γέγραφεν γὰρ καταστῆσαι μὲν ἐμέ, ἀπαγορεύειν δʼ αὑτόν. ταῦτα δʼ οὐχ οἷόν τε τὸν μὴ παρόντα. οὔτε γὰρ καθίστην ἐγώ, ὅ γʼ ὢν ἐν τῷ Πόντῳ, οὔτʼ ἀπηγόρευεν οὗτος τῷ μὴ παρόντι· πῶς γάρ;
And after I had become a debtor to the state, having stationed his slave Antigenes in my mining property at Thrasyllus, in full control of my works, although I forbade him Stop reading. In all this he will again be convicted of falsehood by the facts themselves; for he has written in the complaint that I stationed the slave and that he forbade me. But this was impossible in the case of one who was not in the country. Neither did I station anyone, seeing that I was in Pontus, nor did he forbid a man who was not in Athens. How could he?
§ 26
πῶς οὖν εἰς ἀνάγκην ἦλθεν ταῦθʼ οὕτω γράψαι; ὁ Εὔεργος τότʼ οἶμαι πλημμελῶν ὧν δέδωκε δίκην, συνήθως ἔχων ἐμοὶ καὶ γνώριμος ὢν κατέστησεν τὸν οἰκέτην οἴκοθεν λαβὼν παρʼ ἐμοῦ φυλάττειν ὡς αὑτόν. εἰ μὲν οὖν ἔγραψε τἀληθές, γέλως ἂν ἦν· τί γάρ, εἰ κατέστησεν Εὔεργος, ἐγώ σʼ ἀδικῶ; φεύγων δὲ τοῦτο τοιαῦτʼ ἠνάγκασται γράφειν, ἵνʼ ᾖ πρὸς ἔμʼ αὐτῷ τὸ ἔγκλημα. λέγε τὰ ἐφεξῆς. ΕΓΚΛΗΜΑ. κἄπειτα πείσας τοὺς οἰκέτας τοὺς ἐμοὺς καθέζεσθαι εἰς τὸν κεγχρεῶνα ἐπὶ βλάβῃ τῇ ἐμῇ.
What was it, then, that forced him to make this statement? I fancy that Evergus, at the time he made the mistakes for which he has paid the penalty, being on friendly terms with me and well known, took the slave from my house and stationed him at his own works to keep guard. If, then, he had written the truth, it would have been ridiculous. For, if Evergus stationed the slave there, wherein do I wrong you? It was to avoid this absurdity that he was compelled to write as he did, that his charge might be directed against me. Read what follows. The Complaint And then having persuaded my slaves to sit in the foundry to my prejudice.
§ 27
τουτὶ παντελῶς ἤδη καὶ ἀναιδές ἐστιν· οὐ γὰρ μόνον ἐκ τοῦ προκαλεῖσθαι τούτους παραδοῦναι, τοῦτον δὲ μὴ ʼθέλειν, ἀλλὰ καὶ ἐκ πάντων δῆλόν ἐστιν ψεῦδος ὄν. τίνος γὰρ εἵνεκʼ ἔπειθον; ἵνα νὴ Δίʼ αὐτοὺς κτήσωμαι. ἀλλʼ αἱρέσεώς μοι δοθείσης ἢ ἔχειν ἢ κομίσασθαι τὰ ἐμαυτοῦ, εἱλόμην κομίσασθαι, καὶ ταῦτα μεμαρτύρηται. λέγε δὴ τὴν πρόκλησιν ὅμως. ΠΡΟΚΛΗΣΙΣ.
This is out-and-out impudence. Not only from my challenging him to give up these slaves for torture and from his refusing to do so, but from every circumstance of the case its falsehood is manifest. Why, pray, should I have induced them to do this? That, forsooth, I might get possession of them. But when the option was given me either to keep the property or to recover my money, I chose to recover my money; and of this you have heard the evidence. Nevertheless, read the challenge. The Challenge
§ 28
ταύτην τοίνυν οὐχὶ δεξάμενος τὴν πρόκλησιν, ἀλλὰ φυγών, σκέψασθʼ οἷον εὐθέως μετὰ ταῦτʼ ἐγκαλεῖ. λέγε τοὐχόμενον. ΕΓΚΛΗΜΑ. καὶ κατεργασάμενος τὴν ἀργυρῖτιν, ἣν οἱ ἐμοὶ οἰκέται ἠργάσαντο, καὶ ἔχων τὸ ἀργύριον τὸ ἐκ ταύτης τῆς ἀργυρίτιδος. πάλιν ταῦτα πῶς ἔνεστʼ ἐμοὶ πεπρᾶχθαι τῷ μὴ παρόντι,καὶ περὶ ὧν Εὐέργου κατεδικάσω;
Although he did not accept the challenge, but declined it, see what a charge he makes immediately thereafter.Read what comes next. The Complaint And having reduced the silver-ore which my slaves had dug, and keeping the silver smelted from that ore. Again, how could this have been done by me when I was not here?—things, too, for which you won a judgement against Evergus?
§ 29
λέγε δʼ αὐτοῖς τὸ ἐφεξῆς. ΕΓΚΛΗΜΑ. καὶ ἀποδόμενος τὸ ἐργαστήριον τὸ ἐμὸν καὶ τοὺς οἰκέτας παρὰ τὰς συνθήκας, ἃς ἔθετο πρός με. ἐπίσχες. τουτὶ πολὺ πάνθʼ ὑπερβέβληκεν τἄλλα. πρῶτον μὲν γὰρ παρὰ τὰς συνθήκας φησίν, ἃς ἔθετο πρὸς ἐμέ. αὗται δʼ εἰσὶ τίνες; ἐμισθώσαμεν τῶν τόκων τῶν γιγνομένων τούτῳ τὰ ἡμέτερʼ ἡμεῖς, καὶ ἄλλʼ οὐδέν· πρατὴρ μὲν γὰρ ὁ Μνησικλῆς ἡμῖν ἐγεγόνει τούτου παρόντος καὶ κελεύοντος.
Read the further charges. The ComplaintAnd having sold my mining property and the slaves, contrary to the agreement which he had made with me. Stop reading. This far outdoes all the rest. For in the first place he says, contrary to the agreement which he had made with me. What agreement is this? We leased our own property to this man, at a rent equal to the interest on the loan; that was all. It was Mnesicles who sold it to us, in the presence of the plaintiff and at his request.
§ 30
μετὰ ταῦτα δὲ τὸν αὐτὸν τρόπον ἡμεῖς ἑτέροις ἀπεδόμεθα, ἐφʼ οἷσπερ αὐτοὶ ἐπριάμεθα, οὐ μόνον κελεύοντος ἔτι τούτου, ἀλλὰ καὶ ἱκετεύοντος· οὐδεὶς γὰρ ἤθελεν δέχεσθαι τοῦτον πρατῆρα. τί οὖν αἱ τῆς μισθώσεως ἐνταῦθα συνθῆκαι; τί τοῦτʼ, ὦ φαυλότατʼ ἀνθρώπων, ἐνέγραψας; ἀλλὰ μὴν ὅτι σοῦ κελεύοντος καὶ ἐφʼ οἷσπερ ἐωνήμεθʼ αὐτοὶ πάλιν ἀπεδόμεθα, λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Afterwards in the same way we sold the property to others on the same terms upon which we had ourselves bought it, and the plaintiff not only urged but actually implored us to do so; for no one was willing to accept him as the vendor. What, then, does the agreement to lease it have to do with the matter? Why, most worthless of men, did you insert that clause? However, to prove that we resold the property at your request, and on the same terms as those upon which we ourselves bought it, read the deposition. The Deposition
§ 31
μαρτυρεῖς τοίνυν καὶ σύ· ἃ γὰρ ἡμεῖς πέντε καὶ ἑκατὸν μνῶν ἐωνήμεθα, ταῦθʼ ὕστερον τριῶν ταλάντων καὶ δισχιλίων καὶ ἑξακοσίων ἀπέδου σύ· καίτοι τίς ἂν καθάπαξ πρατῆρά σʼ ἔχων σοὶ δραχμὴν ἔδωκε μίαν; ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
You are yourself also a witness to this; for what we purchased for one hundred and five minae, this you afterward sold for three talents and twenty-six hundred drachmae. And yet who, if he had you as one to complete a final sale, would have given a single drachma? To prove that I speak the truth in this, call, please, the witnesses who establish the facts. The Witnesses
§ 32
ἔχων μὲν τοίνυν ἣν ἐπείσθη τῶν αὑτοῦ τιμήν, δεηθεὶς δʼ ἐμοῦ τὸ γενέσθαι πρατῆρα καθʼ ὃ συνέβαλον ἀργύριον, αὑτὸς δυοῖν ταλάντοιν προσδικάζεται. καὶ τὰ λοιπὰ τῶν ἐγκλημάτων ἔτʼ ἐστὶ δεινότερα. λέγε δή μοι τὸ λοιπὸν τοῦ ἐγκλήματος. ΕΓΚΛΗΜΑ.
He has, then, received the sum which he agreed to take for his property,—he even begged me that I should assume the position of vendor for the sum which I had advanced—yet this same man sues me for two talents more. And the rest of the charges are even more outrageous. Read, please, the remainder of the complaint.The Complaint
§ 33
ἐνταυθὶ πόλλʼ ἄττα καὶ δεινά μοι ἅμʼ ἐγκαλεῖ· καὶ γὰρ αἴκειαν καὶ ὕβριν καὶ βιαίων καὶ πρὸς ἐπικλήρους ἀδικήματα. τούτων δʼ εἰσὶν ἑκάστου χωρὶς αἱ δίκαι καὶ οὔτε πρὸς ἀρχὴν τὴν αὐτὴν οὔθʼ ὑπὲρ τιμημάτων τῶν αὐτῶν, ἀλλʼ ἡ μὲν αἴκεια καὶ τὰ τῶν βιαίων πρὸς τοὺς τετταράκοντα, αἱ δὲ τῆς ὕβρεως πρὸς τοὺς θεσμοθέτας, ὅσα δʼ εἰς ἐπικλήρους, πρὸς τὸν ἄρχοντα. οἱ δὲ νόμοι καὶ τούτων διδόασι τὰς παραγραφὰς ἀντιλαγχάνειν, περὶ ὧν οὐκ εἰσὶν εἰσαγωγεῖς. λέγε δʼ αὐτοῖς τουτονὶ τὸν νόμον. ΝΟΜΟΣ.
Here he brings against me in one mass a host of dreadful charges; for he accuses me of assault and battery, outrage, and of violent wrongs even against heiresses. But for each of these wrongdoings actions are separate; they do not come before the same magistrates and they are not for the recovery of the same penalties. Assault and battery and crimes of violence come before the Forty; cases of outrage before the Thesmothetae; and all crimes against heiresses before the Archon. And the laws grant the filing of pleas to bar action also in case of charges brought before magistrates who have not due competency. Read them this law. The Law
§ 34
τοῦτο τοίνυν ἐμοῦ παραγεγραμμένου πρὸς τῇ ἄλλῃ παραγραφῇ, καὶ οὐκ ὄντων εἰσαγωγέων τῶν θεσμοθετῶν ὑπὲρ ὧν λαγχάνει Πανταίνετος, ἐξαλήλιπται καὶ οὐ πρόσεστι τῇ παραγραφῇ. τὸ δʼ ὅπως, ὑμεῖς σκοπεῖτε· ἐμοὶ μὲν γάρ, ἕως ἂν ἔχω τὸν νόμον αὐτὸν δεικνύναι, οὐδʼ ὁτιοῦν διαφέρει· οὐ γὰρ τὸ γιγνώσκειν καὶ συνιέναι τὰ δίκαιʼ ὑμῶν ἐξαλεῖψαι δυνήσεται.
Although I had entered this exception in bar of action in addition to the other, and although the Thesmothetae have not competency in the matters concerning which Pantaenetus is bringing his suit, it has been erased, and is not found in the plea as written. How this has come about it is for you to consider. To me, so long as I am able to produce the law itself, it makes not the slightest difference; for he will not be able to erase from your minds your power to know and understand the right.
§ 35
λαβὲ δὴ καὶ τὸν μεταλλικὸν νόμον· καὶ γὰρ ἐκ τούτου δείξειν οἴομαι, οὔτʼ οὖσαν εἰσαγώγιμον τὴν δίκην, χάριτός τʼ ὢν μᾶλλον ἄξιος ἢ τοῦ συκοφαντεῖσθαι. λέγε. ΝΟΜΟΣ. οὗτος σαφῶς ὁ νόμος διείρηκεν ὧν εἶναι δίκας προσήκει μεταλλικάς. οὐκοῦν ὁ μὲν νόμος, ἐάν τις ἐξίλλῃ τινὰ τῆς ἐργασίας, ὑπόδικον ποιεῖ· ἐγὼ δʼ οὐχ ὅπως αὐτὸς ἐξίλλω, ἀλλʼ ὧν τοῦτον ἄλλος ἀπεστέρει, τούτων ἐγκρατῆ κατέστησα καὶ παρέδωκα, καὶ πρατὴρ τούτου δεηθέντος ἐγενόμην.
Take also the mining law. For I think I can show you from this, too, that the action is not maintainable, and that I deserve thanks rather than to be made the object of a baseless and malicious charge. Read. The Law This law has clearly defined in what cases mining actions may properly be brought. Observe—the law makes a man liable if he eject another from his workings; but I, far from ejecting the plaintiff, gave over to him and put him in possession of that of which another was seeking to deprive him; and I became the vendor of it at his request.
§ 36
ναί, φησίν· ἀλλὰ κἂν ἄλλο τι ἀδικῇ τις περὶ τὰ μέταλλα, καὶ τούτων εἰσὶν δίκαι. ὀρθῶς γʼ, ὦ Πανταίνετε· ἀλλὰ ταῦτα τί ἐστιν; ἂν τύφῃ τις, ἂν ὅπλʼ ἐπιφέρῃ, ἂν ἐπικατατέμνῃ τῶν μέτρων ἐντός. ταῦτʼ ἐστὶν τἄλλα, ὧν οὐδὲν δήπου πέπρακται πρὸς ὑμᾶς ἐμοί, πλὴν εἰ τοὺς κομιζομένους ἃ προεῖντό σοι, μεθʼ ὅπλων ἥκειν νομίζεις. εἰ δὲ ταῦθʼ ἡγεῖ, πρὸς ἅπαντας τοὺς προϊεμένους τὰ ἑαυτῶν εἰσί σοι δίκαι μεταλλικαί.
Yes, says he, but if one commit other wrongs concerning mines, for these, too, actions may be brought. Certainly, Pantaenetus; but what are these? If one smokes out another, if one makes an armed attack, if one makes cuttings which encroach upon another’s workings. These are the other cases; but I, of course, have done nothing of this sort to you, unless you hold that people who seek to recover what they had risked in a loan to you are making an armed attack. If you hold that view, you have mining suits against all those who risk their own money.
§ 37
ἀλλʼ οὐ δίκαιον. φέρε γάρ, ὅστις ἂν μέταλλον παρὰ τῆς πόλεως πρίηται, τοὺς κοινοὺς παρελθὼν νόμους, καθʼ οὓς καὶ διδόναι καὶ λαμβάνειν πᾶσι προσήκει δίκας, ἐν ταῖς μεταλλικαῖς δικάσεται, ἐὰν δανείσηται παρά του; τί δʼ, ἂν κακῶς ἀκούσῃ; ἂν πληγὰς λάβῃ; ἂν κλοπὴν ἐγκαλῇ; ἂν προεισφορὰν μὴ κομίζηται; ἂν ὅλως ἄλλο τι;
But there is no justice in that. For consider—if a man purchases a mine from the state, shall he disregard the general laws in accordance with which all men are bound to render and obtain justice, and bring suit in a mining court, if he borrows from another?—if he be evil spoken of?—if he be beaten?—if he charge one with theft?—if he fail to recover money advanced for another’s tax?—if, in short, he has any other ground for action?
§ 38
ἐγὼ μὲν οὐκ οἴομαι, ἀλλὰ τὰς μεταλλικὰς εἶναι δίκας τοῖς κοινωνοῦσι μετάλλου καὶ τοῖς ἕτερον συντρήσασιν εἰς τὰ τῶν πλησίον καὶ ὅλως τοῖς ἐργαζομένοις τὰ μέταλλα καὶ τῶν ἐν τῷ νόμῳ τι ποιοῦσιν, τῷ δὲ δανείσαντι Πανταινέτῳ, καὶ ταῦτʼ ἀπειληφότι γλίσχρως καὶ μόλις παρὰ τούτου, οὐκ εἶναι δίκην μεταλλικὴν πρὸς φευκτέον, οὐδʼ ἐγγύς.
I think not. Mining suits, in my judgement, are to be brought against those sharing in the business of mining and those who have bored through into another’s property, and, in short, against those engaged in mining who do any of the things mentioned in the law. But a man who has lent money to Pantaenetus, and by persistently sticking to him has with difficulty got it back, is not also to be made defendant in a mining suit; I should say not!
§ 39
ὡς μὲν οὖν οὔτʼ ἠδίκηκα τοῦτον οὐδὲν οὔτʼ εἰσαγώγιμος ἐκ τῶν νόμων ἐστὶν ἡ δίκη, ταῦτʼ ἄν τις σκοπῶν ῥᾳδίως γνοίη. οὐδὲν τοίνυν δίκαιον ἔχων οὐδὲ καθʼ ἓν λέγειν ὑπὲρ ὧν ἐγκαλεῖ, ἀλλὰ καὶ ψευδῆ γεγραφὼς εἰς τὸ ἔγκλημα καὶ περὶ ὧν ἀφῆκε δικαζόμενος, τοῦ ἐξελθόντος μηνός, ὦ ἄνδρες Ἀθηναῖοι, ἐπειδὴ ἔμελλον εἰσιέναι τὴν δίκην, ἤδη τῶν δικαστηρίων ἐπικεκληρωμένων, προσελθὼν καὶ περιστήσας τοὺς μεθʼ ἑαυτοῦ, τὸ ἐργαστήριον τῶν συνεστώτων, πρᾶγμα ποιεῖ πάνδεινον·
That I have, therefore, done no wrong to the defendant and that the suit is not admissible under the laws one may easily determine from a consideration of these points. So, as he had not a single valid argument to advance in support of his charges, but had even incorporated false statements in his complaint, and was bringing suit regarding claims for which he had given a release, last month, men of Athens, when I was on the point of entering the court, and the court-rooms had already been allotted to the jurymen, he came up to me and surrounded me with his minions (that gang of his fellow-conspirators), and did a most outrageous thing.
§ 40
ἀναγιγνώσκει μοι πρόκλησιν μακράν, ἀξιῶν, ὅν φησιν οἰκέτην ταῦτα συνειδέναι, βασανίζεσθαι, κἂν μὲν ᾖ ταῦτʼ ἀληθῆ, τὴν δίκην ἀτίμητον ὀφλεῖν αὑτῷ, ἐὰν δὲ ψευδῆ, τὸν βασανιστὴν Μνησικλέα ἐπιγνώμονʼ εἶναι τῆς τιμῆς τῆς τοῦ παιδός. λαβὼν δʼ ἐγγυητὰς τούτων παρʼ ἐμοῦ, καὶ σημηναμένου τὴν πρόκλησιν ἐμοῦ, οὐχ ὡς δίκαιον ὄν (ποῦ γάρ ἐστι δίκαιον,
He read me a long challenge, demanding that a slave who, he claimed, was acquainted with the facts, should be put to the torture; and that, if the facts as alleged by him were true, I should have to pay him the damages charged without adjustment by the jury; but if they were false, Mnesicles, the torturer, should determine the value of the slave. When he had received sureties to this agreement from me and I had sealed the challenge (not that I thought it fair;
§ 41
ἐν οἰκέτου σώματι καὶ ψυχῇ ἢ δύʼ ὠφληκέναι τάλαντα, ἢ μηδὲν τὸν συκοφαντοῦντα ζημιοῦσθαι;) ἀλλʼ ἐγὼ πολλῷ τῷ δικαίῳ περιεῖναι βουλόμενος συνεχώρουν. καὶ μετὰ ταῦτα προσκαλεῖται μέν με τὴν δίκην πάλιν, ἐπειδὴ θᾶττον ἀνείλετο τὰς παρακαταβολάς (οὕτως εὐθὺς ἦν δῆλος οὐδʼ οἷς αὐτὸς ὡρίσατʼ ἐμμένων δικαίοις)·
for how could it be fair that it should depend upon the body and life of a slave, whether I should be condemned to pay two talents, or the bringer of this malicious suit get off scot-free? But I, wishing to prevail by a preponderance of fair play, made this concession)—after this he again summoned me in the suit, as soon as he had taken back his deposits; so clear did he make it at once that he would not abide by the conditions which he had himself laid down.
§ 42
ἐπειδὴ δʼ ἥκομεν πρὸς τὸν βασανιστήν, ἀντὶ τοῦ τὴν πρόκλησιν ἀνοίξας δεῖξαι τὰ γεγραμμένα καὶ κατὰ ταῦτα πράττειν ὅ τι δόξαι (διὰ γὰρ τὸν θόρυβον τότε καὶ τὸ μέλλειν καλεῖσθαι τὴν δίκην τοιοῦτον ἦν· προκαλοῦμαί σε ταυτί· δέχομαι· φέρε δὴ τὸν δακτύλιον· λαβέ· τίς δʼ ἐγγυητής; οὑτοσί· οὐδὲν οὔτʼ ἀντίγραφον οὔτʼ ἄλλʼ οὐδὲν ἐποιησάμην τοιοῦτον) ἀντὶ δὲ τοῦ ταῦθʼ οὕτως ὥσπερ λέγω πράττειν ἑτέραν ἧκεν ἔχων πρόκλησιν, ἀξιῶν αὐτὸς βασανίζειν τὸν ἄνθρωπον, καὶ ἐπιλαβόμενος εἷλκεν, καὶ ἐνέλειπεν οὐδὲν ἀσελγείας.
But when we had come before the torturer, instead of opening the challenge, showing its contents, and proceeding in accordance with its terms to do what seemed right (for on account of the turmoil at that time and the fact that the case was about to be called, it was like this: I offer you this challenge.—I accept it.—Let me have your ring.—Take it.—Who is your surety?—This man here.—and I had taken no copy or anything else of that sort); instead of acting in the way of which I speak, he had brought with him a different challenge, insisting that he should himself torture the man, and he laid hold of him, dragged him this way and that, and went beyond all bounds in blackguardly action.
§ 43
καὶ ἔγωγʼ ἐνεθυμήθην, ὦ ἄνδρες δικασταί, ἡλίκον ἐστὶ πλεονέκτημα τὸ καταπεπλάσθαι τὸν βίον. ἐγὼ γὰρ ἐμαυτῷ ταῦτα πάσχειν ἐδόκουν καταφρονούμενος τῷ ἁπλῶς καὶ ὡς πέφυκα ζῆν, καὶ δίκην διδόναι παμμεγέθη ταῦτʼ ἀνεχόμενος. ὅτι δʼ οὖν ἠναγκαζόμην, παρʼ ἃ ἡγούμην δίκαιʼ εἶναι, ἀντιπροκαλεῖσθαι, καὶ τὸν οἰκέτην παρεδίδουν, καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, λέγε τὴν πρόκλησιν. ΠΡΟΚΛΗΣΙΣ.
On my part, men of the jury, I was led to reflect what gain there is in a life molded to serve one’s ends. For it seemed to me that I was suffering this treatment because I was despised as one who lived a simple and natural life, and that I was paying a heavy penalty in having to submit to this. However, to prove that I was compelled to give a counter-challenge contrary to what I thought was right, that I offered to give up the slave, and that I am speaking the truth in this, read the challenge.The Challenge
§ 44
φυγὼν μὲν τοίνυν ταῦτα, φυγὼν δʼ ἃ τὸ πρῶτον αὐτὸς προὐκαλέσατο, ἔγωγʼ, ὅ τι ποτʼ ἐρεῖ πρὸς ὑμᾶς, θαυμάζω. ἵνα δʼ εἰδῆθʼ ὑφʼ οὗ φησὶ καὶ τὰ δεινὰ πεπονθέναι, θεάσασθε. οὗτός ἐστιν ὁ Πανταίνετον ἐκβαλών, οὗτός ἐσθʼ ὁ κρείττων τῶν φίλων τῶν Πανταινέτου καὶ τῶν νόμων. οὐ γὰρ ἔγωγʼ ἐπεδήμουν, οὐδʼ αὐτὸς ἐγκαλεῖ.
Since he refused this, and refused the challenge which he himself gave at the first, I wonder what in the world he will have to say to you. But that you may know who it is at whose hands he claims to have suffered these indignities—behold him! This is the man who dispossessed Pantaenetus; this is the man who was stronger than the friends of Pantaenetus, and stronger than the laws. For I myself was not in Athens; even he does not make that charge.
§ 45
βούλομαι δʼ ὑμῖν καὶ διʼ ὧν τοὺς πρότερον δικαστὰς ἐξαπατήσας εἷλε τὸν Εὔεργον εἰπεῖν, ἵνʼ εἰδῆθʼ ὅτι καὶ νῦν οὐδὲν οὔτʼ ἀναιδείας οὔτε τοῦ ψεύδεσθαι παραλείψει. πρὸς δὲ τούτοις καὶ περὶ ὧν ἐμοὶ δικάζεται νυνί, τὰς αὐτὰς οὔσας ἀπολογίας εὑρήσετε· ὅσπερ ἔλεγχος ἀκριβέστατός ἐστιν ὑπὲρ τοῦ τότʼ ἐκεῖνον σεσυκοφαντῆσθαι. οὗτος γὰρ ᾐτιάσατʼ ἐκεῖνον πρὸς ἅπασι τοῖς ἄλλοις ἐλθόντʼ εἰς ἀγρὸν ὡς αὑτὸν ἐπὶ τὰς ἐπικλήρους εἰσελθεῖν καὶ τὴν μητέρα τὴν αὑτοῦ, καὶ τοὺς νόμους ἧκεν ἔχων τοὺς τῶν ἐπικλήρων πρὸς τὸ δικαστήριον.
I wish to tell you also the means by which he misled the former jury, and convicted Evergus, that you may realize that in this trial also there will be no limit to his impudence and that he will shrink from no falsehoods. More than this; in regard to his present suit against me, you will find my means of defence are the same as those of Evergus, which is the most convincing proof that Evergus has been the victim of a malicious and baseless charge. For in addition to all the other accusations the plaintiff charged that Evergus came to his home in the country, and made his way into the apartments of his daughters, who were heiresses, and of his mother; and he brought with him into court the laws concerning heiresses.
§ 46
καὶ πρὸς μὲν τὸν ἄρχοντα, ὃν τῶν τοιούτων οἱ νόμοι κελεύουσιν ἐπιμελεῖσθαι, καὶ παρʼ ᾧ τῷ μὲν ἠδικηκότι κίνδυνος περὶ τοῦ τί χρὴ παθεῖν ἢ ἀποτεῖσαι, τῷ δʼ ἐπεξιόντι μετʼ οὐδεμιᾶς ζημίας ἡ βοήθεια, οὐδέπω καὶ τήμερον ἐξήτασται, οὐδʼ εἰσήγγειλεν οὔτʼ ἔμʼ οὔτε τὸν Εὔεργον ὡς ἀδικοῦντας, ἐν δὲ τῷ δικαστηρίῳ ταῦτα κατηγόρει καὶ δυοῖν ταλάντοιν εἷλε δίκην.
And yet up to this day he has never had the case examined before the Archon, whom the law appoints to have charge of such matters, and before whom the wrongdoer runs the risk of having punishment or fine adjudged against him, while by the prosecutor redress is sought without risk; nor has he impeached either me or Evergus as wrongdoers, but he made these charges in the court-room, and secured a verdict for two talents.
§ 47
ἦν γὰρ οἶμαι κατὰ μὲν τοὺς νόμους προειδότα τὴν αἰτίαν, ἐφʼ ᾗ κρίνεται, ῥᾴδιον τἀληθῆ καὶ τὰ δίκαιʼ ἐπιδείξαντʼ ἀποφεύγειν, ἐν δὲ μεταλλικῇ δίκῃ, περὶ ὧν οὐδʼ ἂν ἤλπισεν αὑτοῦ κατηγορηθήσεσθαι, χαλεπὸν παραχρῆμʼ ἔχειν ἀπολύσασθαι τὴν διαβολήν· ἡ δʼ ὀργὴ ἡ παρὰ τῶν ἐξηπατημένων ὑπὸ τούτου δικαστῶν, ἐφʼ ᾧ τὴν ψῆφον εἶχον πράγματι, τούτου κατεψηφίσατο.
For, I take it, it would have been an easy matter for Evergus, if he had known in advance (as under the laws he should have known) the charge on which he was being tried, to set forth the truth of the matter and the justice of his cause, and so win acquittal; but in a mining suit regarding matters concerning which he could never have imagined that he would be accused, it was hard to find, offhand, means to free himself from the false charges; and the indignation of the jurymen, who were misled by the plaintiff, found him guilty in the matter upon which they sat in judgement.
§ 48
καίτοι τὸν ἐκείνους ἐξηπατηκότα τοὺς δικαστάς, ἆρʼ ὀκνήσειν ὑμᾶς ἐξαπατᾶν οἴεσθε; ἢ πεπιστευκότʼ εἰσιέναι τοῖς πράγμασιν, ἀλλʼ οὐ τοῖς λόγοις καὶ τοῖς συνεστῶσιν μεθʼ αὑτοῦ μάρτυσιν, τῷ τʼ ἀκαθάρτῳ καὶ μιαρῷ Προκλεῖ, τῷ μεγάλῳ τούτῳ, καὶ Στρατοκλεῖ τῷ πιθανωτάτῳ πάντων ἀνθρώπων καὶ πονηροτάτῳ, καὶ τῷ μηδὲν ὑποστελλόμενον μηδʼ αἰσχυνόμενον κλαήσειν καὶ ὀδυρεῖσθαι;
And yet do you think that the man who deceived those jurymen will hesitate to try to deceive you?—or that he comes into court with his confidence fixed upon the facts, and not rather upon assertions and upon the witnesses who are in league with him (that foul blackguard Procles, the tall fellow there, and Stratocles, the smoothest-tongued of men and the basest), and in his readiness to weep and wail without disguise or shame?
§ 49
καίτοι τοσούτου δεῖς ἐλέου τινὸς ἄξιος εἶναι, ὥστε μισηθείης ἂν δικαιότατʼ ἀνθρώπων ἐξ ὧν πεπραγμάτευσαι· ὅς γʼ ὀφείλων μνᾶς ἑκατὸν καὶ πέντε καὶ οὐχ οἷός τʼ ὢν διαλῦσαι, τοὺς ταῦτα συνευπορήσαντας καὶ γενομένους αἰτίους σοι τοῦ τὰ δίκαια ποιῆσαι τοῖς συμβαλοῦσιν ἐξ ἀρχῆς, χωρὶς ὧν περὶ αὐτὰ τὰ συμβόλαιʼ ἠδίκεις, καὶ πρὸς ἀτιμῶσαι ζητεῖς. καὶ τοὺς μὲν ἄλλους τοὺς δανειζομένους ἴδοι τις ἂν ἐξισταμένους τῶν ὄντων· σοὶ δʼ ὁ συμβεβληκὼς τοῦτο πέπονθεν, καὶ δανείσας τάλαντον δύʼ ὤφληκεν συκοφαντηθείς.
But you are so far from deserving pity, that more than any man in the world you should rightly be detested for the deeds you have wrought—you who, owing one hundred and five minae and not being able to satisfy your creditors, and then finding men who helped you to raise the money and enabled you to do what was right by those who originally made the loan, are seeking, quite apart from the wrongs you committed against them in regard to the loan itself, also to deprive them of their civic rights. In the case of other men one may see borrowers having to give up their property, but in your case it is the lender who has come to this plight, and, having lent a talent, has been forced to pay two talents as the victim of a baseless charge;
§ 50
ἐγὼ δὲ τετταράκοντα μνᾶς δανείσας δυοῖν ταλάντοιν ταυτηνὶ φεύγω δίκην. καὶ ἐφʼ οἷς δανείσασθαι μὲν οὐδεπώποτʼ ἐδυνήθης ἑκατὸν μνῶν πλέον, πέπρακας δὲ καθάπαξ τριῶν ταλάντων καὶ δισχιλίων, εἰς ταῦτα τέτταρʼ ὡς ἔοικεν ἠδίκησαι τάλαντα. ὑπὸ τοῦ ταῦτα; ὑπὸ τοῦ οἰκέτου νὴ Δία τοῦ ἐμοῦ. τίς δʼ ἂν οἰκέτῃ παραχωρήσειε πολίτης τῶν αὑτοῦ; ἢ τίς ἂν φήσειεν, ὧν δίκην λαχὼν ᾕρηκεν οὗτος Εὔεργον, τούτων καὶ τὸν ἐμὸν παῖδʼ ὑπεύθυνον εἶναι προσήκειν;
and I, who lent forty minae, am defendant in this suit for two talents. Again, on property on which you were never able to borrow more than one hundred minae, and which you sold outright for three talents and two thousand drachmae, you have, as it seems, sustained damages to the amount of four talents! From whom? From my slave, you will say. But what citizen would let himself be ousted from his own property by a slave? Or who would say that it is right that my slave be held responsible for acts, for which the plaintiff has brought action against Evergus and obtained a verdict?
§ 51
χωρὶς δὲ τούτων αὐτὸς αὐτὸν οὗτος ἀφῆκε τῶν τοιούτων αἰτιῶν ἁπασῶν. οὐ γὰρ νῦν ἔδει λέγειν, οὐδʼ εἰς τὴν πρόκλησιν γράφειν ἐν ᾗ βασανίζειν ἐξῄτει, ἀλλὰ λαχόντʼ ἐκείνῳ τὴν δίκην τὸν κύριον διώκειν ἐμέ. νῦν δʼ εἴληχεν μὲν ἐμοί, κατηγορεῖ δʼ ἐκείνου. ταῦτα δʼ οὐκ ἐῶσιν οἱ νόμοι· τίς γὰρ πώποτε τῷ δεσπότῃ λαχών, τοῦ δούλου τὰ πράγματα, ὥσπερ κυρίου, κατηγόρησεν;
Besides all this, the plaintiff has himself given him a release from all charges of this kind. He ought not to be stating these charges now, nor to have inserted them in the challenge in which he demanded the slave for torture, but to have instituted suit against him, and to have prosecuted me as his owner. As it is, he has instituted suit against me, but accuses him. This the laws do not permit. For whoever instituted suit against the master, and charged the facts against his slave—as though the slave had any authority of his own?
§ 52
ἐπειδὰν τοίνυν τις αὐτὸν ἔρηται καὶ τί δίκαιον ἕξεις λέγειν πρὸς Νικόβουλον; μισοῦσι, φησίν, Ἀθηναῖοι τοὺς δανείζοντας· Νικόβουλος δʼ ἐπίφθονός ἐστι, καὶ ταχέως βαδίζει, καὶ μέγα φθέγγεται, καὶ βακτηρίαν φορεῖ· ταῦτα δʼ ἐστὶν ἅπαντα, φησίν, πρὸς ἐμοῦ. καὶ ταῦτʼ οὐκ αἰσχύνεται λέγων, οὐδὲ τοὺς ἀκούοντας οἴεται μανθάνειν ὅτι συκοφαντοῦντός ἐστι λογισμὸς οὗτος, οὐκ ἀδικουμένου.
When anyone asks him, What valid charges will you be able to make against Nicobulus? he says, The Athenians hate money-lenders; Nicobulus is an odious fellow; he walks fast, he talks loud, and he carries a cane; and (he says) all these things count in my favor. He is not ashamed to talk in this way, and also fancies that his hearers do not understand that this is the reasoning, not of one who has suffered wrong, but of a malicious pettifogger.
§ 53
ἐγὼ δʼ ἀδικεῖν μὲν οὐδένα τῶν δανειζόντων οἴομαι, μισεῖσθαι μέντοι τινὰς ἂν εἰκότως ὑφʼ ὑμῶν, οἳ τέχνην τὸ πρᾶγμα πεποιημένοι μήτε συγγνώμης μήτʼ ἄλλου μηδενός εἰσιν ἀλλʼ ἢ τοῦ πλείονος. διὰ γὰρ τὸ καὶ δεδανεῖσθαι πολλάκις, μὴ μόνον αὐτὸς τούτῳ δανεῖσαι, οὐδʼ ἐγὼ τούτους ἀγνοῶ, οὐδὲ φιλῶ, οὐ μέντοι γʼ ἀποστερῶ μὰ Δία, οὐδὲ συκοφαντῶ.
I, for my part, do not regard a money-lender as a wrongdoer, although certain of the class may justly be detested by you, seeing that they make a trade of it, and have no thought of pity or of anything else, except gain. Since I have myself often borrowed money, and not merely lent it to the plaintiff, I know these people well; and I do not like them, either but, by Zeus, I do not defraud them, nor bring malicious charges against them.
§ 54
ὅστις δʼ εἴργασται μὲν ὥσπερ ἐγὼ πλέων καὶ κινδυνεύων, εὐπορήσας δὲ μικρῶν ἐδάνεισεν ταῦτα, καὶ χαρίσασθαι βουλόμενος καὶ μὴ λαθεῖν διαρρυὲν αὑτὸν τἀργύριον, τί τις ἂν τοῦτον εἰς ἐκείνους τιθείη; εἰ μὴ τοῦτο λέγεις, ὡς ὃς ἂν σοὶ δανείσῃ, τοῦτον δημοσίᾳ μισεῖσθαι προσήκει. λέγε δή μοι τὰς μαρτυρίας, τίς ἐγὼ πρὸς τοὺς συμβάλλοντας ἄνθρωπος καὶ πρὸς τοὺς δεομένους εἰμί. ΜΑΡΤΥΡΙΑΙ.
But if a man has done business as I have, going to sea on perilous journeys, and from his small profits has made these loans, wishing not only to confer favors, but to prevent his money from slipping through his fingers without his knowing it, why should one set him down in that class?—unless you mean this, that anyone who lends money to you ought to be detested by the public. Read me, please, the depositions, to show what manner of man I am to those who lend money, and to those who need my help. The Depositions
§ 55
τοιοῦτος, ὦ Πανταίνετε, ἐγώ, ὁ ταχὺ βαδίζων, καὶ τοιοῦτος σύ, ὁ ἀτρέμας. ἀλλὰ μὴν περὶ τοῦ ἐμοῦ γε βαδίσματος ἢ τῆς διαλέκτου, τἀληθῆ πάντʼ ἐρῶ πρὸς ὑμᾶς, ὦ ἄνδρες δικασταί, μετὰ παρρησίας. ἐγὼ γὰρ οὐχὶ λέγηθʼ ἐμαυτόν, οὐδʼ ἀγνοῶ, οὐ τῶν εὖ πεφυκότων κατὰ ταῦτʼ ὢν ἀνθρώπων, οὐδὲ τῶν λυσιτελούντως ἑαυτοῖς. εἰ γὰρ ἐν οἷς μηδὲν ὠφελοῦμαι ποιῶν, λυπῶ τινάς, πῶς οὐκ ἀτυχῶ κατὰ τοῦτο τὸ μέρος;
Such am I, Pantaenetus, the fast walker, and such are you, who walk slowly. However, regarding my gait and my manner of speech, I will tell you the whole truth, men of the jury, with all frankness. I am perfectly aware—I am not blind to the fact—that I am not one of those favored by nature in these respects, nor of those who are an advantage to themselves. For if in matters in which I reap no profit, I annoy others, surely I am to this extent unfortunate.
§ 56
ἀλλὰ τί χρὴ παθεῖν; ἂν τῷ δεῖνι δανείσω, διὰ ταῦτα δίκην προσοφλεῖν; μηδαμῶς. κακίαν γὰρ ἐμοὶ καὶ πονηρίαν οὔθʼ οὗτος προσοῦσαν οὐδεμίαν δείξει, οὔθʼ ὑμῶν τοσούτων ὄντων οὐδὲ εἷς σύνοιδεν. τἄλλα δὲ ταῦθʼ ἕκαστος ἡμῶν, ὅπως ἔτυχεν, πέφυκεν οἶμαι. καὶ φύσει μάχεσθαι μὲν ἔχοντʼ οὐκ εὔπορόν ἐστιν (οὐ γὰρ ἂν ἀλλήλων διεφέρομεν οὐδέν), γνῶναι δʼ ἰδόνθʼ ἕτερον καὶ ἐπιπλῆξαι ῥᾴδιον.
But what is to come of it? If I lend money to so-and-so, am I for this reason also to lose my suit? Surely not. The plaintiff cannot point out any baseness or villainy attaching to me, nor does a single one among you, many as you are, know any such thing against me. As to these other qualities, each one of us, I take it, is as nature happened to make him; and to fight against nature, when one has these characteristics, is no easy task (for otherwise we should not differ from one another); though to recognize them in looking on another and to criticize them is easy.
§ 57
ἀλλὰ τί τούτων ἐμοὶ πρὸς σέ, Πανταίνετε; πολλὰ καὶ δεινὰ πέπονθας; οὐκοῦν εἴληφας δίκην. οὐ παρʼ ἐμοῦ γε; οὐδὲ γὰρ ἠδικήθης οὐδὲν ὑπʼ ἐμοῦ. οὐ γὰρ ἄν ποτʼ ἀφῆκας, οὐδʼ, ὅτʼ Εὐέργῳ προῃροῦ λαγχάνειν, εἴασας ἐμέ, οὐδὲ πρατῆρʼ ἠξίωσας ὑποστῆναι τόν γε δεινά σε καὶ πόλλʼ εἰργασμένον. εἶτα καὶ πῶς ἂν ὁ μὴ παρὼν μηδʼ ἐπιδημῶν ἐγώ τί σʼ ἠδίκησα;
But which one of these qualities has any bearing on my dispute with you, Pantaenetus? You have suffered many grievous wrongs? Well, you have had satisfaction. Not from me? No; for you were not wronged in any way by me. Otherwise you would never have given me the release, nor, when you were making up your mind to bring suit against Evergus, would you have passed me by; nor would you have demanded that one who had done you many grievous wrongs should undertake to be vendor of the property. Besides, how could I have wronged you, when I was not present or even in the country?
§ 58
εἰ τοίνυν ὡς οἷόν τε μέγιστʼ ἠδικῆσθαι δοίη τις αὐτῷ καὶ ἐρεῖν ἅπαντʼ ἀληθῆ περὶ τούτων νυνί, ἐκεῖνό γʼ οἶμαι πάντας ἂν ὑμᾶς ὁμολογῆσαι, ὅτι πολλὰ συμβέβηκεν ἠδικῆσθαί τισιν ἤδη μείζω τῶν εἰς χρήματα γιγνομένων ἀδικημάτων· καὶ γὰρ ἀκούσιοι φόνοι καὶ ὕβρεις εἰς ἃ μὴ δεῖ καὶ πόλλʼ ἄλλα τοιαῦτα γίγνεται. ἀλλʼ ὅμως ἁπάντων τούτων ὅρος καὶ λύσις τοῖς παθοῦσι τέτακται τὸ πεισθέντας ἀφεῖναι.
Well then, suppose one should grant that Pantaenetus has suffered the greatest possible wrongs, and that everything which he will now allege about these matters is true, this, at least, I presume, you would all admit: that it has happened to others ere now to have suffered many wrongs more serious than pecuniary wrongs. For involuntary homicides, outrages on what is sacred, and many other such crimes are committed; yet in all these cases the fact that they have yielded to persuasion and given a release is appointed for the parties wronged as a limit and settlement of the dispute.
§ 59
καὶ τοῦθʼ οὕτω τὸ δίκαιον ἐν πᾶσιν ἰσχύει, ὥστʼ ἐὰν ἑλών τις ἀκουσίου φόνου καὶ σαφῶς ἐπιδείξας μὴ καθαρόν, μετὰ ταῦτʼ αἰδέσηται καὶ ἀφῇ, οὐκέτʼ ἐκβαλεῖν κύριος τὸν αὐτόν ἐστιν. οὐδέ γʼ, ἂν ὁ παθὼν αὐτὸς ἀφῇ τοῦ φόνου, πρὶν τελευτῆσαι, τὸν δράσαντα, οὐδενὶ τῶν λοιπῶν συγγενῶν ἔξεστʼ ἐπεξιέναι, ἀλλʼ οὓς ἐκπίπτειν καὶ φεύγειν, ἂν ἁλίσκωνται, καὶ τεθνάναι προστάττουσιν οἱ νόμοι, τούτους, ἐὰν ἀφεθῶσιν ἅπαξ, ἁπάντων ἐκλύει τῶν δεινῶν τοῦτο τὸ ῥῆμα.
And this just principle is so binding among all men, that if anyone having convicted another of involuntary homicide, and clearly shown him to be polluted, subsequently takes pity on him and releases him, he has no longer the right to have the same person driven into exile. Again, if the victim himself before his death releases the murderer from bloodguiltiness, it is not lawful for any of the remaining kinsmen to prosecute; but those whom the laws sentence to banishment and exile and death, upon conviction, if they are once released, are by that word freed from all evil consequences.
§ 60
εἶθʼ ὑπὲρ μὲν ψυχῆς καὶ τῶν μεγίστων οὕτως ἰσχύει καὶ μένει τὸ ἀφεῖναι, ὑπὲρ δὲ χρημάτων καὶ ἐλαττόνων ἐγκλημάτων ἄκυρον ἔσται; μηδαμῶς. οὐ γὰρ εἰ μὴ τῶν δικαίων ἐγὼ παρʼ ὑμῖν τεύξομαι, τοῦτʼ ἔστι δεινότατον, ἀλλʼ εἰ πρᾶγμα δίκαιον ὡρισμένον ἐκ παντὸς τοῦ χρόνου νῦν καταλύσετʼ ἐφʼ ἡμῶν.
If, then, when life and all that is most precious are at stake, a release has this power and validity, shall it be without effect when money is at stake, or claims of lesser importance? Surely not. For the thing most to be feared is, not that I should fail to obtain justice in your court, but that you should now in our day do away with a just practice, established from the beginning of time.
Against Nausimachus and Xenopeithes · urn:cts:greekLit:tlg0014.tlg038 · Greek: παραγραφὴ πρὸς Ναυσίμακον καὶ Ξενοπείθην — tlg0014.tlg038.perseus-grc2 · English: Against Nausimachus and Xenopeithes — trans. Augustus Taber Murray — tlg0014.tlg038.perseus-eng2
§ 1
δεδωκότων, ὦ ἄνδρες δικασταί, τῶν νόμων παραγράψασθαι περὶ ὧν ἄν τις ἀφεὶς καὶ ἀπαλλάξας πάλιν δικάζηται, γεγενημένων ἀμφοτέρων τούτων τῷ πατρὶ πρὸς Ναυσίμαχον καὶ Ξενοπείθην τοὺς εἰληχότας ἡμῖν, παρεγραψάμεθα, ὥσπερ ἠκούσατʼ ἀρτίως, μὴ εἰσαγώγιμον εἶναι τὴν δίκην.
Inasmuch as the laws, men of the jury, have granted that a special plea may be entered in cases where a man, after giving a release and discharge, nevertheless brings suit, and as both of these have been given to our father by Nausimachus and Xenopeithes who have commenced suit against us, we have pleaded, as you have just now heard, that their suit is not admissible.
§ 2
δεήσομαι δὲ καὶ δίκαια καὶ μέτριʼ ὑμῶν ἁπάντων, πρῶτον μὲν εὐνοϊκῶς ἀκοῦσαί μου λέγοντος, εἶτʼ, ἐὰν ἀδικεῖσθαι δοκῶ καὶ μὴ προσήκοντος ἐγκλήματος φεύγειν δίκην, βοηθῆσαί μοι τὰ δίκαια. ὃ μὲν γὰρ ὑμεῖς ἐπὶ τῇ δίκῃ τίμημʼ ἀκηκόατε, τριάκοντα μναῖ εἰσιν, ὧν δὲ φεύγομεν χρημάτων, τέτταρα τάλαντα. ὄντες γὰρ δύο τέτταρας εἰλήχασι δίκας ἡμῖν, τῶν αὐτῶν χρημάτων πάσας, τρισχιλίων ἑκάστην, βλάβης· καὶ νυνὶ πρὸς τριάκοντα μνῶν ἐπίγραμμα, ὑπὲρ τοσούτων χρημάτων εἰς ἀγῶνα καθέσταμεν.
I shall make of you all a just and reasonable request: first, that you listen to my words with goodwill, and, secondly, that if you think that I am being wronged and made defendant in a suit which has no valid basis, you render me the succor which is my due. The damages claimed in the action are, as you have heard, thirty minae; but the sum for which we are really being sued is four talents. For there are two of them, and they have entered four suits against us, all for a like amount, each for three thousand drachmae damages; and now on a complaint for thirty minae we are brought to trial for so large a sum.
§ 3
τὴν μὲν οὖν συκοφαντίαν τὴν τούτων, καὶ μεθʼ ὅσης ἐπιβουλῆς ἐληλύθασιν ἐφʼ ἡμᾶς, ἐξ αὐτῶν τῶν πεπραγμένων εἴσεσθε. ἀναγνώσεται δὲ πρῶτον ὑμῖν τὰς μαρτυρίας, ὡς ἀφεῖσαν τὸν πατέρʼ ἡμῶν ὧν ἐνεκάλεσαν εἰς τὴν ἐπιτροπήν· κατὰ γὰρ τοῦτο καὶ παρεγραψάμεθα μὴ εἰσαγώγιμον εἶναι τὴν δίκην. καί μοι λέγε ταυτασὶ τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
The malicious actions of these men, and the guile with which they have proceeded against us, you will come to know from the facts themselves. But first the clerk shall read to you the depositions which show that they released our father from the charges which they made on the matter of his guardianship; for it is on this ground that we entered our plea that the action is not maintainable. Please read these depositions. The Depositions
§ 4
ὅτι μὲν τοίνυν, ὦ ἄνδρες δικασταί, καὶ δίκας ἔλαχον τῆς ἐπιτροπῆς καὶ ἀφεῖσαν ταύτας καὶ τὰ συγχωρηθέντα χρήματʼ ἔχουσιν, ἀκούετε τῶν μαρτυριῶν. ὅτι δʼ οὐκ ἐῶσιν οἱ νόμοι περὶ τῶν οὕτω πραχθέντων αὖθις δικάζεσθαι, νομίζω μὲν ἅπαντας ὑμᾶς εἰδέναι, κἂν μηδὲν εἴπω περὶ αὐτῶν ἐγώ, βούλομαι δʼ ὅμως καὶ τὸν νόμον ὑμῖν αὐτὸν ἀναγνῶναι. λέγε τὸν νόμον. ΝΟΜΟΣ.
That they entered suit, men of the jury, regarding the guardianship; that they dropped those actions; and that they have in their possession the sums of money agreed upon, you hear from the witnesses. That the laws do not allow suit to be entered afresh regarding matters which have been thus settled, I presume you know, even if I say nothing about the matter; nevertheless I want to read you the law itself. Read the law. The Law
§ 5
ἀκούετʼ, ὦ ἄνδρες δικασταί, τοῦ νόμου σαφῶς λέγοντος ἕκαστα, ὧν μὴ εἶναι δίκας· ὧν ἕν ἐστιν, ὁμοίως τοῖς ἄλλοις κύριον, περὶ ὧν ἄν τις ἀφῇ καὶ ἀπαλλάξῃ, μὴ δικάζεσθαι. οὕτω τοίνυν καὶ μετὰ πολλῶν μαρτύρων τῆς ἀφέσεως γεγονυίας, καὶ φανερῶς ἀπολύοντος ἡμᾶς τοῦ νόμου, εἰς τοῦτʼ ἐληλύθασιν ἀναισχυντίας οὗτοι καὶ τόλμης,
You hear the law, men of the jury, expressly stating the several cases in which there shall be no actions. One of them (and it is as binding as any of the others) is that suit may not be brought in matters for which anyone has given a release and discharge. Yet, although the release was thus given in the presence of numerous witnesses, and although the law manifestly absolves us, these men have come to such a pitch of shamelessness and audacity,
§ 6
ὥστε τεττάρων μὲν καὶ δέκʼ ἐτῶν γεγενημένων ἀφʼ οὗ τὸν πατέρʼ ἡμῶν ἀφεῖσαν, εἴκοσι δὲ καὶ δυοῖν ἀφʼ οὗ τυγχάνουσιν ἐγγεγραμμένοι, τετελευτηκότος δὲ καὶ τοῦ πατρὸς τοῦ ἡμετέρου, πρὸς ὃν αὐτοῖς ἐγένονθʼ αἱ διαλλαγαί, καὶ τῶν ἐπιτρόπων, οἳ μετὰ τὸν ἐκείνου θάνατον τῶν ἡμετέρων ἐγένοντο κύριοι, καὶ τῆς ἑαυτῶν μητρός, ἥτις ἅπαντα ταῦτʼ ᾔδει, καὶ διαιτητῶν καὶ μαρτύρων καὶ πάντων τῶν πλείστων ὡς εἰπεῖν, τὴν ἡμετέραν ἀπειρίαν καὶ τὴν ἐξ ἀνάγκης ἄγνοιαν τῶν πεπραγμένων ἕρμαιον νομίσαντες ἑαυτῶν, τὰς δίκας ἡμῖν ἔλαχον ταυτασί, καὶ λόγον οὔτε δίκαιον οὔτʼ ἐπιεικῆ τολμῶσι λέγειν.
that, when fourteen years have elapsed from the time when they gave my father a release, and twenty-two years after they had first indicted him, when my father was now dead, with whom the settlement had been made and also the guardians who after his death had charge of our property, when their own mother, too, was dead, who was well-informed regarding all these matters, and the arbitrators, the witnesses, and almost everybody else, if I may so say, counting our inexperience and necessary ignorance a boon to themselves, they have instituted these suits against us, and have the audacity to make statements which are neither just nor reasonable.
§ 7
φασὶ γὰρ οὐκ ἀποδόσθαι τὰ πατρῷʼ ὧν ἐκομίζοντο χρημάτων, οὐδʼ ἀποστῆναι τῶν ὄντων, ἀλλʼ ὅσʼ αὐτοῖς κατελείφθη χρέα καὶ σκεύη καὶ ὅλως χρήματα, ταῦθʼ ἑαυτῶν γίγνεσθαι. ἐγὼ δʼ οἶδʼ ἀκούων ὅτι τὴν οὐσίαν Ξενοπείθης καὶ Ναυσικράτης ἅπασαν χρέα κατέλιπον, καὶ φανερὰν ἐκέκτηντο μικράν τινα· εἰσπραχθέντων δὲ τῶν χρεῶν καί τινων σκευῶν πραθέντων, ἔτι δʼ ἀνδραπόδων, καὶ τὰ χωρία καὶ τὰς συνοικίας ἐπρίανθʼ οἱ ἐπίτροποι, ἃ παρέλαβον οὗτοι.
They declare that they did not sell their father’s estate for the money which they received, nor did they give up the property, but that all that was left them—credits, furniture, and even money—still belongs to them. I, for my part, know by hearsay that Xenopeithes and Nausicrates left their entire property in outstanding debts, and possessed very little tangible property; and that when the debts had been collected and some furniture and slaves had been sold, their guardians purchased the farms and lodging-houses, which our opponents received from them.
§ 8
εἰ μὲν οὖν μηδὲν ἠμφεσβητήθη περὶ τούτων πρότερον, μηδʼ ὡς οὐ καλῶς διῳκημένων εἰς δίκην ἦλθεν, ἄλλος ἂν ἦν λόγος· ἐπειδὴ δʼ ὅλην τὴν ἐπιτροπὴν ἐγκαλέσαντες οὗτοι καὶ δίκας λαχόντες χρήματʼ ἐπράξαντο, πάντα ταῦτʼ ἀφεῖται τότε. οὔτε γὰρ οὗτοι τοὐνόματος δήπου τοῦ τῆς ἐπιτροπῆς τὰς δίκας ἐδίωκον, ἀλλὰ τῶν χρημάτων, οὔτʼ ἐκεῖνοι τοὔνομα τοῦτʼ ἐωνοῦνθʼ ὧν ἀπέτεισαν χρημάτων, ἀλλὰ τὰ ἐγκλήματα.
If there had been no dispute about these matters before, and no suit had been entered charging maladministration of the property, it would have been another story; but since these men brought suit against our father in the matter of his general conduct as guardian and recovered damages, all these matters were at that time released. For our opponents, I take it, did not bring suit for the mere name mal-administration in guardianship, but for the money; nor did the guardians buy off this name with the money which they paid, but they bought off the claims.
§ 9
ὅτι μὲν οὖν ὧν πρὸ τῶν ἀπαλλαγῶν εἰσέπραξεν χρεῶν ὁ πατὴρ ἢ ὅλως ἔλαβεν χρημάτων ἐκ τῆς ἐπιτροπῆς, οὐδενός εἰσιν δίκαι τούτοις καθʼ ἡμῶν ἀπηλλαγμένοις, ἐξ αὐτῶν τῶν νόμων καὶ τῆς ἀφέσεως ἱκανῶς πάντας ἡγοῦμαι ὑμᾶς μεμαθηκέναι. ὅτι δʼ ὕστερον οὐκ ἔνι τὴν κομιδὴν γεγενῆσθαι τούτων τῶν χρημάτων (τοῦτο γὰρ πλάττουσιν οὗτοι καὶ παράγουσιν), τοῦτο βούλομαι δεῖξαι.
That, therefore, these men have no right of action against us for the debts which our father collected before the settlement, or, in general, for monies which he received by virtue of his guardianship, seeing that they have given a release for their claims, I think you have all adequately learned from the laws themselves and from the release. Moreover, that it is impossible that the collection of these funds should have been made subsequently (this is the story they are making up to lead you astray), I wish to prove.
§ 10
τὸν μὲν γὰρ πατέρʼ οὐδʼ ἂν αἰτιάσαιντο λαβεῖν (τέτταρσι γὰρ ἢ τρισὶ μησὶν ὕστερον ἢ διελύσατο πρὸς τούτους ἐτελεύτησεν). ὡς δʼ οὐδὲ Δημάρετον τὸν καταλειφθένθʼ ἡμῶν ἐπίτροπον λαβεῖν οἷόν τε (καὶ γὰρ τοῦτον ἔγραψαν εἰς τὸ ἔγκλημα), καὶ τοῦτʼ ἐπιδείξω.
As for my father, they cannot charge that he received them; for he died three or four months after the settlement was made with them; and that Demaretus, whom our father left as our guardian, could not have received them either (for they have written his name also in their complaint), this, too, I shall show.
§ 11
μέγιστοι μὲν οὖν ἡμῖν εἰσιν οὗτοι μάρτυρες (οὐδαμοῦ γὰρ φανήσονται δίκην εἰληχότες ζῶντι τῷ Δημαρέτῳ)· οὐ μὴν ἀλλὰ καὶ τὸ πρᾶγμʼ ἄν τις αὐτὸ σκοπῶν καὶ θεωρῶν ἴδοι οὐ μόνον οὐχὶ λαβόντα, ἀλλʼ οὐδʼ ἐνὸν αὐτῷ λαβεῖν. ἦν μὲν γὰρ τὸ χρέως ἐν Βοσπόρῳ, ἀφίκετο δʼ οὐδεπώποτʼ εἰς τὸν τόπον τοῦτον ὁ Δημάρετος· πῶς οὖν εἰσέπραξεν; ἔπεμψεν νὴ Δίʼ, εἴποι τις ἄν, τὸν κομιούμενον.
These men are themselves our strongest witnesses; for they will be shown never to have brought suit against Demaretus in his lifetime; but, more than that, anyone who examines and studies the case itself will see, not only that he did not receive the money, but that it was impossible that he should have received it. For the debt was in Bosporus, a place which Demaretus never visited; how, then, could he have collected it? Ah, but, they will say, he sent someone to get the money.
§ 12
σκοπεῖτε δὴ τοῦθʼ οὑτωσί. ὤφειλεν Ἑρμῶναξ στατῆρας ἑκατὸν παρὰ Ναυσικράτους λαβὼν τούτοις. τούτων Ἀρίσταιχμος ἐπίτροπος καὶ κηδεμὼν ἐγένεθʼ ἑκκαίδεκʼ ἔτη. οὐκοῦν ἅ γε τούτων ἀνδρῶν γεγονότων διʼ ἑαυτοῦ διέλυε χρήμαθʼ ὁ Ἑρμῶναξ, οὐκ ἀπέδωκεν ὅτʼ ἦσαν παῖδες· οὐ γὰρ δίς γε ταὐτὰ κατετίθει. ἔστιν οὖν οὕτω τις ἀνθρώπων ἄτοπος, ὥσθʼ ἃ τοὺς κυρίους διεκρούσατο μὴ καταθεῖναι τοσοῦτον χρόνον, ταῦτα τῷ μὴ κυρίῳ πέμψαντι γράμμαθʼ ἑκὼν ἀποδοῦναι; ἐγὼ μὲν οὐκ οἶμαι.
But look at the matter in this way. Hermonax owed these men one hundred staters, which he had received from Nausicrates. Aristaechmus was for sixteen years the guardian and caretaker of these men. Therefore, the money which Hermonax paid in his own person after these men had come of age, he had not paid when they were minors; for he certainly did not pay the same debt twice. Now is there any man so silly as voluntarily to pay money to one not entitled to it, who demanded it by letter, when he had for so long a time evaded payment to the rightful owners? For my part, I think there is not.
§ 13
ἀλλὰ μὴν ὡς ἀληθῆ λέγω, καὶ ὁ μὲν πατὴρ ἐτελεύτησεν εὐθέως μετὰ τὰς διαλύσεις, τῷ Δημαρέτῳ δʼ οὐδεπώποθʼ οὗτοι τούτων τῶν χρημάτων δίκην ἔλαχον, οὐδʼ ὅλως ἐξέπλευσεν ἐκεῖνος οὐδʼ ἀπεδήμησεν ἐκεῖσε, λαβὲ τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
However, to prove that I am speaking the truth,—that our father died immediately after the settlement, that these men never brought suit against Demaretus for this money, and that he absolutely never went to sea, nor visited Bosporus, take the depositions. The Depositions
§ 14
ὅτι μὲν τοίνυν οὔθʼ ὁ πατὴρ μετὰ τὴν ἄφεσιν τὰ χρήματʼ εἰσέπραξεν, οὔτʼ ἂν ἔδωκεν ἑκὼν οὐδείς, εἴ τινʼ ἔπεμψεν ὁ Δημάρετος, οὔτʼ ἀνέπλευσεν αὐτὸς οὐδʼ ἀφίκετʼ ἐκεῖσε, δῆλον ἐκ τῶν χρόνων καὶ τῶν μαρτυριῶν ὑμῖν γέγονεν. βούλομαι τοίνυν καὶ ὅλως ψευδομένους αὐτοὺς ὅλον τὸ πρᾶγμʼ ἐπιδεῖξαι. οὗτοι γὰρ γεγράφασιν εἰς ὃ νῦν ἔγκλημα διώκουσιν, ὀφείλειν ἡμᾶς τὸ ἀργύριον κομισαμένου τοῦ πατρὸς καὶ παραδόντος αὐτοῖς τοῦτο τὸ χρέως ἐν τῷ λόγῳ τῆς ἐπιτροπῆς ὀφειλόμενον. καί μοι λέγʼ αὐτὸ τὸ ἔγκλημα λαβών. ΕΓΚΛΗΜΑ.
Well then, that our father did not collect the money after the release; that no one would voluntarily have paid the money, if Demaretus had sent someone to get it; and that he himself neither put out to sea nor visited Bosporus, has been made clear to you from the dates and the depositions. I wish, then, to show you that their whole statement too of the case is absolute falsehood. They have written in the complaint which they are now prosecuting, that we owe the money, inasmuch as our father received it in payment, and passed it over to them as a debt due and payable in his account of his guardianship. Take, and read me, please, the complaint itself. The Complaint
§ 15
ἀκούετε γεγραμμένον ἐν τῷ ἐγκλήματι παραδόντος ἐμοὶ τοῦ Ἀρισταίχμου τὸ χρέως ἐν τῷ λόγῳ τῆς ἐπιτροπῆς. ὅτε τοίνυν ἐλάγχανον τῷ πατρὶ τῆς ἐπιτροπῆς, τἀναντίʼ ἐγράψαντο τούτων· ὡς γὰρ οὐκ ἀποδόντι λόγον τότʼ ἐγκαλοῦντες φαίνονται. λέγʼ αὐτὸ τὸ ἔγκλημα, ὃ τότʼ ἔλαχον τῷ πατρί. ΕΓΚΛΗΜΑ.
You hear it stated in the complaint, inasmuch as Aristaechmus passed the debt over to me in his account of his guardianship. But, when they brought suit against my father in the matter of his guardianship, they wrote the very opposite of this; for they plainly charged him with not rendering an account. Read, please, the complaint itself, which they then brought against my father. The Complaint
§ 16
ἐν ποίῳ δὴ λόγῳ νῦν ἐγκαλεῖθʼ ὡς παρέδωκεν, ὦ Ξενοπείθη καὶ Ναυσίμαχε; τότε μὲν γὰρ ὡς οὐκ ἀποδόντι δίκας ἐλαγχάνετε καὶ χρήματʼ ἐπράττεσθε. εἰ δʼ ἐπʼ ἀμφότερʼ ἔσται συκοφαντεῖν ὑμῖν, καὶ τοτὲ μὲν τοῦ μὴ παραδοῦναι χρήματʼ ἐπράξασθε, τοτὲ δʼ ὡς παραδόντος διώκετε, οὐδὲν κωλύει καὶ τρίτον τι σκοπεῖν μετὰ ταῦτα, ὅτου πάλιν δικάσεσθε. οἱ νόμοι δʼ οὐ ταῦτα λέγουσιν, ἀλλʼ ἅπαξ περὶ τῶν αὐτῶν πρὸς τὸν αὐτὸν εἶναι τὰς δίκας.
In what account, pray, Xenopeithes and Nausimachus, do you now charge that he passed the debt over to you? For at one time you brought suit and demanded money on the ground that he rendered no account. But if it is to be permitted you to bring your malicious charge on both grounds, and at one time you collected money because he did not hand something over to you, and at another are suing him on the ground that he did hand it over, there is nothing to prevent your looking for some third ground after this, so as to commence proceedings afresh. But that is not what the laws state: they declare that suit may be brought once only against the same person for the same acts.
§ 17
ἵνα τοίνυν εἰδῆτʼ, ὦ ἄνδρες δικασταί, ὅτι οὐ μόνον οὐκ ἀδικοῦνται νῦν, ἀλλὰ καὶ παρὰ πάντας ἡμῖν δικάζονται τοὺς νόμους, βούλομαι καὶ τοῦτον ὑμῖν τὸν νόμον εἰπεῖν, ὅστις διαρρήδην λέγει, ἐὰν πέντʼ ἔτη παρέλθῃ καὶ μὴ δικάσωνται, μηκέτʼ εἶναι τοῖς ὀρφανοῖς δίκην περὶ τῶν ἐκ τῆς ἐπιτροπῆς ἐγκλημάτων. καὶ ὑμῖν ἀναγνώσεται τὸν νόμον. ΝΟΜΟΣ.
Now, men of the jury, that you may know that they not only have suffered no wrong in the present case, but that they are bringing suit in defiance of all your laws, I wish to cite to you this statute also, which expressly states that, if five years have elapsed and they have brought no suit, it is no longer permitted to orphans to bring suit regarding claims connected with guardianship.The clerk will read you this law. The Law
§ 18
ἀκούετʼ, ὦ ἄνδρες δικασταί, τοῦ νόμου λέγοντος ἄντικρυς, ἐὰν μὴ πέντʼ ἐτῶν δικάσωνται, μηκέτʼ εἶναι δίκην. οὐκοῦν ἐλάχομεν, φαῖεν ἄν. καὶ διελύσασθέ γε, ὥστʼ οὐκ εἰσὶν αὖθις ὑμῖν δίκαι. ἢ δεινόν γʼ ἂν εἴη, εἰ τῶν μὲν ἐξ ἀρχῆς ἀδικημάτων οὐ δίδωσιν ἔξω πέντʼ ἐτῶν τὰς δίκας τοῖς ὀρφανοῖς ὁ νόμος κατὰ τῶν οὐκ ἀφειμένων ἐπιτρόπων, πρὸς δὲ τοὺς ἐξ ἐκείνων ἡμᾶς, περὶ ὧν αὐτοὺς ἀφήκατε, εἰκοστῷ νῦν ἔτει δίκην τελέσαισθʼ ὑμεῖς.
You hear the law, men of the jury, flatly stating that if they do not bring suit within five years, they have no longer the right to sue. But we did bring suit, they may say. Yes, and you made a settlement, too; so you have no right to bring a fresh suit. Else it would be an outrageous thing, if for original wrongdoings the law does not allow suit to be brought by orphans after five years against guardians who have not been released, but now in the twentieth year you are to maintain an action against us, the children of your guardians, for matters concerning which you did give them a release.
§ 19
ἀκούω τοίνυν αὐτοὺς τὰ μὲν περὶ τῶν πραγμάτων αὐτῶν καὶ τῶν νόμων δίκαια φεύξεσθαι, παρεσκευάσθαι δὲ λέγειν ὡς πολλὰ χρήματʼ αὐτοῖς κατελείφθη καὶ ταῦτʼ ἀπεστερήθησαν, καὶ τεκμηρίῳ χρήσεσθαι τούτου τῷ μεγέθει τῶν δικῶν ἃς ἐξ ἀρχῆς ἔλαχον, καὶ τὴν ὀρφανίαν ὀδυρεῖσθαι, καὶ τὸν τῆς ἐπιτροπῆς λόγον διεξιέναι· καὶ ταῦτʼ εἶναι καὶ τοιαῦθʼ οἷς πεπιστεύκασι καὶ διʼ ὧν ὑμᾶς ἐξαπατήσειν οἴονται.
But I hear that they are going to shun arguments based upon the facts of the case and upon the laws, and are prepared to assert that a large estate was left them and that they were defrauded of it; and that they will advance as a proof of this the large sum asked as damages in their original suit, and they will wail over their orphanhood, and will go through the guardianship accounts. These and such-like points are the ones upon which they have fixed their trust, and by which they hope to beguile you.
§ 20
ἐγὼ δὲ τὸ μὲν τῶν δικῶν μέγεθος τῶν τότε ληχθεισῶν μεῖζον ἡγοῦμαι τεκμήριον ἡμῖν εἶναι ὡς ἐσυκοφαντεῖθʼ ὁ πατήρ, ἢ τούτοις ὡς πόλλʼ ἀπεστεροῦντο. ὀγδοήκοντα μὲν γὰρ τάλαντʼ ἔχων ἐξελέγχειν, οὐδὲ εἷς ἂν τρία λαβὼν ἀπηλλάγη· τοσούτων δὲ χρημάτων ἐπιτροπῆς φεύγων, οὐδεὶς ἔστιν ὅστις οὐκ ἂν ἔδωκεν τρία τάλαντα, τὸν κίνδυνον ὠνούμενος καὶ τὰ φύσει τότε τούτοις πλεονεκτήμαθʼ ὑπάρχοντα. καὶ γὰρ ὀρφανοὶ καὶ νέοι καὶ ὁποῖοί τινές εἰσιν ἀγνῶτες ἦσαν· ταῦτα δὲ πάντες φασὶν μεγάλων δικαίων ἰσχύειν πλέον παρʼ ὑμῖν.
For my own part, I think that the large sum asked as damages in the suits then brought is a stronger proof for us, that our father was the victim of a malicious action, than for them, that they were being defrauded of a large estate. For if he could prove his claims for eighty talents, no man in the world would have accepted three talents in settlement; whereas anyone, being defendant in a guardianship suit involving such large sums, would have paid three talents to buy off the risk and the advantages with which at that time nature supplied these men. They were orphans and young, and you were ignorant of their real characters; and everyone says that in your courts these things have more weight than strong arguments.
§ 21
ὅτι τοίνυν οὐδʼ ἀνάσχοισθʼ ἂν αὐτῶν εἰκότως οὐδὲν περὶ τῆς ἐπιτροπῆς, καὶ τοῦτʼ οἴομαι δείξειν. εἰ γὰρ ὡς οἷόν τε μέγιστʼ ἠδικῆσθαι δοίη τις αὐτοῖς καὶ ἐρεῖν ἅπαντʼ ἀληθῆ περὶ τούτων νυνί, ἐκεῖνό γʼ οἶμαι πάντας ἂν ὑμᾶς ὁμολογῆσαι, ὅτι πολλὰ συμβέβηκεν ἠδικῆσθαί τισιν ἤδη μείζω τῶν εἰς χρήματα γιγνομένων ἀδικημάτων· καὶ γὰρ ἀκούσιοι φόνοι καὶ ὕβρεις εἰς ἃ μὴ δεῖ καὶ πολλὰ τοιαῦτʼ ἀδικήματα γίγνεται. ἀλλʼ ὅμως τούτων ἁπάντων ὅρος καὶ λύσις τοῖς παθοῦσιν τέτακται τὸ πεισθέντας ἀφεῖναι.
Moreover, I think I can also prove that you might with good reason refuse to hear a word from them in regard to the guardianship. For suppose one should grant that they have suffered the greatest possible wrongs, and that everything which they will now allege about these matters is true, this, at least, I presume you would all admit: that it has happened to others ere now to have suffered many wrongs more serious than pecuniary wrongs. For involuntary homicides, outrages on what is sacred, and many other such crimes are committed; yet in all these cases the fact they have yielded to persuasion and given a release is appointed for the parties wronged as a limit and settlement of the dispute.
§ 22
καὶ τοῦθʼ οὕτω τὸ δίκαιον ἐν πᾶσιν ἰσχύει, ὥστʼ ἐὰν ἑλών τις ἀκουσίου φόνου καὶ φανερῶς ἐπιδείξας μὴ καθαρόν, μετὰ ταῦτʼ αἰδέσηται καὶ ἀφῇ, οὐκέτʼ ἐκβαλεῖν κύριος τὸν αὐτόν ἐστιν. εἶθʼ ὑπὲρ μὲν ψυχῆς καὶ τῶν μεγίστων οὕτως ἰσχύει καὶ μένει τὸ ἀφεῖναι, ὑπὲρ δὲ χρημάτων καὶ ἐλαττόνων ἐγκλημάτων ἄκυρον ἔσται; μηδαμῶς. οὐ γὰρ εἰ μὴ τῶν δικαίων ἐγὼ παρʼ ὑμῖν τεύξομαι, τοῦτʼ ἔστι δεινότατον, ἀλλʼ εἰ πρᾶγμα δίκαιον ὡρισμένον ἐκ παντὸς τοῦ χρόνου νῦν καταλυθήσεται.
And this just principle is so binding among all men, that, if one, having convicted another of involuntary homicide, and clearly shown him to be polluted, subsequently takes pity upon him, and releases him, he has no longer the right to have the same person driven into exile. If, then, when life and all that is most precious are at stake, a release has this power and validity, shall it be without effect, when money is at stake, or claims of lesser importance? Surely not. For the thing most to be feared is, not that I should fail to obtain justice in your court, but that a just practice, established from the beginning of time, should now be done away with.
§ 23
οὐκ ἐμίσθωσαν ἡμῶν τὸν οἶκον, ἴσως ἐροῦσιν. οὐ γὰρ ἐβούλεθʼ ὁ θεῖος ὑμῶν Ξενοπείθης, ἀλλὰ φήναντος Νικίδου τοὺς δικαστὰς ἔπεισεν ἐᾶσαι αὑτὸν διοικεῖν· καὶ ταῦτʼ ἴσασιν πάντες. πολλὰ διήρπασαν ἡμῶν ἐκεῖνοι. οὐκοῦν ἣν ἐπείσθητέ γε, τούτων δίκην παρʼ αὐτῶν ἔχετε, καὶ οὐ δήπουθεν πάλιν δεῖ λαβεῖν ὑμᾶς παρʼ ἐμοῦ.
They did not let our property, they will perhaps say. No; for your uncle Xenopeithes did not want it let, but, after Nicidas had denounced him for this, induced the jurors to allow him to administer it; and this everybody knows. They robbed us of huge sums. Well, for this you have received from them the damages upon which you agreed; and, I take it, you are not entitled to recover it again from me.
§ 24
ἵνα δὲ μηδʼ οἴησθʼ εἶναί τι ταῦτα, ἔστι μὲν οὐκ ἴσον (πῶς γάρ;) πρὸς τοὺς πράξαντας διαλυσαμένους τῶν οὐκ εἰδότων κατηγορεῖν, ὅμως μέντοι, ὦ Ξενοπείθη καὶ Ναυσίμαχε, εἰ μεγάλʼ ὑμῖν καὶ θαυμάστʼ εἶναι τὰ δίκαια ταῦθʼ ὑπολαμβάνετε, ἀποδόντες τὰ τρία τάλαντα περαίνετε. ὧν δὲ τοῦ μὴ κατηγορῆσαι τοσαῦτα χρήματʼ ἐπράξασθε, πρὶν ἂν ταῦτʼ ἀποδῶτε, σιωπᾶν ἐστὲ δίκαιοι, καὶ μὴ κατηγορεῖν καὶ ἔχειν· ἔσχατον γὰρ ἤδη πραγμάτων τοῦτό γε.
But, that you may not think there is anything in all this—it is of course not fair (how could it be?) after having come to a settlement with the guilty parties, to accuse persons who know nothing about the case—none the less, Xenopeithes and Nausimachus, if you have the idea that your claims are so marvellously valid, pay back three talents, and go on with your suit. After having exacted so large a sum for not pressing your charges, you are bound to keep silent until you have paid this back—not to make the charges and keep the money; that is the very extreme of unfair dealing.
§ 25
τάχα τοίνυν ἴσως καὶ τριηραρχίας ἐροῦσι, καὶ τὰ ὄνθʼ ὡς ἀνηλώκασιν εἰς ὑμᾶς. ἐγὼ δʼ ὅτι μὲν ψεύσονται, καὶ πόλλʼ ἀπολωλεκότες τῶν ὄντων αὑτοῖς, μικρὰ τῆς πόλεως μετειληφυίας, οὐ δικαίαν οὐδὲ γιγνομένην χάριν ἀξιώσουσι κομίζεσθαι παρʼ ὑμῶν, ἐάσω. ἀξιῶ δὲ καὶ αὐτός, ὦ ἄνδρες δικασταί, εἶναι τοῖς λῃτουργοῦσιν ὑμῖν ἅπασιν χάριν τινʼ ὑπάρχουσαν παρʼ ὑμῶν. τίσιν δὲ μεγίστην; τοῖς ὃ μὲν χρήσιμον τῇ πόλει τοῦ πράγματός ἐστι ποιοῦσιν, ὃ δʼ αἰσχρὸν ἅπαντες ἂν εἶναι φήσαιεν καὶ ὄνειδος, μὴ κατασκευάζουσιν.
Now it is likely that they will talk about their trierarchies, and say that they have expended their property upon you. That their statements will be false; that they have squandered much of their property upon themselves, while the state has received but a small share; and that they will deem it right to reap from you a gratitude that is not deserved nor due—all this I shall pass over. I myself, men of the jury, deem it right that somewhat of gratitude should be accorded by you to all who bear the public burdens. But to whom should you accord most gratitude? To those who, while in their actions doing what is of service to the state, do not bring to pass what all would call a shame and a reproach.
§ 26
οἱ μὲν τοίνυν μετὰ τοῦ λῃτουργεῖν τὰ σφέτερʼ αὐτῶν διεφθαρκότες τὴν βλασφημίαν ἀντὶ τῆς χρείας τῇ πόλει καταλείπουσιν (οὐδεὶς γὰρ αὐτὸς αὑτοῦ κατηγόρησεν πώποτε, ἀλλʼ ὡς ἡ πόλις τὰ ὄντʼ ἀφῄρηται λέγει)· οἱ δʼ ὅσα μὲν προστάττεθʼ ὑμεῖς ποιοῦντες προθύμως, τῇ περὶ τἄλλα δὲ σωφροσύνῃ τὰ ὄντα σῴζοντες, οὐ μόνον κατὰ τοῦτʼ ἐκείνων πλεονεκτοῖεν ἂν εἰκότως, ὅτι καὶ γεγόνασιν χρήσιμοι καὶ ἔσονται, ἀλλʼ ὅτι καὶ χωρὶς ὀνείδους ταῦτα παρʼ αὐτῶν ὑμῖν γίγνεται. ἡμεῖς μὲν τοίνυν τοιοῦτοι εἰς ὑμᾶς ἅπαντες φανούμεθʼ ὄντες· τούτους δʼ ἐάσω, μή με φῶσιν κακῶς αὑτοὺς λέγειν.
But those who while performing public services have squandered their own property, bring the state into disrepute instead of rendering her service. For no man ever yet blamed himself; on the contrary, he declares that the state has taken away his property. But those who with ready hearts perform all the duties you lay upon them, and who by the soberness of their lives in other matters preserve their property, rightly have the better of the others in this respect, that they both have been and will be of service, and also because this service accrues to you from them without reproach. We shall be found to be men of this type in our relations to you; as for them, I shall pass them by, that they may not charge that I am speaking evil of them.
§ 27
οὐ τοίνυν θαυμάσαιμʼ ἄν, εἰ καὶ δακρύειν καὶ ἐλεινοὺς ἑαυτοὺς πειρῷντο ποιεῖν. ἐγὼ δʼ ἀξιῶ πρὸς ταῦθʼ ὑπολαμβάνειν ἅπαντας ὑμᾶς, ὅτι τῶν αἰσχρῶν ἐστι, μᾶλλον δʼ οὐδὲ δικαίων, τὰ μὲν ὄντα κατεσθίοντας καὶ παροινοῦντας μετʼ Ἀριστοκράτους καὶ Διογνήτου καὶ τοιούτων ἑτέρων αἰσχρῶς καὶ κακῶς ἀνηλωκέναι, τὰ δʼ ἀλλότριʼ ὥστε λαβεῖν, δακρύειν νυνὶ καὶ κλάειν. ἐπʼ ἐκείνοις ἐκλάετʼ ἄν, οἷς ἐποιεῖτε, δικαίως. νῦν δʼ οὐ δεῖ δακρύειν, ἀλλʼ ὡς οὐκ ἀφήκατε δεικνύναι, ἢ ὡς εἰσὶν ὧν ἀφήκατʼ αὖθις ὑμῖν δίκαι, ἢ ὡς εἰκοστῷ λαγχάνειν ἔτει δίκαιόν ἐστι, τοῦ νόμου πέντʼ ἔτη τὴν προθεσμίαν δεδωκότος· ταῦτα γάρ ἐστιν ὑπὲρ ὧν οὗτοι δικάζουσιν.
I should not be surprised if they try to shed tears and make themselves seem worthy of pity. But I deem that, in view of this, you should all remember that it is the part of shameless men, or rather of men with no sense of right, after having squandered their fortune in gluttony and wine-bibbing along with Aristocrates and Diognetus and others of that stamp in shameful and evil fashion, to weep and wail now in the hope of getting what belongs to others. You would have good cause to weep over your former doings. Yet it is not now a time to weep, but to prove that you did not give a release, or that action may be had afresh for the matters released, or that it is legal to bring an action after the lapse of twenty years, when the law has fixed five years as the limit. These are the questions which these gentlemen are to decide.
§ 28
ἐὰν δὲ μὴ δύνωνται ταῦτα δεικνύναι, ὡς οὐ δυνήσονται, ἡμεῖς ὑμῶν ἁπάντων, ὦ ἄνδρες δικασταί, δεόμεθα μὴ ἡμᾶς προέσθαι τούτοις, μηδὲ τετάρτην οὐσίαν ἔτι δοῦναι τρεῖς ἑτέρας κακῶς διῳκηκόσιν, ἣν παρʼ ἑκόντων ἔλαβον τῶν ἐπιτρόπων, ἣν ὑπὲρ τῶν δικῶν εἰσεπράξαντο, ἣν πρῴην ἀφείλοντʼ Αἰσίου δίκην ἑλόντες, ἀλλʼ ἡμᾶς τὰ ἡμέτερα, ὥσπερ ἐστὶν δίκαιον, ἐᾶν ἔχειν· ἃ καὶ ὑμῖν ἐστιν ἐν ὠφελείᾳ μείζονι παρʼ ἡμῖν ὄντʼ ἢ παρὰ τούτοις, καὶ δικαιότερον δήπου τὰ ἡμέτερα ἡμᾶς ἐστιν ἔχειν ἢ τούτους. οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν· οἶμαι γὰρ ὑμᾶς οὐδὲν ἀγνοεῖν τῶν εἰρημένων. ἐξέρα τὸ ὕδωρ.
If they are unable to prove these things, as they will be unable, we beg of you all, men of the jury, not to deliver us up as prey to these men, nor to give yet a fourth fortune to those who have mismanaged three others—that which they received from their guardians without compulsion, that which they exacted by compromising their suits, and that which the other day they took from Aesius by a judgement—but to allow us, as is right, to retain what is our own. It is of greater service to you in our hands than in theirs. And surely it is more just that we should have what is our own than that they should have it. I do not know what reason there is why I should say more; for I believe that nothing that I have said has escaped you. Pour out the water.
Against Boeotus I · urn:cts:greekLit:tlg0014.tlg039 · Greek: πρὸς Βοιωτὸν περὶ τοῦ Ὀνόματος — tlg0014.tlg039.perseus-grc2 · English: Against Boeotus I — trans. Augustus Taber Murray — tlg0014.tlg039.perseus-eng2
§ 1
οὐδεμιᾷ φιλοπραγμοσύνῃ μὰ τοὺς θεούς, ὦ ἄνδρες δικασταί, τὴν δίκην ταύτην ἔλαχον Βοιωτῷ, οὐδʼ ἠγνόουν ὅτι πολλοῖς ἄτοπον δόξει τὸ δίκην ἐμὲ λαγχάνειν, εἴ τις ἐμοὶ ταὐτὸν ὄνομʼ οἴεται δεῖν ἔχειν· ἀλλʼ ἀναγκαῖον ἦν ἐκ τῶν συμβησομένων, εἰ μὴ τοῦτο διορθώσομαι, ἐν ὑμῖν κριθῆναι.
It was not from any love of litigation I protest by the gods, men of the jury, that I brought this suit against Boeotus, nor was I unaware that it will seem strange to many people that I should bring suit because somebody thought right to have the same name as myself; but it was necessary to have the matter decided in your court, in view of the consequences that must result if I do not get this matter righted.
§ 2
εἰ μὲν οὖν ἑτέρου τινὸς οὗτος ἔφη πατρὸς εἶναι καὶ μὴ τοῦ ἐμοῦ, περίεργος ἂν εἰκότως ἐδόκουν εἶναι φροντίζων ὅ τι βούλεται καλεῖν οὗτος ἑαυτόν. νῦν δὲ λαχὼν δίκην τῷ πατρὶ τῷ ἐμῷ καὶ μεθʼ ἑαυτοῦ κατασκευάσας ἐργαστήριον συκοφαντῶν, Μνησικλέα τε, ὃν ἴσως γιγνώσκετε πάντες, καὶ Μενεκλέα τὸν τὴν Νῖνον ἑλόντʼ ἐκεῖνον, καὶ τοιούτους τινάς, ἐδικάζεθʼ υἱὸς εἶναι φάσκων ἐκ τῆς Παμφίλου θυγατρὸς καὶ δεινὰ πάσχειν καὶ τῆς πατρίδος ἀποστερεῖσθαι.
If the defendant declared himself the son of another father and not of my own, I should naturally have seemed meddlesome in caring by what name he chose to call himself; but, as it is, he brought suit against my father, and having got up a gang of blackmailers to support him—Mnesicles, whom you all probably know, and that Menecles who secured the conviction of Ninus, and others of the same sort—he went into court, alleging that he was my father’s son by the daughter of Pamphilus, and that he was being outrageously treated, and robbed of his civic rights.
§ 3
ὁ πατὴρ δέ (πᾶσα γὰρ εἰρήσεται ἡ ἀλήθειʼ, ὦ ἄνδρες δικασταί) ἅμα μὲν φοβούμενος εἰς δικαστήριον εἰσιέναι, μή τις, οἷʼ ὑπὸ πολιτευομένου, ἑτέρωθί που λελυπημένος ἐνταυθοῖ ἀπαντήσειεν αὐτῷ, ἅμα δʼ ἐξαπατηθεὶς ὑπὸ τῆς τουτουὶ μητρός, ὀμοσάσης αὐτῆς ἦ μήν, ἐὰν ὅρκον αὐτῇ διδῷ περὶ τούτων, μὴ ὀμεῖσθαι, τούτων δὲ πραχθέντων οὐδὲν ἔτʼ ἔσεσθαι αὐτοῖς, καὶ μεσεγγυησαμένης ἀργύριον, ἐπὶ τούτοις δίδωσι τὸν ὅρκον.
My father (for the whole truth shall be told you, men of the jury) feared to come into court lest someone, on the ground of having elsewhere received some injury from him in his public life, should confront him here; and at the same time he was deceived by this man’s mother. For she had sworn that if he should tender her an oath in this matter, she would refuse it, and that, when this had been done, all relations between them would be at an end; and she had also had money deposited in the hands of a third party on her behalf;—on these conditions, then, my father tendered her the oath.
§ 4
ἡ δὲ δεξαμένη, οὐ μόνον τοῦτον, ἀλλὰ καὶ τὸν ἀδελφὸν τὸν ἕτερον πρὸς τούτῳ κατωμόσατʼ ἐκ τοῦ πατρὸς εἶναι τοῦ ἐμοῦ. ὡς δὲ τοῦτʼ ἐποίησεν, εἰσάγειν εἰς τοὺς φράτερας ἦν ἀνάγκη τούτους καὶ λόγος οὐδεὶς ὑπελείπετο. εἰσήγαγεν, ἐποιήσατο, ἵνα τἀν μέσῳ συντέμω, ἐγγράφει τοῖς Ἀπατουρίοις τουτονὶ μὲν Βοιωτὸν εἰς τοὺς φράτερας, τὸν δʼ ἕτερον Πάμφιλον· Μαντίθεος δʼ ἐνεγεγράμμην ἐγώ.
But she accepted it, and swore that not only the defendant, but his brother too, her other son, was my father’s child. When she had done this it was necessary to enter them among the clansmen, and there was no excuse left. My father did enter them; he adopted them as his children and (to cut short the intervening matters) he enrolled the defendant at the Apaturia as Boeotus on the list of the clansmen, and the other as Pamphilus. But I had already been enrolled as Mantitheus.
§ 5
συμβάσης δὲ τῷ πατρὶ τῆς τελευτῆς πρὶν τὰς εἰς τοὺς δημότας ἐγγραφὰς γενέσθαι, ἐλθὼν εἰς τοὺς δημότας οὑτοσὶ ἀντὶ Βοιωτοῦ Μαντίθεον ἐνέγραψεν ἑαυτόν. τοῦτο δʼ ὅσα βλάπτει ποιῶν πρῶτον μὲν ἐμέ, εἶτα δὲ καὶ ὑμᾶς, ἐγὼ διδάξω, ἐπειδὰν ὧν λέγω παράσχωμαι μάρτυρας. ΜΑΡΤΥΡΕΣ.
My father’s death happened before the entries were made on the register of the demesmen, but the defendant went and enrolled himself on the register as Mantitheus, instead of Boeotus. How great a wrong he did in this—to me, in the first place, but also to you—I shall show, as soon as I have brought forward witnesses to prove my assertions. The Witnesses
§ 6
ὃν μὲν τοίνυν τρόπον ἡμᾶς ἐνέγραψεν ὁ πατήρ, ἀκηκόατε τῶν μαρτύρων· ὅτι δʼ οὐκ οἰομένου τούτου δεῖν ἐμμένειν, δικαίως καὶ ἀναγκαίως ἔλαχον τὴν δίκην, τοῦτʼ ἤδη δείξω. ἐγὼ γὰρ οὐχ οὕτω δήπου σκαιός εἰμʼ ἄνθρωπος οὐδʼ ἀλόγιστος, ὥστε τῶν μὲν πατρῴων, ἃ πάντʼ ἐμὰ ἐγίγνετο, ἐπειδήπερ ἐποιήσατο τούτους ὁ πατήρ, συγκεχωρηκέναι τὸ τρίτον νείμασθαι μέρος καὶ στέργειν ἐπὶ τούτῳ, περὶ δʼ ὀνόματος ζυγομαχεῖν, εἰ μὴ τὸ μὲν ἡμᾶς μεταθέσθαι μεγάλην ἀτιμίαν ἔφερε καὶ ἀνανδρίαν, τὸ δὲ ταὐτὸν ἔχειν τοῦτον ἡμῖν ὄνομα διὰ πόλλʼ ἀδύνατον ἦν.
You have heard from the witnesses the manner in which our father enrolled us; I shall now show to you that, as the defendant did not choose to abide by this enrollment, it was both just and necessary for me to bring suit. For I am surely not so stupid nor unreasonable a person as to have agreed to take only a third of my father’s estate (though the whole of it was coming to me), seeing that my father had adopted these men, and to be content with that, and then to engage in a quarrel with my kin about a name, were it not that for me to change mine would bring great dishonor and a reputation for cowardice, while for my opponent to have the same name as myself was on many accounts impossible.
§ 7
πρῶτον μὲν γάρ, εἰ δεῖ τὰ κοινὰ τῶν ἰδίων εἰπεῖν πρότερον, τίνʼ ἡμῖν ἡ πόλις ἐπιτάξει τρόπον, ἄν τι δέῃ ποιεῖν; οἴσουσι νὴ Δίʼ οἱ φυλέται τὸν αὐτὸν τρόπον ὅνπερ καὶ τοὺς ἄλλους. οὐκοῦν Μαντίθεον Μαντίου Θορίκιον οἴσουσιν, ἐὰν χορηγὸν ἢ γυμνασίαρχον ἢ ἑστιάτορʼ ἢ ἐάν τι τῶν ἄλλων φέρωσιν. τῷ δῆλον οὖν ἔσται πότερον σὲ φέρουσιν ἢ ἐμέ; σὺ μὲν γὰρ φήσεις ἐμέ, ἐγὼ δὲ σέ.
To begin with (assuming that it is best to mention public matters before private), in what way will the state give its command to us, if any duty is to be performed? The members of the tribe will, of course, nominate us in the same way as they nominate other people. Well then; they will bring forward the name of Mantitheus, son of Mantias, of Thoricus if they are nominating one for choregus or gymnasiarch or feaster of the tribe or for any other office. By what, then, will it be made clear whether they are nominating you or me?
§ 8
καὶ δὴ καλεῖ μετὰ τοῦθʼ ὁ ἄρχων ἢ πρὸς ὅντινʼ ἂν ᾖ ἡ δίκη. οὐχ ὑπακούομεν, οὐ λῃτουργοῦμεν. πότερος ταῖς ἐκ τῶν νόμων ἔσται ζημίαις ἔνοχος; τίνα δʼ οἱ στρατηγοὶ τρόπον ἐγγράψουσιν, ἂν εἰς συμμορίαν ἐγγράφωσιν, ἢ ἂν τριήραρχον καθιστῶσιν; ἢ ἂν στρατεία τις ᾖ, τῷ δῆλον ἔσται πότερός ἐσθʼ ὁ κατειλεγμένος;
You will say it is I; I shall say it is you. Well, suppose that after this the Archon summons us, or any other magistrate, before whom the case is called. We do not obey the summons; we do not undertake the service. Which of us is liable to the penalties provided by law? And in what manner will the generals enter our names, if they are listing names for a tax-company? or if they are appointing a trierarch? Or, if there be a military expedition, how will it be made clear which of us is on the muster-roll?
§ 9
τί δʼ, ἂν ἄλλη τις ἀρχὴ καθιστῇ λῃτουργεῖν, οἷον ἄρχων, βασιλεύς, ἀθλοθέται, τί σημεῖον ἔσται πότερον καθιστᾶσιν; προσπαραγράψουσι νὴ Δία τὸν ἐκ Πλαγγόνος, ἂν σὲ ἐγγράφωσιν, ἂν δʼ ἐμέ, τῆς ἐμῆς μητρὸς τοὔνομα. καὶ τίς ἤκουσε πώποτε, ἢ κατὰ ποῖον νόμον προσπαραγράφοιτʼ ἂν τοῦτο τὸ παράγραμμα ἢ ἄλλο τι πλὴν ὁ πατὴρ καὶ ὁ δῆμος; ὧν ὄντων ἀμφοῖν τῶν αὐτῶν πολλὴ ταραχὴ συμβαίνει.
Or again, if any other magistrate, the Archon, the King-Archon, the Stewards of the Games, makes an appointment for some public service, what sign will there be to indicate which one of us they are appointing? Are they in heaven’s name to add the designation son of Plangon, if they are entering your name, or add the name of my mother if they are entering mine? But who ever heard of such a thing? or by what law could this special designation be appended, or anything else, except the name of the father and the deme? And seeing that both of these are the same great confusion must result.
§ 10
φέρε, εἰ δὲ κριτὴς καλοῖτο Μαντίθεος Μαντίου Θορίκιος, τί ἂν ποιοῖμεν; ἢ βαδίζοιμεν ἂν ἄμφω; τῷ γὰρ ἔσται δῆλον πότερον σὲ κέκληκεν ἢ ἐμέ; πρὸς Διός, ἂν δʼ ἀρχὴν ἡντινοῦν ἡ πόλις κληροῖ, οἷον βουλῆς, θεσμοθέτου, τῶν ἄλλων, τῷ δῆλος ὁ λαχὼν ἡμῶν ἔσται; πλὴν εἰ σημεῖον, ὥσπερ ἂν ἄλλῳ τινί, τῷ χαλκίῳ προσέσται· καὶ οὐδὲ τοῦθʼ ὁποτέρου ἐστὶν οἱ πολλοὶ γνώσονται. οὐκοῦν ὁ μὲν ἑαυτόν, ἐγὼ δʼ ἐμαυτὸν φήσω τὸν εἰληχότʼ εἶναι.
Again, suppose Mantitheus, son of Mantias, of Thoricus should be summoned as judge, what should we do? Should we go, both of us? For how is it to be clear whether he has summoned you or me? Or, by Zeus, suppose the state is appointing to any office by lot, for example that of Senator, that of Thesmothet, or any of the rest; how will it be clear which one of us has been appointed?—unless some mark shall be attached to the tablet, as there might be to anything else; and even then people will not know to which of us two it belongs. Well then, he will say that he has been appointed, and I shall say that I have.
§ 11
λοιπὸν εἰς τὸ δικαστήριον ἡμᾶς εἰσιέναι. οὐκοῦν ἐφʼ ἑκάστῳ τούτων δικαστήριον ἡμῖν ἡ πόλις καθιεῖ, καὶ τοῦ μὲν κοινοῦ καὶ ἴσου, τοῦ τὸν λαχόντʼ ἄρχειν, ἀποστερησόμεθα, ἀλλήλους δὲ πλυνοῦμεν, καὶ ὁ τῷ λόγῳ κρατήσας ἄρξει. καὶ πότερʼ ἂν βελτίους εἴημεν τῶν ὑπαρχουσῶν δυσκολιῶν ἀπαλλαττόμενοι, ἢ καινὰς ἔχθρας καὶ βλασφημίας ποιούμενοι; ἃς πᾶσʼ ἀνάγκη συμβαίνειν, ὅταν ἀρχῆς ἤ τινος ἄλλου πρὸς ἡμᾶς αὐτοὺς ἀμφισβητῶμεν.
The only course left is for us to go into court. So the city will order a court to be set up for each of the cases; and we shall be cheated of the fair and equal right, that the one chosen by lot shall hold office. Then we shall berate each other, and he who shall prevail by his words will hold office. And in which case should we be better off—by trying to rid ourselves of our existing resentments, or by arousing fresh animosities and recriminations? For these must of necessity result, when we wrangle with one another about an office or anything else.
§ 12
τί δʼ, ἂν ἄρα (δεῖ γὰρ ἅπαντα ἡμᾶς ἐξετάσαι) ἅτερος ἡμῶν πείσας τὸν ἕτερον, ἐὰν λάχῃ, παραδοῦναι αὑτῷ τὴν ἀρχήν, οὕτω κληρῶται, τὸ δυοῖν πινακίοιν τὸν ἕνα κληροῦσθαι τί ἄλλʼ ἐστίν; εἶτʼ ἐφʼ ᾧ θάνατον ζημίαν ὁ νόμος λέγει, τοῦθʼ ἡμῖν ἀδεῶς ἐξέσται πράττειν; πάνυ γε· οὐ γὰρ ἂν αὐτὸ ποιήσαιμεν. οἶδα κἀγώ, τὸ γοῦν κατʼ ἐμέ· ἀλλʼ οὐδʼ αἰτίαν τοιαύτης ζημίας ἐνίους ἔχειν καλόν, ἐξὸν μή.
But suppose again (for we must examine every phase of the matter), one or the other of us persuades the other, in case he is chosen, to yield the office to him, and so obtains the appointment? What is this but one man drawing lots with two tablets? Shall it, then, be permitted us to do with impunity a thing for which the law appoints the penalty of death? Why, certainly, for we should not do it, you may say. I know that, at least so far as I am concerned; but it is not right that some persons should even be liable to this penalty, when they need not be.
§ 13
εἶεν. ἀλλὰ ταῦτα μὲν ἡ πόλις βλάπτεται· ἐγὼ δʼ ἰδίᾳ τί; θεάσασθʼ ἡλίκα, καὶ σκοπεῖτʼ ἄν τι δοκῶ λέγειν· πολὺ γὰρ χαλεπώτερα ταῦθʼ ὧν ἀκηκόατʼ ἐστίν. ὁρᾶτε μὲν γὰρ ἅπαντες αὐτὸν χρώμενον, ἕως μὲν ἔζη, Μενεκλεῖ καὶ τοῖς περὶ ἐκεῖνον ἀνθρώποις, νῦν δʼ ἑτέροις ἐκείνου βελτίοσιν οὐδέν, καὶ τὰ τοιαῦτʼ ἐζηλωκότα καὶ δεινὸν δοκεῖν εἶναι βουλόμενον· καὶ νὴ Δίʼ ἴσως ἔστιν.
Very well; but in these cases it is the state that is injured: what harm does it do me individually? Observe in what serious ways I am harmed, and consider if there be anything in what I say. Indeed the wrong done to me is far more grievous than what you have heard. You all know, for instance, that he was intimate with Menecles during his lifetime, and with his crowd, and that he now associates with others no better than Menecles, and that he has cherished the same ambitions, and desires to be thought a clever fellow; and, by Zeus, I dare say he is.
§ 14
ἂν οὖν προϊόντος τοῦ χρόνου τῶν αὐτῶν τι ποιεῖν τούτοις ἐπιχειρῇ (ἔστι δὲ ταῦτα γραφαί, φάσεις, ἐνδείξεις, ἀπαγωγαί), εἶτʼ ἐπὶ τούτων τινί (πολλὰ γάρ ἐστι τἀνθρώπινα, καὶ τοὺς πάνυ δεινοὺς ἑκάστοτε, ὅταν πλεονάζωσιν, ἐπίστασθʼ ὑμεῖς κοσμίους ποιεῖν) ὄφλῃ τῷ δημοσίῳ, τί μᾶλλον οὗτος ἐγγεγραμμένος ἔσται ἐμοῦ;
Now, if, as time goes on, he undertakes to set on foot any of the same practices as these men (these are indictments, presentments for contraband, informations, arrests) and on the basis of one of these he is condemned to pay a fine to the state (for there are many vicissitudes in mortal affairs, and you know well how to keep in due bounds even the most clever people on any occasion when they overreach themselves), why will his name be entered on the record any more than mine?
§ 15
ὅτι νὴ Δίʼ εἴσονται πάντες πότερός ποτʼ ὦφλεν. καλῶς. ἂν δέ, ὃ τυχὸν γένοιτʼ ἄν, χρόνος διέλθῃ καὶ μὴ ἐκτεισθῇ τὸ ὄφλημα, τί μᾶλλον οἱ τούτου παῖδες ἔσονται τῶν ἐμῶν ἐγγεγραμμένοι, ὅταν τοὔνομα καὶ ὁ πατὴρ καὶ ἡ φυλὴ καὶ πάντʼ ᾖ ταὐτά; τί δʼ, εἴ τις δίκην ἐξούλης αὐτῷ λαχὼν μηδὲν ἐμοὶ φαίη πρὸς αὑτὸν εἶναι, κυρίαν δὲ ποιησάμενος ἐγγράψαι, τί μᾶλλον ἂν εἴη τοῦτον ἢ ἔμʼ ἐγγεγραφώς; τί δʼ, εἴ τινας εἰσφορὰς μὴ θείη;
Because, it may be said, everybody will know which of us two was fined. Very good; but suppose (what might very well happen) that time passes and the debt is not paid; why is there any greater likelihood that the defendant’s children will be entered on the list of state debtors any more than my own when the name of the father and the tribe, and all else are identical? Suppose, now, somebody should bring a suit for ejectment against him, and should state that he had nothing to do with me, but, having had the writ registered, should enter the name, why will the name he has entered be that of my opponent any more than my own? What if he fails to pay any of the property-taxes?
§ 16
τί δʼ, εἴ τις ἄλλη περὶ τοὔνομα γίγνοιτʼ ἢ λῆξις δίκης ἢ δόξʼ ὅλως ἀηδής; τίς εἴσεται τῶν πολλῶν πότερός ποθʼ οὗτός ἐστιν, δυοῖν Μαντιθέοιν ταὐτοῦ πατρὸς ὄντοιν; φέρε, εἰ δὲ δίκην ἀστρατείας φεύγοι, χορεύοι δʼ ὅταν στρατεύεσθαι δέῃ; καὶ γὰρ νῦν, ὅτʼ εἰς Ταμύνας παρῆλθον οἱ ἄλλοι, ἐνθάδε τοὺς Χοᾶς ἄγων ἀπελείφθη καὶ τοῖς Διονυσίοις καταμείνας ἐχόρευεν, ὡς ἅπαντες ἑωρᾶθʼ οἱ ἐπιδημοῦντες.
What if the name be involved in the filing of any other suit, or, in general, in any unpleasant scandal? Who, among people at large, will know which of the two it is, when there are two Mantitheuses having the same father? Suppose, again, that he should be prosecuted for evasion of military service, and should be serving as chorister when he ought to be abroad with the army—as, a while ago, when the rest went over to Tamynae, he was left behind here keeping the feast of Pitchers, and remained here and served in the chorus at the Dionysia, as all of you who were at home saw;
§ 17
ἀπελθόντων δʼ ἐξ Εὐβοίας τῶν στρατιωτῶν λιποταξίου προσεκλήθη, κἀγὼ ταξιαρχῶν τῆς φυλῆς ἠναγκαζόμην κατὰ τοὐνόματος τοῦ ἐμαυτοῦ πατρόθεν δέχεσθαι τὴν λῆξιν· καὶ εἰ μισθὸς ἐπορίσθη τοῖς δικαστηρίοις, εἰσῆγον ἂν δῆλον ὅτι. ταῦτα δʼ εἰ μὴ σεσημασμένων ἤδη συνέβη τῶν ἐχίνων, κἂν μάρτυρας ὑμῖν παρεσχόμην.
then, after the soldiers had come back from Euboea, he was summoned on a charge of desertion, and I, as taxiarch of our tribe, was compelled to receive the summons, since it was against my name, that of my father being added; and if pay had been available for the juries, I should certainly have had to bring the case into court. If this had not occurred after the boxes had already been sealed, I should have brought you witnesses to prove it.
§ 18
εἶεν. εἰ δὲ ξενίας προσκληθείη; πολλοῖς δὲ προσκρούει, καὶ ὃν ἠναγκάσθη τρόπον ὁ πατὴρ ποιήσασθαι αὐτόν, οὐ λέληθεν. ὑμεῖς δʼ, ὅτε μὲν τοῦτον οὐκ ἐποιεῖθʼ ὁ πατήρ, τὴν μητέρʼ ἀληθῆ λέγειν ἡγεῖσθʼ αὐτοῦ· ἐπειδὰν δʼ οὕτως γεγονὼς οὗτος ὀχληρὸς ᾖ, πάλιν ὑμῖν ποτὲ δόξει ʼκεῖνος ἀληθῆ λέγειν. τί δʼ, εἰ ψευδομαρτυρίων ἁλώσεσθαι προσδοκῶν ἐφʼ οἷς ἐρανίζει τούτοις τοῖς περὶ αὑτόν, ἐρήμην ἐάσειεν τελεσθῆναι τὴν δίκην; ἆρά γε μικρὰν ἡγεῖσθε βλάβην, ὦ ἄνδρες Ἀθηναῖοι, ἐν κοινωνίᾳ τὸν ἅπαντα βίον τῆς τούτου δόξης καὶ τῶν ἔργων εἶναι;
Well then; suppose he were summoned on the charge of being an alien. And he does make himself obnoxious to many, and the way in which my father was compelled to adopt him is no secret. You, on your part, while my father was refusing to acknowledge him, believed that his mother was telling the truth; but when, with his parentage thus established, he makes himself odious, you will some day on the contrary conclude that my father’s story was true. Again, what if my opponent, in the expectation of being convicted of perjury for the services which he freely grants his associates, should allow the suit to go by default? Do you think it would be a slight injury that I should be my whole life long a sharer of his reputation and his doings?
§ 19
ὅτι τοίνυν οὐδʼ ἃ διεξελήλυθʼ ὑμῖν μάτην φοβοῦμαι, θεωρήσατε. οὗτος γὰρ ἤδη καὶ γραφάς τινας, ὦ ἄνδρες Ἀθηναῖοι, πέφευγεν, ἐφʼ αἷς οὐδὲν αἴτιος ὢν ἐγὼ συνδιαβάλλομαι, καὶ τῆς ἀρχῆς ἠμφεσβήτει, ἣν ὑμεῖς ἔμʼ ἐχειροτονήσατε, καὶ πολλὰ καὶ δυσχερῆ διὰ τοὔνομα συμβέβηκεν ἡμῖν, ὧν, ἵνʼ εἰδῆτε, ἑκάστων μάρτυρας ὑμῖν παρέξομαι. ΜΑΡΤΥΡΕΣ.
Pray observe that my fear regarding the things I have set forth to you is not a vain one. He has already, men of Athens, been defendant in certain suits, in which, although I have been wholly innocent, odium has attached to my name as well as his; and he has laid claim to the office to which you had elected me; and many unpleasant things have happened to me because of the name; regarding each one of which I will produce witnesses to inform you fully. The Witnesses
§ 20
ὁρᾶτʼ, ὦ ἄνδρες Ἀθηναῖοι, τὰ συμβαίνοντα, καὶ τὴν ἀηδίαν τὴν ἐκ τοῦ πράγματος. εἰ τοίνυν μηδὲν ἀηδὲς ἦν ἐκ τούτων, μηδʼ ὅλως ἀδύνατον ταὐτὸν ἔχειν ὄνομʼ ἡμῖν συνέβαινεν, οὐ δήπου τοῦτον μὲν δίκαιον τὸ μέρος τῶν ἐμῶν χρημάτων ἔχειν κατὰ τὴν ποίησιν, ἣν ὁ πατὴρ αὐτὸν ἀναγκασθεὶς ἐποιήσατο, ἐμὲ δʼ ἀφαιρεθῆναι τοὔνομα, ὃ βουλόμενος καὶ οὐδʼ ὑφʼ ἑνὸς βιασθεὶς ἔθετο. οὐκ ἔγωγʼ ἡγοῦμαι. ἵνα τοίνυν εἰδῆτε, ὅτι οὐ μόνον εἰς τοὺς φράτερας οὕτως, ὡς μεμαρτύρηται, ὁ πατὴρ τὴν ἐγγραφὴν ἐποιήσατο, ἀλλὰ καὶ τὴν δεκάτην ἐμοὶ ποιῶν τοὔνομα τοῦτʼ ἔθετο, λαβέ μοι καὶ ταύτην τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
You see, men of Athens, what keeps happening and the annoyance resulting from the matter. But even if there were no annoying results, and if it were not absolutely impossible for us both to have the same name, it surely is not fair for him to have his share of my property by virtue of the adoption which my father made under compulsion, and for me to be robbed of the name which that father gave me of his own free will and under constraint from no one. I, certainly, think it is not. Now, to show you that my father not only made the entry in the list of the clansmen in the manner which has been testified to you, but that he gave me this name when he kept the tenth day after my birth, please take this deposition. The Deposition
§ 21
ἀκούετʼ, ἄνδρες Ἀθηναῖοι, ὅτι ἐγὼ μέν εἰμʼ ἐπὶ τοὐνόματος τούτου πάντα τὸν χρόνον, τουτονὶ δὲ Βοιωτὸν εἰς τοὺς φράτερας, ἡνίκʼ ἠναγκάσθη, ἐνέγραψεν ὁ πατήρ. ἡδέως τοίνυν ἐροίμην ἂν αὐτὸν ἐναντίον ὑμῶν· εἰ μὴ ἐτελεύτησεν ὁ πατήρ, τί ἄν ποτʼ ἐποίεις πρὸς τοῖς δημόταις; οὐκ ἂν εἴας σεαυτὸν ἐγγράφειν Βοιωτόν; ἀλλʼ ἄτοπον δίκην μὲν λαγχάνειν τούτου, κωλύειν δὲ πάλιν. καὶ μὴν εἴ γʼ εἴας αὐτόν, ἐνέγραψεν ἄν σʼ εἰς τοὺς δημότας, ὅπερ εἰς τοὺς φράτερας. οὐκοῦν δεινόν, ὦ γῆ καὶ θεοί, φάσκειν μὲν ἐκεῖνον αὑτοῦ πατέρʼ εἶναι, τολμᾶν δʼ ἄκυρα ποιεῖν ἁκεῖνος ἔπραξεν ζῶν.
You hear then, men of Athens, that I have always been in possession of the name Mantitheus; but that my father, when he was compelled to enter him, entered the defendant in the list of clansmen as Boeotus. I should be glad, then, to ask him in your presence, If my father had not died, what would you have done in the presence of your demesman? Would you not have allowed yourself to be registered as Boeotus? But it would have been absurd to bring suit to force this and then afterwards to seek to prevent it. And yet, if you had allowed him, my father would have enrolled you in the register of demesmen by the same name as he did in that of the clansmen. Then, O Earth and the Gods, it is monstrous for him to claim that Mantias is his father, and yet to have the audacity to try to make of none effect what Mantias did in his lifetime.
§ 22
ἐτόλμα τοίνυν πρὸς τῷ διαιτητῇ πρᾶγμʼ ἀναιδέστατον λέγειν, ὡς ὁ πατὴρ αὑτοῦ δεκάτην ἐποίησεν ὥσπερ ἐμοῦ καὶ τοὔνομα τοῦτʼ ἔθετʼ αὐτῷ, καὶ μάρτυράς τινας παρείχετο, οἷς ἐκεῖνος οὐδεπώποτʼ ὤφθη χρώμενος. ἐγὼ δʼ οὐδένʼ ὑμῶν ἀγνοεῖν οἴομαι, ὅτι οὔτʼ ἂν ἐποίησε δεκάτην οὐδεὶς παιδίου μὴ νομίζων αὑτοῦ δικαίως εἶναι, οὔτε ποιήσας καὶ στέρξας, ὡς ἂν υἱόν τις στέρξαι, πάλιν ἔξαρνος ἐτόλμησε γενέσθαι.
He had the effrontery, moreover, to make before the arbitrator the most audacious assertions, that my father kept the tenth day after birth for him, just as for me, and gave him the name Mantitheus; and he brought forward as witnesses persons with whom my father was never known to be intimate. But I think that not one of you is unaware that no man would have kept the tenth day for a child which he did not believe was rightly his own; nor, if he had kept the day and shown the affection one would feel for a son, would afterward have dared to deny him.
§ 23
οὐδὲ γὰρ εἴ τι τῇ μητρὶ πρὸς ὀργὴν ἦλθεν τῇ τούτων, τούτους ἂν ἐμίσει, νομίζων αὑτοῦ εἶναι· πολὺ γὰρ μᾶλλον εἰώθασιν, ὧν ἂν ἑαυτοῖς διενεχθῶσιν ἀνὴρ καὶ γυνή, διὰ τοὺς παῖδας καταλλάττεσθαι ἢ διʼ ἃν ἀδικηθῶσιν ὑφʼ αὑτῶν, τοὺς κοινοὺς παῖδας πρὸς μισεῖν. οὐ τοίνυν ἐκ τούτων ἔστιν ἰδεῖν μόνον ὅτι ψεύσεται, ταῦτʼ ἂν λέγῃ, ἀλλὰ πρὶν ἡμέτερος φάσκειν συγγενὴς εἶναι, εἰς Ἱπποθωντίδʼ ἐφοίτα φυλὴν εἰς παῖδας χορεύσων.
For even if he might have got into some quarrel with the mother of these children, he would not have hated them, if he believed them to be his own. For man and wife are much more apt, in cases where they are at variance with one another, to become reconciled for the sake of their children, than, on the ground of the injuries which they have done one to the other, to hate their common children also. However, it is not from these facts alone that you may see that he will be lying, if he makes these statements; but, before he claimed to be a kinsman of ours, he used to go to the tribe Hippothontis to dance in the chorus of boys.
§ 24
καίτοι τίς ἂν ὑμῶν οἴεται τὴν μητέρα πέμψαι τοῦτον εἰς ταύτην τὴν φυλήν, δεινὰ μέν, ὥς φησιν, ὑπὸ τοῦ πατρὸς πεπονθυῖαν, δεκάτην δʼ εἰδυῖαν πεποιηκότʼ ἐκεῖνον καὶ πάλιν ἔξαρνον ὄντα; ἐγὼ μὲν οὐδένʼ ἂν οἶμαι. εἰς γὰρ τὴν Ἀκαμαντίδʼ ὁμοίως ἐξῆν σοι φοιτᾶν, καὶ ἐφαίνετʼ ἂν οὖσʼ ἀκόλουθος ἡ φυλὴ τῇ θέσει τοὐνόματος. ὡς τοίνυν ταῦτʼ ἀληθῆ λέγω, τούτων μάρτυρας ὑμῖν τοὺς συμφοιτῶντας καὶ τοὺς εἰδότας παρέξομαι. ΜΑΡΤΥΡΕΣ.
And yet, who among you imagines that his mother would have sent him to this tribe, if, as she alleges, she had been cruelly treated by my father, and knew that he had kept the tenth day, and afterward denied it? Not one, I am sure. For it would have been just as much your right to go to school to the tribe Acamantis, and then the tribe would have been in manifest agreement with the giving of the name. To prove that I am speaking the truth in this, I shall bring before you as witnesses those who went to school with him, and know the facts. The Witnesses
§ 25
οὕτω τοίνυν φανερῶς παρὰ τὸν τῆς αὑτοῦ μητρὸς ὅρκον καὶ τὴν τοῦ δόντος ἐκείνῃ τὸν ὅρκον εὐήθειαν πατρὸς τετυχηκὼς καὶ ἀνθʼ Ἱπποθωντίδος ἐν Ἀκαμαντίδι φυλῇ γεγονώς, οὐκ ἀγαπᾷ Βοιωτὸς οὑτοσί, ἀλλὰ καὶ δίκας ἐμοὶ δύʼ ἢ τρεῖς εἴληχεν ἀργυρίου πρὸς αἷς καὶ πρότερόν μʼ ἐσυκοφάντει. καίτοι πάντας οἶμαι τοῦθʼ ὑμᾶς εἰδέναι, τίς ἦν χρηματιστὴς ὁ πατήρ.
Nevertheless, although it is so plain that by his mother’s oath and the simplicity of him who tendered the oath to her, he has obtained a father and established his birth in the tribe Acamantis, instead of Hippothontis, the defendant Boeotus is not content with this, but has actually entered two or three suits against me for money, in addition to the malicious and baseless actions which he brought against me before. And yet I think you all know what sort of a man of business my father was.
§ 26
ἐγὼ δʼ ἐάσω ταῦτα. ἀλλʼ εἰ δίκαιʼ ὀμώμοκεν ἡ μήτηρ ἡ τούτων, ἐπʼ αὐτοφώρῳ συκοφάντην ἐπιδεικνύει τοῦτον ταῖς δίκαις ταύταις. εἰ γὰρ οὕτω δαπανηρὸς ἦν, ὥστε γάμῳ γεγαμηκὼς τὴν ἐμὴν μητέρα, ἑτέραν εἶχε γυναῖκα, ἧς ὑμεῖς ἐστέ, καὶ δύʼ οἰκίας ᾤκει, πῶς ἂν ἀργύριον τοιοῦτος ὢν κατέλιπεν;
I will say nothing about this; but if the mother of these men has sworn truly, it absolutely proves that the fellow is acting as a malicious pettyfogger in these suits. For if my father was so extravagant that after having married my mother in lawful wedlock, he kept another woman, whose children you are, and maintained two establishments, how pray if he were a man of this sort, could he have left any money?
§ 27
οὐκ ἀγνοῶ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ὅτι Βοιωτὸς οὑτοσὶ δίκαιον μὲν οὐδὲν ἕξει λέγειν, ἥξει δʼ ἐπὶ ταῦθʼ ἅπερ ἀεὶ λέγει, ὡς ἐπηρέαζεν ὁ πατὴρ αὐτῷ πειθόμενος ὑπʼ ἐμοῦ, ἀξιοῖ δʼ αὐτὸς ὡς δὴ πρεσβύτερος ὢν τοὔνομʼ ἔχειν τὸ τοῦ πρὸς πατρὸς πάππου. πρὸς δὴ ταῦτʼ ἀκοῦσαι βέλτιον ὑμᾶς βραχέα. ἐγὼ γὰρ οἶδα τοῦτον, ὅτʼ οὔπω συγγενὴς ἦν ἐμοί, ὁρῶν ὥσπερ ἂν ἄλλον τινʼ οὑτωσί, νεώτερον ὄντʼ ἐμοῦ καὶ συχνῷ, ὅσʼ ἐξ ὄψεως, οὐ μὴν ἰσχυρίζομαι τούτῳ (καὶ γὰρ εὔηθες)·
I am well aware, men of Athens, that the defendant, Boeotus, will have no valid argument to advance, but will have recourse to the statements he is always making, that my father was induced by me to treat him with despite; and he claims the right, alleging that he is older than I, to bear the name of his paternal grandfather. As to this, it is better for you to listen to a few statements. I remember seeing him, before he became a relative of mine, casually, as one might see anyone else, and thought him younger than I, and to judge by appearances, much younger; but I will not insist upon this, for it would be silly to do so.
§ 28
ἀλλʼ εἴ τις ἔροιτο Βοιωτὸν τουτονί, ὅτʼ ἐν Ἱπποθωντίδι φυλῇ ἠξίους χορεύειν, οὔπω τοῦ πατρὸς εἶναι φάσκων τοῦ ἐμοῦ υἱός, τί σαυτὸν ἔχειν δικαίως ἂν θείης ὄνομα; εἰ γὰρ Μαντίθεον, οὐκ ἂν διὰ τοῦτό γε φαίης ὅτι πρεσβύτερος εἶ ἐμοῦ. ὃς γὰρ οὐδὲ τῆς φυλῆς τότε σοι προσήκειν ἡγοῦ τῆς ἐμῆς, πῶς ἂν τοῦ γε πάππου τοῦ ἐμοῦ ἠμφεσβήτεις;
However, suppose one should ask this Boeotus the following questions: When you thought it right to join the chorus in the tribe Hippothontis before you claimed to be the son of my father, what name would you have set down as rightly belonging to you? For if you should say, Mantitheus, you could not do so on the plea that you are older than I, for since at that time you did not suppose you had any connection even with my tribe, how could you claim to be related to my grandfather?
§ 29
ἔτι δʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸν μὲν τῶν ἐτῶν χρόνον οὐδεὶς οἶδεν ὑμῶν (ἐγὼ μὲν γὰρ ἐμοὶ πλείονα, οὗτος δʼ ἑαυτῷ φήσει), τὸν δὲ τοῦ δικαίου λόγον ἅπαντες ἐπίστασθε. ἔστι δʼ οὗτος τίς; ἀφʼ οὗ παῖδας ἐποιήσατο τούτους ὁ πατήρ, ἀπὸ τούτου καὶ νομίζεσθαι. πρότερον τοίνυν ἔμʼ εἰς τοὺς δημότας ἐνέγραψε Μαντίθεον, πρὶν εἰσαγαγεῖν τοῦτον εἰς τοὺς φράτερας. ὥστʼ οὐ τῷ χρόνῳ μόνον, ἀλλὰ καὶ τῷ δικαίῳ πρεσβεῖον ἔχοιμʼ ἂν ἐγὼ τοὔνομα τοῦτʼ εἰκότως.
Besides, men of Athens, not one of you knows the number of the years, for I shall say that I am the elder, and he will say that he is, but you all understand the just way of reckoning. And what is this? That these men should be considered children of my father from the date when he adopted them. Well then, he entered me on the register of the demesmen as Mantitheus, before he introduced this man to the clansmen. Therefore not by virtue of time only, but also by virtue of justice I have the right to bear this name as a mark of seniority.
§ 30
εἶεν. εἰ δέ τίς σʼ ἔροιτο, εἰπέ μοι, Βοιωτέ, πόθεν νῦν Ἀκαμαντίδος φυλῆς γέγονας καὶ τῶν δήμων Θορίκιος καὶ υἱὸς Μαντίου, καὶ τὸ μέρος τῶν ὑπʼ ἐκείνου καταλειφθέντων ἔχεις; οὐδὲν ἂν ἄλλʼ ἔχοις εἰπεῖν, πλὴν ὅτι κἀμὲ ζῶν ἐποιήσατο Μαντίας. τί τεκμήριον, εἴ τίς σʼ ἔροιτο, ἢ μαρτύριόν ἐστί σοι τούτου; εἰς τοὺς φράτεράς μʼ εἰσήγαγε, φήσειας ἄν. τί οὖν σʼ ἐνέγραψεν ὄνομα, εἴ τις ἔροιτο, Βοιωτὸν ἂν εἴποις· τοῦτο γὰρ εἰσήχθης.
Very well. Now, suppose one should ask you this question? Tell me, Boeotus, how is it that you have now become a member of the tribe Acamantis, and of the deme Thoricus, and a son of Mantias, and have your share in the property left by him? You could give no other answer than, Mantias while living acknowledged me, too, as his son. If one should ask you what proof you had of this or what evidence, you would say, He introduced me to the clansmen. But if one asked under what name he enrolled you, you would say, Boeotus, for that is the name by which you were introduced.
§ 31
οὐκοῦν δεινὸν εἰ τῆς μὲν πόλεως καὶ τῶν ὑπʼ ἐκείνου καταλειφθέντων διὰ τοὔνομα τοῦτο μέτεστί σοι, τοῦτο δʼ ἀξιοῖς ἀφεὶς ἕτερον μεταθέσθαι σαυτῷ. φέρʼ, εἴ σʼ ὁ πατὴρ ἀξιώσειεν ἀναστάς, ἢ μένειν ἐφʼ οὗ σʼ αὐτὸς ἐποιήσατʼ ὀνόματος, ἢ πατέρʼ ἄλλον σαυτοῦ φάσκειν εἶναι, ἆρʼ οὐκ ἂν μέτριʼ ἀξιοῦν δοκοίη; ταὐτὰ τοίνυν ταῦτʼ ἐγώ σʼ ἀξιῶ, ἢ πατρὸς ἄλλου σεαυτὸν παραγράφειν, ἢ τοὔνομʼ ἔχειν ὃ ʼκεῖνος ἔδωκέ σοι.
It is, then, an outrage that whereas thanks to that name you have a share in the right of citizenship and in the estate left by my father, you should see fit to fling it aside and take another name. Come; suppose my father were to rise from the grave and demand of you either to abide by the name under which he adopted you, or to declare yourself the son of some other father, would his demand not be thought a reasonable one? Well then, I make this same demand of you, either to add to your name that of another father, or to keep the name which Mantias gave you.
§ 32
νὴ Δίʼ, ἀλλʼ ὕβρει καὶ ἐπηρείᾳ τινὶ τοῦτʼ ἐτέθη σοι. ἀλλὰ πολλάκις μέν, ὅτʼ οὐκ ἐποιεῖθʼ ὁ πατὴρ τούτους, ἔλεγον οὗτοι ὡς οὐδὲν χείρους εἰσὶν οἱ τῆς μητρὸς τῆς τούτου συγγενεῖς τῶν τοῦ πατρὸς τοῦ ἐμοῦ. ἔστι δʼ ὁ Βοιωτὸς ἀδελφοῦ τῆς τούτου μητρὸς ὄνομα. ἐπειδὴ δʼ εἰσάγειν ὁ πατὴρ τούτους ἠναγκάζετο, ἐμοῦ προεισηγμένου Μαντιθέου, οὕτω τοῦτον εἰσάγει Βοιωτόν, τὸν ἀδελφὸν δʼ αὐτοῦ Πάμφιλον. ἐπεὶ σὺ δεῖξον, ὅστις Ἀθηναίων ταὐτὸν ὄνομα τοῖς αὑτοῦ παισὶν ἔθετο δυοῖν· κἂν δείξῃς, ἐγὼ συγχωρήσω διʼ ἐπήρειάν σοι τοῦτο τοὔνομα θέσθαι τὸν πατέρα.
Ah, you may say, but that name was given you by way of derision or insult. No; very often, during the time when my father refused to acknowledge them, these men used to say that the kinsfolk of the defendant’s mother were quite as good as those of my father. Boeotus is the name of his mother’s brother; and when my father was compelled to bring them into the clan, when I had already been introduced as Mantitheus, he introduced the defendant as Boeotus, and his brother as Pamphilus. For I challenge you to show me any Athenian who ever gave the same name to two of his sons. If you can, I will grant that my father gave you this name by way of insult.
§ 33
καίτοι εἴ γε τοιοῦτος ἦσθα, ὥστε ποιήσασθαι μὲν σαυτὸν ἀναγκάσαι, ἐξ ὅτου δʼ ἀρέσεις ἐκείνῳ τρόπου μὴ σκοπεῖν, οὐκ ἦσθʼ οἷον δεῖ τὸν προσήκοντʼ εἶναι περὶ τοὺς γονέας, οὐκ ὢν δʼ οὐκ ἐπηρεάζου δικαίως ἄν, ἀλλʼ ἀπωλώλεις. ἢ δεινόν γʼ ἂν εἴη, εἰ κατὰ μὲν τῶν ὑπὸ τοῦ πατρὸς αὐτοῦ νομιζομένων παίδων οἱ περὶ τῶν γονέων ἰσχύσουσιν νόμοι, κατὰ δὲ τῶν αὑτοὺς εἰσβιαζομένων ἄκοντας ποιεῖσθαι ἄκυροι γενήσονται.
And yet, if your character was such that you could force him to adopt you, but not study how you might please him, you were not what a true son ought to be toward his parents; and, if you were not, you would have deserved, not only to be treated with indignity, but even to be put to death. It would indeed be an outrageous thing, if the laws concerning parents are to be binding upon children whom the father recognizes as his own, but are to be of no effect against those who have forced themselves in and compelled an unwilling adoption.
§ 34
ἀλλʼ, ὦ χαλεπώτατε Βοιωτέ, μάλιστα μὲν ὧν πράττεις πάντων παῦσαι, εἰ δʼ ἄρα μὴ βούλει, ἐκεῖνό γε πρὸς Διὸς πείθου· παῦσαι μὲν σαυτῷ παρέχων πράγματα, παῦσαι δʼ ἐμὲ συκοφαντῶν, ἀγάπα δʼ ὅτι σοι πόλις, οὐσία, πατὴρ γέγονεν. οὐδεὶς ἀπελαύνει σʼ ἀπὸ τούτων, οὔκουν ἔγωγε. ἀλλʼ ἂν μέν, ὥσπερ εἶναι φὴς ἀδελφός, καὶ τὰ ἔργʼ ἀδελφοῦ ποιῇς, δόξεις εἶναι συγγενής, ἂν δʼ ἐπιβουλεύῃς, δικάζῃ, φθονῇς, βλασφημῇς, δόξεις εἰς ἀλλότριʼ ἐμπεσὼν ὡς οὐ προσήκουσιν οὕτω χρῆσθαι.
You unconscionable Boeotus, do, pray, give up your present ways; but, if indeed you are unwilling to, do, in Heaven’s name, accept advice in this at least; cease to make trouble for yourself, and cease bringing malicious and baseless charges against me; and be content that you have gained citizenship, an estate, a father. No one is trying to dispossess you of these things; certainly not I. Nay, if, as you claim to be a brother, you also act as a brother, people will believe that you are of our blood; but if you go on plotting against me, suing me, evincing malice toward me, slandering me, you will be thought to have intruded yourself into what belonged to others, and then to be treating it as though it were not rightly yours.
§ 35
ἐπεὶ ἔγωγʼ οὐδʼ εἰ τὰ μάλισθʼ ὁ πατὴρ ὄντα σʼ ἑαυτοῦ μὴ ἐποιεῖτʼ ἀδικῶ. οὐ γὰρ ἐμοὶ προσῆκεν εἰδέναι, τίνες εἰσὶν υἱεῖς ἐκείνου, ἀλλʼ ἐκείνῳ δεῖξαι, τίνʼ ἐμοὶ νομιστέον ἔστʼ ἀδελφόν. ὃν μὲν τοίνυν οὐκ ἐποιεῖτό σε χρόνον, οὐδʼ ἐγὼ προσήκονθʼ ἡγούμην, ἐπειδὴ δʼ ἐποιήσατο, κἀγὼ νομίζω. τί τούτου σημεῖον; τῶν πατρῴων ἔχεις τὸ μέρος μετὰ τὴν τοῦ πατρὸς τελευτήν· ἱερῶν, ὁσίων μετέχεις· ἀπάγει σʼ οὐδεὶς ἀπὸ τούτων. τί βούλει; ἂν δὲ φῇ δεινὰ πάσχειν καὶ κλάῃ καὶ ὀδύρηται καὶ κατηγορῇ ἐμοῦ, ἃ μὲν ἂν λέγῃ, μὴ πιστεύετε (οὐ γὰρ δίκαιον μὴ περὶ τούτων ὄντος τοῦ λόγου νυνί), ἐκεῖνο δʼ ὑπολαμβάνετε, ὅτι οὐδὲν ἔστʼ αὐτῷ ἧττον δίκην λαμβάνειν Βοιωτῷ κληθέντι.
I certainly am doing you no wrong, even if it were never so true that my father refused to recognize you, though you were really his son. It was not my part to know who were his sons, but it was his to show me whom I must regard as a brother. Therefore, during the time in which he refused to recognize you, I also counted you as no relative; but ever since he, adopted you, I too regard you as a kinsman. What is the proof of this? You possess your portion of my father’s estate after his death; you share in the religious rites, and civic privileges. No one seeks to exclude you from these. What is it that you would have? But if he says that he is being outrageously treated, if he weeps and wails, and makes charges against me, do not believe what he says. It is not right that you should, since our argument is not now about these matters. But take this attitude—that he can just as well get satisfaction under the name of Boeotus.
§ 36
τί οὖν φιλονικεῖς; μηδαμῶς· μὴ ἔχʼ οὕτω πρὸς ἡμᾶς ἐθελέχθρως· οὐδὲ γὰρ ἐγὼ πρὸς σέ, ἐπεὶ καὶ νῦν, ἵνα μηδὲ τοῦτο λάθῃ σε, ὑπὲρ σοῦ λέγω μᾶλλον, ἀξιῶν μὴ ταὐτὸν ἔχειν ὄνομʼ ἡμᾶς. εἰ γὰρ μηδὲν ἄλλο, ἀνάγκη τὸν ἀκούσαντʼ ἐρέσθαι πότερος, δύʼ ἂν ὦσιν Μαντίθεοι Μαντίου. οὐκοῦν, ὃν ἠναγκάσθη ποιήσασθαι, σὲ ἂν λέγῃ, ἐρεῖ. τί οὖν ἐπιθυμεῖς τούτων; ἀνάγνωθι δέ μοι λαβὼν δύο ταυτασὶ μαρτυρίας, ὡς ἐμοὶ Μαντίθεον καὶ τούτῳ Βοιωτὸν ὁ πατὴρ ὄνομʼ ἔθετο. ΜΑΡΤΥΡΙΑΙ.
Why are you, then, so fond of wrangling? Desist, I beg you; do not be so ready to cherish enmity against me. I am not so minded toward you. For even now—lest the fact escape your notice—I am speaking rather in your interest than in my own, in insisting that we should not have the same name. If there were no other reason, at least anyone hearing it must ask which of us is meant if there are two Mantitheuses, sons of Mantias. Then he will say, The one whom he was compelled to adopt, if he means you. How can you desire this? Now take, please, and read these two depositions, proving that my father gave me the name Mantitheus, and him the name Boeotus. The Depositions
§ 37
λοιπὸν ἡγοῦμαι τοῦθʼ ὑμῖν ἐπιδεῖξαι, ὦ ἄνδρες Ἀθηναῖοι, ὡς οὐ μόνον εὐορκήσετε, ἂν ἁγὼ λέγω ψηφίσησθε, ἀλλὰ καὶ ὡς οὗτος αὐτὸς αὑτοῦ κατέγνω Βοιωτόν, ἀλλʼ οὐ Μαντίθεον ὄνομα δικαίως ἂν ἔχειν. λαχόντος γὰρ ἐμοῦ τὴν δίκην ταύτην Βοιωτῷ Μαντίου Θορικίῳ, ἐξ ἀρχῆς τʼ ἠντεδίκει καὶ ὑπώμνυθʼ ὡς ὢν Βοιωτός, καὶ τὸ τελευταῖον, ἐπεὶ οὐκέτʼ ἐνῆν αὐτῷ διακρούσασθαι, ἐρήμην ἐάσας καταδιαιτῆσαι, σκέψασθε πρὸς θεῶν τί ἐποίησεν·
It remains, I think, to show you, men of Athens, that not only will you be fulfilling your oaths, if you give the verdict for which I ask, but also that the defendant has given judgement against himself, that he should rightly bear the name of Boeotus, and not Mantitheus. For when I had entered this suit against Boeotus, son of Mantias, of Thoricus, at the first he accepted service of the suit, and put in an oath for delay, as being Boeotus; but finally, when there was no longer room for evasion, he allowed the arbitrators to give judgement against him by default, and then, in Heaven’s name, see what he did—
§ 38
ἀντιλαγχάνει μοι τὴν μὴ οὖσαν Βοιωτὸν αὑτὸν προσαγορεύσας. καίτοι ἐξ ἀρχῆς τʼ ἔδει ἐᾶν αὐτὸν τελέσασθαι τὴν δίκην κατὰ Βοιωτοῦ, εἴπερ μηδὲν προσῆκεν αὐτῷ τοὐνόματος, ὕστερόν τε μὴ αὐτὸν φαίνεσθαι ἐπὶ τῷ ὀνόματι τούτῳ ἀντιλαγχάνοντα τὴν μὴ οὖσαν. ὃς οὖν αὐτὸς αὑτοῦ κατέγνω δικαίως ἂν εἶναι Βοιωτός, τί ὑμᾶς ἀξιώσει τοὺς ὀμωμοκότας ψηφίζεσθαι; ὡς δὲ ταῦτʼ ἀληθῆ λέγω, λαβέ μοι τὴν ἀντίληξιν καὶ τὸ ἔγκλημα τουτί. ΑΝΤΙΛΗΞΙΣ. ΕΓΚΛΗΜΑ.
he got this judgement for non-appearance set aside, entitling himself Boeotus. And yet he ought in the first place to have allowed me to get my suit finished as against Boeotus, if that name did not, in fact, pertain to him at all, and not subsequently be found getting the judgement for non-appearance set aside under this name. When, a man has thus given judgement against himself that he is properly Boeotus, what verdict can he demand that you sworn jurors shall give? To prove that I am speaking the truth in this, take the decision setting aside the judgement for non-appearance and this complaint. The Decision The Complaint
§ 39
εἰ μὲν τοίνυν οὗτος ἔχει δεῖξαι νόμον ὃς ποιεῖ κυρίους εἶναι τοὺς παῖδας τοῦ ἑαυτῶν ὀνόματος, ἃ λέγει νῦν οὗτος ὀρθῶς ἂν ψηφίζοισθε. εἰ δʼ ὁ μὲν νόμος, ὃν πάντες ἐπίστασθʼ ὁμοίως ἐμοί, τοὺς γονέας ποιεῖ κυρίους οὐ μόνον θέσθαι τοὔνομʼ ἐξ ἀρχῆς, ἀλλὰ κἂν πάλιν ἐξαλεῖψαι βούλωνται καὶ ἀποκηρῦξαι, ἐπέδειξα δʼ ἐγὼ τὸν πατέρα, ὃς κύριος ἦν ἐκ τοῦ νόμου, τούτῳ μὲν Βοιωτόν, ἐμοὶ δὲ Μαντίθεον θέμενον, πῶς ὑμῖν ἔστιν ἄλλο τι πλὴν ἁγὼ λέγω ψηφίσασθαι;
If, now, my opponent can point out a law which gives children the right to choose their own names, you would rightly give the verdict for which he asks. But if the law, which you all know as well as I, gives parents the right not only to give the name in the first place, but also to cancel it and renounce it by public declaration, if they please; and if I have shown that my father, who had this authority under the law, gave to the defendant the name Boeotus, and to me the name Mantitheus, how can you render any other verdict than that for which I ask?
§ 40
ἀλλὰ μὴν ὧν γʼ ἂν μὴ ὦσι νόμοι, γνώμῃ τῇ δικαιοτάτῃ δικάσειν ὀμωμόκατε, ὥστʼ εἰ μηδεὶς ἦν περὶ τούτων κείμενος νόμος, κἂν οὕτω δικαίως πρὸς ἐμοῦ τὴν ψῆφον ἔθεσθε. τίς γάρ ἐστιν ὑμῶν ὅστις ταὐτὸν ὄνομα τοῖς αὑτοῦ παισὶν τέθειται δυοῖν; τίς δʼ, ᾧ μήπω παῖδες εἰσί, θήσεται;
Nay, more, in cases which are not covered by the laws, you have sworn that you will decide as in your judgement is most just, so that even if there were no law concerning these matters, you would have been bound to cast your votes in my favor. For who is there among you who has given the same name to two of his children? Who, that is as yet childless, will do so?
§ 41
οὐδεὶς δήπου. οὐκοῦν ὃ δίκαιον τῇ γνώμῃ τοῖς ὑμετέροις αὐτῶν παισὶν ὑπειλήφατε, τοῦτο καὶ περὶ ἡμῶν εὐσεβὲς γνῶναι. ὥστε καὶ κατὰ τὴν δικαιοτάτην γνώμην καὶ κατὰ τοὺς νόμους καὶ κατὰ τοὺς ὅρκους καὶ κατὰ τὴν τούτου προσομολογίαν ἐγὼ μὲν μέτριʼ ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, δέομαι καὶ δίκαιʼ ἀξιῶ, οὗτος δʼ οὐ μόνον οὐ μέτρια, ἀλλʼ οὐδʼ εἰωθότα γίγνεσθαι.
No one, assuredly. Well then, what in your minds you have decided to be right for your own children, it is your sacred duty to decide also in our case. Therefore on the basis of what you deem most just, on the basis of the laws, your oaths, and the admissions this man has made, my request of you, men of Athens, is reasonable, and my claims just; while my opponent asks what is not only unreasonable, but contrary to established usage.
Against Boeotus II · urn:cts:greekLit:tlg0014.tlg040 · Greek: πρὸς Βοιωτὸν περὶ προικὸς μητρῴας — tlg0014.tlg040.perseus-grc2 · English: Against Boeotus II — trans. Augustus Taber Murray — tlg0014.tlg040.perseus-eng2
§ 1
πάντων ἐστὶν ἀνιαρότατον, ὦ ἄνδρες δικασταί, ὅταν τις ὀνόματι μὲν ἀδελφὸς προσαγορευθῇ τινῶν, τῷ δʼ ἔργῳ ἐχθροὺς ἔχῃ τούτους, καὶ ἀναγκάζηται πολλὰ καὶ δεινὰ παθὼν ὑπʼ αὐτῶν εἰσιέναι εἰς δικαστήριον, ὃ νῦν ἐμοὶ συμβέβηκεν.
Nothing is more painful, men of the jury, than when a man is addressed by name as brother of certain persons, whom in fact he regards as enemies, and when he is compelled, on account of the many cruel wrongs which he has suffered at their hands, to come into court; as is my case now.
§ 2
οὐ γὰρ μόνον ἀτύχημά μοι ἐξ ἀρχῆς ἐγένετο, διότι Πλαγγὼν ἡ τούτων μήτηρ ἐξαπατήσασα τὸν πατέρα μου καὶ ἐπιορκήσασα φανερῶς, ἠνάγκασεν αὐτὸν ὑπομεῖναι τούτους ποιήσασθαι, καὶ διὰ τοῦτο τὰ δύο μέρη τῶν πατρῴων ἀπεστερήθην· ἀλλὰ πρὸς τούτοις ἐξελήλαμαι μὲν ἐκ τῆς πατρῴας οἰκίας ὑπὸ τούτων, ἐν ᾗ καὶ ἐγενόμην καὶ ἐτράφην, καὶ εἰς ἣν οὐχ ὁ πατὴρ αὐτοὺς ἀλλʼ ἐγὼ τελευτήσαντος ἐκείνου παρεδεξάμην,
For instance, I have not only had the misfortune in the beginning that Plangon, the mother of these men, by deceit and manifest perjury, compelled my father to bring himself to acknowledge them, and that consequently I was robbed of two-thirds of my inheritance; but, in addition to this, I have been driven by these men out of the house of my fathers, in which I was born and brought up, and into which they were admitted, not by my father, but by myself after his death;
§ 3
ἀποστεροῦμαι δὲ τὴν προῖκα τῆς ἐμαυτοῦ μητρός, περὶ ἧς νυνὶ δικάζομαι, αὐτὸς μὲν τούτοις δίκας ὑπὲρ ὧν ἐνεκάλουν μοι πάντων δεδωκώς, πλὴν εἴ τινα νῦν ἕνεκα τῆς δίκης ταύτης ἀντειλήχασίν μοι συκοφαντοῦντες, ὡς καὶ ὑμῖν ἔσται καταφανές, παρὰ δὲ τούτων ἐν ἕνδεκα ἔτεσιν οὐ δυνάμενος τυχεῖν τῶν μετρίων, ἀλλὰ νῦν εἰς ὑμᾶς βοηθοὺς καταπεφευγώς.
and I am being robbed of my mother’s dowry, for which I am now bringing suit, although I have myself given them satisfaction in all the matters in which they made claims upon me, except some trifling cross-demands which they have maliciously brought against me on account of this action, as will be perfectly clear to you also; yet in the course of eleven years I have been unable to obtain from them a reasonable settlement, and so at length I have had recourse to you for help.
§ 4
δέομαι οὖν ἁπάντων ὑμῶν, ὦ ἄνδρες δικασταί, μετʼ εὐνοίας τέ μου ἀκοῦσαι οὕτως ὅπως ἂν δύνωμαι λέγοντος, κἂν ὑμῖν δοκῶ δεινὰ πεπονθέναι, συγγνώμην ἔχειν μοι ζητοῦντι κομίσασθαι τἀμαυτοῦ, ἄλλως τε καὶ εἰς θυγατρὸς ἔκδοσιν· συνέβη γάρ μοι δεηθέντος τοῦ πατρὸς ὀκτωκαιδεκέτη γῆμαι, καὶ διὰ τοῦτο εἶναί μοι θυγατέρα ἤδη ἐπίγαμον.
I beg you all, men of the jury, to listen to me with goodwill, while I speak as best I can; and if I seem to you to have suffered cruel wrongs, to pardon me for seeking to recover what is my own, especially as it is for a marriage-portion for my daughter. For it so happened that I married at my father’s request when I was only eighteen, and that I have a daughter who is already of marriageable age.
§ 5
ὥστʼ ἐμοὶ μὲν δικαίως ἂν ἀδικουμένῳ διὰ πολλὰ βοηθήσαιτε, τούτοις δὲ εἰκότως ἂν ὀργίζοισθε· οἵτινες, ὦ γῆ καὶ θεοί, ἐξὸν αὐτοῖς τὰ δίκαια ποιήσασι μὴ εἰσιέναι εἰς δικαστήριον, οὐκ αἰσχύνονται μὲν ἀναμιμνῄσκοντες ὑμᾶς εἴ τι ἢ ὁ πατὴρ ἡμῶν μὴ ὀρθῶς διεπράξατο ἢ οὗτοι εἰς ἐκεῖνον ἥμαρτον, ἀναγκάζουσι δʼ ἐμὲ δικάζεσθαι αὑτοῖς. ἵνα δὲ ἀκριβῶς εἰδῆτε, ὡς οὐκ ἐγὼ τούτου αἴτιός εἰμι ἀλλʼ οὗτοι, ἐξ ἀρχῆς ὑμῖν, ὡς ἂν ἐν βραχυτάτοις δύνωμαι, διηγήσομαι τὰ πραχθέντα.
It is, therefore, just on many accounts that you should aid me who am being wronged, and fitting that you should feel indignation against the men, who—O Earth and the Gods—when they need not have come into court at all had they done what is fair, are not ashamed to remind you of any improper acts of my father, or of wrongs which they committed against him, but even force me to go to law with them. To make you understand clearly that it is they, not I, who are to blame for this, I will set forth to you the facts of the case from the beginning with the utmost possible brevity.
§ 6
ἡ γὰρ μήτηρ ἡ ἐμή, ὦ ἄνδρες δικασταί, θυγάτηρ μὲν ἦν Πολυαράτου Χολαργέως, ἀδελφὴ δὲ Μενεξένου καὶ Βαθύλλου καὶ Περιάνδρου. ἐκδόντος δὲ αὐτὴν τοῦ πατρὸς Κλεομέδοντι τῷ Κλέωνος υἱεῖ, καὶ προῖκα τάλαντον ἐπιδόντος, τὸ μὲν πρῶτον τούτῳ συνῴκει· γενομένων δʼ αὐτῇ τριῶν μὲν θυγατέρων, υἱοῦ δʼ ἑνὸς Κλέωνος, καὶ μετὰ ταῦτα τοῦ ἀνδρὸς αὐτῇ τελευτήσαντος, ἀπολιποῦσα τὸν οἶκον καὶ κομισαμένη τὴν προῖκα,
My mother, men of the jury, was the daughter of Polyaratus, of Cholargus, and sister of Menexenus, and Bathyllus and Periander. Her father gave her in marriage to Cleomedon, son of Cleon, adding a talent as her marriage-portion; and at the first she dwelt with him as his wife, and bore him three daughters and one son, Cleon. After this her husband died, and she left his family, receiving back her marriage-portion.
§ 7
πάλιν ἐκδόντων αὐτὴν τῶν ἀδελφῶν Μενεξένου καὶ Βαθύλλου (ὁ γὰρ Περίανδρος ἔτι παῖς ἦν) καὶ τὸ τάλαντον ἐπιδόντων, συνῴκησε τῷ ἐμῷ πατρί. καὶ γίγνομαι αὐτοῖς ἐγώ τε καὶ ἄλλος ἀδελφὸς νεώτερος ἐμοῦ, ὃς ἔτι παῖς ὢν ἐτελεύτησεν. ὡς δʼ ἀληθῆ λέγω, περὶ τούτων ὑμῖν πρῶτον τοὺς μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
Her brothers, Menexenus and.Bathyllus (for Periander was still a boy) then gave her again in marriage with the talent for her dowry, and she dwelt with my father as his wife. There were born to them myself and another brother, younger than I, who died while still a child. To prove that I am speaking the truth, I will first bring forward witnesses to establish these facts. The Witnesses
§ 8
τὴν μὲν τοίνυν μητέρα τὴν ἐμὴν οὕτως ὁ πατήρ μου γήμας εἶχε γυναῖκα ἐν τῇ οἰκίᾳ τῇ ἑαυτοῦ, ἐμέ τε ἐπαίδευεν καὶ ἠγάπα, ὥσπερ καὶ ὑμεῖς ἅπαντες τοὺς ὑμετέρους παῖδας ἀγαπᾶτε. τῇ δὲ τούτων μητρὶ Πλαγγόνι ἐπλησίασεν ὅντινα δή ποτʼ οὖν τρόπον· οὐ γὰρ ἐμὸν τοῦτο λέγειν ἐστίν.
My father, then, having thus married my mother, maintained her as his wife in his own house; and he brought me up and showed me a father’s affection such as you also all show to your children. But with Plangon, the mother of these men, he formed a connection of some sort or other (it is not for me to say what it was);
§ 9
καὶ οὕτως οὐ πάντα γε ἦν ὑπὸ τῆς ἐπιθυμίας κεκρατημένος, ὥστε οὐδὲ τῆς μητρὸς τῆς ἐμῆς ἀποθανούσης ἠξίωσεν αὐτὴν εἰς τὴν οἰκίαν παρʼ ἑαυτὸν εἰσδέξασθαι, οὐδὲ τούτους, ὡς υἱεῖς εἰσιν αὑτοῦ, πεισθῆναι· ἀλλὰ τὸν μὲν ἄλλον χρόνον οὗτοι διῆγον οὐκ ὄντες τοῦ ἐμοῦ πατρός, ὡς καὶ ὑμῶν οἱ πολλοὶ ἴσασιν, ἐπειδὴ δὲ οὗτος αὐξηθεὶς καὶ μεθʼ αὑτοῦ παρασκευασάμενος ἐργαστήριον συκοφαντῶν, ὧν ἡγεμὼν ἦν Μνησικλῆς καὶ Μενεκλῆς ἐκεῖνος ὁ τὴν Νῖνον ἑλών, μεθʼ ὧν οὗτος ἐδικάζετό
however, he was not so wholly the slave of his passion as to deem it right even after my mother’s death to receive the woman into his own house, or to admit that the defendants were his children. No, for all the rest of the time they lived as not being sons of my father, as most of you know; but after Boeotus had grown up and had associated with himself a gang of blackmailers, whose leaders were Mnesicles and that Menecles who secured the conviction of Ninus, in connection with these men he brought suit against my father, claiming that he was his son.
§ 10
μου τῷ πατρὶ φάσκων υἱὸς εἶναι ἐκείνου—συνόδων δὲ γιγνομένων πολλῶν ὑπὲρ τούτων, καὶ τοῦ πατρὸς οὐκ ἂν φάσκοντος πεισθῆναι, ὡς οὗτοι γεγόνασιν ἐξ αὑτοῦ, τελευτῶσα ἡ Πλαγγών, ὦ ἄνδρες δικασταί (πάντα γὰρ εἰρήσεται τἀληθῆ πρὸς ὑμᾶς), μετὰ τοῦ Μενεκλέους ἐνεδρεύσασα τὸν πατέρα μου καὶ ἐξαπατήσασα ὅρκῳ, ὃς μέγιστος δοκεῖ καὶ δεινότατος παρὰ πᾶσιν ἀνθρώποις εἶναι, ὡμολόγησεν τριάκοντα μνᾶς λαβοῦσα τούτους μὲν τοῖς αὑτῆς ἀδελφοῖς εἰσποιήσειν υἱεῖς, αὐτὴ δέ, ἂν πρὸς τῷ διαιτητῇ προκαλῆται αὐτὴν ὁ πατήρ μου ὀμόσαι ἦ μὴν τοὺς παῖδας ἐξ αὑτοῦ γεγονέναι, οὐ δέξεσθαι τὴν πρόκλησιν· τούτων γὰρ γενομένων οὔτε τούτους ἀποστερήσεσθαι τῆς πολιτείας, τῷ τε πατρί μου οὐκέτι δυνήσεσθαι αὐτοὺς πράγματα παρέχειν, τῆς μητρὸς αὐτῶν οὐ δεξαμένης τὸν ὅρκον.
Many meetings took place about these matters, and my father declared that he would never be convinced that these men were his children, and finally Plangon, men of the jury (for the whole truth shall be told you), having in conjunction with Menecles laid a snare for my father, and deceived him by an oath that among all mankind is held to be the greatest and most awful, agreed that, if she were paid thirty minae, she would get her brothers to adopt these men, and that, on her own part, if my father should challenge her before the arbitrator to swear that the children were in very truth his sons, she would decline the challenge. For if this were done, she said, the defendants would not be deprived of their civic rights, but they would no longer be able to make trouble for my father, seeing that their mother had refused the oath.
§ 11
συγχωρηθέντων δὲ τούτων—τί ἂν ὑμῖν μακρολογοίην; ὡς γὰρ πρὸς τὸν διαιτητὴν ἀπήντησεν, παραβᾶσα πάντα τὰ ὡμολογημένα ἡ Πλαγγὼν δέχεταί τε τὴν πρόκλησιν καὶ ὄμνυσιν ἐν τῷ Δελφινίῳ ἄλλον ὅρκον ἐναντίον τῷ προτέρῳ, ὡς καὶ ὑμῶν οἱ πολλοὶ ἴσασιν· περιβόητος γὰρ ἡ πρᾶξις ἐγένετο. καὶ οὕτως ὁ πατήρ μου διὰ τὴν ἑαυτοῦ πρόκλησιν ἀναγκασθεὶς ἐμμεῖναι τῇ διαίτῃ, ἐπὶ μὲν τοῖς γεγενημένοις ἠγανάκτει καὶ βαρέως ἔφερεν, καὶ εἰς τὴν οἰκίαν οὐδʼ ὣς εἰσδέξασθαι τούτους ἠξίωσεν, εἰς δὲ τοὺς φράτερας ἠναγκάσθη εἰσαγαγεῖν. καὶ τοῦτον μὲν ἐνέγραψε Βοιωτόν, τὸν δʼ ἕτερον Πάμφιλον.
When these terms had been accepted—for why should I make my story a long one?—he went to meet her before the arbitrator, and Plangon, contrary to all that she had agreed to do, accepted the challenge, and swore in the Delphinium an oath which was the very opposite of her former one, as most of you know well; for the transaction became a notorious one. Thus, my father was compelled on account of his own challenge to abide by the arbitrator’s award, but he was indignant at what had been done, and took the matter heavily to heart, and did not even so consent to admit these men into his house; but he was compelled to introduce them to the clansmen. The defendant he enrolled as Boeotus, and the other as Pamphilus.
§ 12
ἐμὲ δʼ εὐθὺς ἔπειθε περὶ ὀκτωκαίδεκʼ ἔτη γεγενημένον τὴν Εὐφήμου γῆμαι θυγατέρα, βουλόμενος παῖδας ἐξ ἐμοῦ γενομένους ἐπιδεῖν. ἐγὼ δέ, ὦ ἄνδρες δικασταί, νομίζων δεῖν καὶ πρότερον καὶ ἐπειδὴ οὗτοι ἐλύπουν αὐτὸν δικαζόμενοι καὶ πράγματα παρέχοντε, ἐμὲ τοὐναντίον εὐφραίνειν ἅπαντα ποιοῦντα ὅσα ἐκείνῳ χαριεῖσθαι μέλλοιμι, ἐπείσθην αὐτῷ.
As for me, he forthwith persuaded me, for I was about eighteen years of age, to marry the daughter of Euphemus, wishing to live to see children born to me. I, men of the jury, as before, so especially then, when these men were beginning to annoy him with lawsuits and were proving troublesome, thought that I, on the contrary, ought to strive to gladden him by doing everything whereby I could give him pleasure, and so obeyed him.
§ 13
γήμαντος δέ μου τὸν τρόπον τοῦτον, ἐκεῖνος μὲν τὸ θυγάτριόν μοι ἐπιδὼν γενόμενον, οὐ πολλοῖς ἔτεσιν ὕστερον ἀρρωστήσας ἐτελεύτησεν· ἐγὼ δʼ, ὦ ἄνδρες δικασταί, ζῶντος μὲν τοῦ πατρὸς οὐδὲν ᾤμην δεῖν ἐναντιοῦσθαι αὐτῷ, τελευτήσαντος δὲ ἐκείνου εἰσεδεξάμην τε τούτους εἰς τὴν οἰκίαν καὶ τῶν ὄντων ἁπάντων μετέδωκα, οὐχ ὡς ἀδελφοῖς οὖσιν (οὐδὲ γὰρ ὑμῶν τοὺς πολλοὺς λελήθασιν ὃν τρόπον οὗτοι γεγόνασιν), νομίζων δʼ ἀναγκαῖον εἶναί μοι, ἐπειδὴ ὁ πατὴρ ἐξηπατήθη, πείθεσθαι τοῖς νόμοις τοῖς ὑμετέροις.
When I had married in this way, and he had lived to see my little daughter born, not many years later he fell sick and died. Then, although during my father’s lifetime, men of the jury, I had thought it my duty to oppose him in nothing, yet after his death I received these men into the house, and gave them a share of all the property, not as being really my brothers (for most of you are well aware of the manner in which they became such), but thinking that, as my father had been beguiled, it was my duty to obey your laws.
§ 14
καὶ οὕτως ὑπʼ ἐμοῦ εἰς τὴν οἰκίαν εἰσδεχθέντες, ὡς ἐνεμόμεθα τὰ πατρῷα, ἀξιοῦντος ἐμοῦ ἀπολαβεῖν τὴν τῆς μητρὸς προῖκα ἀντενεκάλουν καὶ οὗτοι, καὶ ἔφασαν ὀφείλεσθαι καὶ τῇ αὑτῶν μητρὶ τὴν ἴσην προῖκα. συμβουλευσάντων δʼ ἡμῖν τῶν παρόντων, τὰ μὲν ἄλλα πάντα ἐνειμάμεθα, τὴν δὲ οἰκίαν καὶ τοὺς παῖδας τοὺς διακόνους τοῦ πατρὸς ἐξαιρέτους ἐποιησάμεθα,
And when they had thus been received by me into the house, we proceeded to divide the inheritance; and upon my demanding that my mother’s marriage-portion be repaid to me, these men put in a counter-claim, and alleged that a portion of like amount was owing to their mother. On the advice of friends who were present we divided all the rest of the property but kept apart the house and the domestic servants of my father,
§ 15
ἵνʼ ἐκ μὲν τῆς οἰκίας, ὁποτέροις ἂν ἡμῶν φαίνηται ὀφειλομένη ἡ προίξ, οὗτοι αὐτὴν κομίσωνται, ἐκ δὲ τῶν παίδων κοινῶν ὄντων, ἐάν τι οὗτοι τῶν πατρῴων ἐπιζητῶσιν, πυνθάνωνται, καὶ βασανίζοντες αὐτοὺς καὶ ἄλλῳ ὅτῳ ἂν τρόπῳ βούλωνται ζητοῦντες. ὅτι δὲ καὶ ταῦτʼ ἀληθῆ λέγω, ἐκ τούτων τῶν μαρτυριῶν εἴσεσθε. ΜΑΡΤΥΡΙΑΙ
in order that whichever party of us might establish his claim to the dowry should recover it from the value of the house; and from the slaves, who were common property, the defendants, should they wish to search out any of my father’s effects, might make inquiry by torturing them, or by prosecuting their search in any other way they might please. That I am speaking the truth in this also you will know from these depositions. The Depositions
§ 16
μετὰ ταῦτα τοίνυν οὗτοί τε ἐμοὶ δίκας ἔλαχον ὑπὲρ ὧν ἐνεκάλουν κἀγὼ τούτοις ὑπὲρ τῆς προικός. καὶ τὸ μὲν πρῶτον παραγραψάμενοι Σόλωνα Ἑρχιέα διαιτητὴν τούτῳ ἐπετρέψαμεν δικάσαι περὶ ὧν ἐνεκαλοῦμεν ἀλλήλοις· ὡς δʼ οὐκ ἀπήντων οὗτοι, ἀλλʼ ἐφυγοδίκουν καὶ χρόνος διετρίβετο συχνός, τῷ μὲν Σόλωνι συνέβη τελευτῆσαι τὸν βίον, οὗτοι δὲ πάλιν ἐξ ὑπαρχῆς λαγχάνουσί μοι τὰς δίκας, καὶ ἐγὼ τούτῳ, προσκαλεσάμενος αὐτὸν καὶ ἐπιγραψάμενος ἐπὶ τὸ ἔγκλημα Βοιωτόν· τοῦτο γὰρ αὐτῷ ὁ πατὴρ ἔθετο τοὔνομα.
After this these men brought action against me to establish their claims, and I sued them for the marriage-portion. At the first we had Solon, of Erchia, registered as arbitrator, and submitted to him for decision the claims we advanced against each other. These men, however, did not appear, but avoided the hearing; and thus considerable time was wasted, and it came about that Solon died. These men then instituted their suit against me afresh, and I my suit against the defendant, summoning him under the name of Boeotus, and inscribing that name on the complaint; for that was the name my father gave him.
§ 17
περὶ μὲν οὖν ὧν οὗτοί μοι ἐδικάζοντο, παρόντος τούτου καὶ ἀντιδικοῦντος καὶ οὐκ ἔχοντος ἐπιδεῖξαι οὐδὲν ὧν ἐνεκάλουν, ἀπεδιῄτησέν μου ὁ διαιτητής· καὶ οὗτος συνειδὼς αὑτῷ ἀδίκως ἐγκαλοῦντι οὔτε ἐφῆκεν εἰς τὸ δικαστήριον, οὔτε νῦν περὶ ἐκείνων εἴληχέ μοι δίκην οὐδεμίαν, ἀλλὰ περὶ ἄλλων τινῶν, λύσειν τοῖς ἐγκλήμασι τούτοις τὴν δίκην ταύτην οἰόμενος. ἣν δʼ ἐγὼ τοῦτον ἐδίωκον τότε περὶ τῆς προικός, ἐπιδημοῦντος τούτου ἐνθάδε καὶ οὐκ ἀπαντήσαντος πρὸς τὸν διαιτητήν, ἐρήμην κατεδιῄτησεν αὐτοῦ.
In the suit which these men brought against me, Boeotus appeared and fought the case, but, since he was unable to establish any of their claims, the arbitrator decided in my favor; and Boeotus, conscious that he was making charges without any just basis, did not appeal to a jury, and has not now entered any suit against me in regard to these matters, but in regard to some others, thinking to break down this suit of mine by these counter-charges. In the suit which at that time I was carrying on against Boeotus in regard to the marriage-portion, since he was here in Athens and did not appear before the arbitrator, the latter gave judgement against him by default.
§ 18
οὑτοσὶ δέ, ὦ ἄνδρες δικασταί, οὔτε ἠντεδίκει τότε παρὼν οὔτε ἔφη με καταδιαιτήσασθαι τὴν δίκην αὑτοῦ· οὐ γὰρ εἶναι Βοιωτὸν αὑτῷ ὄνομα, ἀλλὰ Μαντίθεον, καὶ οὕτως ὀνόματι ἀμφισβητῶν ἔργῳ τὴν προῖκά με τῆς μητρὸς ἀποστερεῖ. ἀπορῶν δʼ ἐγὼ τί ἄν τις χρήσαιτο τῷ πράγματι, οὕτω πάλιν τὴν αὐτὴν ταύτην δίκην λαχὼν αὐτῷ Μαντιθέῳ ἑνδεκάτῳ ἔτει νῦν εἰς ὑμᾶς καταπέφευγα. ὡς δὲ καὶ ταῦτʼ ἀληθῆ λέγω, ἀναγνώσεται ὑμῖν τὰς περὶ τούτων μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
And Boeotus, men of the jury, though he was here at the time would not contest the suit, but declared that I had not received the arbitrator’s verdict against him, for his name was not Boeotus, but Mantitheus; and thus, by quibbling about a name, he is in fact depriving me of my mother’s portion. As I was at a loss to know how one should deal with a matter like this, I instituted the same suit afresh against him as Mantitheus, and now in the eleventh year I have come to you for help. To prove that I am speaking the truth in this also, the clerk will read the depositions dealing with these matters.The Depositions
§ 19
ὅτι μὲν τοίνυν, ὦ ἄνδρες δικασταί, ἥ τε μήτηρ μου τάλαντον ἐπενεγκαμένη προῖκα, ἐκδοθεῖσα ὑπὸ τῶν ἀδελφῶν τῶν αὑτῆς, ὥσπερ οἱ νόμοι κελεύουσιν, συνῴκησεν τῷ πατρί, καὶ ὃν τρόπον ἐγὼ τούτους εἰσεδεξάμην εἰς τὴν οἰκίαν τοῦ πατρὸς τελευτήσαντος, καὶ ὅτι ἀπέφυγον αὐτοὺς τὰς δίκας ἅς μοι ἐνεκάλουν, ταῦτα μὲν πάντα καὶ μεμαρτύρηται ὑμῖν καὶ ἐπιδέδεικται. ἴθι δὴ λαβὲ καὶ τὸν περὶ τῆς προικὸς νόμον τουτονί. ΝΟΜΟΣ.
That my mother, therefore, men of the jury, bringing a talent as her dowry, and given in marriage by her brothers, as the laws command, lived with my father as his wife; the manner, too, in which I received these men into the house after my father’s death; and the fact that I obtained a verdict in the suits which they brought against me;—all this has been established for you by proofs and by testimony. Come now, take also this law concerning the marriage-portion.The Law
§ 20
οὕτω τοίνυν τοῦ νόμου ἔχοντος, οἶμαι τουτονὶ Βοιωτὸν ἢ Μαντίθεον ἢ ὅ τι ποτʼ ἄλλο χαίρει προσαγορευόμενος, δικαίαν μὲν ἀπολογίαν καὶ ἀληθινὴν οὐδεμίαν ἕξειν εἰπεῖν, ἐπιχειρήσειν δὲ τῇ τόλμῃ καὶ τῇ θρασύτητι τῇ ἑαυτοῦ πιστεύοντα περιιστάναι τὰς αὑτῶν συμφορὰς εἰς ἐμέ, ἅπερ καὶ ἰδίᾳ ποιεῖν εἴωθεν, λέγων ὡς δημευθείσης τῆς τοῦ Παμφίλου οὐσίας, ὃς ἦν πατὴρ τῆς Πλαγγόνος, τὰ περιγενόμενα χρήματα ὁ πατὴρ ὁ ἐμὸς ἔλαβεν ἐκ τοῦ βουλευτηρίου, καὶ οὕτως ἀποφαίνειν πειρώμενος τὴν μὲν αὑτοῦ μητέρα ἐπενεγκαμένην προῖκα πλέον ἢ ἑκατὸν μνᾶς, τὴν δʼ ἐμὴν ἄπροικον φάσκων συνοικῆσαι.
Such being the law, I fancy that this man—call him Boeotus or Mantitheus, or any other name by which he likes to be addressed—will have no valid or genuine defence to offer, but, relying upon his own audaciousness and effrontery, will endeavor to attach to me the misfortunes of his own family, as he is wont to do also in private life; and will allege that when the property of Pamphilus, who was the father of Plangon, was confiscated, my father took from out the council-chamber the surplus proceeds and he will thus try to show that his own mother brought a dowry of more than one hundred minae, while my mother (he will claim) brought my father no portion whatever.
§ 21
ταῦτα διέξεισιν, ὦ ἄνδρες δικασταί, οὔτε μαρτυρίαν οὐδεμίαν ἐμβεβλημένος ὑπὲρ τούτων οὔτʼ ἀγνοῶν ὡς οὐδὲν ὑγιὲς λέγει, ἀλλʼ ἀκριβῶς εἰδὼς ὅτι ὁμολογῶν μὲν ἀδικεῖν ἐν ὑμῖν οὐδείς πω ἀπέφυγεν, ψευδόμενος δὲ καὶ παραγωγὰς λέγων ἤδη τις δίκην οὐκ ἔδωκεν. ἵνα οὖν μὴ ἐξαπατηθῆτε ὑπʼ αὐτοῦ, βέλτιον εἶναί μοι δοκεῖ βραχέα καὶ περὶ τούτου πρὸς ὑμᾶς εἰπεῖν.
These things he will state at length to you, men of the jury, although he has not put a single deposition in the box to substantiate them, and knows very well that there is not a word of truth in what he says; for he is fully conscious that in your court no man who confessed his guilt was ever acquitted, whereas by lying and advancing arguments to lead you astray many a man ere now has avoided paying the penalty for his deeds. In order, then, that you may not be deceived by him, I think it is better to speak to you briefly about this matter also.
§ 22
ἐὰν γὰρ λέγῃ ὡς ἡ μὲν ἐμὴ μήτηρ οὐκ ἐπηνέγκατο προῖκα, ἡ δὲ τούτων ἐπηνέγκατο, ἐνθυμεῖσθε ὅτι περιφανῶς ψεύδεται. πρῶτον μὲν γὰρ ὁ Πάμφιλος ὁ πατὴρ τῆς τούτου μητρὸς πέντε τάλαντα τῷ δημοσίῳ ὀφείλων ἐτελεύτησεν, καὶ τοσούτου ἐδέησεν περιγενέσθαι τι τοῖς ἐκείνου παισὶν τῆς οὐσίας ἀπογραφείσης καὶ δημευθείσης, ὥστε οὐδὲ τὸ ὄφλημα πᾶν ὑπὲρ αὐτοῦ ἐκτέτεισται, ἀλλʼ ἔτι καὶ νῦν ὁ Πάμφιλος ὀφείλων τῷ δημοσίῳ ἐγγέγραπται. πῶς οὖν οἷόν τε τὸν ἐμὸν πατέρα χρήματα λαβεῖν ἐκ τῆς Παμφίλου οὐσίας, ἣ οὐδὲ αὐτὸ τὸ ὄφλημα ἱκανὴ ἐγένετο τῇ πόλει ἐκτεῖσαι;
For if he shall say that my mother did not bring with her a marriage-portion, while their mother did, bear in mind that he is manifestly lying. To begin with, Pamphilus, the father of this man’s mother, died owing five talents to the public treasury, and so far from there being any surplus proceeds for his children after his property had been scheduled and confiscated, even his indebtedness has not been paid in full, but to this day Pamphilus stands inscribed as a debtor to the treasury. How, then, can it be that my father received money from the estate of Pamphilus, which proved inadequate to pay in full even the debt due to the city?
§ 23
ἔπειτα, ὦ ἄνδρες δικασταί, ἐνθυμεῖσθε ὅτι, εἰ τὰ μάλιστα περιεγένετο τὰ χρήματα ταῦτα, ὥσπερ οὗτοί φασιν, οὐκ ἂν ὁ ἐμὸς πατὴρ αὐτὰ ἔλαβεν, ἀλλʼ οἱ τοῦ Παμφίλου υἱεῖς, Βοιωτὸς καὶ Ἡδύλος καὶ Εὐθύδημος, οἳ οὐκ ἂν δήπου ἐπὶ μὲν τῷ τἀλλότρια λαμβάνειν ὅτι ἂν οὖν ἐποίουν, ὡς καὶ ὑμεῖς ἅπαντες ἴστε, τὰ δʼ αὑτῶν τὸν ἐμὸν πατέρα περιεῖδον κομισάμενον.
Furthermore, men of the jury, bear this in mind, that were it never so true that this surplus money did accrue as these men pretend, it was not my father who would have received it, but the sons of Pamphilus, Boeotus and Hedylus and Euthydemus; and, I fancy, they are not men who would go to all lengths to get hold of the property of others, as you all know, and yet at the same time quietly have allowed my father to take possession of what was theirs.
§ 24
ὅτι μὲν τοίνυν ἥ γε τούτων μήτηρ οὐκ ἐπηνέγκατο προῖκα, ἀλλʼ οὗτοι τοῦτο ψεύδονται, ἱκανῶς ὑμᾶς μεμαθηκέναι νομίζω· ὅτι δὲ ἡ ἐμὴ μήτηρ ἐπηνέγκατο, ῥᾳδίως ἐγὼ δείξω. πρῶτον μὲν γὰρ Πολυαράτου θυγάτηρ ἦν, ὃς καὶ ὑφʼ ὑμῶν ἐτιμᾶτο καὶ πολλὴν οὐσίαν ἐκέκτητο· ἔπειτα μεμαρτύρηται ὑμῖν ὡς καὶ ἡ ἀδελφὴ αὐτῆς τοσαύτην προῖκα ἐπενεγκαμένη Ἐρυξιμάχῳ συνῴκησεν, τῷ Χαβρίου κηδεστῇ.
That the mother of these men did not bring with her a marriage-portion, but that they are lying in regard to this, I think has been proved to you quite adequately; but that my mother did bring one, I shall easily show. In the first place, she was the daughter of Polyaratus, who was both honored by you citizens, and had acquired a large estate. Secondly, it has been proved to you by witnesses that her sister brought a dowry of the like amount when she married Eryximachus, the brother-in-law of Chabrias.
§ 25
πρὸς δὲ τούτοις φαίνεταί μου ἡ μήτηρ τὸ πρῶτον ἐκδοθεῖσα Κλεομέδοντι, οὗ φασι τὸν πατέρα Κλέωνα τῶν ὑμετέρων προγόνων στρατηγοῦντα, Λακεδαιμονίων πολλοὺς ἐν Πύλῳ ζῶντας λαβόντα, μάλιστα πάντων ἐν τῇ πόλει εὐδοκιμῆσαι· ὥστε οὔτε τὸν ἐκείνου προσῆκεν υἱὸν ἄπροικον αὐτὴν γῆμαι, οὔτε Μενέξενον καὶ Βάθυλλον εἰκός ἐστιν, αὐτούς τε οὐσίαν πολλὴν κεκτημένους καὶ Κλεομέδοντος τελευτήσαντος κομισαμένους τὴν προῖκα, ἀποστερῆσαι τὴν ἀδελφὴν τὴν ἑαυτῶν, ἀλλὰ προσθέντας αὐτοὺς ἐκδοῦναι τῷ ἡμετέρῳ πατρί, καθάπερ καὶ αὐτοὶ πρὸς ὑμᾶς καὶ οἱ ἄλλοι μεμαρτυρήκασιν.
Besides all this, my mother is shown to have been first given in marriage to Cleomedon, whose father Cleon, we are told, commanded troops among whom were your ancestors, and captured alive a large number of Lacedaemonians in Pylos, and won greater renown than any other man in the state; so it was not fitting that the son of that famous man should wed my mother without a dowry, nor is it likely that Menexenus and Bathyllus, who had large fortunes themselves, and who, after Cleomedon’s death, received back the dowry, defrauded their own sister; rather, they would themselves have added to her portion, when they gave her in marriage to my father, as they themselves and the others have testified before you.
§ 26
χωρὶς δὲ τούτων ἐνθυμήθητε, διὰ τί ἄν ποτε ὁ πατήρ, εἴπερ ἡ μὲν ἐμὴ μήτηρ μὴ ἦν ἐγγυητὴ μηδὲ ἠνέγκατο προῖκα, ἡ δὲ τούτων ἠνέγκατο, τοὺς μὲν οὐκ ἔφη αὑτοῦ υἱεῖς εἶναι, ἐμὲ δὲ καὶ ἐποιεῖτο καὶ ἐπαίδευεν; ὅτι νὴ Δία, ὡς οὗτοι φήσουσιν, ἐμοὶ χαριζόμενος καὶ τῇ ἐμῇ μητρὶ τούτους ἠτίμαζεν.
And besides this, just consider why in the world, if my mother had not been a lawfully espoused wife, and had brought no dowry, while the mother of these men did, should my father have denied that they were his sons, and have acknowledged me, and brought me up? Because, forsooth, as these men will claim, he dishonored them in order to show favor to me and my mother.
§ 27
ἀλλʼ ἐκείνη μὲν ἔτι παῖδα μικρὸν ἐμὲ καταλιποῦσα αὐτὴ τὸν βίον ἐτελεύτησεν, ἡ δὲ τούτων μήτηρ Πλαγγὼν καὶ πρότερον καὶ μετὰ ταῦτα εὐπρεπὴς τὴν ὄψιν οὖσα ἐπλησίαζεν αὐτῷ· ὥστε πολὺ μᾶλλον εἰκὸς ἦν αὐτὸν διὰ τὴν ζῶσαν γυναῖκα, ἧς ἐρῶν ἐτύγχανε, τὸν τῆς τεθνεώσης υἱὸν ἀτιμάζειν, ἢ διʼ ἐμὲ καὶ τὴν τετελευτηκυῖαν τοὺς ἐκ τῆς ζώσης καὶ πλησιαζούσης αὐτῷ παῖδας μὴ ποιεῖσθαι.
But my mother died, leaving me still a little boy, whereas the mother of these men, Plangon, who was a handsome woman, maintained her connection with him both before and after that; so that it was much more likely that for the sake of the living woman, with whom he was in love all this time, he would dishonor the son of her who was dead, than that for my sake and my dead mother’s he would refuse to acknowledge the children of her who was living and maintaining her connection with him.
§ 28
καίτοι οὗτός γε εἰς τοῦτο τόλμης ἥκει, ὥστε φησὶ τὸν πατέρα μου δεκάτην ὑπὲρ αὑτοῦ ἑστιᾶσαι. καὶ περὶ τούτου μόνον Τιμοκράτους καὶ Προμάχου ἐμβέβληται μαρτυρίας, οἳ οὔτε γένει προσήκουσί μου τῷ πατρὶ οὐδὲν οὔτε φίλοι ἦσαν ἐκείνῳ. οὕτω δὲ φανερῶς τὰ ψευδῆ μεμαρτυρήκασιν, ὥστε ὃν πάντων ὑμῶν εἰδότων οὑτοσὶ δίκην λαχὼν ἄκοντα ἠνάγκασε ποιήσασθαι αὑτόν, τοῦτον οὗτοι, ὥσπερ κλητῆρες, δύο μόνοι ὄντες μαρτυροῦσιν δεκάτην ὑπὲρ τούτου ἑστιᾶσαι.
My opponent, however, has come to such a pitch of audacity as to declare that my father made feast for him on the tenth day. And in regard to this he has put in depositions of Timocrates and Promachus alone, who are in no way related to my father, and were not friends of his. The testimony they have borne is so patently false, that, whereas you all know that Boeotus by instituting proceedings forced my father against his will to acknowledge him these men, like witnesses to a summons—and only two of them—depose that he made a feast for this fellow on the tenth day!
§ 29
οἷς τίς ἂν ὑμῶν πιστεύσειεν; καὶ μὴν οὐδʼ ἐκεῖνό γε εἰπεῖν αὐτῷ ἐνδέχεται, ὡς μικρὸν μὲν ὄντα ἐποιεῖτο αὐτὸν ὁ πατήρ, μείζω δὲ γενόμενον τῇ μητρὶ ὀργισθείς τι τῇ τούτων ἠτίμαζεν· πολὺ γὰρ δήπου μᾶλλον εἰώθασιν, ὧν ἂν ἐν αὑτοῖς διενεχθῶσιν γυνὴ καὶ ἀνήρ, διαλλάττεσθαι διὰ τοὺς παῖδας ἢ διὰ τὰς πρὸς ἑαυτοὺς ὀργὰς τοὺς κοινοὺς παῖδας πρὸς μισεῖν. ὥστε ἐὰν μὲν ἐπιχειρῇ ταῦτα λέγειν, μὴ ἐπιτρέπετε ἀναισχυντεῖν.
Is there anyone of you who can believe that? And assuredly it is not open to him to say this, either—that when he was a little child my father acknowledged him, but that when he was grown he scorned him because of some quarrel with the mother of these men; for surely man and wife are much more apt, in cases where they are at variance with one another, to become reconciled for the sake of their children than, because of their enmity toward each other, to hate their common children as well. If, therefore, he attempts to say this, do not permit him to brazen it out.
§ 30
ἂν δὲ λέγῃ περὶ τῶν δικῶν ἃς ἀπεδιῄτησέν μου ὁ διαιτητής, καὶ φάσκῃ ὑπʼ ἐμοῦ ἀπαράσκευος ληφθῆναι, πρῶτον μὲν μέμνησθε ὅτι οὐκ ὀλίγος χρόνος ἐγένετο, ἐν ᾧ ἔδει παρασκευάσασθαι αὐτόν, ἀλλʼ ἔτη πολλά, ἔπειθʼ ὅτι οὗτος ἦν ὁ διώκων, ὥστε πολὺ μᾶλλον ἦν εἰκὸς ἐμὲ ὑπὸ τούτου ἀπαράσκευον ληφθῆναι ἢ τοῦτον ὑπʼ ἐμοῦ.
And should he go on to talk about the actions brought by them, which the arbitrator decided in my favor, and claim that he was caught by me unprepared, remember, first, that it was not a short time that he had in which to prepare himself, but a great many years, and secondly, that it was he who brought the suit, so that it was much more likely that I should be taken unprepared by him than he by me.
§ 31
ἔτι δὲ πάντες ὑμῖν οἱ πρὸς τῷ διαιτητῇ παρόντες μεμαρτυρήκασιν ὡς οὗτος παρὼν αὐτός, ὅτε ἀπεδιῄτησέ μου ὁ διαιτητής, οὔτε ἐφῆκεν εἰς τὸ δικαστήριον ἐνέμεινέ τε τῇ διαίτῃ. καίτοι ἄτοπον δοκεῖ μοι εἶναι, εἰ οἱ μὲν ἄλλοι, ὅταν οἴωνται ἀδικεῖσθαι, καὶ τὰς πάνυ μικρὰς δίκας εἰς ὑμᾶς ἐφιᾶσιν, οὗτος δέ μοι περὶ προικὸς δίκην ταλάντου λαχών, ταύτης, ὡς αὐτός φησιν, ἀδίκως ἀποδιαιτηθείσης ἐνέμεινεν.
And further, all those who were present before the arbitrator have given testimony that Boeotus was present when the arbitrator gave his decision in my favor and that he did not appeal to the court, but acquiesced in the decision. And yet it seems to me a strange thing that, whereas other men, who consider that they are being wronged, bring before you on appeal cases even of the slightest import, this fellow, who had brought suit against me to recover a talent as the marriage-portion, and had this suit decided against him by the arbitrator, unjustly, as he claims, should acquiesce in the decision.
§ 32
νὴ Δίʼ, ἀπράγμων γάρ τις ἴσως ἐστὶν ἄνθρωπος καὶ οὐ φιλόδικος. ἐβουλόμην τἄν, ὦ ἄνδρες δικασταί, τοιοῦτον αὐτὸν εἶναι. νυνὶ δὲ ὑμεῖς μὲν οὕτως ἐστὲ κοινοὶ καὶ φιλάνθρωποι, ὥστε οὐδὲ τοὺς τῶν τριάκοντα υἱεῖς φυγαδεῦσαι ἐκ τῆς πόλεως ἠξιώσατε· οὗτος δὲ ἐμοὶ μετὰ Μενεκλέους τοῦ πάντων τούτων ἀρχιτέκτονος ἐπιβουλεύσας, καὶ ἐξ ἀντιλογίας καὶ λοιδορίας πληγὰς συναψάμενος, ἐπιτεμὼν τὴν κεφαλὴν τὴν αὑτοῦ τραύματος εἰς Ἄρειον πάγον με προσεκαλέσατο, ὡς φυγαδεύσων ἐκ τῆς πόλεως.
Ah, but it may be said that he is a man who loves peace and hates litigation. I could indeed wish, men of the jury, that he were a man of that type. But here is the truth: you are so generous and so kind toward your fellow-men that you did not deem it right to banish from the city even the sons of the Thirty Tyrants; but Boeotus, plotting against me with Menecles, who is the prime mover in all these schemes, having managed to get up a quarrel that from disputes and revilings should come to blows, cut his own head, and summoned me before the Areopagus on a charge of murderous assault, with the intention of driving me into exile from the city.
§ 33
καὶ εἰ μὴ Εὐθύδικος ὁ ἰατρός, πρὸς ὃν οὗτοι τὸ πρῶτον ἦλθον δεόμενοι ἐπιτεμεῖν τὴν κεφαλὴν αὐτοῦ, πρὸς τὴν ἐξ Ἀρείου πάγου βουλὴν εἶπεν τὴν ἀλήθειαν πᾶσαν, τοιαύτην ἂν δίκην οὗτος εἰλήφει παρʼ ἐμοῦ τοῦ μηδὲν ἀδικοῦντος, ἣν ὑμεῖς οὐδὲ κατὰ τῶν τὰ μέγιστʼ ἀδικούντων ὑμᾶς ἐπιχειρήσαιτʼ ἂν ποιήσασθαι. ἵνα δὲ μὴ δοκῶ διαβάλλειν αὐτόν, ἀνάγνωθί μοι τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
And if Euthydicus, the physician, to whom these men had gone in the first instance, asking him to make a cut on the head of Boeotus—had not told to the court of the Areopagus the whole truth, this man would have taken such vengeance upon me, who was guilty of no wrong toward him, as you would not try to inflict on those who were guilty of the greatest wrongs toward you.That I may not be thought to be slandering him, read, please, the depositions. The Depositions
§ 34
τοῦτον μὲν τοίνυν οὕτω μέγαν καὶ φοβερὸν ἀγῶνά μοι οὐχ ὡς εὐήθης ὤν, ἀλλʼ ὡς ἐπίβουλος καὶ κακοῦργος κατεσκεύασεν. μετὰ δὲ ταῦτα ἀντὶ τοῦ ὀνόματος οὗ ἔθετο αὐτῷ ὁ πατὴρ Βοιωτόν, ὥσπερ καὶ πρὸς ὑμᾶς μεμαρτύρηται, ἐπειδὴ ἐκεῖνος ἐτελεύτησε, Μαντίθεον ἑαυτὸν ἐγγράψας εἰς τοὺς δημότας, καὶ τοῦ αὐτοῦ ἐμοὶ καὶ πατρὸς καὶ δήμου προσαγορευόμενος, οὐ μόνον τὴν δίκην ταύτην, περὶ ἧς νυνὶ δικάζομαι, ἀνάδικον ἐποίησεν, ἀλλὰ καὶ χειροτονησάντων ὑμῶν ἐμὲ ταξίαρχον, ἧκεν αὐτὸς ἐπὶ τὸ δικαστήριον δοκιμασθησόμενος, δίκην δὲ ἐξούλης ὠφληκώς, ταύτην οὐκ αὐτὸς ὠφληκέναι φησίν, ἀλλʼ ἐμέ.
This great and formidable contest, then, he got up against me, not as a simple-minded fellow, but as a conspirator and a villain. But after this, instead of the name, Boeotus, which my father had given him, as has been proved to you by witnesses, after my father’s death he had his name inscribed on the list of the demesmen as Mantitheus, and being further addressed by the name of the same father and the same deme as I myself, he not only forced a retrial of the case in which I am now suing him, but when you had elected me taxiarch, he came in person to the court to pass the probationary test; and when judgement had been given against him in an ejectment suit, he declared that it was not against him but against me that the judgement had been given.
§ 35
ὡς δʼ ἐν κεφαλαίῳ εἰπεῖν, κακά μοι παρέχων ἠνάγκασέ με λαχεῖν αὑτῷ δίκην περὶ τοῦ ὀνόματος, οὐχ ἵνα χρήματα παρʼ αὐτοῦ λάβω, ὦ ἄνδρες δικασταί, ἀλλʼ ἵνα, ἐὰν ὑμῖν δοκῶ δεινὰ πάσχειν καὶ βλάπτεσθαι μεγάλα, οὑτοσὶ καλῆται Βοιωτός, ὥσπερ ὁ πατὴρ αὐτῷ ἔθετο. ὅτι τοίνυν ἀληθῆ καὶ ταῦτα λέγω, λαβέ μοι καὶ τὰς περὶ τούτων μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
And to sum up the matter for you, he gave me so much trouble that he compelled me to bring suit against him regarding the name, not in order to get money from him, men of the jury, but that, if it should appear to you that I am being outrageously treated and am suffering grievous wrongs, he may go on being called Boeotus, as my father named him. To prove that I am speaking the truth in this also, take, please, the depositions bearing on these matters. The Depositions
§ 36
πρὸς τούτοις τοίνυν καὶ ὅτι ἐγὼ στρατευόμενος καὶ μετὰ Ἀμεινίου ξενολογήσας, ἄλλοθέν τε χρήματα εὐπορήσας καὶ ἐκ Μυτιλήνης παρὰ τοῦ ὑμετέρου προξένου Ἀπολλωνίδου καὶ παρὰ τῶν φίλων τῆς πόλεως λαβὼν τριακοσίους στατῆρας Φωκαιᾶς, ἀνήλωσα εἰς τοὺς στρατιώτας, ἵνα πρᾶξίς τις πραχθείη καὶ ὑμῖν καὶ ἐκείνοις συμφέρουσα,
In addition to all this, on the charge that, when I was on military service and had collected mercenaries with Ameinias(seeing that I was well-provided with funds from other sources, and had collected from Mytilene from your proxenus Apollonides and the friends of our city three hundred Phocaic staters, and had spent that sum upon these troops, in order that a matter might be prosecuted which was of advantage to you and to them alike)—
§ 37
περὶ τούτων μοι δικάζεται ὡς πατρικὸν κεκομισμένῳ χρέως παρὰ τῆς πόλεως τῆς Μυτιληναίων, Καμμῦ τῷ τυραννοῦντι Μυτιλήνης ὑπηρετῶν, ὃς καὶ ὑμῖν κοινῇ καὶ ἐμοὶ ἰδίᾳ ἐχθρός ἐστιν. ὅτι δὲ ὁ πατὴρ ἡμῶν, ἣν ἐψηφίσαντο αὐτῷ δωρεὰν οἱ Μυτιληναῖοι, εὐθὺς αὐτὸς ἐκομίσατο, καὶ ὡς οὐδὲν ὠφείλετο αὐτῷ χρέως ἐν Μυτιλήνῃ, τῶν ὑμετέρων φίλων παρέξομαι μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
for this he brings suit against me, alleging that I had collected a debt due to my father from the city of the Mytileneans. In this he was seeking to serve Cammys, tyrant of Mytilene, who is an enemy of Athens and a private enemy of mine. But to prove that my father at the time received in person the reward which the people of Mytilene voted him, and that no debt was owing to him in Mytilene, I will produce a deposition of your friends. The Deposition
§ 38
ἔχων τοίνυν, ὦ ἄνδρες δικασταί, καὶ ἄλλα πολλὰ καὶ δεινὰ λέγειν, ἃ οὗτος καὶ εἰς ἐμὲ καὶ εἰς ὑμῶν ἐνίους ἡμάρτηκεν, ἀναγκάζομαι διὰ τὸ ὀλίγον εἶναί μοι τὸ ὕδωρ παραλιπεῖν. νομίζω δὲ καὶ ἐκ τούτων ὑμῖν ἱκανῶς ἐπιδεδεῖχθαι, ὡς οὐ τοῦ αὐτοῦ ἀνθρώπου ἐστίν, ἀγῶνα μέν μοι περὶ φυγῆς κατασκευάζειν καὶ δίκας οὐδὲν προσηκούσας δικάζεσθαι, πρὸς δὲ τὸν διαιτητὴν ἀπαντᾶν ἀπαράσκευον. ὥστε περὶ μὲν τούτων ἂν ἐπιχειρῇ λέγειν, οὐκ οἴομαι ὑμᾶς ἀποδέξεσθαι.
I could mention many other outrageous acts of which Boeotus has been guilty, men of the jury, both against myself and against you; but I am compelled to pass them by as but little water is left me in the clepsydra. I think, however, that, even as it is, you have been shown conclusively that the same man who got up against me a suit involving the risk of banishment, and sued me on charges which concerned me not at all, is not one who would have come before the arbitrator unprepared; so that if he tries to say anything about this, I imagine that you will not tolerate it.
§ 39
ἂν δὲ λέγῃ ὡς ἀξιοῦντος αὐτοῦ ἐπιτρέψαι Κόνωνι τῷ Τιμοθέου περὶ ἁπάντων ἐγὼ οὐκ ἐβουλόμην ἐπιτρέπειν, ἐνθυμεῖσθε ὡς ἐξαπατᾶν ὑμᾶς ἐπιχειρήσει. ἐγὼ γὰρ περὶ μὲν ὧν αἱ δίκαι οὔπω τέλος εἶχον, ἕτοιμος ἦν ἐπιτρέπειν καὶ Κόνωνι καὶ ἄλλῳ διαιτητῇ ἴσῳ, ὅτῳ οὗτος βούλοιτο· περὶ δὲ ὧν τρὶς πρὸς τὸν διαιτητὴν ἀπαντήσαντος τούτου καὶ ἀντιδικοῦντος ὁ μὲν διαιτητὴς ἀπέγνω μου, οὗτος δὲ ἐν τοῖς γνωσθεῖσιν ἐνέμεινεν, ὡς καὶ ὑμῖν μεμαρτύρηται, οὐκ ᾤμην δίκαιον εἶναι ταῦτα πάλιν ἀνάδικα γίγνεσθαι·
If, however, he declares that he offered to turn over all matters at issue between us to Conon, son of Timotheus, for arbitration, and that I refused to submit them, be sure that he will be trying to mislead you. I, for my part, was ready to submit all matters upon which a decision had not yet been rendered, either to Conon or to any other impartial arbitrator whom Boeotus might choose; but matters regarding which the arbitrator had given a decision in my favor, after Boeotus had thrice appeared before him and contested the case,—a decision in which Boeotus acquiesced, as witnesses have testified to you,—these matters, I thought, could not justly be reopened.
§ 40
τί γὰρ ἂν ἦν πέρας ἡμῖν τοῦ διαλυθῆναι, εἰ τὰ κατὰ τοὺς νόμους διαιτηθέντα λύσας ἑτέρῳ διαιτητῇ ἐπέτρεψα περὶ τῶν αὐτῶν ἐγκλημάτων, ἄλλως τε καὶ ἀκριβῶς εἰδὼς ὅτι, εἰ καὶ πρὸς τοὺς ἄλλους μὴ ἐπιεικές ἐστιν ταῖς διαίταις ἰσχυρίζεσθαι, πρός γε τοῦτον ἁπάντων δικαιότατον ἦν οὕτως προσφέρεσθαι.
For to what final settlement could we ever have come, if I had made invalid a decision given by an arbitrator in accordance with the laws, and had referred the same charge to the decision of another arbitrator?—especially as I knew full well that, even though in relation to other men it is not proper to insist overmuch on the decisions of arbitrators, yet it is peculiarly fair to deal thus with Boeotus.
§ 41
φέρε γάρ, εἴ τις αὐτὸν ξενίας γράψαιτο λέγων ὡς διομνύμενος ὁ πατὴρ οὐκ ἔφη τοῦτον υἱὸν αὑτοῦ εἶναι, ἔσθʼ ὅτῳ ἂν ἄλλῳ ἰσχυρίζοιτο πρὸς ταῦτα ἢ διότι τῆς μητρὸς αὐτῶν ὀμοσάσης καὶ τοῦ διαιτητοῦ καταγνόντος ἠναγκάσθη ὁ πατὴρ ἡμῶν ἐμμεῖναι τῇ διαίτῃ;
For come, suppose someone should indict him for the usurpation of the rights of citizenship, declaring that my father denied on oath that this man was his son; could he rely on anything else to meet this charge than that, because of their mother’s oath and the decision of the arbitrators, my father was forced to abide by the award?
§ 42
οὐκοῦν δεινόν, εἰ οὗτος αὐτὸς κατὰ γνῶσιν διαιτητοῦ ὑμέτερος πολίτης γεγενημένος καὶ πρὸς ἐμὲ τὴν οὐσίαν νειμάμενος καὶ τυχὼν τῶν μετρίων ἁπάντων, ἃς ἐγὼ δίκας τοῦτον ἀπέφυγον παρόντα καὶ ἀντιδικοῦντα καὶ τοῖς γνωσθεῖσιν ἐμμένοντα, ταύτας ἀναδίκους ἀξιῶν γίγνεσθαι δίκαιόν τι δοκοίη λέγειν ὑμῖν, ὥσπερ, ὅταν μὲν τούτῳ συμφέρῃ, δέον εἶναι κυρίας τὰς διαίτας, ὅταν δὲ μὴ συμφέρῃ, προσῆκον τὴν τούτου γνώμην κυριωτέραν γενέσθαι τῶν κατὰ τοὺς ὑμετέρους νόμους γνωσθέντων.
It would, then, be an outrageous thing, if this man, after having become a citizen of your city through an arbitrator’s decision, and having secured a share of my inheritance, and obtained all that was fair, should be thought by you to have any justice in his claim, when he demanded the reopening of the suits in which I won my acquittal, when he was present and argued against it, and acquiesced in the verdict; just as though, when it is to his interest, awards ought to be valid, but, when it is not to his interest, his opinion should have more weight than decisions rendered in accordance with your laws.
§ 43
ὃς οὕτως ἐπίβουλός ἐστιν, ὥστε καὶ τὴν δίαιταν ταύτην ἐπιτρέπειν με προὐκαλεῖτο, οὐχ ὅπως ἀπαλλαγῇ πρός με, ἀλλʼ ἵνα, ὥσπερ καὶ πρότερον ἕνδεκα ἔτη διήγαγε κακουργῶν, οὕτως καὶ νῦν τὰ ἀποδιαιτηθέντα μου λύσας ἐξ ἀρχῆς με συκοφαντῇ καὶ τὴν δίκην ταύτην ἐκκρούῃ.
He is such a crafty schemer that his purpose even in this proposal of arbitration was not made that he might be rid of his disputes with me, but that, as he had for eleven years previously carried on his knavery, so now, by rendering invalid the decisions given in my favor by the arbitrator, he might afresh institute his malicious proceedings against me, and elude the present suit.
§ 44
τεκμήριον δὲ τούτου μέγιστον· οὔτε γὰρ τὴν πρόκλησιν ἐδέχετο, ἣν ἐγὼ κατὰ τοὺς νόμους προὐκαλούμην αὐτόν, πρότερόν τε Ξενίππῳ, ὃν οὗτος προὐβάλετο διαιτητήν, ἐπιτρέψαντός μου περὶ τῆς τοῦ ὀνόματος δίκης, ἀπηγόρευσεν αὑτῷ μὴ διαιτᾶν. ὅτι δὲ καὶ ταῦτʼ ἀληθῆ λέγω, ἐκ τῆς μαρτυρίας καὶ τῆς προκλήσεως εἴσεσθε. ΜΑΡΤΥΡΙΑ. ΠΡΟΚΛΗΣΙΣ.
Here is a convincing proof of this. He would not accept the challenge which I gave him according to the laws; and when I had previously referred the suit about the name to Xenippus, whom he had proposed as arbitrator, he forbade him to render any decision. That I am speaking the truth on these matters also you will learn from the deposition and the challenge. The Deposition. The Challenge
§ 45
ταύτην τοίνυν τὴν πρόκλησιν οὐ δεξάμενος, ἀλλʼ ἐνεδρεύων με καὶ τὴν δίκην ὅτι πλεῖστον χρόνον ἐκκρούειν βουλόμενος, κατηγορήσει, ὡς ἐγὼ πυνθάνομαι, οὐ μόνον ἐμοῦ, ἀλλὰ καὶ τοῦ πατρός, λέγων ὡς ἐκεῖνος ἐμοὶ χαριζόμενος πολλὰ τοῦτον ἠδίκησεν. ὑμεῖς δʼ, ὦ ἄνδρες δικασταί, μάλιστα μέν, ὥσπερ αὐτοὶ οὐκ ἂν ἀξιώσαιτε κακῶς ἀκούειν ὑπὸ τῶν ὑμετέρων παίδων, οὕτω μηδὲ τούτῳ ἐπιτρέπετε περὶ τοῦ πατρὸς βλασφημεῖν·
This challenge, then, he did not accept, wishing rather to lay a snare for me and to delay the suit as long as he possibly could; and now, as I learn, he will accuse not only me, but my father as well, alleging that my father wronged him in many ways in order to show favor to me. But I beg you, men of the jury, as you would yourselves deem it an unseemly thing to be evil spoken of by your own children, not to allow this man either to speak evil of his father.
§ 46
καὶ γὰρ ἂν εἴη δεινόν, εἰ αὐτοὶ μὲν πρὸς τοὺς ἐπὶ τῆς ὀλιγαρχίας πολλοὺς τῶν πολιτῶν ἀκρίτους ἀποκτείναντας διαλλαγέντες ἐμμένετε ταῖς ὁμολογίαις, ὥσπερ χρὴ τοὺς καλοὺς κἀγαθοὺς ἄνδρας, τούτῳ δὲ πρὸς τὸν πατέρα ζῶντα καὶ διαλυθέντι καὶ πολλὰ παρὰ τὸ δίκαιον πλεονεκτήσαντι νῦν μνησικακεῖν ἐπιτρέψετε καὶ κακῶς λέγειν ἐκεῖνον.
For it would indeed be an outrageous thing when you yourselves, after having come to terms with those who in the time of the oligarchy put to death without trial numbers of your countrymen, abide by your compact with them, as men of honor should do, that you should allow this man, who was reconciled with my father while he lived, and won many advantages to which he had no right, now to renew the quarrel and to speak evil of that father when he is no more. Do not suffer this, men of the jury.
§ 47
μηδαμῶς, ὦ ἄνδρες δικασταί, ἀλλὰ μάλιστα μὲν κωλύετε αὐτὸν ταῦτα ποιεῖν, ἂν δʼ ἄρα βιάζηται ὑμᾶς καὶ λοιδορῆται, ἐνθυμεῖσθε ὅτι αὐτὸς ἑαυτοῦ καταμαρτυρεῖ μὴ ἐξ ἐκείνου γεγενῆσθαι. οἱ μὲν γὰρ φύσει παῖδες ὄντες, κἂν πρὸς ζῶντας τοὺς πατέρας διενεχθῶσιν, ἀλλʼ οὖν τελευτήσαντας αὐτοὺς ἐπαινοῦσιν· οἱ δὲ νομιζόμενοι μὲν υἱεῖς, μὴ ὄντες δὲ γένει ἐξ ἐκείνων, ῥᾳδίως μὲν αὐτοῖς διαφέρονται ζῶσιν, οὐδὲν δὲ φροντίζουσι περὶ τεθνεώτων αὐτῶν βλασφημοῦντες.
If it be possible, prevent him from acting in this way; but if he persists in defying you and in speaking evil of my father, remember that he is bearing witness against himself that he is no son of his. For those who are true-born children, even though they may quarrel with their fathers while they are alive yet speak well of them when they are dead; whereas those who are accounted sons, but are not in truth children of their supposed fathers, quarrel with them without scruple while they are alive, and think nothing of slandering them when they are dead.
§ 48
χωρὶς δὲ τούτων ἐνθυμεῖσθε ὡς ἄτοπόν ἐστιν, εἰ οὗτος τὸν πατέρα ὡς ἁμαρτόντα εἰς αὑτὸν λοιδορήσει, διὰ τὰ ἐκείνου ἁμαρτήματα ὑμέτερος πολίτης γεγενημένος. κἀγὼ μὲν διὰ τὴν τούτων μητέρα τὰ δύο μέρη τῆς οὐσίας ἀφαιρεθείς, ὅμως ὑμᾶς αἰσχύνομαι λέγειν περὶ ἐκείνης τι φλαῦρον·
And, besides, think how absurd it is that this fellow should abuse my father for his failings toward him, when it was thanks to this father’s failings that he became a citizen of your state. I, on my part, have, thanks to the mother of these men, been deprived of two-thirds of my property, but for all that I have too much respect for you to speak disparagingly of her.
§ 49
οὗτος δʼ, ὃν ἠνάγκασεν αὑτῷ πατέρα γενέσθαι, τοῦτον οὐκ αἰσχύνεται ψέγων ἐναντίον ὑμῶν, ἀλλʼ εἰς τοῦτο ἀμαθίας ἥκει, ὥστε τῶν νόμων ἀπαγορευόντων μηδὲ τοὺς τῶν ἄλλων πατέρας κακῶς λέγειν τεθνεῶτας, οὗτος, οὗ φησιν υἱὸς εἶναι, τοῦτον λοιδορήσει, ᾧ προσῆκεν καὶ εἴ τις ἄλλος ἐβλασφήμει περὶ αὐτοῦ ἀγανακτεῖν.
But Boeotus feels no shame in disparaging before you the man whom he compelled to become his father, and has even come to such a pitch of vulgarity that, although the laws forbid speaking ill even of other men’s fathers after they are dead, he will slander the man whose son he claims to be; whereas it would be proper for him to show resentment if anyone else spoke evil of him.
§ 50
οἴομαι δʼ αὐτόν, ὦ ἄνδρες δικασταί, ἐπειδὰν τῶν ἄλλων ἀπορῇ, κακῶς τέ με ἐπιχειρήσειν λέγειν καὶ διαβάλλειν πειράσεσθαι, διεξιόνθʼ ὡς ἐγὼ μὲν καὶ ἐτράφην καὶ ἐπαιδεύθην καὶ ἔγημα ἐν τῇ τοῦ πατρὸς οἰκίᾳ, αὐτὸς δὲ οὐδενὸς τούτων μετέσχεν. ὑμεῖς δʼ ἐνθυμεῖσθʼ ὅτι ἐμὲ μὲν ἡ μήτηρ παῖδα καταλιποῦσα ἐτελεύτησεν, ὥστε μοι ἱκανὸν ἦν ἀπὸ τοῦ τόκου τῆς προικὸς καὶ τρέφεσθαι καὶ παιδεύεσθαι·
I fancy, men of the jury, that, when he is at a loss for anything else to say, he will undertake to speak evil of me, and will try to bring me into disrepute, rehearsing at length how I was reared and educated and married in my father’s house, while he had no share in any of these advantages. But I bid you bear in mind that my mother died leaving me a child, so that the interest of her marriage-portion was sufficient to rear and educate me;
§ 51
ἡ δὲ τούτων μήτηρ Πλαγγών, τρέφουσα μεθʼ αὑτῆς τούτους καὶ θεραπαίνας συχνὰς καὶ αὐτὴ πολυτελῶς ζῶσα, καὶ εἰς ταῦτα τὸν πατέρα τὸν ἐμὸν χορηγὸν ἑαυτῇ ὑπὸ τῆς ἐπιθυμίας ἔχουσα καὶ πολλὰ δαπανᾶν ἀναγκάζουσα, οὐκ ἴσα δήπου τῆς ἐκείνου οὐσίας ἐμοὶ ἀνήλωκεν, ὥστε πολὺ μᾶλλον προσήκει ἐμὲ τούτοις ἐγκαλεῖν ἢ αὐτὸν ἐγκλήματʼ ἔχειν ὑπὸ τούτων.
whereas Plangon, the mother of these men, maintained them and a host of female servants in her own house, and herself lived lavishly, having my father ready, because of his passion for her, to supply the funds for all this, and forcing him to heavy expenditures. She therefore spent far more of his property than I did, so that I might with far better reason bring charges against them than they against me.
§ 52
ὃς πρὸς τοῖς ἄλλοις εἴκοσι μὲν μνᾶς δανεισάμενος μετὰ τοῦ πατρὸς παρὰ Βλεπαίου τοῦ τραπεζίτου εἰς ὠνήν τινα μετάλλων, ἐπειδὴ ὁ πατὴρ ἐτελεύτησεν, τὰ μὲν μέταλλα πρὸς τούτους ἐνειμάμην, τὸ δάνειον δʼ αὐτὸς εἰσεπράχθην, ἑτέρας δὲ χιλίας εἰς τὴν τοῦ πατρὸς ταφὴν παρὰ Λυσιστράτου Θορικίου δανεισάμενος ἰδίᾳ ἐκτέτεικα. ὡς δʼ ἀληθῆ καὶ ταῦτα λέγω, ἐκ τούτων τῶν μαρτυριῶν εἴσεσθε. ΜΑΡΤΥΡΙΑΙ.
For, besides all the rest, in connection with my father I borrowed twenty minae from Blepaeus the banker, for the purchase of some mining properties, and after my father’s death I shared the mines with these men, but had to pay the loan myself. I also borrowed another thousand drachmae from Lysistratus of Thoricus for my father’s funeral, and have personally paid the debt. That I am speaking the truth on these matters also you will learn from these depositions. The Depositions
§ 53
τοσαῦτα τοίνυν ἐμοῦ ἐλαττουμένου φανερῶς, οὑτοσὶ νῦν σχετλιάζων καὶ δεινοπαθῶν καὶ τὴν προῖκά με τῆς μητρὸς ἀποστερήσει; ἀλλʼ ὑμεῖς, ὦ ἄνδρες δικασταί, πρὸς Διὸς καὶ θεῶν, μὴ καταπλαγῆτε ὑπὸ τῆς κραυγῆς τῆς τούτου· πολὺς γάρ, πολὺς καὶ τολμηρός ἐστιν ἅνθρωπος, καὶ οὕτως κακοῦργος, ὥστε περὶ ὧν ἂν μὴ ἔχῃ μαρτυρίας παρασχέσθαι, ταῦτα φήσει ὑμᾶς εἰδέναι, ὦ ἄνδρες δικασταί, ὃ πάντες ποιοῦσιν οἱ μηδὲν ὑγιὲς λέγοντες.
When I am thus so clearly at a disadvantage in so many respects, shall this man now by making a great to-do and outcry about his wrongs, rob me also of my mother’s marriage-portion? But do not, men of the jury, I beg you by Zeus and the Gods, do not be overwhelmed by the noise he makes. He is a violent fellow, violent and ready to go to all lengths; and he is so unscrupulous that, if he has no witnesses to prove a fact, he will say that it is well known to you, men of the jury,—a trick to which all those have recourse who have no just argument to advance.
§ 54
ὑμεῖς οὖν, ἐάν τι τοιοῦτον τεχνάζῃ, μὴ ἐπιτρέπετε αὐτῷ, ἀλλʼ ἐξελέγχετε, καὶ ὅ τι ἂν μὴ ἕκαστος ὑμῶν εἰδῇ, μηδὲ τὸν πλησίον δοκιμαζέτω εἰδέναι, ἀλλʼ ἀξιούτω τοῦτον ἀποδεικνύναι σαφῶς ὑπὲρ ὧν ἂν λέγῃ, καὶ μὴ ὑμᾶς φάσκοντα εἰδέναι, περὶ ὧν αὐτὸς οὐδὲν ἕξει εἰπεῖν δίκαιον, ἀποδιδράσκειν τὴν ἀλήθειαν, ἐπεὶ καὶ ἐγώ, ὦ ἄνδρες δικασταί, πάντων ὑμῶν εἰδότων ὃν τρόπον ἀναγκασθεὶς ὁ πατήρ μου ἐποιήσατο τούτους, οὐδὲν ἧττον δικάζομαι νῦν αὐτοῖς καὶ μάρτυρας ὑποδίκους παρέσχημαι.
If he shall try any such trick, do not tolerate it; expose him. What anyone of you does not know, let his deem that his neighbor does not know either. Let him demand that Boeotus prove clearly whatever statements he may make, and not shirk the truth by declaring that you know things about which he will have no just argument to advance; since I, on my part, men of the jury, although you all know the way in which my father was compelled to adopt these men, am none the less suing them at law, and have brought forward witnesses responsible for their testimony.
§ 55
καίτοι οὐκ ἴσος γʼ ἡμῖν ἐστιν ὁ κίνδυνος, ἀλλʼ ἐμοὶ μέν, ἐὰν ὑμεῖς νυνὶ ὑπὸ τούτων ἐξαπατηθῆτε, οὐκ ἐξέσται ἔτι δικάσασθαι περὶ τῆς προικός· τούτοις δʼ, εἰ φασὶν ἀδίκως ἀποδιαιτῆσαί μου τὸν διαιτητὴν τὰς δίκας, καὶ τότʼ ἐξῆν εἰς ὑμᾶς ἐφεῖναι καὶ νῦν ἐγγενήσεται πάλιν, ἐὰν βούλωνται, παρʼ ἐμοῦ λαβεῖν ἐν ὑμῖν τὸ δίκαιον.
And yet the risk is not the same for both of us. On my part, if you are now led astray by these men, it will not be open to me to bring suit again for the marriage-portion; but they, if they claim that the arbitrator was wrong in giving his decision in my favor, as at that time they had the right to appeal to your court, so now again will be permitted, if they so wish, to recover their rights from me in your court.
§ 56
καὶ ἐγὼ μέν, ἐάν, ὃ μὴ γένοιτο, ὑμεῖς με ἐγκαταλίπητε, οὐχ ἕξω ὁπόθεν προῖκα ἐπιδῶ τῇ θυγατρί, ἧς τῇ μὲν φύσει πατήρ εἰμι, τὴν δʼ ἡλικίαν αὐτῆς εἰ ἴδοιτε, οὐκ ἂν θυγατέρα μου ἀλλʼ ἀδελφὴν εἶναι αὐτὴν νομίσαιτε· οὗτοι δέ, ἐὰν ὑμεῖς μοι βοηθήσητε, οὐδὲν ἐκ τῶν ἰδίων ἀποτείσουσιν, ἀλλʼ ἐκ τῆς οἰκίας τὰ ἐμὰ ἐμοὶ ἀποδώσουσιν, ἣν ἐξειλόμεθα μὲν κοινῇ πάντες εἰς τὴν ἔκτεισιν τῆς προικός, οἰκοῦντες δὲ αὐτὴν οὗτοι μόνοι διατελοῦσιν.
I, if you leave me in the lurch, which I pray may not happen, shall have no means of giving a dowry to my daughter, whose own father I am, although, if you see her size, you would deem she was not my daughter but my sister; but these men, if you come to my aid, will pay nothing out of their own property, but will restore to me what is my own from the house which by common agreement we reserved for the settlement of the marriage-portion, but in which these men have been living by themselves.
§ 57
οὔτε γὰρ ἁρμόττει μοι θυγατέρα ἐπίγαμον ἔχοντι οἰκεῖν μετὰ τοιούτων, οἳ οὐ μόνον αὐτοὶ ἀσελγῶς ζῶσιν, ἀλλὰ καὶ ὁμοίους αὑτοῖς ἑτέρους πολλοὺς εἰς τὴν οἰκίαν εἰσάγουσιν, οὔτε μὰ τὸν Δία ἀσφαλὲς εἶναί μοι νομίζω συζῆν τούτοις ἐν τῷ αὐτῷ· ὅπου γὰρ οὕτω φανερῶς μοι ἐπιβουλεύσαντες εἰς Ἄρειον πάγον ἀγῶνα κατεσκεύασαν, τίνος ἂν οὗτοι ἢ φαρμακείας ἢ ἄλλης κακουργίας τοιαύτης ὑμῖν ἀποσχέσθαι δοκοῦσιν;
For it is not fitting that I, having a daughter of marriageable age, should dwell with men of their sort, who are not only themselves living licentious lives, but who also bring into the house a host of others of like stamp with themselves; nay, by Zeus, I do not deem it safe to live in the same house with them myself. When they have thus openly laid a plot, and got up a charge against me before the Areopagus, do you suppose there is any poisoning or any other such villainy from which they would abstain?
§ 58
οἵ γε πρὸς τοῖς ἄλλοις (ἀρτίως γὰρ καὶ τοῦτο ἀνεμνήσθην) εἰς τοσαύτην ὑπερβολὴν τόλμης ἥκουσιν, ὥστε καὶ Κρίτωνος μαρτυρίαν ἐνεβάλοντο, ὡς ἐώνηται τὸ τρίτον παρʼ ἐμοῦ μέρος τῆς οἰκίας· ἥν, ὅτι ψευδής ἐστι, ῥᾳδίως εἴσεσθε. πρῶτον μὲν γὰρ οὐχ οὕτω μετρίως ζῇ Κρίτων ὥστε παρʼ ἑτέρου οἰκίαν ὠνεῖσθαι, ἀλλʼ οὕτως πολυτελῶς καὶ ἀσώτως ὥστε πρὸς τοῖς ἑαυτοῦ καὶ τὰ τῶν ἄλλων ἀναλίσκειν· ἔπειτα οὐ μαρτυρεῖ τούτῳ νῦν, ἀλλʼ ἐμοὶ ἀντιδικεῖ· τίς γὰρ ὑμῶν οὐκ οἶδεν ὅτι μάρτυρες μέν εἰσιν οὗτοι, οἷς μὴ μέτεστι τοῦ πράγματος περὶ οὗ ἡ δίκη ἐστίν, ἀντίδικοι δʼ οἱ κοινωνοῦντες τῶν πραγμάτων περὶ ὧν ἂν δικάζηταί τις αὐτοῖς; ὃ Κρίτωνι συμβέβηκεν.
Besides all the rest (for this has occurred to me just now), they have come to such a pitch of audacity as to have put in a deposition of Crito, alleging that he has purchased from me my one-third share in the house. Now that this is false you will easily perceive; for in the first place Crito does not live so economically as to be able to purchase a house from someone else, but so extravagantly and licentiously that he spends the property of others as well as his own. Again, he is not now this man’s witness, but rather my adversary. For who among you is ignorant that witnesses are those who have no interest in the matter at issue in the suit; while adversaries are those who are involved in the matters in regard to which one goes to law with them? The latter is the case with Crito.
§ 59
ἔτι δὲ τοσούτων ὑμῶν ὄντων, ὦ ἄνδρες δικασταί, καὶ τῶν ἄλλων Ἀθηναίων πολλῶν, ἄλλος μὲν οὐδεὶς αὐτῷ παραγενέσθαι μεμαρτύρηκε, Τιμοκράτης δὲ μόνος, ὥσπερ ἀπὸ μηχανῆς, μαρτυρεῖ μὲν δεκάτην ἑστιᾶσαι τούτῳ τὸν ἐμὸν πατέρα, ἡλικιώτης ὢν τοῦ νυνὶ φεύγοντος τὴν δίκην, φησὶν δὲ πάντα ἁπλῶς εἰδέναι ἃ δὴ τούτοις συμφέρει, μαρτυρεῖ δὲ νυνὶ μόνος Κρίτωνι παρεῖναι, ὅτε παρʼ ἐμοῦ τὴν οἰκίαν ἐωνεῖτο. ὃ τίς ἂν ὑμῶν πιστεύσειεν; ἄλλως τε καὶ ὅτι οὐ περὶ τῆς οἰκίας, πότερα ἐώνηται Κρίτων αὐτὴν ἢ μή, νυνὶ δικάζομαι, ἀλλὰ περὶ προικός, ἣν ἐνεγκαμένης τῆς μητρὸς οἱ νόμοι κελεύουσιν ἐμὲ κομίζεσθαι.
And furthermore, out of all your number, men of the jury, out of all the host of the rest of the Athenians, not a single other person has testified that he was present at this sale; Timocrates alone, like a god from the machine, testified that my father gave a feast to Boeotus on the tenth day (and Timocrates is of the same age as the present defendant!). Timocrates declares that he has perfect knowledge of all that is for the advantage of these men; and now on his own sole authority he testifies that he was present with Crito when he bought the house from me. Who among you will believe this? Not one, of course; especially since I am not now suing about the house to determine whether Crito bought it or not, but about the marriage-portion which, seeing that my mother brought it with her, the laws declare that I should recover.
§ 60
ὥστε καθάπερ ὑμῖν ἐγὼ καὶ ἐκ μαρτύρων πολλῶν καὶ ἐκ τεκμηρίων ἐπέδειξα, ἐπενεγκαμένην μὲν τὴν μητέρα μου τάλαντον προῖκα, οὐ κομισάμενον δὲ τοῦτʼ ἐμὲ ἐκ τῆς πατρῴας οὐσίας, ἐξαίρετον δʼ ἡμῖν γενομένην τὴν οἰκίαν εἰς ταῦτα, οὕτω κελεύετε καὶ τοῦτον ἐπιδεικνύναι ὑμῖν, ἢ ὡς οὐκ ἀληθῆ λέγω, ἢ ὡς οὐ προσήκει μοι κομίσασθαι τὴν προῖκα· περὶ τούτων γὰρ ὑμεῖς νυνὶ τὴν ψῆφον οἴσετε.
Therefore, as I have proved to you by an abundance of testimony and of circumstantial evidence that my mother did bring a talent as her dowry; that I have not recovered it from my father’s estate; and that the house was set apart by us to secure its payment; so do you demand of Boeotus that he prove to you, either that I am not speaking the truth, or that it is not right that I should recover the marriage-portion; for these are the questions regarding which you are now going to cast your votes.
§ 61
ἐὰν δὲ μὴ ἔχων περὶ ὧν φεύγει τὴν δίκην μήτε μάρτυρας ἀξιόχρεως παρασχέσθαι μήτʼ ἄλλο πιστὸν μηδέν, ἑτέρους παρεμβάλλῃ λόγους κακουργῶν, καὶ βοᾷ καὶ σχετλιάζῃ μηδὲν πρὸς τὸ πρᾶγμα, πρὸς Διὸς καὶ θεῶν μὴ ἐπιτρέπετε αὐτῷ, ἀλλὰ βοηθεῖτέ μοι τὰ δίκαια, ἐξ ἁπάντων τῶν εἰρημένων ἐνθυμούμενοι, ὅτι πολὺ δικαιότερόν ἐστι τὴν τῆς ἐμῆς μητρὸς προῖκα τῇ ἐμῇ θυγατρὶ εἰς ἔκδοσιν ὑμᾶς ψηφίσασθαι, ἢ Πλαγγόνα καὶ τούτους πρὸς τοῖς ἄλλοις καὶ τὴν οἰκίαν τὴν εἰς τὴν προῖκα ἐξαίρετον γενομένην ἀφελέσθαι ἡμᾶς παρὰ πάντα τὰ δίκαια.
But if, having no trustworthy witnesses, nor any other proofs regarding the matters upon which he is being sued, he shall try unscrupulously to introduce irrelevant arguments, and if he indulges in outcries and protestations which have nothing to do with the matter, I adjure you by Zeus and the Gods, do not tolerate it; nay, render me the help that is my due, remembering in the light of all that I have urged that it is far more just that you should by your verdict give my mother’s portion to my daughter for her dowry, than that Plangon and these men, in addition to all the rest that they have done, should, in utter defiance of justice, rob me also of my house, which was set apart to secure the payment of the marriage-portion.
Against Spudias · urn:cts:greekLit:tlg0014.tlg041 · Greek: πρὸς Σπουδίαν ὑπὲρ προικός — tlg0014.tlg041.perseus-grc2 · English: Against Spudias — trans. Augustus Taber Murray — tlg0014.tlg041.perseus-eng2
§ 1
ἀδελφὰς ἔχομεν, ὦ ἄνδρες δικασταί, γυναῖκας ἐγὼ καὶ Σπουδίας οὑτοσί, Πολυεύκτου θυγατέρας. ἄπαιδος δʼ ἐκείνου τελευτήσαντος ἀρρένων παίδων, ἀναγκάζομαι πρὸς τουτονὶ περὶ τῶν καταλειφθέντων δικάζεσθαι. καὶ εἰ μέν, ὦ ἄνδρες δικασταί, μὴ πᾶσαν σπουδὴν καὶ προθυμίαν ἐποιησάμην βουλόμενος διαλύεσθαι καὶ τοῖς φίλοις ἐπιτρέπειν, ἐμαυτὸν ἂν ᾐτιώμην, εἰ μᾶλλον ᾑρούμην δίκας καὶ πράγματʼ ἔχειν ἢ μίκρʼ ἐλαττωθεὶς ἀνέχεσθαι·
This man Spudias and I, men of the jury, are married to two sisters, daughters of Polyeuctus. Polyeuctus having died without male issue, I am forced to go to law with the defendant in regard to the property which has been left. And if, men of the jury, I had not shown all zeal and eagerness in my desire to find a settlement and to submit the matters at issue to our friends, I should have blamed myself for not choosing to suffer a trifling loss rather than engage in a troublesome lawsuit.
§ 2
νῦν δʼ ὅσῳ πραότερον ἐγὼ καὶ φιλανθρωπότερον τούτῳ διελεγόμην, τοσούτῳ μᾶλλόν μου κατεφρόνει. καὶ νῦν κινδυνεύω μὲν οὐδὲν ὁμοίως τούτῳ πρὸς τουτονὶ τὸν ἀγῶνʼ ἔχειν, ἀλλʼ οὗτος μὲν ῥᾳδίως φέρει πολλάκις εἰθισμένος ἐνταῦθʼ εἰς ὑμᾶς παριέναι, ἐγὼ δʼ αὐτὸ τοῦτο φοβοῦμαι, μὴ διὰ τὴν ἀπειρίαν οὐ δυνηθῶ δηλῶσαι περὶ τῶν πραγμάτων ὑμῖν· ὅμως δʼ, ὦ ἄνδρες δικασταί, προσέχετε τὸν νοῦν.
But, as it is, the more gentleness and consideration I used in talking with the defendant, the more contempt he showed toward me. And now it appears that in my contest with him we are in no sense on equal terms, but he can take the matter lightly, since he has been accustomed to come often before you, whereas I fear this very thing, that because of my lack of experience I may prove unable to explain my case to you. None the less, men of the jury, I beg you to give heed.
§ 3
Πολύευκτος γὰρ ἦν τις Θριάσιος, ὃν ἴσως οὐδʼ ὑμῶν τινες ἀγνοοῦσιν. οὗτος ὁ Πολύευκτος, ἐπειδὴ οὐκ ἦσαν αὐτῷ παῖδες ἄρρενες, ποιεῖται Λεωκράτη τὸν ἀδελφὸν τῆς ἑαυτοῦ γυναικός. οὐσῶν δʼ αὐτῷ δύο θυγατέρων ἐκ τῆς τοῦ Λεωκράτους ἀδελφῆς, τὴν μὲν πρεσβυτέραν ἐμοὶ δίδωσιν καὶ τετταράκοντα μνᾶς προῖκα, τὴν δὲ νεωτέραν τῷ Λεωκράτει.
Polyeuctus was a man of Teithras, not unknown, it may well be, to some of you. This Polyeuctus, since he had no male children, adopted Leocrates, the brother of his own wife; but since he had two daughters by the sister of Leocrates, he gave the elder to me in marriage with a portion of forty minae, and the younger to Leocrates.
§ 4
τούτων δʼ οὕτως ἐχόντων, διαφορᾶς γενομένης τῷ Πολυεύκτῳ πρὸς τὸν Λεωκράτη, περὶ ἧς οὐκ οἶδʼ ὅ τι δεῖ λέγειν, ἀφελόμενος ὁ Πολύευκτος τὴν θυγατέρα δίδωσι Σπουδίᾳ τουτῳί. μετὰ δὲ ταῦτʼ ἠγανάκτει θʼ ὁ Λεωκράτης, καὶ δίκας ἐλάγχανε Πολυεύκτῳ καὶ τουτῳὶ Σπουδίᾳ, καὶ περὶ πάντων ἠναγκάζοντʼ εἰς λόγον καθίστασθαι. καὶ τὸ τελευταῖον διελύθησαν, ἐφʼ ᾧτε κομισάμενον τὸν Λεωκράτην ἅπερ ἦν εἰς τὴν οὐσίαν εἰσενηνεγμένος, μήτε κακόνουν εἶναι τῷ Πολυεύκτῳ, τῶν τε πρὸς ἀλλήλους ἐγκλημάτων ἀπηλλάχθαι πάντων.
So matters stood, when a quarrel came about between Polyeuctus and Leocrates, as to the nature of which I know of nothing which it is incumbent upon me to relate, and Polyeuctus took away his daughter and gave her in marriage to this man Spudias. After this Leocrates, being greatly incensed, brought suit against Polyeuctus and Spudias here, and they were forced to render an accounting in regard to all the matters at issue, and in the end a settlement was reached on the terms that Leocrates, on receiving back all that he had brought into the estate, should be reconciled with Polyeuctus, and that final releases should be given from all demands made by each upon the other.
§ 5
τίνος οὖν ἕνεχʼ ὑμῖν, ὦ ἄνδρες δικασταί, ταῦτʼ εἶπον; ὅτι τὴν προῖκʼ οὐ κομισάμενος ἅπασαν, ἀλλʼ ὑπολειφθεισῶν χιλίων δραχμῶν καὶ ὁμολογηθεισῶν ἀπολαβεῖν ὅταν Πολύευκτος ἀποθάνῃ, ἕως μὲν ὁ Λεωκράτης ἦν κληρονόμος τῶν Πολυεύκτου, πρὸς ἐκεῖνον ἦν μοι τὸ συμβόλαιον· ἐπειδὴ δʼ ὅ τε Λεωκράτης ἐξεκεχωρήκει ὅ τε Πολύευκτος μοχθηρῶς εἶχεν, τηνικαῦτʼ, ὦ ἄνδρες δικασταί, τὴν οἰκίαν ταύτην ἀποτιμῶμαι πρὸς τὰς δέκα μνᾶς, ἐξ ἧς διακωλύει με τὰς μισθώσεις κομίζεσθαι Σπουδίας.
Now, why is it, men of the jury, that I have told you this? Because I did not receive the whole of my wife’s portion, but a thousand drachmae were left unpaid with the understanding that I should receive them on the death of Polyeuctus; and so long as Leocrates was the heir of Polyeuctus, it was he who was responsible to me for the debt; but when Leocrates had left the family, and Polyeuctus was seriously ill, then, men of the jury, to secure the ten minae, I took a mortgage on this house, the rents accruing from which Spudias seeks to prevent me from collecting.
§ 6
πρῶτον μὲν οὖν ὑμῖν μάρτυρας παρέξομαι τοὺς παραγενομένους ὅτʼ ἠγγύα μοι Πολύευκτος τὴν θυγατέρʼ ἐπὶ τετταράκοντα μναῖς· ἔπειθʼ ὡς ἔλαττον ταῖς χιλίαις ἐκομισάμην· ἔτι δʼ ὡς ἅπαντα τὸν χρόνον ὀφείλειν ὡμολόγει μοι Πολύευκτος, καὶ τὸν Λεωκράτην συνέστησε, καὶ ὡς τελευτῶν διέθεθʼ ὅρους ἐπιστῆσαι χιλίων δραχμῶν ἐμοὶ τῆς προικὸς ἐπὶ τὴν οἰκίαν. καί μοι κάλει τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
In the first place, then, I shall bring before you as witnesses those who were present when Polyeuctus betrothed his daughter to me with a portion of forty minae; then I shall prove that what I received was less by a thousand drachmae; and further that Polyeuctus always admitted that he was in my debt, and that he introduced to me Leocrates as guarantor; and that at his death he directed by his will that pillars should be set up on the house in my favor for a thousand drachmae due on account of my wife’s portion. (To the clerk.) Please call the witnesses. The Witnesses
§ 7
ἓν μὲν τοίνυν, ὦ ἄνδρες δικασταί, τοῦτʼ ἔστιν ὧν ἐγκαλῶ Σπουδίᾳ. καὶ περὶ τούτου τί ἂν ἔτι μεῖζον ἢ ἰσχυρότερον ἔχων εἰς ὑμᾶς κατέστην ἢ τὸν νόμον, ὃς οὐκ ἐᾷ διαρρήδην, ὅσα τις ἀπετίμησεν, εἶναι δίκας, οὔτʼ αὐτοῖς οὔτε τοῖς κληρονόμοις; ἀλλʼ ὅμως πρὸς τοῦτο τὸ δίκαιον ἥκει Σπουδίας ἀμφισβητήσων.
This, then, men of the jury, is one of the charges which I make against Spudias. And in this matter what stronger or more solid ground could I have in coming before you than the law which expressly ordains that, in all cases where men have given a mortgage, there shall be no right of action for them or for their heirs? But nevertheless it is to dispute this just provision that Spudias has come here.
§ 8
ἕτερον δʼ, ὦ ἄνδρες δικασταί, δύο μὲν μνᾶς, ἃς ἐμαρτύρησεν Ἀριστογένης ἐγκαλεῖν ἀποθνῄσκοντα Πολύευκτον ὀφειλομένας αὑτῷ παρὰ Σπουδίᾳ καὶ τὸν τόκον (τοῦτο δʼ ἐστὶν οἰκέτου τιμή, ὃν ἐωνημένος οὗτος παρὰ τοῦ Πολυεύκτου, τὴν τιμὴν οὔτʼ ἐκείνῳ διέλυσεν οὔτε νῦν εἰς τὸ κοινὸν ἀνενήνοχεν), ὀκτακοσίας δὲ καὶ χιλίας, περὶ ὧν οὐδʼ ἔγωγʼ οἶδα τί ποθʼ ἕξει δίκαιον λέγειν.
A second claim, men of the jury, is the following: Aristogenes has deposed that Polyeuctus, when about to die, charged that there were due him from Spudias two minae with interest (this was the price of a domestic slave whom the defendant had bought from Polyeuctus, but had neither paid the money nor has now entered it in the general account); and furthermore there are eighteen hundred drachmae, regarding which I am myself at a loss to know what reasonable thing he will have to say.
§ 9
ἦν μὲν γὰρ τὸ ἀργύριον παρὰ τῆς Πολυεύκτου δεδανεισμένος γυναικός, γράμματα δʼ ἔστιν ἃ κατέλιπεν ἀποθνῄσκουσʼ ἐκείνη, μάρτυρες δʼ οἱ τῆς γυναικὸς ἀδελφοὶ παρόντες ἅπασιν καὶ καθʼ ἕκαστον ἐπερωτῶντες, ἵνα μηδὲν δυσχερὲς ἡμῖν εἴη πρὸς ἀλλήλους. οὔκουν δεινόν, ὦ ἄνδρες δικασταί, καὶ σχέτλιον ἐμὲ μὲν ἁπάντων, ὧν ἢ παρὰ Πολυεύκτου ζῶντος ἦν ἐωνημένος ἢ παρὰ τῆς γυναικὸς εἶχον αὐτοῦ, καὶ τόκον τιθέναι καὶ τὴν τιμὴν ἀποδεδωκέναι, καὶ νῦν ἅπερ ὤφειλον πάντʼ εἰς τὸ κοινὸν φέρειν,
He had borrowed the money from the wife of Polyeuctus, and there are papers which that lady left behind at her death, and the lady’s brothers are witnesses, for they were present at all times and questioned her on every point, that there might be no unpleasantness between us. It is, then, an outrageous and cruel thing, men of the jury, when I on my part, for everything which I either bought from Polyeuctus during his lifetime or received from his wife, have duly paid the price and the interest as well, and am now bringing into the general account everything which I owed,
§ 10
τοῦτον δὲ μήτε τῶν νόμων τῶν ὑμετέρων φροντίζειν μήθʼ ὧν διέθετο Πολύευκτος μήτε τῶν καταλειφθέντων γραμμάτων μήτε τῶν συνειδότων, ἀλλὰ πρὸς ἅπαντα ταῦθʼ ἥκειν ἀντιδικήσοντα; λαβὲ δή μοι πρῶτον μὲν τὸν νόμον, ὃς οὐκ ἐᾷ τῶν ἀποτιμηθέντων ἔτι δίκην εἶναι πρὸς τοὺς ἔχοντας, ἔπειτα τὰ γράμματα τὰ καταλειφθέντα καὶ τὴν μαρτυρίαν τὴν Ἀριστογένους. ΝΟΜΟΣ. ΓΡΑΜΜΑΤΑ. ΜΑΡΤΥΡΙΑ.
that this fellow should show no regard either for your laws or for the will of Polyeuctus, or for the papers which have been left, or for those who knew the facts, but in the face of all this should have come into court to contest my plea. (To the clerk.) Please take first the law which denies the right of action for mortgaged property against the holders of the mortgage, then the papers which were left, and the deposition of Aristogenes. The Law. The Papers. The Deposition
§ 11
βούλομαι τοίνυν, ὦ ἄνδρες δικασταί, καὶ περὶ τῶν ἄλλων ὧν ἐγκαλῶ καθʼ ἕκαστον ὑμᾶς διδάξαι. φιάλην μὲν γὰρ λαβόντες παρὰ τῆς Πολυεύκτου γυναικὸς καὶ θέντες ἐνέχυρα μετὰ χρυσίων, οὐκ ἀνενηνόχασιν κεκομισμένοι ταύτην, ὡς ὑμῖν Δημόφιλος ὁ θέμενος μαρτυρήσει· σκηνὴν δʼ ἣν ἔχουσιν, οὐδέ γε ταύτην λαβόντες ἀναφέρουσιν· ἄλλα δὲ πόσα τοιαῦτα; τὸ δὲ τελευταῖον εἰσενεγκούσης τῆς ἐμῆς γυναικὸς εἰς τὰ Νεμέσεια τῷ πατρὶ μνᾶν ἀργυρίου καὶ προαναλωσάσης, οὐδὲ ταύτης ἀξιοῖ συμβαλέσθαι τὸ μέρος, ἀλλὰ τὰ μὲν ἔχει προλαβών, τῶν δὲ τὰ μέρη κομίζεται, τὰ δʼ οὕτω φανερῶς οὐκ ἀποδίδωσιν. ἵνα τοίνυν μηδὲ ταῦτʼ ᾖ παραλελειμμένα, λαβέ μοι πάντων αὐτῶν τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
I wish now, men of the jury, to instruct you in detail also regarding the other claims which I make. They received from the wife of Polyeuctus a bowl, which they pawned together with some pieces of jewelry, and this they have not redeemed and brought into the general account, as Demophilus, to whom it was pawned, will testify. They have also some stuff for hangings, which they received, but they do not account for this either; and many more articles of the same sort. And finally, although my wife advanced a mina of silver and expended it on her father’s behalf for the feast of the dead, the defendant refuses to contribute his share even of this; nay, what he has received he keeps; of other items he receives his due portion; but these claims he thus openly refuses to meet. Now that these matters too may not be left neglected, (to the clerk) take, please, the depositions regarding them all. The Depositions
§ 12
ἴσως τοίνυν, ὦ ἄνδρες δικασταί, πρὸς μὲν ταῦτʼ οὐδὲν ἀντερεῖ Σπουδίας (οὐδὲ γὰρ ἕξει, καίπερ δεινὸς ὤν)· αἰτιάσεται δὲ Πολύευκτον καὶ τὴν γυναῖκʼ αὐτοῦ, καὶ φήσει πάντα ταῦθʼ ὑπʼ ἐμοῦ πεισθέντας καταχαρίσασθαι, καὶ νὴ Δίʼ ἕτερα πολλὰ καὶ μεγάλα βλάπτεσθαι, καὶ δίκην εἰληχέναι μοι· ταῦτα γὰρ καὶ πρὸς τῷ διαιτητῇ λέγειν ἐπεχείρει.
It may well be, men of the jury, that Spudias will make no statement to meet these facts; for he will not be able to do so, clever though he is; but will accuse Polyeuctus and his wife, and will declare that they did all these things under my influence and as favors to me, and that he is being greatly injured in many other respects, and has brought action against me; for this is what he undertook to say before the arbitrator also.
§ 13
ἐγὼ δʼ, ὦ ἄνδρες δικασταί, πρῶτον μὲν οὐχ ἡγοῦμαι δικαίαν εἶναι τὴν ἀπολογίαν τὴν τοιαύτην, οὐδὲ προσήκειν, ὅταν τις φανερῶς ἐξελέγχηται, μεταστρέψαντα τὰς αἰτίας ἐγκαλεῖν καὶ διαβάλλειν· ἀλλʼ ἐκείνων μέν, εἴπερ ἀδικεῖται, δῆλον ὅτι δίκην λήψεται, τούτων δὲ δώσει· πῶς γὰρ ἂν ἐγὼ νῦν ταῖς τούτων διαβολαῖς ἀντιδικοίην, ἀφεὶς ὑπὲρ ὧν ὑμεῖς μέλλετε τὴν ψῆφον οἴσειν;
But for my part, men of the jury, in the first place I do not think that a defence of that sort is legitimate, or that it is proper, when one is manifestly shown to be in the wrong, for him to shift the charges and have recourse to accusation and calumny; nay, for his counter-charges, if he is suffering any wrong, he will plainly receive satisfaction, but for the claims made on him, he will give it. For how could I now defend myself against the slanders of these men, if I passed over the matters upon which you are to give your verdict?
§ 14
ἔπειτα θαυμάζω τί δήποτε, εἴπερ ἀληθῆ καὶ δίκαιʼ εἶχεν ἐγκαλεῖν, βουλομένων ἡμᾶς τῶν φίλων διαλύειν καὶ πολλῶν λόγων γενομένων οὐχ οἷος ἦν ἐμμένειν οἷς ἐκεῖνοι γνοῖεν. καίτοι τίνες ἂν ἄμεινον καὶ τῶν τούτου καὶ τῶν ἐμῶν ἐγκλημάτων τὰ μηδὲν ὄντʼ ἐξήλεγξαν τῶν παραγεγενημένων ἅπασι τούτοις, τῶν εἰδότων οὐδὲν ἧττον ἡμῶν τὰ γενόμενα, τῶν κοινῶν ἀμφοτέροις καὶ φίλων ὄντων;
In the next place I wonder, if he had true and just demands to make, why it was that, when our friends wished to settle our differences, and many conferences were held, he could not abide by their decision. And yet who could better have exposed the baselessness of claims advanced by him or by me than those who were present at all these transactions, who knew the facts as well as we did ourselves, and who were impartial friends of us both?
§ 15
ἀλλὰ δῆλον ὅτι τούτῳ ταῦτʼ οὐκ ἐλυσιτέλει, φανερῶς ὑπʼ αὐτῶν ἐξελεγχομένῳ τοῦτον τὸν τρόπον λαβεῖν διάλυσιν· μὴ γὰρ οἴεσθʼ, ὦ ἄνδρες δικασταί, τοὺς εἰδότας ἅπαντα ταῦτα νυνὶ μὲν ὑποκινδύνους αὑτοὺς καθιστάντας ἐμοὶ μαρτυρεῖν, τότε δʼ ἂν ὀμόσαντας ἄλλο τι γνῶναι περὶ αὐτῶν. οὐ μὴν ἀλλʼ εἰ καὶ μηδὲν τούτων ὑπῆρχεν ὑμῖν, οὐδʼ ὣς χαλεπόν ἐστιν γνῶναι περὶ αὐτῶν, ὁπότεροι τἀληθῆ λέγουσιν.
But this was plainly not to the interest of my opponent—that he should be openly convicted by our friends and find a settlement in this way. For do not imagine, men of the jury, that men who know all these facts, and who now at their own risk are giving testimony in my favor, would then, when they had been put under oath, have formed a different conclusion about them. However, though you had none of these facts to aid you, even so it is not difficult to form an opinion as to which of the two parties is speaking the truth.
§ 16
περὶ μὲν γὰρ τῆς οἰκίας, εἰ φησὶν ὑπʼ ἐμοῦ πεισθέντα Πολύευκτον προστάξαι τοὺς ὅρους στῆσαι τῶν χιλιῶν, ἀλλʼ οὐ δήπου καὶ τοὺς μάρτυρας ἔπεισα, ὦ Σπουδία, ψευδῆ μοι μαρτυρεῖν, τοὺς παραγενομένους ὅτʼ ἠγγύα μοι, τοὺς εἰδότας ἔλαττόν με κομισάμενον, τοὺς ἀκούοντας ὁμολογοῦντος ὀφείλειν ἐμοὶ συστήσαντος ἀποδοῦναι, τοὺς τὸ τελευταῖον ταῖς διαθήκαις παραγενομένους· τούτοις γὰρ ἅπασιν οὐκέτι καταχαρίσασθαι ταῦθʼ ὑπῆρχεν, ἀλλὰ κινδυνεύειν τῶν ψευδομαρτυρίων, εἰ μηδὲν τῶν γενομένων μαρτυροῖεν. ἀφῶμεν τοίνυν τοῦτʼ ἤδη.
For regarding the house, if he maintains that Polyeuctus was induced by me to order that mortgage-pillars be set up for the thousand drachmae, yet surely, Spudias, I did not use my influence to induce the witnesses to give false testimony in my interest,—witnesses who were present when he betrothed to me his daughter, who knew that I received less than the entire marriage portion, who heard him when he acknowledged that he was in my debt and also when he had introduced Leocrates as the one who should make payment, and who finally were present when the will was made. For with all these persons it was no longer a question of favoring me in these matters, but of risking a charge of giving false testimony, if they deposed to what was not the truth. Let us, then, have no more of that matter; but what will you say to this, Spudias?
§ 17
πρὸς ἐκεῖνο δὲ τί ἂν λέγοις; ἀκριβῶς γὰρ ὅπως τούτους διδάξεις· εἰ δὲ μή, πάντες ὑμεῖς ἀπαιτεῖτʼ αὐτόν. ὅτε γὰρ Πολύευκτος διετίθετο ταῦτα, παρῆν μὲν ἡ τούτου γυνή, καὶ δῆλον ὅτι τὰς τοῦ πατρὸς διαθήκας ἀνήγγειλεν, ἄλλως τʼ εἰ καὶ μηδὲν ἴσον εἶχεν ἀλλʼ ἐν ἅπασιν ἠλαττοῦτο, παρεκλήθη δʼ αὐτὸς οὗτος, ὥστε μηδὲ τοῦτʼ εἶναι λέγειν, ὡς λάθρᾳ καὶ διακρυψάμενοι τούτους ἐπράττομεν ταῦτα· παρακαλούμενος γὰρ ἔφησεν αὐτὸς μὲν ἀσχολίαν ἄγειν, τὴν δὲ γυναῖκʼ ἐξαρκεῖν τὴν αὑτοῦ παροῦσαν.
And see that you give these gentlemen a precise answer. If he does not, do you all demand it of him. For, when Polyeuctus gave these directions in his will, the defendant’s wife was present, and you may be sure that she reported to him the will of her father, especially if he did not receive an equal share, but was at a disadvantage in all respects; and the defendant himself was invited to be present, so that it is not open to him to say that we managed this in secret and kept them in the dark. For although he was invited to be present, he said that he was busy himself, but that it would be enough if his wife were there. What more would you have?
§ 18
τί ἔτι λοιπόν; ἀπαγγείλαντος Ἀριστογένους αὐτῷ περὶ ἁπάντων τούτων ἀκριβῶς, οὐδʼ ἐνταῦθʼ οὐδένα φαίνεται λόγον ποιησάμενος, ἀλλʼ ἐπιβιόντος μετὰ ταῦτα τοῦ Πολυεύκτου πλέον ἢ πένθʼ ἡμέρας, οὔτʼ ἠγανάκτησεν εἰσελθὼν οὔτʼ ἀντεῖπεν οὐδέν, οὐδʼ ἡ γυνή, παροῦσʼ ἐξ ἀρχῆς ἅπασιν τούτοις. ὥστʼ οὐκέτι Πολύευκτος αὐτὰ πεισθεὶς ἐμοὶ κατεχαρίζετο, ὡς ἔοικεν, ἀλλʼ ὑμεῖς αὐτοί. ταῦτα τοίνυν, ὦ ἄνδρες δικασταί, μεμνημένοι σαφῶς, ἐὰν ἄρα τι περὶ αὐτῶν ἐγχειρῇ νυνὶ διαβάλλειν, ἀντίθετε. πρῶτον δʼ ἵνʼ εἰδῆτʼ ἀκριβῶς ὅτι τοῦτον τὸν τρόπον ἔχει, τῶν μαρτύρων ἀκούσατε. λέγε. ΜΑΡΤΥΡΕΣ.
When Aristogenes gave him an exact account of all these matters, even then he made no comment, and though Polyeuctus lived on more than five days after this, he neither showed any vexation on going to the house, nor made any protest, nor did his wife, who was present from the first on all these occasions. It would appear, then, that Polyeuctus was not induced by me to favor me in these matters; the act was your own. Keep these facts, then, clearly in your minds, men of the jury, and if he now tries to make any slanderous statements about the matter, confront him with them. But first, that you may be fully assured that matters are as I have stated, hear the witnesses.(To the clerk.) Read. The Witnesses
§ 19
οὐκοῦν, ὦ ἄνδρες δικασταί, τῶν μὲν χιλίων δραχμῶν ὡς δικαίως καὶ προσοφειλομένων ἀπετίμησέ μοι τὴν οἰκίαν ὁ Πολύευκτος, αὐτὸς οὗτός μοι μαρτυρεῖ καὶ ἡ τούτου γυνὴ πρὸς τοῖς ἄλλοις τούτοις τοῖς μεμαρτυρηκόσι, συγχωροῦντες τότε καὶ οὔτε πρὸς τὸν Πολύευκτον ἀντειπόντες ἐπιβιόντα τοσαύτας ἡμέρας, οὔτε πρὸς τὸν Ἀριστογένη, ἐπεὶ τάχιστʼ ἤκουσαν. ἀλλὰ μὴν εἴ γε δικαίως ἀπετιμήθη, μεμνημένοις τοῦ νόμου κατὰ μὲν τοῦθʼ ὑμῖν οὐκ ἔστιν ἀποψηφίσασθαι Σπουδίου.
Well then, men of the jury, in the matter of the one thousand drachmae, to prove that Polyeuctus mortgaged the house to me honestly, and for an existing debt, I have the testimony of my opponent himself and his wife in addition to these other witnesses whose depositions have been put in; for they concurred at the time, and made no objection either to Polyeuctus who lived so many days after, or to Aristogenes, when they first heard of the will. But assuredly, if the house was honestly mortgaged, it is impossible for you, if you bear the law in mind, to acquit Spudias as to this part of the case.
§ 20
σκέψασθε δὲ καὶ περὶ τῶν εἴκοσι μνῶν, ἃς οὐκ ἐπαναφέρει· καὶ γὰρ ἐνταυθοῖ πάλιν αὐτὸς οὗτός μοι μέγιστος ἔσται μάρτυς, οὐ λόγῳ μὰ Δίʼ ὥσπερ νῦν ἀντιδικῶν (τουτὶ μὲν γὰρ οὐδὲν τεκμήριόν ἐστιν), ἀλλʼ ἔργῳ περιφανεῖ. τί ποιῶν, ὦ ἄνδρες δικασταί; τούτῳ γὰρ ἤδη προσέχετε τὸν νοῦν, ἵνʼ ἐὰν ἄρα τολμᾷ τι καὶ περὶ τῆς μητρὸς τῶν γυναικῶν βλασφημεῖν ἢ περὶ τῶν γραμμάτων, εἰδότας ὑμᾶς μὴ δύνηται λέγων ἐξαπατᾶν.
Now consider also the matter of the twenty minae, which he does not bring into the account; for in this again the defendant himself will be my strongest witness—not by words, heaven knows, such as he utters now in opposing my suit—words are a criterion of no worth—but by manifest act. By doing what, men of the jury? To this I bid you now to give close heed, in order that, if he really dares to utter any slanders about the mother of our wives or about the documents, your knowledge of the facts may make it impossible for him to deceive you by his talk.
§ 21
ταυτὶ γὰρ τὰ γράμματα κατέλιπεν μὲν ἡ Πολυεύκτου γυνή, καθάπερ εἶπον ὀλίγῳ πρότερον· ὁμολογουμένων δὲ τῶν σημείων καὶ παρὰ τῆς τούτου γυναικὸς καὶ παρὰ τῆς ἐμῆς, ἀμφότεροι παρόντες ἀνοίξαντες ἀντίγραφά τʼ ἐλάβομεν, κἀκεῖνα πάλιν κατασημηνάμενοι παρʼ Ἀριστογένει κατεθέμεθα.
These papers were left by the wife of Polyeuctus, as I just now said. The seals being acknowledged both by the defendant’s wife and by mine, we both, being present, broke them and took copies, and then sealed up the papers again, and deposited them in the hands of Aristogenes.
§ 22
τοῦτο δή, τοῦτʼ, ὦ ἄνδρες δικασταί, μάθετε πρὸς θεῶν. ἐνῆσαν μὲν γὰρ αἱ δύο μναῖ, ἡ τιμὴ τοῦ οἰκέτου, καὶ οὐ μόνον ὁ Πολύευκτος ἀποθνῄσκων ταύτας ἐνεκεκλήκει, ἐνῆσαν δʼ αἱ χίλιαι καὶ ὀκτακόσιαι δραχμαί. ταῦτα δʼ ἀναγνούς, εἰ μὲν αὐτῷ μηδὲν προσῆκεν μηδʼ ἀληθῆ τὰ γεγραμμένʼ ἦν, τί δή ποτʼ οὐκ εὐθὺς ἠγανάκτει περὶ αὐτῶν; τί δὲ συνεσημαίνετο πάλιν τὰ μηδὲν ὑγιὲς ὄντα μηδʼ ἀληθῆ γράμματα; τουτὶ γὰρ οὐδʼ ἂν εἷς δήπου μὴ πᾶσιν ὁμολογῶν τοῖς γεγραμμένοις ποιήσειεν.
Now, note this, men of the jury, note this, I beg of you. There was in the papers mention of the two minae, the price of the slave—and it was not only Polyeuctus on his death-bed who had made this claim—and there was mention of the eighteen hundred drachmae. When he read this, if what was written did not concern him at all and was untrue, why pray did he not at once protest about it? Why did he join in sealing again papers which were false and of no worth? This of course no one in the world would do, if he did not concur in all that was written.
§ 23
ἀλλὰ μήν, ὦ ἄνδρες δικασταί, τοῦτό γε δεινὸν δήπου, εἰ πρὸς τὰ συγκεχωρημένʼ ὑπʼ αὐτῶν τούτων ἐξέσται νῦν ἀντιλέγειν, καὶ μηδὲν σημεῖον ὑμῖν ἔσται, διότι πάντες ἄνθρωποι πρὸς τὰ μήτʼ ἀληθῆ μήτε δίκαια τῶν ἐγκλημάτων οὐ κατασιωπᾶν, ἀλλὰ παραχρῆμʼ ἀμφισβητεῖν εἰώθαμεν, μὴ ποιήσαντες δὲ ταῦτα, ἂν ὕστερον ἀντιδικῶσιν, πονηροὶ καὶ συκοφάνται δοκοῦσιν εἶναι.
But surely, men of the jury, this is an outrageous thing if these men are to be permitted now to dispute matters to which they have themselves given assent, and you are to find no basis for judgement in the fact that all of us are wont, when charges are made against us that are unjust and untrue, not to keep silent, but to dispute them on the spot, and that those who do not do this, if they contest them subsequently, are accounted rascals and tricksters.
§ 24
ταῦτα μὲν τοίνυν Σπουδίας οὐδὲν ἧττον ἐμοῦ γιγνώσκων, ἀλλʼ οἶμαι μὲν καὶ ἀκριβέστερον, ὅσῳ καὶ πυκνότερον ἐνταυθοῖ παρέρχεται, πᾶσιν ἐναντία τοῖς πεπραγμένοις αὑτῷ λέγων οὐκ αἰσχύνεται. καίτοι πολλάκις ὑμεῖς ἓν μόνον σκευώρημα συνιδόντες, τούτῳ κατὰ τῶν ἄλλων τῶν ἐγκαλουμένων ἐχρήσασθε τεκμηρίῳ· τούτῳ δʼ ἅπανθʼ ὑφʼ αὑτοῦ συμβέβηκεν ἐξελέγχεσθαι. καί μοι λαβὲ τὴν μαρτυρίαν ὡς ὡμολογεῖτο τότε τὰ σημεῖα τῶν γραμμάτων ὑπὸ τῆς τούτου γυναικός, καὶ νῦν ὑπὸ Σπουδίου κατασημανθέντα κεῖται. ΜΑΡΤΥΡΙΑ.
Now Spudias knows this as well as I, and I think even better, inasmuch as he comes oftener before your court, yet he feels no shame in saying things that contradict all that he has himself done. And yet full often when you become conscious of one single piece of fraud, you treat it as evidence against the other charges; but the defendant is found to have been convicted by himself of falsehood on every point. Take, please, the deposition, proving that the seals of the papers were acknowledged at the time by the wife of the defendant, and that the papers are now deposited, sealed by Spudias. The Deposition
§ 25
τούτων τοίνυν οὕτως σαφῶς ἀποδεδειγμένων, ἡγοῦμαι μὲν οὐδὲν ἔτι δεῖν πλείω λέγειν· ὁπότε γὰρ καὶ νόμους ἔχω παρέχεσθαι καὶ μάρτυρας ἁπάντων τῶν εἰρημένων, καὶ τὸν ἀντίδικον αὐτὸν ὁμολογοῦντά μοι, τί δεῖ μακρῶν ἔτι λόγων; ὅμως δʼ ἂν ἄρα περὶ τῆς προικὸς ἀγανακτῇ καὶ φάσκῃ πλεονεκτεῖσθαι ταῖς χιλίαις δραχμαῖς, ψεύσεται· οὐδὲν γὰρ ἔχων ἔλαττον ἀμφισβητεῖ πρὸς αὐτάς, ἀλλὰ πλέον, ὡς αὐτίχʼ ὑμῖν ἔσται φανερόν.
Since, then, these facts have been so convincingly established, there is no further need, I think, of more words. For when I am able to produce both laws and witnesses in support of everything that I have said, and also admissions made in my favor by my opponent himself, what further need can there be for a long argument? However, if Spudias perchance waxes indignant about the marriage portion and maintains that he is being defrauded to the amount of one thousand drachmae, he will be lying. For, while he disputes my claim to this sum, he has received not less, but more, as will presently be made clear to you.
§ 26
οὐ μὴν ἀλλʼ εἰ πάντα ταῦθʼ ὡς ἀληθῶς συνέβη, οὐ δήπου δίκαιον ἐμὲ τὴν ὁμολογηθεῖσαν προῖκα μὴ λαβεῖν, εἴπερ ὄφελός τι τῶν νόμων ἐστίν, οὐδέ γε τὸν Πολύευκτον, εἰ τῶν θυγατέρων ἐβούλετο τῇ μὲν ἐλάττω, τῇ δὲ πλείω προῖκʼ ἐπιδοῦναι, διακωλυθῆναι νῦν· σοὶ γὰρ αὐτῷ μὴ λαμβάνειν ἐξῆν, ὦ Σπουδία, μὴ προστιθεμένων ὥσπερ ἐμοὶ τῶν χιλιῶν. ἀλλʼ οὐδὲν ἔλαττον εἶχες, ὡς ἐγὼ διδάξω. πρῶτον δʼ ἐφʼ οἷς ἐξέδοτο τούτῳ, λαβέ μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Nay more, even if all these statements of his were indeed true, it is not just, I take it, if the laws are good for anything, that I should lose the marriage portion which was promised me, or that Polyeuctus, if he chose to give a smaller portion to one daughter and a larger to the other, should now be thwarted. For it was open to you, Spudias, not to marry his daughter, unless the thousand drachmae were given to you as well as to me. However you received no less than I, as I shall show. (To the clerk.) But, first, take the deposition which shows on what terms the lady was given to him. The Deposition
§ 27
πῶς οὖν οὐδὲν ἔλαττον ἔχει, φήσει τις, εἰ τούτῳ μὲν ἐν ταῖς τετταράκοντα μναῖς ἐνετιμᾶτο τὰ χρυσία καὶ τὰ ἱμάτια τῶν χιλιῶν, ἐμοὶ δʼ αἱ δέκα μναῖ χωρὶς προσαπεδίδοντο; τοῦτο δὴ καὶ μέλλω λέγειν. ὁ μὲν γὰρ Σπουδίας, ὦ ἄνδρες δικασταί, παρὰ τοῦ Λεωκράτους ἔχουσαν τὰ χρυσία καὶ τὰ ἱμάτια τὴν γυναῖκʼ ἔλαβεν, ὧν ὁ Πολύευκτος προσαπέτεισεν τῷ Λεωκράτει πλεῖν ἢ χιλίας· ἐγὼ δʼ, ἅπερ ἔπεμψέ μοι χωρὶς τῆς προικός, ὅσʼ ἔχω μόνον, πρὸς τὰ τούτῳ δοθέντʼ ἐὰν ἀντιθῇ τις, εὑρήσει παραπλήσια, χωρὶς τῶν εἰς τὰς χιλίας ἀποτιμηθέντων.
But how can it be that he has received as much as I, one may ask, if in his case the jewelry and the apparel, to the value of a thousand drachmae, were reckoned in the forty minae, while to me the ten minae were paid separately and in addition? This is precisely what I am going to explain. For Spudias, men of the jury, received his wife from Leocrates with the jewelry and apparel on which Polyeuctus set a value to Leocrates of more than a thousand drachmae, while in my case, if you set what was sent to me over and above the marriage portion—all that I have in my possession—over against what was given to Spudias, you will find them practically equal over and above what was reckoned in the thousand drachmae;
§ 28
ὥστʼ εἰκότως ἐν ταῖς τετταράκοντα μναῖς ἐνετιμᾶτο ταῦτα, ἅπερ ἀπετετείκει τῷ Λεωκράτει καὶ πλείω τῶν ἐμοὶ δοθέντων ἦν. καί μοι λαβὲ πρῶτον μὲν τὴν ἀπογραφὴν ταύτην καὶ λέγʼ αὐτοῖς ἅπερ ἑκάτερος ἡμῶν ἔχει, μετὰ δὲ ταῦτα τὴν τῶν διαιτητῶν μαρτυρίαν, ἵνʼ ἴδωσιν ὅτι καὶ πολλῷ πλείω χρήματʼ ἔχει, καὶ περὶ τούτων ὁ Λεωκράτης ἐνεκάλει, καὶ κατὰ ταῦτʼ ἔγνωσαν οἱ διαιτηταί. λέγε. ΑΠΟΓΡΑΦΗ. ΜΑΡΤΥΡΙΑ.
so that it was only fair that these articles should be included in the forty minae, seeing that Polyeuctus had charged them against Leocrates, and they were more than had been given me. (To the clerk.) Now please take this inventory and read to the jurymen what each of us has in his possession; after that, read the deposition of the arbitrators, that they may see that Spudias has received even far more than I, and that Leocrates made complaint regarding this, and that the arbitrators rendered this decision. The Inventory. The Deposition
§ 29
ἆρʼ οὖν οὐ φανερῶς οὗτος μὲν ἔχει τετταράκοντα μνᾶς πάλαι τὴν προῖκα, ἐγὼ δὲ τὰς μὲν τριάκοντα καθάπερ οὗτος, τὰς δὲ χιλίας οὐ μόνον ὕστερον οὐκ ἐκομισάμην, ἀλλὰ καὶ νυνὶ κινδυνεύω περὶ αὐτῶν ὡς ἀδίκως ἔχων; διὰ ταῦτα μέντοι Σπουδίας, ὦ ἄνδρες δικασταί, τοῖς φίλοις οὐκ ἐβούλετʼ ἐπιτρέψας ἀπαλλαγῆναι τῶν πρὸς ἔμʼ ἐγκλημάτων, ὅτι συνέβαινεν αὐτῷ πάντα ταῦτʼ ἐξελέγχεσθαι· πᾶσιν γὰρ τούτοις παραγεγενημένοι καὶ σαφῶς εἰδότες οὐκ ἐπέτρεπον αὐτῷ λέγειν ὅ τι τύχοι· παρʼ ὑμῖν δʼ οἴεται ψευδόμενος ἐμοῦ τἀληθῆ λέγοντος περιγενήσεσθαι.
Is it not plain, then, that the defendant has long had in his possession forty minae as his wife’s marriage portion, whereas I received the thirty minae, just as he did, but not only did not receive the thousand drachmae, but am now actually in jeopardy regarding them, charged with possessing them wrongfully. It was for this reason, men of the jury, that Spudias would not leave to our friends the settlement of his claims against me, since the result would have been that all these falsehoods of his would have been exposed, for they had been present at all these transactions and knew all about them, and would therefore not have permitted him to say whatever he pleased; whereas in your court he thinks that by his falsehoods he will get the better of me and my statement of the truth.
§ 30
καίτοι περὶ ὧν ἐγκαλῶ, πάνθʼ ὑμῖν ἀπέδειξα σαφῶς, ὡς οἷός τʼ ἦν αὐτός. τοὺς δʼ εἰδότας οὗτος ἔφευγεν, οὐχ ἡγούμενος εἶναι παραλογίσασθαι. μὴ τοίνυν, ὦ ἄνδρες δικασταί, μηδʼ ὑμεῖς ἐπιτρέπετʼ αὐτῷ ψεύδεσθαι καὶ διαβάλλειν, μεμνημένοι τῶν εἰρημένων· ἴστε γὰρ πάνθʼ ὡς ἐγένετο, πλὴν εἴ τι παρέλιπον ἐγὼ πρὸς ὀλίγον ὕδωρ ἀναγκαζόμενος λέγειν.
And yet I have set forth to you clearly all my charges, as well as I could do it myself, while my opponent evaded coming before those acquainted with the facts thinking that he would be unable to lead them astray. Do not you, then, men of the jury, do not you any more than they suffer him to have recourse to lies and calumnies, but bear in mind what you have heard; for you know all the facts of the case, unless perhaps I have omitted something, since I have been forced to speak with but scant water in the water-clock.
Against Phaenippus · urn:cts:greekLit:tlg0014.tlg042 · Greek: πρὸς Φαίνιππον περὶ ἀντιδόσεως — tlg0014.tlg042.perseus-grc2 · English: Against Phaenippus — trans. Augustus Taber Murray — tlg0014.tlg042.perseus-eng2
§ 1
πολλὰ κἀγαθὰ γένοιτο, ὦ ἄνδρες δικασταί, πρῶτον μὲν ὑμῖν ἅπασιν, ἔπειτα δὲ καὶ Σόλωνι τῷ νομοθετήσαντι τὸν περὶ τῶν ἀντιδόσεων νόμον. εἰ μὴ γὰρ οὗτος ἡμῖν σαφῶς διώρισεν, τί πρῶτον δεῖ ποιεῖν τοὺς ἀντιδεδωκότας καὶ τί δεύτερον καὶ τἄλλα δʼ ἐφεξῆς, οὐκ οἶδʼ ὅποι προῆλθεν ἂν ἡ τουτουὶ Φαινίππου τόλμα, ὅπου γε καὶ νῦν ἅπαντα ταῦτα προλέγοντος ἡμῖν τοῦ νόμου, ὅμως οὐδὲν φροντίσας τῶν ἐν αὐτῷ γεγραμμένων δικαίων, ἀντὶ μὲν τοῦ τριῶν ἡμερῶν ἀφʼ ἧς ὤμοσε τὴν ἀπόφασιν δοῦναί μοι τῆς οὐσίας τῆς αὑτοῦ κατὰ τὸν νόμον, ἢ εἰ μὴ τότʼ ἐβούλετο, τῇ γʼ ἕκτῃ φθίνοντος δοῦναι τοῦ βοηδρομιῶνος μηνός, ἣν δεηθείς μου ἔθετο καὶ ἐν ᾗ ὡμολόγησε δώσειν τὴν ἀπόφασιν, οὐδέτερα τούτων ἐποίησεν,
I invoke many blessings, men of the jury, first upon all of you, and then also upon Solon, who established the law about the exchange of estates. For if he had not clearly defined for us what is the first thing to be done by those who have offered an exchange, and what the second, and so on in due order, I do not know to what lengths the audacity of this man Phaenippus would have gone, when even as it is, notwithstanding that the law prescribes all these things for us, he has nevertheless disregarded its just provisions, and instead of giving me the inventory of his property as the law prescribes within three days after he took the oath, or if he did not wish to do so then, giving it at least on the sixth day of the month Boedromion, which date was fixed upon at his request, and on which he promised to deliver the inventory, he did neither the one thing nor the other,
§ 2
ἀλλὰ καταφρονήσας ἀμφοτέρων, καὶ ἡμῶν καὶ τοῦ νόμου, δευτέρῳ μηνὶ ἔδωκεν, δυοῖν ἢ τρισὶν ἡμέραις πρότερον τῆς εἰς τὸ δικαστήριον εἰσόδου, τὸν δʼ ἄλλον ἅπαντʼ ἐκποδὼν ἦν χρόνον· ἀντὶ δὲ τοῦ τὰ σημεῖα ἐᾶν τῶν οἰκημάτων ἃ παρεσημηνάμην, ἐλθὼν εἰς ἀγρὸν ἀνέῳξε καὶ τὰς κριθὰς ἐξεφόρησεν καὶ τἄλλα, ὥσπερ ἐξουσίαν δεδωκότος αὐτῷ τοῦ νόμου ποιεῖν ὅ τι ἂν βούληται καὶ μὴ ὡς δίκαιόν ἐστιν.
but, showing contempt both for me and for the law, he has delivered his inventory a month later, only two or three days before the case was brought into court, and all the rest of the time has kept himself out of sight; and instead of leaving untouched the seals which I had put upon the buildings, he went into the country, opened the buildings, and carried off the barley and other things, just as if the law had granted him the privilege of doing whatever he pleases, and not what is right.
§ 3
ἐγὼ δʼ, ὦ ἄνδρες δικασταί, ἥδιστα μὲν ἂν ἐμαυτὸν εἶδον εὐτυχοῦντα ὥσπερ πρότερον τῇ οὐσίᾳ καὶ μένοντα ἐν τοῖς τριακοσίοις· ἐπειδὴ δὲ τὰ μὲν τῆς κοινῆς ἀτυχίας μετασχὼν τοῖς ἄλλοις τοῖς ἐργαζομένοις ἐν τοῖς ἔργοις, τὰ δʼ ἰδίᾳ μεγάλαις περιπεπτωκὼς ζημίαις ἀπολώλεκα τὴν οὐσίαν, καὶ τὸ τελευταῖον νυνί με δεῖ τῇ πόλει τρία τάλαντα καταθεῖναι, τάλαντον κατὰ τὴν μερίδα (μετέσχον γάρ, ὡς μή ποτʼ ὤφελον, κἀγὼ τοῦ δημευθέντος μετάλλου), ἀναγκαῖόν ἐστιν εἰς τὴν ἐμὴν τάξιν πειρᾶσθαι καθιστάναι τὸν οὐ μόνον ἐμοῦ νῦν ὄντα πλουσιώτερον, ἀλλὰ καὶ πρότερον, καὶ οὐδεπώποτʼ οὐδὲν λελῃτουργηκότα ὑμῖν οὐδʼ εἰσενηνοχότα τῇ πόλει.
For my part, men of the jury, I should be most happy to see myself enjoying the material prosperity which was mine before, and remaining in the group of the Three Hundred, but since, partly through having to share in the misfortunes common to all those who are engaged in mining works, and partly through having met heavy reverses in my private business, I have lost my estate, and now at the last must pay three talents to the state, a talent for each share (for I too was a partner, as I wish I had not been, in the confiscated mine), I am compelled to try to substitute in my place a man who is not only richer than I am now, but was richer even before my losses, and who has never borne any state services, nor made any contribution to the state.
§ 4
δέομαι οὖν ὑμῶν ἁπάντων, ὦ ἄνδρες δικασταί, ἐὰν ἐπιδεικνύω Φαίνιππον τουτονὶ καὶ παραβεβηκότα τὰ ἐν τοῖς νόμοις δίκαια καὶ πλουσιώτερον ὄντα ἐμαυτοῦ, βοηθῆσαί μοι καὶ τοῦτον εἰς τοὺς τριακοσίους ἀντʼ ἐμοῦ καταστῆσαι· διὰ τοῦτο γὰρ οἱ νόμοι καθʼ ἕκαστον ἔτος ποιοῦσιν τὰς ἀντιδόσεις, ὅτι τὸ διευτυχεῖν συνεχῶς τῇ οὐσίᾳ οὐ πολλοῖς τῶν πολιτῶν διαμένειν εἴθισται. ἐξ ἀρχῆς δʼ ὑμῖν τὰ γενόμενα περὶ τὴν ἀντίδοσιν διηγήσομαι.
I therefore beg of you all, men of the jury, that, if I prove that Phaenippus here has both transgressed the just provisions of the law and is a richer man than myself, you will succor me, and appoint him in the list of the Three Hundred in my stead; for it is on this account that the laws every year provide for the tendering of exchanges, because to enjoy unbroken prosperity is not wont to be the permanent fortune of any large number of our citizens. But I will tell you all that has been done regarding the exchange from the very beginning.
§ 5
τοῦ γὰρ μεταγειτνιῶνος, ὦ ἄνδρες δικασταί, τῇ δευτέρᾳ ἱσταμένου ἐποίουν οἱ στρατηγοὶ τοῖς τριακοσίοις τὰς ἀντιδόσεις. ἐν ταύταις ἐκάλεσα κατὰ τὸν νόμον Φαίνιππον τουτονί. καλέσας δὲ καὶ παραλαβὼν τῶν οἰκείων τινὰς καὶ φίλων, ἐπορευόμην Κύθηρόνδε εἰς τὴν ἐσχατιὰν αὐτοῦ. καὶ πρῶτον μὲν περιαγαγὼν τὴν ἐσχατιὰν πλέον ἢ σταδίων οὖσαν τετταράκοντα κύκλῳ, ἔδειξα καὶ διεμαρτυράμην ἐναντίον Φαινίππου, ὅτι οὐδεὶς ὅρος ἔπεστιν ἐπὶ τῇ ἐσχατιᾷ· εἰ δέ φησιν, εἰπεῖν ἐκέλευον αὐτὸν ἤδη καὶ δεῖξαι, ὅπως μὴ ὕστερον ἐνταῦθα χρέως γενόμενον ἐπὶ τῷ χωρίῳ ἀναφανήσεται.
On the second day of the month Metageitnion, men of the jury, the generals appointed a court for the Three Hundred for the tendering of exchanges. Among these I cited this man Phaenippus as the law provides. After citing him, I took some of my friends and relatives, and proceeded to his outlying farm at Cytherus. And first I led them around the farm, the circuit of which was more than forty stades, and pointed out to them, and called them to witness in the presence of Phaenippus, that there were no mortgage-pillars on the farm, and I bade Phaenippus, if he said there were, to declare it at once and point them out to me, for fear some debt existing against the property might be brought to light later on.
§ 6
ἔπειτα παρεσημηνάμην τὰ οἰκήματα, καὶ τοῦτον ἐκέλευον εἰς τἀμὰ βαδίζειν. μετὰ δὲ ταῦτα ἠρόμην ὅπου ὁ σῖτος εἴη ὁ ἀπηλοημένος· ἦσαν γὰρ νὴ τοὺς θεοὺς καὶ τὰς θεάς, ἄνδρες δικασταί, δύο ἅλως αὐτόθι, μικροῦ πλέθρου ἑκατέρα. ὁ δὲ ἀπεκρίνατό μοι, ὅτι ὁ μὲν πεπραμένος εἴη τοῦ σίτου, ὁ δʼ ἔνδον ἀποκείμενος.
Then I sealed the buildings, and bade Phaenippus to proceed to my property. After this I asked him where his threshed grain was, for by the gods and goddesses, men of the jury, there were two threshing-floors there, each one of nearly a plethron in extent. He answered me that some of the grain had been sold, and that some was stored within.
§ 7
τέλος δέ, ἵνα μὴ μακρολογῶ, καταστήσας φυλάττειν ἔνδον τινάς, καὶ νὴ Δίʼ ἀπειπὼν καὶ κωλύσας τοὺς ὀνηλάτας μὴ ἐξάγειν τὴν ὕλην ἐκ τῆς ἐσχατιᾶς (πρὸς γὰρ τῇ ἄλλῃ οὐσίᾳ τῇ Φαινίππου, ὦ ἄνδρες δικασταί, καὶ αὕτη πρόσοδος μεγάλη ἐστὶν αὐτῷ· ἓξ ὄνοι διʼ ἐνιαυτοῦ ὑλαγωγοῦσιν, καὶ λαμβάνει οὗτος πλέον ἢ δώδεκα δραχμὰς τῆς ἡμέρας) τούτοις ἀπειπών, ὥσπερ λέγω, τῆς ὕλης μὴ ἅπτεσθαι, καὶ ἐπαγγείλας ἐπὶ τὰ ἱερὰ Φαινίππῳ κατὰ τὸν νόμον ἀπαντᾶν, ᾠχόμην ἀπιὼν εἰς ἄστυ.
Finally, to make a long story short, I stationed men inside to keep watch, and by Zeus I gave strict orders to the ass-drivers and made them stop carrying off timber from the farm (for in addition to the rest of his property Phaenippus has also this very considerable source of revenue: six asses carry off wood the whole year through, and he receives more than twelve drachmae a day). I forbade the ass-drivers, as I said, to touch the wood, and after giving notice to Phaenippus to attend the sacrifice, as the law commands, I went back to the city.
§ 8
πρῶτον μὲν οὖν τῶν εἰρημένων τὰς μαρτυρίας ὑμῖν παρέξομαι, ἔπειτα καὶ περὶ τῶν ἄλλων ἀκούσεσθε πάσας τὰς ἀληθείας· τουτονὶ γάρ, ὦ ἄνδρες δικασταί, Φαίνιππον εὑρήσετʼ εὐθὺς ἀπὸ τῆς πρώτης ἡμέρας ἀρξάμενον τοῦ μηδὲν δίκαιον ποιεῖν. παρεσημηνάμην τὰ οἰκήματα, τοῦ νόμου μοι δεδωκότος· οὗτος ἀνέῳξεν. καὶ τὸ μὲν ἀφελεῖν τὸ σημεῖον ὁμολογεῖ, τὸ δʼ ἀνοῖξαι τὴν θύραν οὐχ ὁμολογεῖ, ὥσπερ ἄλλου τινὸς ἕνεκα τὰ σημεῖα ἀφαιροῦντας ἢ τοῦ τὰς θύρας ἀνοῖξαι.
First, now, I will produce for you the depositions substantiating what I have said, and then you shall hear the entire truth about the other aspects of the case. For you will find, men of the jury, that this fellow Phaenippus began from the very first day to act in utter disregard of right. I sealed the buildings, as the law permitted me; he opened them. And he acknowledges that he removed the seal, but does not acknowledge that he opened the door, as if men removed the seals for any other purpose than to open the doors.
§ 9
ἔπειτʼ ἀπεῖπον τὴν ὕλην μὴ ἐξάγειν· ἐξῆγεν οὗτος ἁπάσας τὰς ἡμέρας, πλὴν ἐκείνης ἐν ᾗ ἐγὼ ἀπεῖπον. χρέως οὐδʼ ὁτιοῦν ὠφείλετʼ ἐπὶ τῇ ἐσχατιᾷ· νῦν οὗτος ἀποφαίνει πολλά. ἁπλῶς ποιεῖ ὅ τι ἂν βούληται, οὐχ ὅ τι οἱ νόμοι κελεύουσιν. λέγε τὰς μαρτυρίας, πρῶτον μὲν τὰς περὶ τοῦ μετάλλου, ἔπειτα καὶ τὰς ἄλλας. ΜΑΡΤΥΡΙΑΙ.
Then I had forbidden that wood should be carried off; he carried it off every day except that on which I issued the order. There was no debt charged against the farm; he now reports a number of debts. In a word, he does just what he pleases, not what the laws bid him do. (To the clerk.) Read the depositions, first those concerning the mine, and then the others as well. The Depositions
§ 10
ἃ μὲν τοίνυν εὐθὺς τῇ πρώτῃ ἡμέρᾳ μετὰ τὰς ἀντιδόσεις ἤρξατό με Φαίνιππος ἀδικεῖν, ἀκηκόατε, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἐμοῦ καὶ τῶν μαρτύρων. τὰ δὲ μετὰ ταῦτα γεγενημένα οὐκέτι εἰς ἐμὲ μόνον αὐτῷ ἡμάρτηται, ἀλλὰ καὶ εἰς τοὺς νόμους, ὑπὲρ ὧν ὑμῖν ἅπασι σπουδαστέον ἐστίν.
The wrongs, therefore, which Phaenippus began to do to me beginning with the very first day after the tendering of the exchanges, you have heard, men of Athens, both from myself and from the witnesses; but the things which he did after this have been offences, not against me only, but also against the laws, to the defence of which you are all bound to rally.
§ 11
ὀμόσας γὰρ τῇ ἑνδεκάτῃ τοῦ βοηδρομιῶνος μηνὸς ἀποφανεῖν ὀρθῶς καὶ δικαίως τὴν οὐσίαν, καὶ τοῦ νόμου διαρρήδην λέγοντος τριῶν ἡμερῶν ἀφʼ ἧς ἂν ὀμόσῃ διδόναι τὴν ἀπόφασιν, ἐδεῖτό μου προσελθὼν πρόσθε τῶν δικαστηρίων μετὰ Πολυεύκτου τοῦ Κριωέως καὶ ἑτέρων τινῶν, πρῶτον μὲν περὶ διαλύσεως συνελθεῖν αὑτῷ· πάντα γάρ μοι τὰ δίκαια ποιήσειν· ἔπειτα τὴν ἀπόφασιν τῆς οὐσίας ἀναβαλέσθαι μὴ πολλὰς ἡμέρας· οὐ γὰρ ἀγνοεῖν μου τὰ πράγματα.
For although he had sworn on the eleventh of the month Boedromion to give me a true and just inventory of his property, and the law expressly declares that the inventory shall be given within three days after one takes the oath, he came up to me in front of the courtrooms with Polyeuctus of Crioa and some others, and begged me, first to have a conference with him regarding a settlement, assuring me that he would do everything that was right; and, secondly, to put off the declaration regarding the property for a few days only (for he said he understood my position).
§ 12
ἡγησάμενος δʼ ἐγὼ καὶ μετρίου καὶ ἀπράγμονος εἶναι πολίτου μὴ εὐθὺς ἐπὶ κεφαλὴν εἰς τὸ δικαστήριον βαδίζειν, ἐπείσθην (τί γὰρ δεῖ μακρολογεῖν;) τὴν μὲν σύνοδον τὴν περὶ τῶν διαλύσεων τῇ ὀγδόῃ φθίνοντος τοῦ βοηδρομιῶνος μηνὸς ὁμολογῆσαι ποιήσασθαι, τὴν δὲ ἀπόφασιν τῆς οὐσίας τῇ ἕκτῃ φθίνοντος. τυχὼν δὲ τούτων ἀμφοτέρων παρʼ ἐμοῦ Φαίνιππος οὐδʼ εἰς ἑτέραν τῶν ἡμερῶν ἀπήντησεν· ἀλλʼ ἀνθʼ ἑνὸς δύο νόμους ἥκει πρὸς ὑμᾶς παραβεβηκώς, ἕνα μὲν τὸν κελεύοντα τριῶν ἡμερῶν ἀφʼ ἧς ἂν ὀμόσῃ τὴν οὐσίαν ἀποφαίνειν, ἕτερον δὲ τὸν κελεύοντα κυρίας εἶναι τὰς πρὸς ἀλλήλους ὁμολογίας, ἃς ἂν ἐναντίον ποιήσωνται μαρτύρων.
I, on my part, thinking it was becoming to a good citizen who wished to avoid quarrels not to rush headlong into court, was persuaded (for why should I multiply words?) to consent that the conference regarding a settlement should take place on the twenty-third of the month Boedromion, and the declaration regarding the property on the twenty-fifth. Yet, although he had obtained both his requests from me, Phaenippus did not present himself on either of these days; instead, he now appears before you as one who has transgressed two laws instead of one;—first, that which declares that the inventory shall be presented within three days after that on which one takes the oath, and, secondly, that which declares that mutual covenants, agreed upon in the presence of witnesses, shall be binding.
§ 13
καίτοι, ὦ ἄνδρες δικασταί, τίς οὐκ οἶδεν ὑμῶν, ὅτι ὁμοίως ἥ τε ἐν τῷ νόμῳ γεγραμμένη κυρία ἐστὶν ἡμέρα καὶ ἡ ὑπὸ τῶν ἀντιδίκων συγχωρηθεῖσα; πολλάκις γὰρ ἔν τε τοῖς νόμοις γεγραμμένης τριακοστῆς ἡμέρας ἑτέραν ἡμῖν αὐτοῖς συγχωρήσαντες ἐθέμεθα, παρά τε ταῖς ἀρχαῖς ἁπάσαις καὶ δίκας καὶ κρίσεις ἀναβάλλονται τοῖς ἀντιδίκοις οἱ ἄρχοντες συγχωρησάντων ἐκείνων ἀλλήλοις· ὧν εἴ τις ἄκυρον ἡγήσαιτο δεῖν εἶναι τὴν πρὸς ἀλλήλους ὁμολογίαν, μισήσαιτʼ ἂν αὐτὸν ὡς ὑπερβάλλοντα συκοφαντίᾳ.
Yet, men of the jury, who among you does not know that the day fixed by law and that agreed upon by the contending parties are equally binding? Why, very often, although the thirtieth day is appointed by law, we fix upon another by mutual agreement; and in all the offices the magistrates put off trials and judgements for the contestants, when these have come to a mutual agreement; and if anyone should hold that the agreement thus entered upon was to be of no effect, you would despise him as a cheat without equal.
§ 14
Φαίνιππος τοίνυν, ὥσπερ τοῦ νόμου προστάττοντος μηδὲν ποιεῖν ὧν ἂν ὁμολογήσῃ τις, ἀπʼ ἐκείνης τῆς ἡμέρας, ἀφʼ ἧς ὡμολόγησεν ἐπί τε τὰς διαλύσεις ἀπαντήσεσθαι καὶ τὴν ἀπόφασίν μοι τὴν αὑτοῦ δώσειν καὶ τὴν παρʼ ἐμοῦ λήψεσθαι, οὐδεπώποτʼ ἀπήντησεν· ἀλλʼ ἐγὼ μὲν ἐπειδὴ τοῦτον ἑώρων οὐ προσέχοντά μοι τὸν νοῦν οὐδὲ τοῖς νόμοις, εἰς τὸ στρατήγιον ἔδωκα τὴν ἀπόφασιν, οὗτος δέ, ὅπερ καὶ μικρῷ πρότερον εἶπον, πρῴην ἔδωκέ μοι βιβλίον, οὐδὲν ἄλλο βουλόμενος ἢ δοκεῖν μὲν δεδωκέναι τὴν ἀπόφασιν, μὴ ἔχειν δέ με τοῖς ἐν αὐτῷ γεγραμμένοις ὅ τι χρήσομαι.
Well then, Phaenippus, just as though the law enjoined that one should do nothing that one had agreed to, from the day on which he promised to meet me for a settlement and to give me an inventory of his property and receive from me one of mine, never put in an appearance; but I, when I saw that he was paying no heed to me or to the laws, gave in my inventory at the office of the generals, whereas Phaenippus, as I said a moment ago, gave me a paper only the other day with no other purpose than that he might appear to have given me his inventory, but that I should be unable to make any use of its contents.
§ 15
χρὴ δʼ, ὦ ἄνδρες δικασταί, μὴ τοῖς ἰσχυροτέραν νομίζουσι τῶν νόμων τὴν αὑτῶν βδελυρίαν εἶναι, πλέον τούτοις τοῦ δικαίου νέμειν (εἰ δὲ μή, πολλοὺς ποιήσετε τοὺς καταγελῶντας τῶν ἐν τοῖς νόμοις δικαίων γεγραμμένων), ἀλλʼ ἐκείνοις βοηθεῖν, οἵτινες ἂν τὴν τῶν νόμων φωνὴν ὑμετέραν εἶναι νομίζωσι, καὶ τὴν ἡμέραν ταύτην, τὴν εἰς τὸ δικαστήριον, ὑπὲρ τῶν ἠδικημένων εἶναι νομίζωσιν, μὴ τῶν ἠδικηκότων.
But, men of the jury, you should not grant more than their due to those who hold their own shamelessness to be stronger than the laws; if you do, you will multiply the numbers of those who mock at the just provisions of the laws. No; you should succor those who regard the voice of the laws as your voice, and the day appointed for coming into court as established in the interest of those who have been wronged, not of those who have done wrong.
§ 16
λέγε τῶν ἀρτίως εἰρημένων τὰς μαρτυρίας καὶ τοὺς νόμους. ΜΑΡΤΥΡΙΑΙ. ΝΟΜΟΙ. τοιαῦτα τοίνυν, ὦ ἄνδρες δικασταί, πεπονθὼς ἐγὼ ὑπὸ Φαινίππου ἀπεγραψάμην πρὸς τοὺς στρατηγοὺς ταύτην τὴν ἀπογραφήν. λέγε. ΑΠΟΓΡΑΦΗ.
(To the clerk.) Read the depositions in support of what I have just said, and the laws. The Depositions. The Laws Having, then, been thus treated by Phaenippus, men of the jury, I reported to the generals the following inventory of my property. Read. The Inventory
§ 17
πῶς οὖν ἄλλως πρὸς τῶν θεῶν καὶ δαιμόνων, ὦ ἄνδρες δικασταί, ἐπιδεικνύειν ὑμῖν δεῖ Φαίνιππον ἔνοχον ὄντα τοῖς ἀνεγνωσμένοις ἢ ὅνπερ τρόπον ἐγὼ νῦν ἐπιδεικνύω; ἀλλʼ ὅμως ἐμὲ ἀντεγράψατο Φαίνιππος μὴ δικαίως ἀποφαίνειν τὴν οὐσίαν· οὕτω τὸ πρὸς ὑμᾶς ψεύδεσθαι τοῖς τοιούτοις ῥᾴδιόν ἐστιν· καὶ κατηγορεῖ τοῦ ὅρκου ὃν ὤμοσα πρὸ τῆς ἀποφάσεως, λέγων ὅτι πλὴν τῶν ἐν τοῖς ἔργοις ὑπεσχόμην ἀποφαίνειν τὴν ἄλλην οὐσίαν, ὥσπερ τὸ κατὰ τοὺς νόμους ὀμνύειν, τοῦτʼ ἄξιον κατηγορίας ὄν.
How else, then, in the name of the gods and divinities, men of the jury, should one prove that Phaenippus is liable under the laws which have been read, than precisely in the way in which I am proving it? Yet Phaenippus has none the less brought a counter-charge against me that I am not rendering a just inventory of my property; so easy is it for men of his stamp to make false statements before you; and he complains of the oath which I took before filing the inventory, asserting that I undertook to report all the rest of my property except that in the mining-works;—as if to swear according to law were a matter for complaint!
§ 18
ὑμεῖς δʼ ἴστε, ὦ ἄνδρες δικασταί (ὑμεῖς γὰρ ἔθεσθε) τὸν νόμον, ὃς διαρρήδην οὕτω λέγει, τοὺς δʼ ἀντιδιδόντας ἀλλήλοις, ὅταν ὀμόσαντες ἀποφαίνωσι τὴν οὐσίαν, προσομνύειν τόνδε τὸν ὅρκον ἀποφαίνω τὴν οὐσίαν τὴν ἐμαυτοῦ ὀρθῶς καὶ δικαίως, πλὴν τῶν ἐν τοῖς ἔργοις τοῖς ἀργυρείοις, ὅσα οἱ νόμοι ἀτελῆ πεποιήκασι.
But you know the law, men of the jury, for you enacted it, that which expressly makes this provision, that those tendering exchanges to one another, when they under oath report their inventories, shall swear also the following oath: I will give a true and honest inventory of my property except that in the silver mines, all of which the laws have made exempt from taxes.
§ 19
μᾶλλον δὲ λέγε τὸν νόμον αὐτόν. μικρὸν μὲν οὖν ἱκετεύω ἐπίσχες. ἐγὼ γὰρ καὶ πρότερον προὐκαλεσάμην Φαίνιππον, καὶ νῦν, ὦ ἄνδρες δικασταί, δίδωμι αὐτῷ δωρεὰν καὶ ἀφίσταμαι μετὰ τῆς ἄλλης οὐσίας καὶ τῶν ἐν τοῖς ἔργοις, ἐάν μοι τὴν ἐσχατιὰν μόνην ἐλευθέραν παραδῷ, ὥσπερ ἦν ὅτʼ ἐγὼ τὸ πρῶτον ἦλθον εἰς αὐτὴν μετὰ μαρτύρων, καὶ ἐάν, ὃν ἐξῆχεν ἐκ τῶν οἰκημάτων σῖτον καὶ οἶνον καὶ τἄλλα, ἀφελὼν ἀπὸ τῶν θυρῶν τὰ σημεῖα, ταῦτα πάλιν εἰς ταὐτὸ καταστήσῃ.
But, rather, read the law itself. Yet, stop a moment, please. For I made this offer before to Phaenippus, and now again, men of the jury, I tender it freely:—I will surrender to him all my property including that in the mining works, if he will hand over to me the farm alone free from all encumbrances as it was when I first went to it with witnesses, and will replace as they were before the grain and wine and the other things which he has carried away from the buildings after removing the seals from the doors.
§ 20
καὶ τί λέγεις ἔτι καὶ βοᾷς; πόλλʼ ἐκ τῶν ἔργων τῶν ἀργυρείων ἐγώ, Φαίνιππε, πρότερον αὐτὸς τῷ ἐμαυτοῦ σώματι πονῶν καὶ ἐργαζόμενος συνελεξάμην· ὁμολογῶ. νυνὶ δὲ πλὴν ὀλίγων ἅπαντʼ ἀπολώλεκα. σὺ δʼ ἐκ τῆς ἐσχατιᾶς νῦν πωλῶν τὰς κριθὰς ὀκτωκαιδεκαδράχμους καὶ τὸν οἶνον δωδεκάδραχμον πλουτεῖς εἰκότως, ἐπειδὰν ποιῇς σίτου μὲν μεδίμνους πλέον ἢ χιλίους, οἴνου δὲ μετρήτας ὑπὲρ ὀκτακοσίους.
Why, pray, do you keep on talking and crying out? From my silver mines, Phaenippus, I formerly by my own bodily toil and labor reaped a large profit. I confess it. But now I have lost all but a small portion of my gains. You, on the contrary, since you sell from your farm your barley at a price of eighteen drachmae and your wine at a price of twelve, are a rich man, naturally, for you make more than a thousand medimni of grain and above eight hundred measures of wine.
§ 21
ἔτʼ οὖν τὴν αὐτὴν ἡμᾶς τάξιν ἔχειν δεῖ, μὴ τῆς αὐτῆς τύχης ἡμῖν παρακολουθούσης νῦν τε καὶ πρότερον; μηδαμῶς· οὐ γὰρ δίκαιον. ἀλλὰ διάδεξαι καὶ σὺ καὶ μετάλαβε μικρὸν χρόνον τῆς τοῦ λῃτουργοῦντος τάξεως, ἐπειδὴ οἱ μὲν ἐν τοῖς ἔργοις ἠτυχήκασιν, ὑμεῖς δʼ οἱ γεωργοῦντες εὐπορεῖτε μᾶλλον ἢ προσῆκεν. ἱκανὸν γὰρ χρόνον δύʼ οὐσίας καρπούμενος διατελεῖς, τὴν μὲν τοῦ φύσει πατρὸς Καλλίππου, τὴν δὲ τοῦ ποιησαμένου σε, Φιλοστράτου τοῦ ῥήτορος, καὶ οὐδὲν πώποτε τουτοισὶ πεποίηκας.
Ought I, then, to continue in the same class, when the same fortune does not attend me now as formerly? Do not demand that; it would not be just. No; do you also take your turn and share for a little while in the class that performs public services, since those engaged in mining have suffered reverses while you farmers are prospering beyond what is your due. For a considerable time you have enjoyed the income of two estates, that of your natural father, Callippus, and that of him who adopted you, Philostratus, the orator, and you have never done anything for your fellow-citizens here.
§ 22
καίτοι ὁ μὲν ἐμὸς πατὴρ πέντε καὶ τετταράκοντα μνῶν μόνων ἑκατέρῳ, ἐμοὶ καὶ τῷ ἀδελφῷ, τὴν οὐσίαν κατέλιπεν, ἀφʼ ἧς ζῆν οὐ ῥᾴδιόν ἐστιν· οἱ δὲ σοὶ πατέρες τοσούτων ἦσαν κύριοι χρημάτων, ὥσθʼ ἑκατέρου τρίπους ἀνάκειται, νικησάντων αὐτῶν Διονύσια χορηγούντων. καὶ οὐ φθονῶ· δεῖ γὰρ τοὺς εὐπόρους χρησίμους αὑτοὺς παρέχειν τοῖς πολίταις. σὺ τοίνυν δεῖξον χαλκοῦν ἕνα μόνον εἰς τὴν πόλιν ἀνηλωκώς, ὁ τὰς δύο λῃτουργούσας οὐσίας παρειληφώς.
Yet my father left to each of us, my brother and myself, an estate of forty-five minae merely, on which it is not easy to live, while your fathers were possessed of such wealth that each of them set up a tripod in honor of choregic victories at the Dionysia. And I do not begrudge them this, for it is the duty of the wealthy to render service to the state. Do you, therefore, show that you have expended one single copper coin on the state—you, who have inherited two estates which performed public services.
§ 23
ἀλλʼ οὐ δείξεις· ἀποκρύπτεσθαι γὰρ καὶ διαδύεσθαι καὶ πάντα ποιεῖν ἐξ ὧν μὴ λῃτουργήσεις τουτοισὶ μεμάθηκας. ἀλλʼ ἐγὼ δείξω πόλλʼ ἀνηλωκώς, ὁ τὴν μικρὰν οὐσίαν παραλαβὼν παρὰ τοῦ πατρός. πρῶτον δέ μοι τὸν νόμον ἐκεῖνον ἀνάγνωθι τὸν οὐκ ἐῶντα τῶν ἐν τοῖς ἔργοις οὐδὲν ἀποφαίνειν καὶ τὴν πρόκλησιν, ἔπειτα τὰς μαρτυρίας ὡς δύʼ οἴκων λῃτουργούντων οὑτοσὶ Φαίνιππος κεκληρονόμηκεν. ΝΟΜΟΣ. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑΙ.
But you cannot show it, for you have learned secrecy and evasion and how to do everything to escape rendering service to your fellow-citizens here. But I will show that I have expended large sums—I, who inherited that slender estate from my father. (To the clerk.) Now read me first that law which declares that no mining property shall be included in the inventory, and the challenge and then the depositions proving that this fellow Phaenippus has inherited two estates that performed public services. The Law. The Challenge. The Depositions
§ 24
ἓν μόνον ἄν τις ἔχοι δεῖξαι τουτονὶ Φαίνιππον πεφιλοτιμημένον εἰς ὑμᾶς, ἄνδρες δικασταί· ἱπποτρόφος ἀγαθός ἐστιν καὶ φιλότιμος, ἅτε νέος καὶ πλούσιος καὶ ἰσχυρὸς ὤν. τί τούτου μέγα σημεῖον; ἀποδόμενος τὸν πολεμιστήριον ἵππον καταβέβηκεν ἀπὸ τῶν ἵππων, καὶ ἀντʼ ἐκείνου ὄχημʼ αὑτῷ τηλικοῦτος ὢν ἐώνηται, ἵνα μὴ πεζῇ πορεύηται· τοσαύτης οὗτος τρυφῆς ἐστι μεστός. καὶ τοῦτʼ ἀπογέγραφέν μοι, τῶν δὲ κριθῶν καὶ τοῦ οἴνου καὶ τῶν ἄλλων τῶν ἐκ τῆς ἐσχατιᾶς γιγνομένων οὐδὲ τὸ δέκατον μέρος.
There is one thing only, men of the jury, in which anyone could show that this man Phaenippus has been ambitious of honor from you: he is an able and ambitious breeder of horses, being young and rich and vigorous. What is a convincing proof of this? He has given up riding on horseback, has sold his war horse, and in his place has bought himself a chariot—he, at his age!—that he may not have to travel on foot; such is the luxury that fills him. This chariot he has included in his inventory to me, but of the barley and wine and the rest of the farm-produce not a tenth part.
§ 25
ἄξιον ἀφεῖναι νῦν αὐτόν ἐστιν, ἐπειδὴ χρήσιμος καὶ φιλότιμος καὶ τῇ οὐσίᾳ καὶ τῷ σώματι; πολλοῦ γε καὶ δεῖ. καλῶν γὰρ κἀγαθῶν ἐστι δικαστῶν τοὺς μὲν τῶν πολιτῶν ἐθελοντάς, ὅταν εὐπορῶσι, λῃτουργοῦντας καὶ ἐν τοῖς τριακοσίοις ὄντας ἀναπαύειν, ὅταν τούτου δεόμενοι τυγχάνωσιν, τοὺς δὲ νομίζοντας ἀπολλύειν, ὅταν εἰς τὸ κοινόν τι δαπανήσωσιν, ἄγειν εἰς τοὺς προεισφέροντας καὶ μὴ ἐπιτρέπειν δραπετεύειν. λέγε πρῶτον μὲν τὴν μαρτυρίαν, ἔπειτα τὴν ἀπόφασιν αὐτοῦ. ΜΑΡΤΥΡΙΑ. ΑΠΟΦΑΣΙΣ.
He deserves then, does he not, to be let off now, seeing that he has been so public-spirited and ambitious to serve both with his property and his person? No; far from it. For it is the duty of honest jurymen to give respite to those citizens, when they have need of such help, who, when prosperous, willingly perform public services and remain in the list of the Three Hundred; but as to those who consider as lost whatever money they spend upon the state, you should bring them into the list of those who make advance contributions, and not suffer them to run away from their duty. (To the clerk.) Read first the deposition, and then his declaration. The Deposition. The Declaration
§ 26
ἔα ταῦτα. καίτοι πολλὰ τῶν ἔνδοθεν ἐκφορήσας, ὦ ἄνδρες δικασταί, Φαίνιππος, ἀνοίξας τὰ παρασεσημασμένα τῶν οἰκημάτων, ὡς ὑμῖν μεμαρτύρηται, καὶ καταλιπὼν ὅσα ἔδοξεν αὐτῷ, δευτέρῳ μηνὶ τὴν ἀπόφασιν ἔδωκέ μοι τῆς οὐσίας. ἀλλʼ ὅμως ἔα ταῦτα. λέγε δʼ ἐντευθενί ἐπὶ τούτοις τάδε ὀφείλω. ΑΠΟΦΑΣΙΣ.
Enough of that. Yet Phaenippus, men of the jury, opened the rooms that had been sealed and carried off much that was within, as the witnesses have testified to you, leaving behind just what he pleased; and one month after the law prescribes gave me the declaration regarding his property. Nevertheless, enough of that. (To the clerk.)Read from the words, Upon this property I owe the following debts. Declaration
§ 27
ἐπίσχες. αὕτη ἐστίν, ὦ ἄνδρες δικασταί, ἡ Ἀριστονόη τοῦ Φιλοστράτου θυγάτηρ, μήτηρ δὲ τουτουί. ταύτῃ χρέως φησὶν ὀφείλεσθαι Φαίνιππος τὴν προῖκα, ἧς οἱ νόμοι κύριον τοῦτον ποιοῦσιν, ψευδόμενος καὶ οὐ δικαίως χρώμενος τῇ ἀποφάσει. διὰ τί γὰρ ἐγώ, Φαίνιππε, μενούσης μοι τῆς μητρὸς ἐν τῷ οἴκῳ καὶ ζώσης καὶ προῖκα ἐπενεγκαμένης, οὐκ ἀπογράφω τὴν προῖκα χρέως αὐτῇ, οὐδὲ παρακρούομαι τοὺς δικαστάς, ἀλλʼ ἐῶ μετέχειν τῶν ἐμαυτοῦ τὴν μητέρα, ἄν τε τὴν Φαινίππου ἄν τε τὴν ἐμαυτοῦ ἔχω οὐσίαν; ὅτι οἱ νόμοι ταῦτα κελεύουσιν, ὦ βέλτιστε· σὺ δὲ πάντα ποιεῖς παρὰ τοὺς νόμους. λέγʼ ἕτερον. ΑΠΟΦΑΣΙΣ.
Stop reading. This Aristonoê, men of the jury, is the daughter of Philostratus and mother of Phaenippus. He declares that a debt is owing to her for her marriage portion, but of this the laws make him the owner. His statement is therefore false, and he does not make a just declaration. For why is it that I, Phaenippus, while my mother—who brought with her a marriage portion—is living and dwelling in my house, do not declare the marriage portion as a debt due to her, and thus try to lead the jurymen astray, but permit her to share in all that I have, alike whether it shall prove to be the estate of Phaenippus or my own? Because the laws so command, my good Sir. But all that you do is contrary to the laws. (To the clerk.) Read on. The Declaration
§ 28
ἀκούετε, ὦ ἄνδρες δικασταί· Παμφίλῳ φησὶν καὶ Φειδόλεῳ Ῥαμνουσίοις κοινῇ τάλαντον ἐνοφείλειν καὶ Αἰαντίδῃ Φλυεῖ τετρακισχιλίας καὶ Ἀριστομένει Ἀναγυρασίῳ τέτταρας καὶ δέκα μνᾶς. διὰ τί οὖν, Φαίνιππε, ὅτε μὲν ἐγὼ μάρτυρας ἔχων ἠρώτων σε, εἴ τι ὀφείλεις ἐπὶ τῇ ἐσχατιᾷ, καὶ ἐκέλευον δεῖξαι ὅρον εἴ που ἔπεστι, καὶ διεμαρτυρόμην ὅπως μή μοι ὕστερον κατεσκευασμένοι δανεισταὶ φανήσονται, τότε μὲν οὐδὲν ἀπέφηνας τῶν χρεῶν, ἐπειδὴ δὲ δευτέρῳ μηνὶ τὴν ἀπόφασιν ἔδωκάς μοι, τοῦ νόμου κελεύοντος τριῶν ἡμερῶν, νῦν ἥκουσι δανεισταὶ καὶ ὀφειλήματα πλέον ἢ τριῶν ταλάντων;
You hear, men of the jury. He declares that he owes upon the land to Pamphilus and Pheidoleus of Rhamnus jointly a talent, and to Aeantides of Phlyus four thousand drachmae, and to Aristomenes of Anagyrus fourteen minae. Why, then, Phaenippus, when I asked you in the presence of witnesses whether you owed anything on your farm, and bade you show me the pillar of mortgage, if one were set up anywhere upon it, and and adjured you not to have any fictitious creditors to be brought to light later on to my prejudice—why, pray, did you not reveal any of these debts then? And why, when you have been a month late in giving me your declaration, though the law bids that it be given within three days, have creditors and debts for more than three talents now come on the scene?
§ 29
ὅτι, ὦ βέλτιστε, οὐδὲν ἄλλο κατασκευάζεις ἢ ὅσονπερ κοινῇ γέγονέ μοι πρὸς τὴν πόλιν ὄφλημα, τοσοῦτο καὶ σοὶ ἰδίᾳ νῦν εἶναι. ὅτι δʼ, ὦ Φαίνιππε, ψεύδει καὶ ἐπιωρκηκὼς ἥκεις πρὸς τούτους, ἤδη φανερῶς ἐλέγξω. λαβέ μοι, γραμματεῦ, τὴν τοῦ Αἰαντίδου καὶ Θεοτέλους μαρτυρίαν, οἷς οὗτος ἀπογέγραφεν ὀφείλονθʼ αὑτὸν τετρακισχιλίας δραχμὰς ψευδόμενος καὶ πάλαι ἀποδεδωκώς, οὐχ ἑκών, ἀλλὰ δίκην ὀφλών. λέγε. ΜΑΡΤΥΡΙΑ.
Because, my good Sir, it is merely this that you are contriving, that you may now have private debts equal in amount to the public debt which I have incurred to the state. But that your statement is false, Phaenippus, and that you have come before these gentlemen as a perjured man, I shall straightway prove beyond all question. Please, clerk, take the deposition of Aeantides and Theoteles to whom this fellow has declared that he owes four thousand drachmae. His declaration is false, and he long ago paid the debt, not willingly, but after a judgement had been secured against him. Read. The Deposition
§ 30
ἔπειτʼ, ἄνδρες δικασταί, τὸν οὕτω καταφανῶς ἐν ἅπασιν ἀδίκως πεποιημένον τὴν ἀπόφασιν, καὶ μήτε τῶν νόμων φροντίσαντα μηδέν, οἳ διωρίκασιν ἐν οἷς δεῖ τὴν ἀπόφασιν ποιεῖσθαι χρόνοις, μήτε τῶν ἰδίων ὁμολογιῶν, ἃς ὁμοίως ὑπολαμβάνομεν ἰσχυράς, χωρὶς δὲ τούτων ἀνεῳχότα τὰ σημεῖα τῶν οἰκημάτων καὶ ἐκπεφορηκότα τὸν σῖτον καὶ τὸν οἶνον ἔνδοθεν, πρὸς δὲ τούτοις τὴν ὕλην τὴν τετμημένην πεπρακότα μετὰ τὴν ἀντίδοσιν, πλέον ἢ τριάκοντα μνῶν οὖσαν ἀξίαν, καὶ τὸ πάντων μέγιστον, χρέα ψευδῆ κατεσκευακότα τῆς ἀντιδόσεως ἕνεκα, τοῦτον δικαίως ψηφιεῖσθε πεποιῆσθαι τὴν ἀπόφασιν; μηδαμῶς, ὦ ἄνδρες δικασταί.
Well, then, men of the jury, when a man has made out a declaration that is so manifestly false in all points and has shown no regard for the laws which define the time within which the declaration must be made out, or to the private agreements which we hold to be equally binding; when besides this he has opened the seals of the buildings and carried off the grain and wine from within, and furthermore has after the offer to exchange sold the cut timber to the value of more than thirty minae; and when (worst of all) he has concocted false debts for the purpose of the exchange—will you decide by your votes that this man has made a just declaration? Surely not, men of the jury.
§ 31
ποῖ γὰρ τραπέσθαι δεήσει διαμαρτόντα τῆς ὑμετέρας γνώμης, ὅταν οἱ πλούσιοι καὶ μηδὲν ὑμῖν πώποτε χρήσιμοι γεγενημένοι, πολὺν καὶ σῖτον καὶ οἶνον ποιοῦντες καὶ τοῦτον τριπλασίας τιμῆς ἢ πρότερον διατιθέμενοι, πλεονεκτῶσιν παρʼ ὑμῖν; ὃ μηδαμῶς νυνὶ γενέσθω, ἀλλʼ ὥσπερ καὶ κοινῇ πᾶσιν βεβοηθήκατε τοῖς ἐν τοῖς ἔργοις ἐργαζομένοις, οὕτω καὶ ἰδίᾳ βοηθήσατέ μοι νῦν.
For where is one to turn if he fails of a verdict from you, when men of wealth who have never been of any service to you, who produce large quantities of grain and wine and dispose of this at three times its former price, have an advantage in your courts? Let not this happen now, I beg of you; but, as you have given public aid to all those engaged in mining, so now give aid to me as a private citizen.
§ 32
καὶ γὰρ εἰ οἰκέτης ὑμῶν, μὴ πολίτης ἦν, ὁρῶντες ἄν μου τὴν φιλεργίαν καὶ τὴν εἰς ὑμᾶς εὔνοιαν, ἀνεπαύσατʼ ἄν με τῶν ἀναλωμάτων καὶ ἐπὶ τὸν δραπετεύοντα τῶν ἄλλων ἤλθετε. τὸν αὐτὸν τρόπον καὶ νῦν, ἐπειδὰν ἀποτείσω τὰ τρία τάλανθʼ ἃ ὦφλον καὶ ἀναλάβω ἐμαυτόν, πάλιν ἀναπαύσαντες τῶν τεταλαιπωρηκότων ἕτερον ἐπʼ ἔμʼ ἥξετε· νῦν δʼ ἄφετε, ἱκετεύω πάντας ὑμᾶς, ἄνδρες δικασταί, καὶ τὰ δίκαιʼ εἰρηκὼς δέομαι βοηθῆσαί μοι καὶ μή με περιελαθέντα περιιδεῖν ὑπὸ τούτων.
For, if I had been your slave and not a citizen, seeing my industry and my goodwill toward you, you would have given me respite from my expenditures and would have turned to one of the rest who was running away from his duty. In the same manner, when I shall have paid the three talents for which I became liable to you, and shall have recovered my losses, you will relieve some other person among those in distress and turn to me. But for the present discharge me, men of the jury, I beg of you all; and since I have spoken only what is just, I implore you to come to my aid, and not to suffer me to be harried by these men.
Against Macartatus · urn:cts:greekLit:tlg0014.tlg043 · Greek: πρὸς Μακάρτατον περὶ Ἁγνίου κλήρου — tlg0014.tlg043.perseus-grc2 · English: Against Macartatus — trans. Augustus Taber Murray — tlg0014.tlg043.perseus-eng2
§ 1
ἐπειδὴ καὶ πρότερον ἀγῶνες ἐγένοντο ἡμῖν, ὦ ἄνδρες δικασταί, πρὸς τοὺς αὐτοὺς τούτους περὶ τοῦ κλήρου τοῦ Ἁγνίου, καὶ οὐδὲν παύονται παρανομοῦντες καὶ βιαζόμενοι ὥστε ἐκ παντὸς τρόπου τὰ μὴ προσήκονθʼ ἑαυτοῖς ἔχειν, ἀνάγκη ἴσως ἐστὶν τὰ πραχθέντα ἐξ ἀρχῆς διηγήσασθαι·
Since we have had suits before now, men of the jury, against these same men regarding the estate of Hagnias, and they do not cease from their lawless and violent conduct, endeavoring by hook or crook to keep what does not belong to them, it is perhaps necessary to set forth all that has been done from the beginning;
§ 2
ὑμεῖς τε γάρ, ὦ ἄνδρες δικασταί, ῥᾷον παρακολουθήσετε ἅπασι τοῖς λεγομένοις, καὶ οὗτοι ἐπιδειχθήσονται οἷοί εἰσιν ἄνθρωποι, καὶ ὅτι πάλαι ἤδη ἀρξάμενοι οὐδὲν παύονται κακοτεχνοῦντες καὶ οἰόμενοι δεῖν διαπράττεσθαι ὅ τι ἂν ἐπέλθῃ τούτοις. δεόμεθα οὖν ὑμῶν, ὦ ἄνδρες δικασταί, εὐνοϊκῶς ἀκροάσασθαι τῶν λεγομένων καὶ παρακολουθεῖν προσέχοντας τὸν νοῦν. πειράσομαι δὲ κἀγὼ διδάσκειν ὡς ἂν οἷός τε ὦ σαφέστατα περὶ τῶν πεπραγμένων.
for you, men of the jury, will thus more easily follow the course of the whole argument, and these men will be exhibited in their true character, and you will see that they began long ago and still continue to play their tricks, and to think that they may do whatever occurs to them. We therefore beg of you, men of the jury, to listen to our arguments with goodwill, and to follow with close attention. And I, on my part, will endeavor to give you the clearest information I can concerning the facts.
§ 3
τουτουὶ γὰρ τοῦ παιδὸς ἡ μήτηρ, ὦ ἄνδρες δικασταί, γένει οὖσα ἐγγυτάτω Ἁγνίᾳ τῷ ἐξ Οἴου, ἐπεδικάσατο τοῦ κλήρου τοῦ Ἁγνίου κατὰ τοὺς νόμους τοὺς ὑμετέρους· καὶ τῶν τότε ἀμφισβητησάντων αὐτῇ τοῦ κλήρου τουτουί, γένει μὲν ὡς ἐγγυτέρω τις εἴη αὐτῶν τῆς γυναικός, οὐδʼ ἐπεχείρησεν οὐδεὶς ἀντομόσαι (ὡμολογεῖτο γὰρ παρὰ πάντων τῆς γυναικὸς εἶναι ἡ κληρονομία κατὰ τὴν ἀγχιστείαν),
The mother of this boy, men of the jury, being the nearest of kin to Hagnias of Oeon, had the estate of Hagnias adjudged to her according to your laws; and of those who then made counter-claims to this estate not one ventured to swear that he was nearer of kin than the lady (for it was admitted by all that the inheritance belonged to her by virtue of nearest kinship),
§ 4
διαθήκας δὲ ψευδεῖς ἧκον κατασκευάσαντες Γλαῦκός τε ὁ ἐξ Οἴου καὶ Γλαύκων ὁ ἀδελφὸς αὐτοῦ. καὶ Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου ἐκείνοις συγκατεσκεύαζεν ἅπαντα ταῦτα καὶ ἐμαρτύρει τὰς πλείστας μαρτυρίας. αἱ δὲ διαθῆκαι, ἃς τότε παρέσχοντο, ἐξηλέγχθησαν ψευδεῖς οὖσαι· καὶ οὐ μόνον ἡττήθησαν, ἀλλὰ καὶ πονηρότατοι δόξαντες εἶναι ἀπηλλάττοντο ἀπὸ τοῦ δικαστηρίου.
but Glaucus of Oeon and Glaucon his brother presented themselves, having concocted a spurious will, and Theopompus, the father of Macartatus here, joined with them in getting up this whole scheme, and was their witness in most of the depositions that were put in. The will which they then produced was proved to be spurious, and they not only lost their case, but went out of court completely disgraced.
§ 5
καὶ ἐπιδημῶν τότε Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου, καὶ τοῦ κήρυκος κηρύττοντος, εἴ τις ἀμφισβητεῖν ἢ παρακαταβάλλειν βούλεται τοῦ κλήρου τοῦ Ἁγνίου ἢ κατὰ γένος ἢ κατὰ διαθήκας, οὐκ ἐτόλμησεν παρακαταβαλεῖν, ἀλλʼ αὐτὸς ἑαυτῷ ἐδίκασεν ὅτι οὐδαμόθεν αὐτῷ προσῆκεν οὐδὲν τοῦ κλήρου τοῦ Ἁγνίου.
And Theopompus, the father of Macartatus here, although he was in town when the herald asked by proclamation whether anyone wished to lay claim to the estate of Hagnias by virtue of kinship or under a will, or to deposit security for the costs of such claim, yet did not venture to make a deposit, but by his own act gave judgement against himself that he had no conceivable claim on the estate of Hagnias.
§ 6
ἐχούσης δὲ τῆς μητρὸς τοῦ παιδὸς τουτουὶ τὸν κλῆρον, ἐπειδὴ ἐνίκησεν ἐν τῷ δικαστηρίῳ ἅπαντας τοὺς ἀμφισβητήσαντας ἑαυτῇ, οὕτως εἰσὶν μιαροὶ οὗτοι, καὶ οὐκ οἴονται δεῖν οὔτε τοῖς νόμοις τοῖς ὑμετέροις πείθεσθαι οὔτε τοῖς γνωσθεῖσιν ἐν τῷ δικαστηρίῳ, ἀλλὰ πάντα τρόπον ἐπιχειροῦντες ἀφελέσθαι πάλιν τὴν γυναῖκα τὸν κλῆρον ὃν ὑμεῖς αὐτῇ ἐψηφίσασθε,
But, although the mother of this boy here became possessed of the inheritance, since she had prevailed in the suit over all those who disputed her claim, these men are abominable, as you see, and imagine that they need obey neither your laws nor the decisions of your courts, but they are trying by fair means or foul once more to take away from the lady the inheritance which you awarded to her.
§ 7
συνομόσαντες καὶ συνθήκας γράψαντες πρὸς ἀλλήλους καὶ καταθέμενοι παρὰ Μηδείῳ Ἁγνουσίῳ, Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου καὶ Γλαύκων καὶ Γλαῦκος ὁ ἡττηθεὶς τὸ πρότερον, καὶ ἕτερόν τινα τῶν ἐπιτηδείων τέταρτον προσλαβόντες (Εὐπόλεμος ἦν αὐτῷ ὄνομα), οὗτοι ἅπαντες κοινῇ ἐπιβουλεύσαντες προσεκαλέσαντο τὴν γυναῖκα πρὸς τὸν ἄρχοντα εἰς διαδικασίαν τοῦ κλήρου τοῦ Ἁγνίου, φάσκοντες τὸν νόμον κελεύειν παρὰ τοῦ ἐπιδεδικασμένου καὶ ἔχοντος τὸν κλῆρον προσκαλεῖσθαι, ἐάν τις βούληται ἀμφισβητεῖν.
A conspiracy was formed, and a written agreement entered into, and deposited with Medeius of Hagnus, by Theopompus, the father of Macartatus here, and by Glaucon and the Glaucus who was worsted in the former suit; and they added to themselves as a fourth another of their friends (Eupolemus was his name). All these men, having in common formed their plot, cited the lady before the archon for the adjudication of claims to the estate of Hagnias, declaring that the law prescribed that if anyone wished to enter a claim, citation should be made of the one to whom the estate had been adjudged and who had it in his possession.
§ 8
καὶ ἐπειδὴ ἦγεν ὁ ἄρχων εἰς τὸ δικαστήριον καὶ ἔδει ἀγωνίζεσθαι, τά τε ἄλλα ἦν αὐτοῖς ἅπαντα κατεσκευασμένα εἰς τὸν ἀγῶνα, καὶ τὸ ὕδωρ, πρὸς ὃ ἔδει ἀγωνίζεσθαι, τετραπλάσιον ἡμῶν ἔλαβον. ἐξ ἀνάγκης γὰρ ἦν, ὦ ἄνδρες δικασταί, τῷ ἄρχοντι ἀμφορέα ἑκάστῳ ἐγχέαι τῶν ἀμφισβητούντων, καὶ τρεῖς χοᾶς τῷ ὑστέρῳ λόγῳ.
And when the archon brought the case into court, and the trial was to be held, they had everything cleverly arranged for the trial, and in particular the water which was to measure their speeches was four times as much as that allowed to us. For the archon, men of the jury, was obliged to pour into the water-clock an amphora of water for each claimant, and three choes for the reply;
§ 9
ὥστε συνέβαινεν ἐμοὶ τῷ ὑπὲρ τῆς γυναικὸς ἀγωνιζομένῳ, μὴ ὅτι περὶ τοῦ γένους καὶ τῶν ἄλλων ὧν μοι προσῆκεν διηγήσασθαι τοῖς δικασταῖς ὡς ἐγὼ ἐβουλόμην, ἀλλʼ οὐδʼ ἀπολογήσασθαί μοι ἐξεγένετο οὐδὲ πρὸς πολλοστὸν μέρος ὧν κατεψεύδοντο ἡμῶν· πέμπτον γὰρ μέρος εἶχον τοῦ ὕδατος. καὶ τὸ σόφισμα ἦν τοῦτο, αὐτοὺς μὲν ἑαυτοῖς συναγωνίζεσθαι καὶ ὁμολογεῖν ἅπαντα, περὶ ἡμῶν δὲ λέγειν τὰ οὐδεπώποτε γενόμενα.
so that I, who acted as pleader for the lady, was not only unable to explain to the jurymen the relationship and other matters as clearly as I could have wished, but could not even defend myself against the smallest fraction of the lies which they told about us; for I had but a fifth part of the water. Their scheme was this: to tell a wholly false story about us, but to back one another up and agree in everything.
§ 10
καὶ τοῦτον τὸν τρόπον ἐπιβουλευσάντων καὶ συναγωνιζομένων ἀλλήλοις ἐφʼ ἡμᾶς, καδίσκων τεττάρων τεθέντων κατὰ τὸν νόμον, εἰκότως οἶμαι οἱ δικασταὶ ἐξηπατήθησαν καὶ ἐστασίασαν ἀλλήλοις καὶ παρακρουσθέντες ὑπὸ τῆς παρασκευῆς ἐψηφίζοντο ὅ τι ἔτυχεν ἕκαστος. καὶ αἱ ψῆφοι ὀλίγαις πάνυ ἐγένοντο πλείους, ἢ τρισὶν ἢ τέτταρσιν, ἐν τῷ Θεοπόμπου καδίσκῳ ἢ ἐν τῷ τῆς γυναικός.
So, since they had formed their plot in this way, and each backed up the other’s charges against us, when the four ballot-boxes were set out according to law, the jurymen, naturally enough, as I think, were deceived and could not agree with one another, and being led astray by this trick, they voted each as chance determined. And there were a very few more votes—some three or four—in the box of Theopompus than in that of the lady.
§ 11
καὶ τότε μὲν ταῦτα, ὦ ἄνδρες δικασταί, ἦν τὰ πραχθέντα. ἐπειδὴ δʼ οὑτοσὶ ὁ παῖς ἐγένετο καὶ ἐδόκει καιρὸς εἶναι, οὐκ ὀργισθεὶς ἐγὼ τοῖς γενομένοις, ἀλλʼ ἡγούμενος εἰκός τι παθεῖν τοὺς τότε δικάζοντας, εἰσήγαγον εἰς τοὺς φράτερας τοὺς τοῦ Ἁγνίου Εὐβουλίδῃ τὸν παῖδα τουτονί, ἐκ τῆς θυγατρὸς ὄντα τῆς ἐκείνου, ἵνα μὴ ἐξερημωθῇ ὁ οἶκος.
This, then, was what took place at that time. But when this boy was born, and it seemed a fitting time, I, being in no way incensed at what had happened, but considering that the former jurymen had met with a very natural experience, introduced this boy here to the clansmen of Hagnias in the interest of Eubulides, seeing that the boy was the son of his daughter, in order that the family might not become extinct.
§ 12
ἐκεῖνος γάρ, ὦ ἄνδρες δικασταί, ὁ Εὐβουλίδης, ὁ τῷ Ἁγνίᾳ γένει ὢν ἐγγυτάτω, μάλιστα μὲν ηὔχετο τοῖς θεοῖς υἱὸν αὑτῷ γενέσθαι, ὥσπερ καὶ ἡ θυγάτηρ ἡ τουτουὶ μήτηρ τοῦ παιδὸς αὐτῷ ἐγένετο· ἐπειδὴ δὲ τούτου ἀπέτυχεν καὶ οὐκ ἐγένετο παῖς ἄρρην αὐτῷ οὐδὲ εἷς, μετὰ ταῦτʼ ἤδη ἐσπούδαζεν ὅπως ἐκ τῆς θυγατρὸς εἰσποιηθῇ αὑτῷ υἱὸς εἰς τὸν οἶκον τὸν ἑαυτοῦ καὶ τὸν Ἁγνίου, καὶ εἰς τοὺς φράτερας εἰσαχθῇ τοὺς ἐκείνου, ἡγούμενος, ὦ ἄνδρες δικασταί, ἐκ τῶν ὑπολοίπων τοῦτον εἶναι ἑαυτῷ οἰκειότατον, καὶ οὕτως ἂν μάλιστα τὸν οἶκον τὸν ἑαυτῶν διασῴζεσθαι καὶ οὐκ ἂν ἐξερημωθῆναι.
For the elder Eubulides, men of the jury, who was next of kin to Hagnias, prayed to the gods above all else that a son might be born to him as a daughter had been, the mother of this boy; but since he failed of this hope and not a single male child was born to him, his next dearest wish was that a son of his daughter should be adopted into his own family and that of Hagnias and should be introduced to the members of his clan; for he thought, men of the jury, that of his surviving relatives this boy was nearest to him, and that in this way their house would best be preserved and kept from extinction.
§ 13
καὶ ἐγὼ ταῦτα ὑπηρέτησα αὐτῷ, ὁ τὴν Εὐβουλίδου θυγατέρα ἔχων ἐπιδικασάμενος ὡς γένει ὢν ἐγγυτάτω, καὶ εἰσήγαγον τὸν παῖδα τουτονὶ εἰς τοὺς Ἁγνίου καὶ Εὐβουλίδου φράτερας, μεθʼ ὧν καὶ Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου, ἕως ἔζη, ἐφράτριζε καὶ αὐτὸς οὗτος.
And I was the one to render him this service, since I was husband to the daughter of Eubulides, she having been adjudged to me as being the nearest of kin, and I introduced this boy to the clansmen of Hagnias and Eubulides, to which fellowship Theopompus, the father of Macartatus here, belonged during his lifetime, and to which Macartatus now belongs.
§ 14
καὶ οἱ φράτερες, ὦ ἄνδρες δικασταί, οἱ τουτουὶ Μακαρτάτου, οἱ ἄριστα εἰδότες περὶ τοῦ γένους, ὁρῶντες αὐτὸν μὲν τοῦτον οὐ ʼθέλοντα κινδυνεύειν οὐδὲ ἀπάγοντα τὸ ἱερεῖον ἀπὸ τοῦ βωμοῦ, εἰ μὴ προσηκόντως εἰσήγετο ὁ παῖς οὑτοσί, αὐτοὺς δʼ ἀξιοῦντα ἐπιορκεῖν, λαβόντες τὴν ψῆφον καομένων τῶν ἱερείων, ἀπὸ τοῦ βωμοῦ φέροντες τοῦ Διὸς τοῦ φρατρίου, παρόντος τουτουὶ Μακαρτάτου, ἐψηφίσαντο τὰ δίκαια, ὦ ἄνδρες δικασταί, ὀρθῶς καὶ προσηκόντως τὸν παῖδα τουτονὶ εἰσάγεσθαι Εὐβουλίδῃ υἱὸν εἰς τὸν οἶκον τὸν Ἁγνίου.
And the fellow-clansmen of Macartatus here, who knew better than any others the pedigree of the family, seeing that he himself did not choose to risk a contest and did not remove the victim from the altar, as he should have done had the introduction of this boy not been legitimate, but demanded that they commit perjury,6 took the ballot while the victims were still burning, and carried it from the altar of Zeus Phatrius in the presence of the defendant Macartatus, and gave a just verdict, men of the jury—that this boy was duly and rightfully introduced as the adopted son of Eubulides into the family of Hagnias.
§ 15
ψηφισαμένων δὲ ταῦτα τῶν φρατέρων τῶν τουτουὶ Μακαρτάτου, υἱὸς ὢν Εὐβουλίδου ὁ παῖς οὑτοσὶ προσεκαλέσατο Μακάρτατον τοῦ κλήρου τοῦ Ἁγνίου εἰς διαδικασίαν, καὶ ἔλαχε πρὸς τὸν ἄρχοντα, κύριον ἐπιγραψάμενος τὸν ἀδελφὸν τὸν ἑαυτοῦ· ἐμοὶ γὰρ οὐκέτι οἷόν τʼ ἦν, ὦ ἄνδρες δικασταί, κυρίῳ ἐπιγεγράφθαι, εἰσπεποιηκότι τὸν παῖδα εἰς τὸν οἶκον τὸν Εὐβουλίδου. καὶ ἡ πρόσκλησις ἐγένετο τῷ παιδὶ τουτῳὶ κατὰ τὸν νόμον, καθʼ ὅνπερ καὶ οὗτοι προσεκαλέσαντο τὴν τουτουὶ μητέρα, τὴν νενικηκυῖαν πρότερον ἐν τῷ δικαστηρίῳ καὶ ἔχουσαν τὸν κλῆρον τὸν Ἁγνίου.
But when the fellow-clansmen of the defendant Macartatus had passed this vote, this boy, as the son of Eubulides, cited the defendant Macartatus for an adjudication of claims for the estate of Hagnias, and had a day appointed by the archon for the hearing, inscribing his brother’s name as his guardian; for it was no longer open to me, men of the jury, to stand inscribed as guardian, since I had got the boy adopted into the family of Eubulides. And the citation was made by this boy according to the same laws in accordance with which these men had cited his mother, who had won the former suit in court, and was in possession of the estate of Hagnias.
§ 16
καί μοι ἀνάγνωθι τὸν νόμον, καθʼ ὃν ἡ πρόσκλησίς ἐστιν παρὰ τοῦ ἔχοντος τὸν κλῆρον. ΝΟΜΟΣ. ἐὰν δʼ ἐπιδεδικασμένου ἀμφισβητῇ τοῦ κλήρου ἢ τῆς ἐπικλήρου, προσκαλείσθω τὸν ἐπιδεδικασμένον πρὸς τὸν ἄρχοντα, καθάπερ ἐπὶ τῶν ἄλλων δικῶν· παρακαταβολὰς δʼ εἶναι τῷ ἀμφισβητοῦντι. ἐὰν δὲ μὴ προσκαλεσάμενος ἐπιδικάσηται, ἀτελὴς ἔσται ἡ ἐπιδικασία τοῦ κλήρου. ἐὰν δὲ μὴ ζῇ ὁ ἐπιδικασάμενος τοῦ κλήρου, προσκαλείσθω κατὰ ταὐτά, ᾧ ἂν ἡ προθεσμία μήπω ἐξήκῃ. τὴν δʼ ἀμφισβήτησιν εἶναι τῷ ἔχοντι, καθότι ἐπεδικάσατο οὗ ἂν ἔχῃ τὰ χρήματα. τοῦ μὲν νόμου ἀκηκόατε, δέομαι δʼ ὑμῶν δικαίαν δέησιν, ὦ ἄνδρες δικασταί.
(To the clerk.) Please read the law which ordains that citation shall be made of the person possessing the inheritance. The Law If any person shall claim the inheritance or the heiress after adjudication has been made, let him cite before the archon the person who has obtained the adjudication just as in other suits, and a deposit to cover costs shall be made by the claimant. And if he wins an adjudication without citation, the adjudication of the estate shall be of no effect. And if the person who has had the estate adjudged to him be not living, let the claimant cite in like manner the successor, provided that the period covered by the statute of limitations has not expired. And the claim upon the possessor shall be that he shall show on what terms the person whose property he holds had it adjudged to him.
§ 17
ἐὰν γὰρ ἐπιδείξω Θεοπόμπου τοῦ πατρὸς τοῦ Μακαρτάτου γένει ὄντας Ἁγνίᾳ ἐγγυτέρω Εὐβουλίδην τε τὸν παῖδα τουτονὶ καὶ Φυλομάχην, ἥ ἐστιν μήτηρ τῷ παιδί, Εὐβουλίδου δὲ θυγάτηρ, καὶ οὐ μόνον γένει ἐγγυτάτω ὄντας, ἀλλὰ τὸ παράπαν οὐδὲ ὄντα οὐδένα ἀνθρώπων ἐν τῷ οἴκῳ τῷ Ἁγνίου ἄλλον ἢ τὴν μητέρα τοῦ παιδὸς τουτουὶ καὶ αὐτὸν τοῦτον τὸν παῖδα, ταῦτʼ ἐὰν ἐπιδείξω, δέομαι ὑμῶν, ὦ ἄνδρες δικασταί, βοηθεῖν ἡμῖν.
You have heard the law, and it is a reasonable request I make of you, men of the jury. If I shall prove to you that this boy Eubulides here and Phylomachê, who is the mother of the boy and the daughter of Eubulides, are nearer of kin to Hagnias than Theopompus, the father of Macartatus, and not only that they are nearest of kin, but that there is absolutely no human being belonging to the house of Hagnias except the mother of this boy and the boy himself,—if I shall prove this, I beg of you, men of the jury, to give your aid to us.
§ 18
τὸ μὲν οὖν πρῶτον διενοήθην, ὦ ἄνδρες δικασταί, γράψας ἐν πίνακι ἅπαντας τοὺς συγγενεῖς τοὺς Ἁγνίου, οὕτως ἐπιδεικνύειν ὑμῖν καθʼ ἕκαστον· ἐπειδὴ δὲ ἐδόκει οὐκ ἂν εἶναι ἐξ ἴσου ἡ θεωρία ἅπασι τοῖς δικασταῖς, ἀλλʼ οἱ πόρρω καθήμενοι ἀπολείπεσθαι, ἀναγκαῖον ἴσως ἐστὶν τῷ λόγῳ διδάσκειν ὑμᾶς· τοῦτο γὰρ ἅπασι κοινόν ἐστιν. πειρασόμεθα δὲ καὶ ἡμεῖς ὡς ἂν μάλιστα δυνώμεθα διὰ βραχυτάτων ἐπιδεῖξαι περὶ τοῦ γένους τοῦ Ἁγνίου.
At the first, men of the jury, it was my intention to write on a board all the kinsfolk of Hagnias, and thus to exhibit them to you one by one; but when I saw plainly that not all the jurymen would have an equally good view, but that those sitting at a distance would be at a disadvantage, it is perhaps necessary to instruct you by word of mouth, for thus all will be on the same footing. I, on my part, will endeavor to the best of my ability to inform you regarding the family of Hagnias in the fewest words possible.
§ 19
Βούσελος γὰρ ἦν ἐξ Οἴου, ὦ ἄνδρες δικασταί, καὶ τούτῳ ἐγένοντο πέντε υἱεῖς, Ἁγνίας καὶ Εὐβουλίδης καὶ Στρατίος καὶ Ἅβρων καὶ Κλεόκριτος. καὶ οὗτοι ἅπαντες οἱ τοῦ Βουσέλου υἱεῖς ἄνδρες ἐγένοντο, καὶ διένειμεν αὐτοῖς τὴν οὐσίαν ὁ πατὴρ Βούσελος ἅπασιν καλῶς καὶ δικαίως, ὥσπερ προσῆκεν. νειμάμενοι δὲ τὴν οὐσίαν, γυναῖκα αὐτῶν ἕκαστος ἔγημεν κατὰ τοὺς νόμους τοὺς ὑμετέρους, καὶ παῖδες ἐγένοντο αὐτοῖς ἅπασιν καὶ παίδων παῖδες, καὶ ἐγένοντο πέντε οἶκοι ἐκ τοῦ Βουσέλου οἴκου ἑνὸς ὄντος, καὶ χωρὶς ἕκαστος ᾤκει τὸν ἑαυτοῦ ἔχων καὶ ἐγγόνους ἑαυτοῦ ποιούμενος.
Buselus, men of the jury, was a member of the deme Oeon, and to him were born five sons, Hagnias and Eubulides and Stratius and Habron and Cleocritus. And all these sons of Buselus grew up to manhood, and their father Buselus divided his property among them all fairly and equitably, as was fitting. And when they had divided the property among themselves, each of them married a wife according to your laws, and sons and grandsons were born to them all, and there sprang up five households from the single one of Buselus; and they dwelt apart, each one having his own home and begetting his descendants.
§ 20
περὶ μὲν οἶν τῶν τριῶν ἀδελφῶν τῶν τοῦ Βουσέλου υἱέων, καὶ τῶν ἐγγόνων τῶν τούτοις γενομένων, τί ἂν ἐγὼ ἢ ὑμῖν, ὦ ἄνδρες δικασταί, πράγματα παρέχοιμι ἢ ἐμαυτῷ, ἐξηγούμενος περὶ ἑκάστου; ὄντες γὰρ ἐν τῷ αὐτῷ γένει Θεοπόμπῳ καὶ προσήκοντες ὁμοίως τῷ Ἁγνίᾳ, οὗ ἐστιν ὁ κλῆρος, οὐδεὶς αὐτῶν οὔτε πρότερον πώποτε οὔτε νῦν ἠνώχλησεν ἡμῖν, οὐδʼ ἠμφεσβήτησεν οὔτε τοῦ κλήρου τοῦ Ἁγνίου οὔτε τῆς γυναικὸς τῆς ἐπικλήρου, ἣν ἐγὼ ἔχω ἐπιδικασάμενος, ἡγούμενοι οὐδʼ ὁτιοῦν προσήκειν ἑαυτοῖς οὐδενὸς τῶν Ἁγνίου.
Now with regard to three of the brothers, sons of Buselus, and the descendants born to them, why should I trouble you, men of the jury, or myself by going into particulars about each one? For although they are in the same degree of relationship as Theopompus, and are as near of kin to Hagnias, whose estate is in question, not one of them has ever troubled us either at an earlier time or now, nor has made any claim to the estate of Hagnias or to the woman who is the heiress, who was assigned in marriage to me; for they considered that they had no claim whatever to anything belonging to Hagnias.
§ 21
περίεργον δή μοι δοκεῖ εἶναι λέγειν τι περὶ τούτων, πλὴν ὅσα ἐξ ἀνάγκης ἐστὶν ἐπιμνησθῆναι. περὶ δὲ Θεοπόμπου τοῦ πατρὸς τοῦ Μακαρτάτου καὶ αὐτοῦ τουτουὶ Μακαρτάτου, περὶ τούτων μοί ἐστιν ἐξ ἀνάγκης λέγειν. ἔστιν δὲ βραχὺς ὁ λόγος, ὦ ἄνδρες δικασταί. ὥσπερ γὰρ ὀλίγον τι πρότερον ἀκηκόατε ὅτι τῷ Βουσέλῳ πέντε υἱεῖς ἐγένοντο, τούτων εἷς ἦν Στρατίος ὁ τουτουὶ πρόγονος Μακαρτάτου, καὶ ἕτερος Ἁγνίας ὁ τουτουὶ πρόγονος τοῦ παιδός.
It seems to me therefore that it would be entirely superfluous to say anything about them save only what I cannot help mentioning. Of Theopompus, however, the father of Macartatus, and of Macartatus the defendant himself, it is necessary for me to speak. Yet the story, men of the jury, is a short one. As you have just heard, Buselus had five sons. One of these was Stratius, the ancestor of Macartatus, and another was Hagnias, the ancestor of this boy.
§ 22
ἐγένετο δὴ υἱὸς τῷ Ἁγνίᾳ Πολέμων καὶ θυγάτηρ Φυλομάχη, ἀδελφὴ τοῦ Πολέμωνος ὁμοπατρία καὶ ὁμομητρία· τοῦ δὲ Στρατίου ἐγένοντο τοῦ ἀδελφοῦ τοῦ Ἁγνίου Φανόστρατος καὶ Χαρίδημος ὁ τουτουὶ πάππος Μακαρτάτου. ἐρωτῶ δὴ ὑμᾶς, ὦ ἄνδρες δικασταί, πότερος οἰκειότερός ἐστιν καὶ προσήκει μᾶλλον τῷ Ἁγνίᾳ, ὁ υἱὸς ὁ Πολέμων καὶ ἡ θυγάτηρ ἡ Φυλομάχη, ἢ Χαρίδημος ὁ υἱὸς Στρατίου, ἀδελφιδοῦς δʼ Ἁγνίου; ἐγὼ μὲν γὰρ ἡγοῦμαι τὸν υἱὸν καὶ τὴν θυγατέρα οἰκειότερον εἶναι ἑκάστῳ ἡμῶν μᾶλλον ἢ τὸν ἀδελφιδοῦν· καὶ οὐ μόνον παρʼ ἡμῖν τοῦτο νενόμισται, ἀλλὰ καὶ παρὰ τοῖς ἄλλοις ἅπασι καὶ Ἕλλησι καὶ βαρβάροις.
To Hagnias was born a son, Polemon, and a daughter, Phylomachê, sister of Polemon by the same father and the same mother; and to Stratius, the brother of Hagnias, there were born Phanostratus and Charidemus, the grandfather of the defendant Macartatus. Now I ask you, men of the jury, which is nearer of kin and more closely related to Hagnias, his son Polemon and his daughter Phylomachê, or Charidemus, the son of Stratius, and nephew of Hagnias? For my part I think that to every one of us his son and daughter are more nearly related than his nephew; and not only with us does this hold good, but also among all other people whether Greeks or barbarians.
§ 23
ἐπειδὴ τοίνυν τοῦτο ὁμολογεῖται, ῥᾳδίως ἤδη τοῖς ἄλλοις, ὦ ἄνδρες δικασταί, παρακολουθήσετε, καὶ αἰσθήσεσθε τούτους ὅτι εἰσὶ βίαιοι καὶ ἀσελγεῖς ἄνθρωποι. τοῦ Πολέμωνος γὰρ τοῦ υἱέος τοῦ Ἁγνίου ἐγένετο υἱὸς Ἁγνίας, τὸ τοῦ πάππου τοῦ ἑαυτοῦ ὄνομʼ ἔχων, τοῦ Ἁγνίου. καὶ οὗτος μὲν ἄπαις ἐτελεύτησεν ὁ Ἁγνίας ὁ ὕστερος.
Since, then, this is admitted, you will now easily follow the rest of the argument men of the jury, and you will see how arbitrary and how reckless these men are. To Polemon, son of Hagnias, was born a son, Hagnias, having the name of his grandfather Hagnias, and this second Hagnias died without issue.
§ 24
τῆς Φυλομάχης δὲ τῆς ἀδελφῆς τῆς Πολέμωνος, καὶ Φιλάγρου, ᾧ ἔδωκεν αὐτὴν ὁ ἀδελφὸς Πολέμων ἀνεψιῷ ὄντι ἑαυτοῦ (ὁ γὰρ Φίλαγρος υἱὸς ἦν Εὐβουλίδου τοῦ ἀδελφοῦ τοῦ Ἁγνίου), τοῦ δὴ Φιλάγρου τοῦ ἀνεψιοῦ τοῦ Πολέμωνος καὶ τῆς Φυλομάχης τῆς ἀδελφῆς τῆς Πολέμωνος ἐγένετο υἱὸς Εὐβουλίδης, ὁ πατὴρ ὁ τῆς μητρὸς τοῦ παιδὸς τουτουί. καὶ οὗτοι μὲν υἱεῖς ἐγένοντο Πολέμωνι καὶ τῇ ἀδελφῇ τῇ Πολέμωνος Φυλομάχῃ. τοῦ δὲ Χαριδήμου ἐγένετο, τοῦ υἱέος τοῦ Στρατίου, Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου.
But from Phylomachê, the sister of Polemon, and Philagrus, to whom her brother Polemon had given her in marriage, he being his first cousin (for Philagrus was the son of Eubulides, the brother of Hagnias)—from Philagrus, I say, the cousin of Polemon, and Phylomachê the sister of Polemon, there was born Eubulides the father of this boy’s mother. These sons, then, were born to Polemon and to Polemon’s sister Phylomachê. But to Charidemus, the son of Stratius, there was born a son Theopompus, the father of the defendant Macartatus.
§ 25
πάλιν δὴ ἐρωτῶ, ὦ ἄνδρες δικασταί, πότερος οἰκειότερός ἐστιν καὶ προσήκει μᾶλλον Ἁγνίᾳ τῷ πρώτῳ ἐκείνῳ, ὁ Πολέμωνος υἱὸς Ἁγνίας καὶ Εὐβουλίδης ὁ Φυλομάχης υἱὸς καὶ Φιλάγρου, ἢ Θεόπομπος ὁ Χαριδήμου υἱός, Στρατίου δὲ ὑϊδοῦς; ἐγὼ μὲν γὰρ οἶμαι, ὦ ἄνδρες δικασταί, εἴπερ καὶ ὁ υἱὸς οἰκειότατός ἐστιν καὶ ἡ θυγάτηρ, πάλιν ὁ ὑϊδοῦς καὶ ὁ ἐκ τῆς θυγατρὸς υἱός, οὗτοι οἰκειότεροί εἰσι μᾶλλον ἢ ὁ τοῦ ἀδελφιδοῦ υἱὸς καὶ ὁ ἐξ ἑτέρου ὢν οἴκου.
Again, then, I ask you, men of the jury, which is nearer of kin and more closely related to the first Hagnias, Hagnias, the son of Polemon, and Eubulides, the son of Phylomachê and Philagrus, or Theopompus, the son of Charidemus and grandson of Stratius? I am of the opinion, men of the jury, that if the son and the daughter are the nearest of kin, so, too, the son’s son and the daughter’s son are more nearly related than the son of a nephew and one who is a member of another branch of the family.
§ 26
τῷ μὲν οὖν Θεοπόμπῳ ἐγένετο υἱὸς Μακάρτατος οὑτοσί, τῷ δὲ Εὐβουλίδῃ τῷ τῆς Φυλομάχης υἱεῖ, ἀνεψιῷ δὲ Ἁγνίου ὄντι πρὸς πατρός, οὑτοσὶ ὁ παῖς, ἀνεψιοῦ παῖς ὢν Ἁγνίᾳ πρὸς πατρός, ἐπειδὴ ἡ Φυλομάχη ἡ μήτηρ ἡ Εὐβουλίδου καὶ ὁ Πολέμων ὁ πατὴρ ὁ Ἁγνίου ἀδελφοὶ ἦσαν ὁμοπάτριοι καὶ ὁμομήτριοι. τῷ δέ γε Μακαρτάτῳ τῳδί, τῷ υἱεῖ τῷ Θεοπόμπου, οὐδὲν ἐγένετο ἔκγονον ὅ τι ἐστὶν ἐν τῷ οἴκῳ τῷ τούτου καὶ τῷ Στρατίου.
Well, to Theopompus was born a son, Macartatus, the defendant, and to Eubulides, the son of Phylomachê, and cousin of Hagnias on his father’s side; this boy, who is to Hagnias the son of a first cousin on the father’s side; since Phylomachê, the mother of Eubulides and Polemon, the father of Hagnias, were brother and sister, born of the same father and the same mother. But to Macartatus here, the son of Theopompus, there has been no issue which is both in the family of Hagnias and in that of Stratius.
§ 27
τούτων δʼ οὕτως ἐχόντων, τῷ μὲν παιδὶ τουτῳί ἐστιν ὄνομα τῶν ἐν τῷ νόμῳ εἰρημένων, καὶ μέχρι ὧν ὁ νόμος κελεύει τὴν ἀγχιστείαν εἶναι· ἀνεψιοῦ γὰρ Ἁγνίου παῖς ἐστιν· ὁ γὰρ πατὴρ αὐτοῦ Εὐβουλίδης ἀνεψιὸς ἦν Ἁγνίᾳ, οὗ ἐστιν ὁ κλῆρος. ὁ δέ γε Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου οὐκ ἂν εἶχεν ὄνομα θέσθαι αὑτῷ τῶν ἐν τῷ νόμῳ εἰρημένων οὐδέν· ἐξ ἑτέρου γὰρ οἴκου ἦν, τοῦ Στρατίου.
Such being the facts, this boy here has one of the titles mentioned in the law, and up to which the law ordains that the right of succession should extend; for he is the child of the first cousin of Hagnias, since his father Eubulides was cousin to Hagnias, whose inheritance is in question. Theopompus, on the contrary, the father of the defendant Macartatus, could not have appropriated to himself any one of the titles mentioned in the law, for he belonged to another branch of the family, that of Stratius.
§ 28
οὐ προσήκει δέ, ὦ ἄνδρες δικασταί, οὐδένα ἀνθρώπων ἔχειν τὸν κλῆρον τὸν Ἁγνίου ἐξ ἑτέρου οἴκου ὄντα, ἕως ἄν τις λείπηται τῶν γενομένων ἐν τῷ οἴκῳ τῷ Ἁγνίου, οὐδʼ ἐκβάλλειν βίᾳ, ὅπερ οὗτοι διαπράττονται, γένει τε ἀπωτέρω ὄντες καὶ οὐκ ἐν τῷ αὐτῷ οἴκῳ. τοῦτο γάρ ἐστιν, ὦ ἄνδρες δικασταί, ᾧ παρεκρούσατο Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου.
But it is not fitting, men of the jury, that any man whatsoever should possess the estate of Hagnias, one who belongs to another branch, so long as there is left any one of those born of the branch of Hagnias; no, nor is it right to expel such person by violence, as these men are trying to do, while they are themselves more distantly related, and not of the same branch of the family. For this, men of the jury, is the point upon which Theopompus, the father of the defendant Macartatus, misled the jury.
§ 29
τίνες οὖν οἱ λοιποί; οἱ ἔτι νῦν ὄντες ἐν τῷ οἴκῳ τῷ Ἁγνίου, Φυλομάχη τε ἡ ἐμὴ γυνή, Εὐβουλίδου δὲ θυγάτηρ οὖσα τοῦ ἀνεψιοῦ τοῦ Ἁγνίου, καὶ οὑτοσὶ ὁ παῖς ὁ εἰσηγμένος εἰς τὸν οἶκον τὸν Εὐβουλίδου καὶ Ἁγνίου. Θεόπομπος δὲ ὁ τουτουὶ πατὴρ Μακαρτάτου, οὐκ ὢν τοῦ οἴκου τοῦ Ἁγνίου, ἐψεύσατο πρὸς τοὺς δικαστὰς ὑπερμέγεθες ψεῦδος περί τε τῆς Φυλομάχης τῆς τοῦ Πολέμωνος ἀδελφῆς, τηθίδος δὲ Ἁγνίου, ὅτι οὐκ ἦν τῷ Πολέμωνι τῷ τοῦ Ἁγνίου υἱεῖ ὁμοπατρία καὶ ὁμομητρία ἀδελφή, καὶ πάλιν προσποιούμενος τοῦ αὐτοῦ οἴκου εἶναι Ἁγνίᾳ, ὁ οὐδεπώποτε γενόμενος.
Who, then, are those still surviving in the branch of Hagnias? Phylomachê, my wife, who is the daughter of Eubulides, the cousin of Hagnias, and this boy, who has been adopted into the family of Eubulides and Hagnias. Theopompus, however, the father of the defendant Macartatus, not being himself of the branch of Hagnias, told the jurymen a monstrous lie regarding Phylomachê, the sister of Polemon and the aunt of Hagnias, alleging that she was not the sister of Polemon, the son of Hagnias, by the same father and mother, and another in pretending that he himself was of the same family as Hagnias, whereas he had never belonged to it.
§ 30
ταῦτα δὲ πάντα ἀδεῶς ἔλεγεν ὁ Θεόπομπος, μάρτυρα μὲν οὐδένα παρασχόμενος, ὅστις ἔμελλεν ὑπεύθυνος ἡμῖν ἔσεσθαι, συνομολογοῦντας δʼ ἑαυτῷ ἔχων τοὺς κοινωνούς, οἳ ἦσαν ἀλλήλοις συναγωνισταὶ καὶ ἅπαντα ἔπραττον κοινῇ, ὅπως ἀφέλωνται τὴν γυναῖκα τὴν τουτουὶ μητέρα τοῦ παιδὸς τὸν κλῆρον, ὃν αὐτῇ ὑμεῖς ἐψηφίσασθε.
All these assertions Theopompus made fearlessly, not producing any witness who would have been responsible to us, but having only his associates to corroborate what he said; for they were leagued with one another and did everything in concert, in order to rob the lady, the mother of this boy here, of the inheritance which you by your votes had decided to be hers.
§ 31
βούλομαι οὖν, ὦ ἄνδρες δικασταί, περὶ ὧν εἴρηκα πρὸς ὑμᾶς, μαρτυρίας παρασχέσθαι, πρῶτον μὲν ὡς ἐνίκησεν τοῦ κλήρου τοῦ Ἁγνίου ἡ Εὐβουλίδου θυγάτηρ Φυλομάχη, γένει οὖσα ἐγγυτάτω, ἔπειτα περὶ τῶν ἄλλων ἁπάντων. ἀναγίγνωσκε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. μαρτυροῦσι παρεῖναι πρὸς τῷ διαιτητῇ ἐπὶΝικοφήμου ἄρχοντος, ὅτε ἐνίκησε Φυλομάχη ἡ Εὐβουλίδου θυγάτηρ τοῦ κλήρου τοῦ Ἁγνίου τοὺς ἀμφισβητοῦντας αὐτῇ πάντας.
I wish now, men of the jury, to produce witnesses in support of the statements which I have made to you—first, to prove that Phylomachê, the daughter of Eubulides, won judgement for the estate of Hagnias as being the nearest of kin, and then to establish the rest of the facts. (To the clerk.) Read the deposition. The Deposition The deponents state that they were present before the arbitrator in the archonship of Nicophemus, when Phylomachê, the daughter of Eubulides, won judgement for the estate of Hagnias against all who disputed her title.
§ 32
ὅτι μὲν ἐνίκησεν ἡ Εὐβουλίδου θυγάτηρ τοῦ κλήρου τοῦ Ἁγνίου, ἀκηκόατε, ὦ ἄνδρες δικασταί. καὶ αὕτη ἐνίκησεν οὐδεμιᾷ παρασκευῇ ἀδίκῳ οὐδὲ συνωμοσίᾳ, ἀλλʼ ὡς οἷόν τε δικαιότατα, ἐπιδειξάντων ἡμῶν ὅτι γένει ἐγγυτάτω ἦν Ἁγνίᾳ, οὗ ἐστιν ὁ κλῆρος, ἀνεψιοῦ παῖς οὖσα πρὸς πατρὸς καὶ ἐκ τοῦ οἴκου οὖσα τοῦ Ἁγνίου.
That Phylomachê, the daughter of Eubulides, won judgement for the estate of Hagnias, you have heard, men of the jury. And she won it, not by wrongful trickery or conspiracy, but in the fairest manner possible, since we proved that she was nearest of kin to Hagnias, whose estate is in question, being the daughter of his cousin on his father’s side, and being of the same branch as Hagnias.
§ 33
ἐπειδὰν οὖν λέγῃ Μακάρτατος, ὅτι ἐνίκησεν ὁ πατὴρ αὐτοῦ Θεόπομπος τοῦ κλήρου τούτου, ὑπολαμβάνετε αὐτῷ ὑμεῖς, ὦ ἄνδρες δικασταί, ὅτι καὶ ἡ γυνὴ ἐνίκησεν πρότερον ἢ Θεόπομπος ὁ τουτουὶ πατήρ, καὶ ὅτι δικαίως ἐνίκησεν ἡ γυνὴ ἐκ τοῦ οἴκου οὖσα τοῦ Ἁγνίου, Εὐβουλίδου θυγάτηρ οὖσα, τοῦ ἀνεψιοῦ τοῦ Ἁγνίου, ὁ δὲ Θεόπομπος ὅτι οὐκ ἐνίκησεν, ἀλλὰ παρεκρούσατο, οὐκ ὢν ἐκ τοῦ οἴκου τὸ παράπαν τοῦ Ἁγνίου.
When, therefore, Macartatus says that his father Theopompus won judgement for this estate, make answer to him on your part, men of the jury, that the lady also won judgement before Theopompus, the defendant’s father, and that the lady won her case fairly, since she was of the same branch as Hagnias, being the daughter of Eubulides, the cousin of Hagnias, but that Theopompus did not win the suit, but prevailed by trickery, being himself in no sense whatever of the branch of Hagnias.
§ 34
ταῦτα αὐτῷ ὑμεῖς, ὦ ἄνδρες δικασταί, ὑπολαμβάνετε, καὶ ὅτι τὸν παῖδα τουτονὶ Εὐβουλίδην, τὸν Εὐβουλίδου υἱόν, Ἁγνίου δέ, οὗ ἐστιν ὁ κλῆρος, ἀνεψιοῦ παῖδα πρὸς πατρός, οὔτε Θεόπομπος ὁ Μακαρτάτου πατὴρ οὔτε ἄλλος οὐδεὶς πώποτε ἀνθρώπων ἐνίκησεν. νυνὶ δʼ ἐστὶν ὁ ἀγὼν καὶ ἡ διαδικασία περὶ τοῦ κλήρου τοῦ Ἁγνίου τῷ Εὐβουλίδου υἱεῖ τούτῳ καὶ Μακαρτάτῳ τουτῳὶ τῷ Θεοπόμπου υἱεῖ· καὶ ὁπότερος τούτων δικαιότερα λέγειν δόξει καὶ κατὰ τοὺς νόμους μᾶλλον, δῆλον ὅτι τούτῳ ὑμεῖς οἱ δικασταὶ προσθήσεσθε.
Make this reply to him yourselves, men of the jury, and also state that against this boy Eubulides, son of Eubulides, son of the first cousin on his father’s side of Hagnias, whose estate is in question, neither Theopompus, the father of Macartatus, nor any other man ever at any time won a judgement. At the present time the contest and the trial to adjudge the estate of Hagnias are between this son of Eubulides and the defendant Macartatus, the son of Theopompus; and whichever of these two shall in your judgement speak most in harmony with justice and the laws, to him, it is plain, you jurymen will give your votes.
§ 35
ἀναγίγνωσκε τὰς μαρτυρίας τὰς ὑπολοίπους, πρῶτον μὲν ὅτι ἡ Φυλομάχη ἡ τοῦ Ἁγνίου τηθὶς ἀδελφὴ ἦν ὁμοπατρία καὶ ὁμομητρία τῷ Πολέμωνι τῷ Ἁγνίου πατρί· ἔπειτα τὰς ἄλλας ἁπάσας ἀναγνώσεται τὰς περὶ τοῦ γένους. ΜΑΡΤΥΡΙΑΙ. μαρτυροῦσι δημόται εἶναι Φιλάγρῳ τῷ Εὐβουλίδου πατρὶ καὶ Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, καὶ εἰδέναι Φυλομάχην τὴν μητέρα τὴν Εὐβουλίδου νομιζομένην ἀδελφὴν εἶναι Πολέμωνος τοῦ πατρὸς τοῦ Ἁγνίου ὁμοπατρίαν καὶ ὁμομητρίαν, καὶ μηδενὸς πώποτʼ ἀκοῦσαι ὡς γένοιτο ἀδελφὸς Πολέμωνι τῷ Ἁγνίου. ΑΛΛΗ.
(To the clerk.) Read the remaining depositions; first, those proving that Phylomachê, the aunt of Hagnias, was sister by the same father and the same mother to Polemon, the father of Hagnias; after that he shall read all the other depositions which have to do with the pedigree. The Depositions The deponents testify that they are fellow-demesmen of Philagrus, the father of Eubulides, and Polemon, the father of Hagnias, and that they know that Phylomachê, the mother of Eubulides, was considered to be the sister of Polemon, the father of Hagnias, by the same father and the same mother, and that they never heard from anyone that Polemon, the son of Hagnias, had a brother. Another
§ 36
μαρτυροῦσιν Οἰνάνθην, τὴν μητέρα τοῦ πάππου τοῦ ἑαυτῶν Στρατωνίδου, ἀνεψιὰν εἶναι ἐκ πατραδέλφων Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, καὶ ἀκούειν τοῦ πατρὸς τοῦ ἑαυτῶν, ὅτι Πολέμωνι ἀδελφὸς οὐδεὶς γένοιτο πώποτε, τῷ πατρὶ τῷ Ἁγνίου, ἀδελφὴ δὲ Φυλομάχη ὁμοπατρία καὶ ὁμομητρία, ἡ μήτηρ ἡ Εὐβουλίδου τοῦ πατρὸς τοῦΦυλομάχης τῆς Σωσιθέου γυναικός. ΑΛΛΗ. μαρτυρεῖ συγγενὴς εἶναι καὶ φράτηρ καὶ δημότης Ἁγνίᾳ καὶ Εὐβουλίδῃ, καὶ ἀκούειν τοῦ πατρὸς τοῦ ἑαυτῶν καὶ τῶν ἄλλων συγγενῶν, ὅτι ἀδελφὸς οὐδεὶς ἐγένετο Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, ἀδελφὴ δʼ ὁμοπατρία καὶ ὁμομητρία Φυλομάχη ἡ μήτηρ ἡ Εὐβουλίδου τοῦ πατρὸς τοῦ Φυλομάχης τῆς Σωσιθέου γυναικός. ΑΛΛΗ.
The deponents testify that Oenanthê, the mother of their grandfather Stratonides, was first cousin to Polemon, the father of Hagnias, their fathers having been brothers, and that they heard from their own father that Polemon, the father of Hagnias, never had any brother, but had a sister, born of the same father and the same mother, namely Phylomachê, the mother of Eubulides, the father of Phylomachê, wife of Sositheus. Another The deponent testifies that he is a relative and fellow-clansman and fellow-demesman of Hagnias and Eubulides, and that he heard from his own father and other relatives that Polemon, the father of Hagnias, never had any brother, but had a sister, born of the same father and the same mother, namely Phylomachê, the mother of Eubulides, the father of Phylomachê, wife of Sositheus. Another
§ 37
μαρτυρεῖ πάππον εἶναι ἑαυτοῦ Ἀρχίμαχον καὶ ποιήσασθαι ἑαυτὸν υἱόν, καὶ εἶναι αὐτὸν συγγενῆ Πολέμωνι τῷ πατρὶ τῷ Ἁγίου, καὶ ἀκούειν Ἀρχιμάχου καὶ τῶν ἄλλων συγγενῶν, ὅτι ἀδελφὸς οὐδεὶς πώποτʼ ἐγένετο Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, ἀδελφὴ δʼ ὁμοπατρία καὶ ὁμομητρία Φυλομάχη ἡ μήτηρ ἡ Εὐβουλίδου τοῦ πατρὸς τοῦ Φυλομάχης τῆς Σωσιθέου γυναικός. ΑΛΛΗ. μαρτυρεῖ τὸν πατέρα τῆς ἑαυτοῦ γυναικὸς Καλλίστρατον ἀνεψιὸν εἶναι ἐκ πατραδέλφων Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου καὶ Χαριδήμῳ τῷ πατρὶ τῷ Θεοπόμπου, τὴν δὲ μητέρα τὴν ἑαυτοῦ ἀνεψιοῦ παῖδα εἶναι Πολέμωνι, καὶ λέγειν τὴν μητέρα τὴν αὑτῶν πρὸς αὑτοὺς πολλάκις, ὅτι Φυλομάχη ἡ μήτηρ ἡ Εὐβουλίδου ἀδελφὴ ἦν Πολέμωνος τοῦ πατρὸς τοῦ Ἁγνίου ὁμοπατρία καὶ ὁμομητρία, καὶ ὅτι ἀδελφὸς οὐδεὶς πώποτε γένοιτο Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου.
The deponent testifies that Archimachus was his grandfather and adopted him as his son, and that he was a relative of Polemon, the father of Hagnias, and that he heard from Archimachus and his other relatives that Polemon, the father of Hagnias, never had any brother, but had a sister, born of the same father and the same mother, namely Phylomachê, the mother of Eubulides, the father of Phylomachê, wife of Sositheus. Another The deponent testifies that his wife’s father Callistratus was first cousin to Polemon, the father of Hagnias, and to Charidemus, the father of Theopompus, their fathers having been brothers, and that his mother was daughter of a first cousin to Polemon, and that their mother often said to them that Phylomachê, the mother of Eubulides, was sister of Polemon, the father of Hagnias, born of the same father and the same mother, and that Polemon, the father of Hagnias, never had any brother.
§ 38
τὸ πρότερον, ὦ ἄνδρες δικασταί, ὅτε συνώμοσαν ἀλλήλοις οὗτοι καὶ συστάντες ἠγωνίζοντο πολλοὶ ὄντες πρὸς τὴν γυναῖκα, ἡμεῖς μέν, ὦ ἄνδρες δικασταί, οὔτε μαρτυρίας ἐγράψαμεν περὶ τῶν ὁμολογουμένων, οὔτε μάρτυρας προσεκαλεσάμεθα, ἀλλʼ ᾠόμεθα ταῦτά γε ἀδεῶς ὑπάρχειν ἡμῖν· οὗτοι δὲ τά τε ἄλλα πολλὰ καὶ ἀναίσχυντα παρεσκευάσαντο εἰς τὸν ἀγῶνα, καὶ ἔμελεν αὐτοῖς οὐδὲν πλὴν τοῦ ἐξαπατῆσαι ἐν τῷ παρόντι τότε καιρῷ τοὺς δικαστάς,
In the former trial, men of the jury, when these men formed their conspiracy with one another and acted in concert, the whole group of them, in their contest against the lady, we, on our part, men of the jury, neither prepared depositions regarding facts that were admitted, nor summoned witnesses, but thought that in these matters at least we were perfectly safe; whereas our opponents had equipped themselves with all manner of shameless artifices for the trial, and had their minds set upon this thing alone—to deceive the jurymen for the moment.
§ 39
οἵτινες κατεχρῶντο ὡς τῷ Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου τὸ παράπαν οὐδεμία γένοιτο ἀδελφὴ ὁμοπατρία καὶ ὁμομητρία· οὕτως ἦσαν ἀναίσχυντοι καὶ βδελυροί, τηλικουτονὶ πρᾶγμα παρακρουόμενοι τοὺς δικαστὰς καὶ οὑτωσὶ περιφανές, καὶ ἐσπούδαζον καὶ ἠγωνίζοντο περὶ τούτου μάλιστα. ἡμεῖς δέ γε νυνὶ μάρτυρας ὑμῖν τοσουτουσὶ παρεσχήμεθα περὶ τῆς Πολέμωνος ἀδελφῆς, τηθίδος δὲ Ἁγνίου.
They had the audacity to assert that Polemon, the father of Hagnias, had no sister at all born of the same father and the same mother; so abominably impudent were they, seeking to mislead the jurymen in a matter of such importance and so well-known, and they spent all their efforts and strove beyond all else to establish this. We have, however, on this present occasion produced this host of witnesses regarding the sister of Polemon and aunt of Hagnias.
§ 40
τούτῳ δʼ ὁ βουλόμενος μαρτυρησάτω, ἢ ὡς οὐκ ἦσαν ἀδελφοὶ ὁμοπάτριοι καὶ ὁμομήτριοι Πολέμων καὶ Φυλομάχη, ἢ ὅτι οὐκ ἦν ὁ μὲν Πολέμων υἱός, ἡ δὲ Φυλομάχη θυγάτηρ Ἁγνίου τοῦ Βουσέλου υἱέος, ἢ ὅτι ὁ Πολέμων οὐκ ἦν πατὴρ Ἁγνίου, οὗ ἐστιν ὁ κλῆρος, οὐδʼ ἡ ἀδελφὴ ἡ Πολέμωνος Φυλομάχη τηθίς,
On the defendant’s side let whoever will give evidence either that Polemon and Phylomachê were not brother and sister, born of the same father and the same mother, or that Polemon was not the son, and Phylomachê not the daughter, of Hagnias, the son of Buselus; or that Polemon was not the father of Hagnias, whose estate is in question, and Phylomachê, the sister of Polemon, not his aunt;
§ 41
ἢ ὡς Εὐβουλίδης οὐκ ἦν Φυλομάχης υἱὸς οὐδὲ Φιλάγρου τοῦ ἀνεψιοῦ τοῦ Ἁγνίου, ἢ ἐκεῖνο ὅτι Εὐβουλίδου τοῦ ἀνεψιοῦ τοῦ Ἁγνίου οὐκ ἔστι Φυλομάχη θυγάτηρ ἡ νῦν ἔτι οὖσα, οὐδʼ υἱὸς οὑτοσὶ ὁ παῖς, εἰσπεποιημένος κατὰ τοὺς νόμους τοὺς ὑμετέρους εἰς τὸν Εὐβουλίδου οἶκον, ἢ ὡς ὁ Θεόπομπος ὁ τουτουὶ πατὴρ Μακαρτάτου ἐκ τοῦ οἴκου ἦν τοῦ Ἁγνίου. τούτων ὅ τι βούλεταί τις μαρτυρησάτω αὐτῷ. ἀλλʼ εὖ οἶδʼ ὅτι οὐδεὶς οὕτω τολμηρὸς ἔσται οὐδὲ ἀπονενοημένος ἄνθρωπος.
or that Eubulides was not the son of Phylomachê, or of Philagrus, the cousin of Hagnias; or this, that the still-living Phylomachê is not the daughter of Eubulides, the cousin of Hagnias, and this boy not his son, adopted according to your laws into the family of Eubulides or that Theopompus, the father of the defendant, Macartatus, belonged to the branch of Hagnias. Let anyone give testimony in his favor on whatever one of these points he chooses. But I know well that no mortal man will be so daring or so senseless.
§ 42
ὡς δὲ καταφανὲς ὑμῖν ἔσται, ὦ ἄνδρες δικασταί, ὅτι τὸ πρότερον ἀναισχυντοῦντες περιεγένοντο, δίκαιον δὲ οὐδὲν ἔλεγον, ἀναγίγνωσκε τὰς μαρτυρίας, ὅσαι εἰσὶν ἔτι ὑπόλοιποι. ΜΑΡΤΥΡΙΑΙ. μαρτυρεῖ συγγενὴς εἶναι Πολέμωνι τῷ Ἁγνίου πατρί, καὶ ἀκούειν τοῦ πατρὸς τοῦ ἑαυτοῦ ἀνεψιοὺς εἶναι ἐκ πατραδέλφων Πολέμωνι Φίλαγρόν τε τὸν Εὐβουλίδου πατέρα καὶ Φανόστρατον τὸν Στρατίου πατέρα καὶ Καλλίστρατον τὸν πατέρα τῆς Σωσίου γυναικὸς καὶ Εὐκτήμονα τὸν βασιλεύσαντα καὶ Χαρίδημον τὸν πατέρα τὸν Θεοπόμπου καὶ Στρατοκλέους, καὶ εἶναι τοῖς τούτων υἱέσι καὶ Ἁγνίᾳ ἐν τῷ αὐτῷ γένει Εὐβουλίδην κατὰ τὸν πατέρα τὸν ἑαυτοῦ Φίλαγρον, κατὰ δὲ τὴν μητέρα τὴν ἑαυτοῦ Φυλομάχην νομιζόμενον ἀνεψιὸν εἶναι Εὐβουλίδην Ἁγνίᾳ πρὸς πατρός, ἐκ τηθίδος γεγονότα Ἁγνίᾳ τῆς πρὸς πατρός. ΑΛΛΗ.
However, that it may be the more clear to you, men of the jury, that in the former trial they got the upper hand through their shameless audacity, and that they advanced no just arguments, (to the clerk) read all the depositions that remain. The Depositions The deponent testifies that he is a relative of Polemon, the father of Hagnias, and that he heard from his father that Philagrus, the father of Eubulides, and Phanostratus, the father of Stratius, and Callistratus, the father of the wife of Sosias, and Euctemon, who was king, and Charidemus, the father of Theopompus and Stratocles, were first cousins to Polemon, their fathers all having been brothers, and that Eubulides, with reference to his father Philagrus, stood in the same degree of relationship as the sons of these men and Hagnias, while with reference to his mother Phylomachê, he was recognized as the first cousin of Hagnias on his father’s side, since he was the son of the paternal aunt of Hagnias. Another
§ 43
μαρτυροῦσι συγγενεῖς εἶναι Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου καὶ Φιλάγρῳ τῷ πατρὶ τῷ Εὐβουλίδου καὶ Εὐκτήμονι τῷ βασιλεύσαντι, καὶ εἰδέναι Εὐκτήμονα ἀδελφὸν ὄντα ὁμοπάτριον Φιλάγρῳ τῷ πατρὶ τῷ Εὐβουλίδου· καὶ ὁπότε ἡ ἐπιδικασία ἦν τοῦ κλήρου τοῦ Ἁγνίου Εὐβουλίδῃ πρὸς Γλαύκωνα, ἔτι ζῆν Εὐκτήμονα, ἐκ πατραδέλφων ἀνεψιὸν ὄντα Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, καὶ μὴ ἀμφισβητῆσαι Εὐκτήμονα Εὐβουλίδῃ τοῦ κλήρου τοῦ Ἁγνίου, μηδʼ ἄλλον μηδένα κατὰ γένος τότε. ΑΛΛΗ.
The deponents testify that they are relatives of Polemon, the father of Hagnias, and of Philagrus, the father of Eubulides, and of Euctemon, who was king, and that they know that Euctemon was brother by the same father to Philagrus, the father of Eubulides, and that when suit for the adjudication of the estate of Hagnias was instituted by Eubulides against Glaucon, Euctemon was still living, being first cousin to Polemon, the father of Hagnias, their fathers having been brothers, and that Euctemon did not dispute with Eubulides his title to the estate of Hagnias, nor did anyone else on the score of kinship on that occasion. Another
§ 44
μαρτυροῦσι τὸν πατέρα τὸν ἑαυτῶν Στράτωνα συγγενῆ εἶναι Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου καὶ Χαριδήμῳ τῷ πατρὶ τῷ Θεοπόμπου καὶ Φιλάγρῳ τῷ πατρὶ τῷ Εὐβουλίδου, καὶ ἀκούειν τοῦ ἑαυτῶν πατρός, ὅτι Φίλαγρος λάβοι γυναῖκα πρώτην μὲν Φυλομάχην ἀδελφὴν Πολέμωνος τοῦ πατρὸς τοῦ Ἁγνίου ὁμοπατρίαν καὶ ὁμομητρίαν, καὶ γενέσθαι Φιλάγρῳ ἐκ μὲν τῆς Φυλομάχης Εὐβουλίδην, ἀποθανούσης δὲ Φυλομάχης ἑτέραν λαβεῖν γυναῖκα Φίλαγρον Τελεσίππην, καὶ γενέσθαι ὁμοπάτριον μὲν ἀδελφὸν Εὐβουλίδῃ Μενεσθέα, ὁμομήτριον δὲ μή· καὶ Εὐβουλίδου ἀμφισβητήσαντος τοῦ κλήρου τοῦ Ἁγνίου κατὰ γένος, Μενεσθέα μὴ ἀμφισβητῆσαι τοῦ κλήρου τοῦ Ἁγνίου, μηδʼ Εὐκτήμονα τὸν ἀδελφὸν τὸν Φιλάγρου, μηδʼ ἄλλον μηδένα κατὰ γένος πρὸς Εὐβουλίδην τότε. ΑΛΛΗ.
The deponents testify that their father Strato was a relative of Polemon, the father of Hagnias, and of Charidemus, the father of Theopompus, and of Philagrus, the father of Eubulides, and that they heard from their father that Philagrus took for his first wife Phylomachê, the sister of Polemon, the father of Hagnias, born of the same father and the same mother, and that Philagrus had by Phylomachê a son Eubulides, and that after the death of Phylomachê Philagrus took a second wife Telesippê, and there was born a brother to Eubulides, namely Menestheus, of the same father but not of the same mother; and that when Eubulides made claim to the estate of Hagnias on the score of kinship, Menestheus did not dispute his title to the estate of Hagnias, nor did Euctemon, the brother of Philagrus, nor did anyone else on the score of kinship dispute the title of Eubulides on that occasion. Another
§ 45
μαρτυρεῖ τὸν πατέρα τὸν ἑαυτοῦ Ἀρχίμαχον συγγενῆ εἶναι Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου καὶ Χαριδήμῳ τῷ πατρὶ τῷ Θεοπόμπου καὶ Φιλάγρῳ τῷ πατρὶ τῷ Εὐβουλίδου, καὶ ἀκούειν τοῦ πατρὸς τοῦ ἑαυτῶν, ὅτι Φίλαγρος λάβοι γυναῖκα πρώτην μὲν Φυλομάχην ἀδελφὴν Πολέμωνος τοῦ πατρὸς τοῦ Ἁγνίου ὁμοπατρίαν καὶ ὁμομητρίαν, καὶ γενέσθαι ἐκ μὲν Φυλομάχης Εὐβουλίδην, ἀποθανούσης δὲ Φυλομάχης ἑτέραν λαβεῖν γυναῖκα Φίλαγρον Τελεσίππην, καὶ γενέσθαι Φιλάγρῳ ἐκ Τελεσίππης Μενεσθέα, ὁμοπάτριον μὲν ἀδελφὸν Εὐβουλίδῃ, ὁμομήτριον δὲ μή· ἀμφισβητήσαντος δὲ Εὐβουλίδου τοῦ κλήρου τοῦ Ἁγνίου κατὰ γένος, Μενεσθέα μὴ ἀμφισβητῆσαι τοῦ κλήρου, μηδʼ Εὐκτήμονα τὸν ἀδελφὸν τὸν Φιλάγρου, μηδʼ ἄλλον μηδένα κατὰ γένος πρὸς Εὐβουλίδην τότε.ΑΛΛΗ.
The deponent testifies that his father Archimachus was a relative of Polemon, the father of Hagnias, and of Charidemus, the father of Theopompus, and of Philagrus, the father of Eubulides, and that he heard from their father that Philagrus took for his first wife Phylomachê, the sister of Polemon, the father of Hagnias, born of the same father and the same mother, and that by Phylomachê he had a son Eubulides, and that after the death of Phylomachê Philagrus took a second wife Telesippê, and that Philagrus had by Telesippê a son Menestheus, a brother to Eubulides, of the same father but not of the same mother; and that when Eubulides. made claim to the estate of Hagnias on the score of kinship, Menestheus did not dispute his claim to the estate, nor did Euctemon, the brother of Philagrus, nor did anyone else on the score of kinship dispute the title of Eubulides on that occasion. Another
§ 46
μαρτυρεῖ τὸν πατέρα τῆς ἑαυτοῦ μητρὸς Καλλίστρατον ἀδελφὸν εἶναι Εὐκτήμονι τῷ βασιλεύσαντι καὶ Φιλάγρῳ τῷ πατρὶ τῷ Εὐβουλίδου, ἀνεψιοὺς δʼ εἶναι τούτους Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου καὶ Χαριδήμῳ τῷ πατρὶ τῷ Θεοπόμπου, καὶ ἀκούειν τῆς μητρὸς τῆς ἑαυτοῦ, ὅτι ἀδελφὸς οὐ γένοιτο Πολέμωνι τῷ πατρὶ τῷ Ἁγνίου, ἀδελφὴ δὲ γένοιτο ὁμοπατρία καὶ ὁμομητρία Φυλομάχη, καὶ ταύτην λάβοι τὴν Φυλομάχην Φίλαγρος, καὶ γένοιτο ἐξ αὐτῶν Εὐβουλίδης ὁ πατὴρ ὁ Φυλομάχης τῆς Σωσιθέου γυναικός.
The deponent testifies that his mother’s father Callistratus was brother to Euctemon, who was king, and to Philagrus, the father of Eubulides, and that these men were first cousins to Polemon the father of Hagnias, and to Charidemus, the father of Theopompus, and that he heard from his mother that Polemon, the father of Hagnias, had no brother, but had a sister Phylomachê, born of the same father and the same mother, and that Philagrus married this Phylomachê, and they had a son Eubulides, the father of Phylomachê, the wife of Sositheus.
§ 47
ἀναγνῶναι μὲν τὰς μαρτυρίας ταύτας ἐξ ἀνάγκης ἦν, ὦ ἄνδρες δικασταί, ἵνα μὴ τὸ αὐτὸ πάθοιμεν ὅπερ τὸ πρότερον, ἀπαράσκευοι ληφθέντες ὑπὸ τούτων. πολὺ δὲ σαφέστερον ἔτι αὐτὸς ἑαυτοῦ Μακάρτατος οὑτοσὶ καταμαρτυρήσει, ὅτι οὔτε Θεοπόμπῳ τῷ πατρὶ τῷ αὑτοῦ οὔτε αὐτῷ τούτῳ προσήκει οὐδενὸς κληρονομεῖν τῶν Ἁγνίου, γένει ἀπωτέρω ὄντος τοῦ Θεοπόμπου καὶ οὐδʼ ἐκ τοῦ αὐτοῦ οἴκου τὸ παράπαν.
It was necessary to read these depositions, men of the jury, in order that we might not suffer the same experience as before, by being caught by these men unprepared. But far more convincing even than these shall be the testimony that Macartatus will give against himself, proving that neither his father Theopompus nor himself has any claim whatever to inherit anything from Hagnias, Theopompus being less near of kin, and belonging to quite a different branch of the family.
§ 48
εἰ γάρ τις ἀνακρίνοι, ὦ ἄνδρες δικασταί, οὑτοσὶ τίς ἐστιν ὁ ἀμφισβητῶν τῷ παιδὶ τούτῳ τοῦ κλήρου τοῦ Ἁγνίου; εὖ οἶδʼ ὅτι ἀποκρίναιτʼ ἄν, Μακάρτατος. τίνος ὢν πατρός; Θεοπόμπου. μητρὸς δὲ τίνος; Ἀπολήξιδος θυγατρὸς Προσπαλτίου, ἀδελφῆς δὲ Μακαρτάτου Προσπαλτίου. ὁ δὲ Θεόπομπος τίνος ἦν πατρός; Χαριδήμου. ὁ δὲ Χαρίδημος τίνος; Στρατίου. ὁ δὲ Στρατίος τίνος; Βουσέλου. οὑτοσί, ὦ ἄνδρες δικασταί, ἐστιν ὁ Στρατίου οἶκος, ἑνὸς τῶν Βουσέλου υἱέων, καὶ ἔκγονοι οὗτοί εἰσιν Στρατίου, οὓς ὑμεῖς ἀκηκόατε· καὶ ἐνταῦθα οὐδαμοῦ ἐστιν οὐδὲν ὄνομα τῶν ἐκ τοῦ οἴκου τοῦ Ἁγνίου, ἀλλʼ οὐδὲ παραπλήσιον.
For suppose one should ask, men of the jury, Who is the person who disputes this boy’s title to the estate of Hagnias? I know well that he would say, Macartatus. Born of what father? Theopompus. And of what mother? Apolexis, daughter of a Prospaltian, and sister of Macartatus, also a Prospaltian. And who was the father of Theopompus? Charidemus. And of whom was Charidemus the son? Of Stratius. And of whom Stratius? Of Buselus. This, men of the jury, is the branch of Stratius, one of the sons of Buselus; and these whose names you have heard are descendants of Stratius; and among them there is not one single name of those belonging to the branch of Hagnias, or even one that is similar.
§ 49
πάλιν δὴ ἀνακρίνω τὸν παῖδα τουτονί, τίς ὢν ἀμφισβητεῖ Μακαρτάτῳ τοῦ κλήρου τοῦ Ἁγνίου. οὐκ ἂν ἔχοι, ὦ ἄνδρες δικασταί, ἄλλʼ οὐδʼ ὁτιοῦν ἀποκρίνασθαι ὁ παῖς, ἢ ὅτι Εὐβουλίδης. τίνος ὢν πατρός; Εὐβουλίδου τοῦ Ἁγνίου ἀνεψιοῦ. μητρὸς δὲ τίνος; Φυλομάχης, ἣ ἦν Ἁγνίᾳ ἀνεψιοῦ παῖς πρὸς πατρός. ὁ Εὐβουλίδης δὲ τίνος ἦν πατρός; Φιλάγρου τοῦ ἀνεψιοῦ τοῦ Ἁγνίου. μητρὸς δὲ τίνος; Φυλομάχης τῆς τηθίδος τῆς Ἁγνίου. ὁ δʼ Ἁγνίας τίνος ἦν υἱός; Πολέμωνος. ὁ δὲ Πολέμων τίνος; Ἁγνίου. ὁ δʼ Ἁγνίας τίνος; Βουσέλου.
Now again I shall question this boy, asking who he is who contests the claim of Macartatus to the estate of Hagnias. The boy can make no other possible answer, men of the jury, than that he is Eubulides. The son of what father? Of Eubulides, the cousin of Hagnias. And of what mother? Of Phylomachê, who was the daughter of a first cousin to Hagnias on the father’s side. But of whom was Eubulides the son? Of Philagrus, the cousin of Hagnias. And of what mother? Of Phylomachê, the aunt of Hagnias.
§ 50
οὑτοσὶ ἕτερος οἶκός ἐστιν ὁ Ἁγνίου, ἑνὸς τῶν Βουσέλου υἱέων, καὶ ἐνταῦθʼ οὐδʼ ὁτιοῦν ἔνεστι τὸ αὐτὸ ὄνομα τῶν ἐν τῷ Στρατίου οἴκῳ ὄντων ἐκγόνων, ἀλλʼ οὐδὲ παραπλήσιον· ἀλλʼ αὐτοὶ διʼ αὑτῶν πορεύονται ἐν τῷ οἴκῳ τῷ Ἁγνίου, τὰ ὀνόματα παρʼ ἀλλήλων παραλαμβάνοντες. πανταχῇ δὴ καὶ πάντα τρόπον ἐξελέγχονται ἐξ ἑτέρου οἴκου καὶ γένει ἀπωτέρω ὄντες, καὶ οὐ προσῆκον αὐτοῖς κληρονομεῖν οὐδενὸς τῶν Ἁγνίου. οἷς γὰρ δίδωσιν ὁ νομοθέτης τὴν ἀγχιστείαν καὶ τὴν κληρονομίαν, τούτους ἀναγνώσεται ὑμῖν τοὺς νόμους. ΝΟΜΟΣ.
And of whom was Hagnias the son? Of Polemon. And of whom Polemon? Of Hagnias. And of whom Hagnias? Of Buselus. This is another branch, that of Hagnias, one of the sons of Buselus, and here there occurs not a single name identical with those of the descendants in the branch of Stratius, or even one that is similar; but they proceed in the branch of Hagnias with their own series of names, receiving them from one another. In every respect, then, and in every way it is proved that these men belong to another branch of the family and are more remote of kin, and that they are not entitled to inherit anything of the estate of Hagnias. For to show you to whom the law-giver grants the right of succession and inheritance, the clerk will read you these laws. The Law
§ 51
ὅστις ἂν μὴ διαθέμενος ἀποθάνῃ, ἐὰν μὲν παῖδας καταλίπῃ θηλείας, σὺν ταύτῃσιν, ἐὰν δὲ μή, τούσδε κυρίους εἶναι τῶν χρημάτων. ἐὰν μὲν ἀδελφοὶ ὦσιν ὁμοπάτορες· καὶ ἐὰν παῖδες ἐξ ἀδελφῶν γνήσιοι, τὴν τοῦ πατρὸς μοῖραν λαγχάνειν· ἐὰν δὲ μὴ ἀδελφοὶ ὦσιν ἢ ἀδελφῶν παῖδες, ἐξ αὐτῶν κατὰ ταὐτὰ λαγχάνειν· κρατεῖν δὲ τοὺς ἄρρενας καὶ τοὺς ἐκ τῶν ἀρρένων, ἐὰν ἐκ τῶν αὐτῶν ὦσι, καὶ ἐὰν γένει ἀπωτέρω. ἐὰν δὲ μὴ ὦσι πρὸς πατρὸς μέχρι ἀνεψιῶν παίδων, τοὺς πρὸς μητρὸς τοῦ ἀνδρὸς κατὰ ταὐτὰ κυρίους εἶναι. ἐὰν δὲ μηδετέρωθεν ᾖ ἐντὸς τούτων, τὸν πρὸς πατρὸς ἐγγυτάτω κύριον εἶναι. νόθῳ δὲ μηδὲ νόθῃ μὴ εἶναι ἀγχιστείαν μήθʼ ἱερῶν μήθʼ ὁσίων ἀπʼ Εὐκλείδου ἄρχοντος.
Whenever a man dies without making a will, if he leaves female children his estate shall go with them, but if not, the persons herein mentioned shall be entitled to his property: if there be brothers by the same father, and if there be lawfully born sons of brothers, they shall take the share of the father. But if there are no brothers or sons of brothers, their descendants shall inherit it in like manner; but males and the sons of males shall take precedence, if they are of the same ancestors, even though they be more remote of kin. If there are no relatives on the father’s side within the degree of children of cousins, those on the mother’s side shall inherit in like manner. But if there shall be no relatives on either side within the degree mentioned, the nearest of kin on the father’s side shall inherit. But no illegitimate child of either sex shall have the right of succession either to religious rites or civic privileges, from the time of the archonship of Eucleides.
§ 52
διαρρήδην λέγει ὁ νόμος, ὦ ἄνδρες δικασταί, οἷς δεῖ τὴν κληρονομίαν εἶναι· οὐ μὰ Δίʼ οὐ Θεοπόμπῳ οὐδὲ Μακαρτάτῳ τῷ Θεοπόμπου υἱεῖ, τοῖς μηδὲ τὸ παράπαν ἐν τῷ οἴκῳ οὖσι τῷ Ἁγνίου. ἀλλὰ τίνι καὶ δίδωσιν; τοῖς ἐκγόνοις τοῖς Ἁγνίου, τοῖς οὖσιν ἐν τῷ οἴκῳ τῷ ἐκείνου. ταῦτα καὶ ὁ νόμος λέγει, καὶ τὸ δίκαιον οὕτως ἔχει.
The law, men of the jury, expressly declares to whom the inheritance shall go. Not, by Heaven, to Theopompus nor to Macartatus, the son of Theopompus, who are in no sense whatever of the family of Hagnias. But to whom does it give the inheritance? To the descendants of Hagnias, to those who are in his branch of the family. This is what the law says, and this is what justice demands.
§ 53
οὐ τοίνυν, ὦ ἄνδρες δικασταί, ταῦτα μὲν ἔδωκεν ὁ νομοθέτης τοῖς προσήκουσιν, ἕτερα δὲ οὐ προσέταξεν πολλὰ πάνυ ἐν τῷ νόμῳ, ἃ δεῖ ποιεῖν τοὺς προσήκοντας ἐπάναγκες· ἀλλὰ πολλὰ πάνυ ἐστὶν ἃ προστάττει ποιεῖν τοῖς προσήκουσιν, καὶ πρόφασιν οὐδεμίαν δίδωσιν, ἀλλʼ ἐξ ἀνάγκης δεῖ ποιεῖν. μᾶλλον δὲ λέγε αὐτὸν τὸν νόμον τὸν πρῶτον. ΝΟΜΟΣ.
Now, then, men of the jury, the law-giver has not given these rights to the relatives without imposing upon them in the law a large number of duties, which the relatives must of necessity perform. No; there are full many obligations laid upon the relatives to perform for which the law admits of no excuse; they must absolutely be performed. (To the clerk.) But, preferably, read the law itself—the first one. The Law
§ 54
τῶν ἐπικλήρων ὅσαι θητικὸν τελοῦσιν, ἐὰν μὴ βούληται ἔχειν ὁ ἐγγύτατα γένους, ἐκδιδότω ἐπιδοὺς ὁ μὲν πεντακοσιομέδιμνος πεντακοσίας δραχμάς, ὁ δʼ ἱππεὺς τριακοσίας, ὁ δὲ ζευγίτης ἑκατὸν πεντήκοντα, πρὸς οἷς αὐτῆς. ἐὰν δὲ πλείους ὦσιν ἐν τῷ αὐτῷ γένει, τῇ ἐπικλήρῳ πρὸς μέρος ἐπιδιδόναι ἕκαστον. ἐὰν δʼ αἱ γυναῖκες πλείους ὦσι, μὴ ἐπάναγκες εἶναι πλέον ἢ μίαν ἐκδοῦναι τῷ γʼ ἑνί, ἀλλὰ τὸν ἐγγύτατα ἀεὶ ἐκδιδόναι ἢ αὐτὸν ἔχειν. ἐὰν δὲ μὴ ἔχῃ ὁ ἐγγυτάτω γένους ἢ μὴ ἐκδῷ, ὁ ἄρχων ἐπαναγκαζέτω ἢ αὐτὸν ἔχειν ἢ ἐκδοῦναι. ἐὰν δὲ μὴ ἐπαναγκάσῃ ὁ ἄρχων, ὀφειλέτω χιλίας δραχμὰς ἱερὰς τῇ Ἥρᾳ. ἀπογραφέτω δὲ τὸν μὴ ποιοῦντα ταῦτα ὁ βουλόμενος πρὸς τὸν ἄρχοντα.
In regard to all heiresses who are classified as Thetes, if the nearest of kin does not wish to marry one, let him give her in marriage with a portion of five hundred drachmae, if he be of the class of Pentacosiomedimni, if of the class of Knights, with a portion of three hundred, and if of the class of Zeugitae, with one hundred and fifty, in addition to what is her own. If there are several kinsmen in the same degree of relationship, each one of them shall contribute to the portion of the heiress according to his due share. And if there be several heiresses, it shall not be necessary for a single kinsman to give in marriage more than one, but the next of kin shall in each case give her in marriage or marry her himself. And if the nearest of kin does not marry her or give her in marriage, the archon shall compel him either to marry her himself or give her in marriage. And if the archon shall not compel him, let him be fined a thousand drachmae, which are to be consecrate to Hera. And let any person who chooses denounce to the archon any person who disobeys this law.
§ 55
ἃ μὲν λέγει ὁ νόμος, ὦ ἄνδρες δικασταί, ἀκούετε. ὅτε δὲ τῆς ἐπικλήρου ἔδει ἐπιδικάζεσθαι Φυλομάχης τῆς τουτουὶ μητρὸς τοῦ παιδός, Ἁγνίου δὲ ἀνεψιοῦ παιδὸς οὔσης πρὸς πατρός, ἐγὼ μὲν ἧκον φοβούμενος τὸν νόμον καὶ ἐπεδικαζόμην γένει ὢν ἐγγυτάτω, Θεόπομπος δὲ ὁ Μακαρτάτου πατὴρ οὐδὲ προσῆλθεν τὸ παράπαν οὐδὲ ἠμφεσβήτησεν διὰ τὸ μηδʼ ὁτιοῦν αὐτῷ προσήκειν, καὶ ταῦτα ἐν τῇ ἡλικίᾳ ὢν τῇ αὐτῇ.
You hear what the law says, men of the jury. But when it became necessary to sue for the hand of the heiress Phylomachê, the mother of this boy and the daughter of the first cousin of Hagnias on his father’s side, I came forward out of respect for the law and preferred my suit as being next of kin; but Theopompus, the father of Macartatus, neither came forward nor in any way disputed my claim, because he had no semblance of right, although he was of the same age as she.
§ 56
καίτοι πῶς οἴεσθε, ὦ ἄνδρες δικασταί, ἄτοπον εἶναι, τῆς μὲν ἐπικλήρου, ἣ ἦν Ἁγνίᾳ ἀνεψιοῦ παῖς πρὸς πατρός, ταύτης μὲν μηδεπώποτε ἀμφισβητῆσαι Θεόπομπον, τὸν δὲ κλῆρον τὸν Ἁγνίου ἀξιοῦν ἔχειν παρὰ τοὺς νόμους; τούτων γένοιντʼ ἂν ἄνθρωποι ἀναισχυντότεροι ἢ μιαρώτεροι; ἀναγίγνωσκε καὶ τοὺς ἑτέρους νόμους. ΝΟΜΟΙ.
And yet, men of the jury, how can you fail to think it strange that Theopompus never made any claim for the hand of the heiress, who was the daughter of the first cousin of Hagnias on his father’s side, and yet demands to have the estate of Hagnias contrary to the laws? Could there be persons more shameless or more abominable than these? (To the clerk.) Read the other laws also. TheLaws
§ 57
προειπεῖν τῷ κτείναντι ἐν ἀγορᾷ ἐντὸς ἀνεψιότητος καὶ ἀνεψιοῦ, συνδιώκειν δὲ καὶ ἀνεψιοὺς καὶ ἀνεψιῶν παῖδας καὶ γαμβροὺς καὶ πενθεροὺς καὶ φράτερας. αἰδέσασθαι δέ, ἐὰν μὲν πατὴρ ᾖ ἢ ἀδελφὸς ἢ υἱεῖς, ἅπαντας, ἢ τὸν κωλύοντα κρατεῖν. ἐὰν δὲ τούτων μηδεὶς ᾖ, κτείνῃ δὲ ἄκων, γνῶσι δὲ οἱ πεντήκοντα καὶ εἷς, οἱ ἐφέται, ἄκοντα κτεῖναι, ἐσέσθων οἱ φράτερες, ἐὰν ἐθέλωσι, δέκα· τούτους δὲ οἱ πεντήκοντα καὶ εἷς ἀριστίνδην αἱρείσθων. καὶ οἱ πρότερον κτείναντες ἐν τῷδε τῷ θεσμῷ ἐνεχέσθων. —τοὺς δʼ ἀπογιγνομένους ἐν τοῖς δήμοις, οὓς ἂν μηδεὶς ἀναιρῆται, ἐπαγγελλέτω ὁ δήμαρχος τοῖς προσήκουσιν ἀναιρεῖν καὶ θάπτειν καὶ καθαίρειν τὸν δῆμον, τῇ ἡμέρᾳ ᾗ ἂν ἀπογένηται ἕκαστος αὐτῶν.
Proclamation shall be made in the market-place to the shedder of blood by a kinsman within the degree of cousin and cousinship, and cousins and sons of cousins and sons-in-law and fathers-in-law and clansmen shall join in the pursuit. To secure condonation, if there be father or brother or sons, all must concur, or whoever opposes shall prevail. And if there be none of these and the slaying was involuntary, and the Fifty-one, the Ephetae, shall agree that the slaying was involuntary, let the clansmen, ten in number, grant the right of entrance to the shedder of blood, if they see fit; and let these be chosen by the Fifty-one according to rank. And those who had shed blood before the enactment of this statute shall be bound by its provisions.—And when persons die in the demes and no one takes them up for burial, let the Demarch give notice to the relatives to take them up and bury them, and to purify the deme on the day on which each of them dies.
§ 58
ἐπαγγέλλειν δὲ περὶ μὲν τῶν δούλων τῷ δεσπότῃ, περὶ δὲ τῶν ἐλευθέρων τοῖς τὰ χρήματʼ ἔχουσιν· ἐὰν δὲ μὴ ᾖ χρήματα τῷ ἀποθανόντι, τοῖς προσήκουσι τοῦ ἀποθανόντος ἐπαγγέλλειν. ἐὰν δὲ τοῦ δημάρχου ἐπαγγείλαντος μὴ ἀναιρῶνται οἱ προσήκοντες, ὁ μὲν δήμαρχος ἀπομισθωσάτω ἀνελεῖν καὶ καταθάψαι καὶ καθῆραι τὸν δῆμον αὐθημερόν, ὅπως ἂν δύνηται ὀλιγίστου· ἐὰν δὲ μὴ ἀπομισθώσῃ, ὀφειλέτω χιλίας δραχμὰς τῷ δημοσίῳ. ὅ τι δʼ ἂν ἀναλώσῃ, διπλάσιον πραξάσθω παρὰ τῶν ὀφειλόντων· ἐὰν δὲ μὴ πράξῃ, αὐτὸς ὀφειλέτω τοῖς δημόταις.—τοὺς δὲ μὴ ἀποδιδόντας τὰς μισθώσεις τῶν τεμενῶν τῶν τῆς θεοῦ καὶ τῶν ἄλλων θεῶν καὶ τῶν ἐπωνύμων ἀτίμους εἶναι καὶ αὐτοὺς καὶ γένος καὶ κληρονόμους τοὺς τούτων, ἕως ἂν ἀποδῶσιν.
In the case of slaves he shall give notice to their masters, and in the case of freemen to those possessing their property; and if the deceased had no property, the Demarch shall give notice to the relatives of the deceased. And if, after the Demarch shall have given notice, the relatives do not take up the body, the Demarch shall contract for the taking up and burial of the body, and for the purification of the deme on the same day at the lowest possible cost. And if he shall not so contract, he shall be bound to pay a thousand drachmae into the public treasury. And whatsoever he shall expend, he shall exact double the amount from those liable; and if he does not exact it he shall himself be under obligation to repay it to the demesmen. And those who do not pay the rents due for the lands of the goddess or of the gods and the eponymous heroes shall be disenfranchised, themselves and their family and their heirs, until they shall make payment.
§ 59
ταῦτα πάντα, ὅσα οἱ νόμοι προστάττουσιν τοὺς προσήκοντας ποιεῖν, ἡμῖν προστάττουσιν καὶ ἀναγκάζουσιν ποιεῖν, ὦ ἄνδρες δικασταί. Μακαρτάτῳ δὲ τουτῳὶ οὐδὲν διαλέγονται οὐδὲ Θεοπόμπῳ τῷ πατρὶ τῷ τούτου· οὐδὲ γάρ εἰσιν ἐκ τοῦ οἴκου τοῦ Ἁγνίου τὸ παράπαν· πῶς ἂν οὖν τούτοις τι προστάττοιεν;
All these duties which the laws lay upon relatives to perform, they lay upon us, and compel us to perform them, men of the jury. But to Macartatus here they say not a word, nor to Theopompus, his father; for they belong in no sense to the family of Hagnias. Why, then, should the laws lay any duties upon them?
§ 60
ἀλλʼ οὗτος, ὦ ἄνδρες δικασταί, πρὸς μὲν τοὺς νόμους καὶ τὰς μαρτυρίας, ἃς ἡμεῖς παρεχόμεθα, δίκαιον οὐδʼ ὁτιοῦν ἔχει λέγειν, ἀγανακτεῖ δὲ καὶ δεινά φησι πάσχειν, ὅτι τοῦ πατρὸς τετελευτηκότος ἀγωνίζεται. ἐκεῖνο δʼ οὐκ ἐνθυμεῖται Μακάρτατος, ὦ ἄνδρες δικασταί, ὅτι ὁ πατὴρ αὐτοῦ ἄνθρωπος ἦν θνητός, καὶ τετελεύτηκεν μετʼ ἄλλων πολλῶν καὶ νεωτέρων καὶ πρεσβυτέρων. ἀλλʼ εἰ Θεόπομπος τετελεύτηκεν ὁ τουτουὶ πατήρ, οἱ νόμοι οὐ τετελευτήκασιν, οὐδὲ τὸ δίκαιον τετελεύτηκεν, οὐδʼ οἱ δικασταὶ οἱ τὴν ψῆφον ἔχοντες.
But the defendant, men of the jury, while he has no just argument whatever to make against the laws and the depositions which we produce, makes a show of indignation, and says he is being cruelly treated because, his father being dead, it falls to him to be defendant in this suit. But he does not bear in mind, men of the jury, that his father was a mortal man, and has met his end along with many others both younger and older than himself. Yet if Theopompus, the father of the defendant, is dead, the laws are not dead, nor is justice, nor are the jurymen with whom the verdict rests.
§ 61
ἔστιν δʼ ὁ νῦν ἀγὼν καὶ ἡ διαδικασία οὐκ εἴ τις ἕτερος ἑτέρου πρότερος ἢ ὕστερος τετελεύτηκεν, ἀλλʼ εἰ μὴ προσήκει ἐξελαθῆναι ἐκ τοῦ οἴκου τοῦ Ἁγνίου τοὺς οἰκείους τοὺς Ἁγνίου, ἀνεψιοὺς ὄντας καὶ ἀνεψιῶν παῖδας Ἁγνίᾳ πρὸς πατρός, ὑπὸ τῶν ἐκ τοῦ Στρατίου οἴκου καὶ μηδὲν προσηκόντων ὥστε κληρονομεῖν τῶν Ἁγνίου, ἀλλὰ γένει ἀπωτέρω ὄντων. περὶ τούτου νῦν ἐσθʼ ὁ ἀγών.
The present contest and the present trial are not to decide whether one man has died before or after another, but whether or not it is right that the kinsmen of Hagnias, cousins and children of cousins to Hagnias on his father’s side, should be driven out from the family of Hagnias by persons belonging to the family of Stratius, who have no shadow of right to inherit the estate of Hagnias, but are more remote of kin. This is the question at issue in the present trial.
§ 62
ἔτι δὲ σαφέστερον γνώσεσθε, ὦ ἄνδρες δικασταί, καὶ ἐκ τοῦδε τοῦ νόμου, ὅτι Σόλων ὁ νομοθέτης σπουδάζει περὶ τοὺς οἰκείους, καὶ οὐ μόνον δίδωσιν τὰ καταλειφθέντα, ἀλλὰ καὶ προστάγματα ποιεῖται τὰ δυσχερῆ ἅπαντα τοῖς προσήκουσι. λέγε τὸν νόμον. ΝΟΜΟΣ. τὸν ἀποθανόντα προτίθεσθαι ἔνδον, ὅπως ἂν βούληται. ἐκφέρειν δὲ τὸν ἀποθανόντα τῇ ὑστεραίᾳ ᾗ ἂν προθῶνται, πρὶν ἥλιον ἐξέχειν. βαδίζειν δὲ τοὺς ἄνδρας πρόσθεν, ὅταν ἐκφέρωνται, τὰς δὲ γυναῖκας ὄπισθεν. γυναῖκα δὲ μὴ ἐξεῖναι εἰσιέναι εἰς τὰ τοῦ ἀποθανόντος μηδʼ ἀκολουθεῖν ἀποθανόντι, ὅταν εἰς τὰ σήματα ἄγηται, ἐντὸς ἑξήκοντʼ ἐτῶν γεγονυῖαν, πλὴν ὅσαι ἐντὸς ἀνεψιαδῶν εἰσι· μηδʼ εἰς τὰ τοῦ ἀποθανόντος εἰσιέναι, ἐπειδὰν ἐξενεχθῇ ὁ νέκυς, γυναῖκα μηδεμίαν πλὴν ὅσαι ἐντὸς ἀνεψιαδῶν εἰσίν.
You will see even more clearly, men of the jury, from the following law, that the lawgiver Solon is very much in earnest in regard to those who are relatives, and not only gives them the property left by the deceased, but also lays upon them all the burdensome obligations. (To the clerk.) Read the law. The Law The deceased shall be laid out in the house in any way one chooses, and they shall carry out the deceased on the day after that on which they lay him out, before the sun rises. And the men shall walk in front, when they carry him out, and the women behind. And no woman less than sixty years of age shall be permitted to enter the chamber of the deceased, or to follow the deceased when he is carried to the tomb, except those who are within the degree of children of cousins; nor shall any woman be permitted to enter the chamber of the deceased when the body is carried out, except those who are within the degree of children of cousins.
§ 63
οὐκ ἐᾷ εἰσιέναι οὗ ἂν ᾖ ὁ τετελευτηκώς, οὐδεμίαν γυναῖκα ἄλλην ἢ τὰς προσηκούσας μέχρι ἀνεψιότητος, καὶ πρὸς τὸ μνῆμα ἀκολουθεῖν τὰς αὐτὰς ταύτας. Φυλομάχη τοίνυν ἡ Πολέμωνος ἀδελφὴ τοῦ πατρὸς τοῦ Ἁγνίου οὐκ ἀνεψιὰ ἦν Ἁγνίᾳ, ἀλλὰ τηθίς· ἀδελφὴ γὰρ ἦν Πολέμωνος τοῦ πατρὸς τοῦ Ἁγνίου. Εὐβουλίδης δὲ ὁ υἱὸς ταύτης τῆς γυναικὸς ἀνεψιὸς ἦν πρὸς πατρὸς Ἁγνίᾳ, οὗ ἐστιν ὁ κλῆρος. τοῦ δʼ Εὐβουλίδου ἦν θυγάτηρ ἡ τούτου τοῦ παιδὸς μήτηρ.
The law does not allow any woman except female relatives within the degree of cousinship to enter the chamber where the deceased lies, and it permits these same women to follow to the tomb. Now Phylomachê, the sister of Polemon, the father of Hagnias, was not cousin to Hagnias, but aunt; for she was sister to Polemon, the father of Hagnias. But Eubulides, the son of this woman, was cousin on his father’s side to Hagnias, whose inheritance is in question. And the mother of this boy here was the daughter of Eubulides.
§ 64
ταύτας κελεύει τὰς προσηκούσας καὶ παρεῖναι τῇ προθέσει τοῦ τετελευτηκότος καὶ ἐπὶ τὸ μνῆμα ἀκολουθεῖν, οὐ τὴν Μακαρτάτου μητέρα οὐδὲ τὴν Θεοπόμπου γυναῖκα· οὐδὲν γὰρ προσήκουσα Ἁγνίᾳ αὕτη, ἀλλʼ ἐξ ἑτέρας φυλῆς, Ἀκαμαντίδος, καὶ ἐξ ἑτέρου δήμου, Προσπαλτόθεν, ὥστε τὸ παράπαν οὐδʼ ᾔσθετο, ὅτε ἦν τετελευτηκὼς Ἁγνίας.
These female relatives the law commanded to be present at the laying out of the deceased, and to follow to the tomb, not the mother of Macartatus nor the wife of Theopompus; for she was in no way related to Hagnias, but was of another tribe, the Acamantis, and of another deme, that of Prospalta, so that she was not even apprised in any way at the time Hagnias lay dead.
§ 65
ὑπεραναίσχυντον δὴ οὗτοι κατασκευάζουσι πρᾶγμα, ὡς ἄρα δεῖ ἡμᾶς καὶ τὰς γυναῖκας τὰς ἡμετέρας τοῦ μὲν σώματος τοῦ Ἁγνίου, ὅτε ἐτετελευτήκει, κληρονόμους εἶναι καὶ ποιεῖν ἅπαντα τὰ νομιζόμενα, ὡς προσήκοντας καὶ γένει ὄντας ἐγγυτάτω, τὸν δὲ κλῆρον οἴεσθαι δεῖν ἔχειν τὸν Ἁγνίου τοῦ τετελευτηκότος Μακάρτατον, ἐκ τοῦ Στρατίου οἴκου ὄντα καὶ ἐκ τῆς Ἀπολήξιδος τοῦ Προσπαλτίου θυγατρός, Μακαρτάτου δὲ ἀδελφῆς. ἀλλʼ οὔτε δίκαιον οὔθʼ ὅσιον τοῦτʼ ἔστιν, ὦ ἄνδρες δικασταί.
It is surely a most outrageous result that these men are scheming to bring about, that forsooth we and the women of our family should inherit the body of Hagnias, when he was dead, and should perform all the proper rites, as being relatives and nearest of kin, but that Macartatus should claim the right to possess the estate of the dead Hagnias, though he belongs to the house of Stratius and is descended from Apolexis, daughter of the Prospaltian and sister of Macartatus. But this is neither just nor righteous, men of the jury.
§ 66
ἀνάγνωθι δέ μοι τὰ ἐκ τῆς μαντείας τῆς ἐκ Δελφῶν κομισθείσης παρὰ τοῦ θεοῦ, ἵνα αἴσθησθε ὅτι ταὐτὰ λέγει περὶ τῶν προσηκόντων τοῖς νόμοις τοῖς τοῦ Σόλωνος. ΜΑΝΤΕΙΑ. ἀγαθῇ τύχῃ. ἐπερωτᾷ ὁ δῆμος ὁ Ἀθηναίων περὶ τοῦ σημείου τοῦ ἐν τῷ οὐρανῷ γενομένου, ὅ τι ἂν δρῶσιν Ἀθηναίοις ἢ ὅτῳ θεῷ θύουσιν ἢ εὐχομένοις εἴη ἐπὶ τὸ ἄμεινον ἀπὸ τοῦ σημείου. συμφέρει Ἀθηναίοις περὶ τοῦ σημείου τοῦ ἐν τῷ οὐρανῷ γενομένου θύοντας καλλιερεῖν Διὶ ὑπάτῳ, Ἀθηνᾷ ὑπάτῃ, Ἡρακλεῖ, Ἀπόλλωνι σωτῆρι, καὶ ἀποπέμπειν Ἀμφιόνεσσι· περὶ τύχας ἀγαθᾶς Ἀπόλλωνι ἀγυιεῖ, Λατοῖ, Ἀρτέμιδι, καὶ τὰς ἀγυιὰς κνισῆν, καὶ κρατῆρας ἱστάμεν καὶ χορούς, καὶ στεφαναφορεῖν καττὰ πάτρια· θεοῖς Ὀλυμπίοις καὶ Ὀλυμπίαις πάντεσσι καὶ πάσαις, δεξιὰς καὶ ἀριστερὰς ἀνίσχοντας, μνασιδωρεῖν καττὰ πάτρια· ἥρῳ ἀρχαγέτᾳ, οὗ ἐπώνυμοί ἐστε, θύειν καὶ δωροτελεῖν καττὰ πάτρια· τοῖς ἀποφθιμένοις ἐν ἱκνουμένᾳ ἁμέρᾳ τελεῖν τοὺς ποθίκοντας καττὰ ἁγημένα.
(To the clerk.) Now please read the words of the oracle brought from Delphi, from the shrine of the god, that you may see that it speaks in the same terms concerning relatives as do the laws of Solon. Oracle May good fortune attend you. The people of the Athenians make inquiry about the sign which has appeared in the heavens, asking what the Athenians should do, or to what god they should offer sacrifice or make prayer, in order that the issue of the sign may be for their advantage. It will be well for the Athenians with reference to the sign which has appeared in the heavens that they sacrifice with happy auspices to Zeus most high, to Athena most high, to Heracles, to Apollo the deliverer, and that they send due offerings to the Amphiones; that they sacrifice for good fortune to Apollo, god of the ways, to Leto and to Artemis, and that they make the streets steam with the savour of sacrifice; that they set forth bowls of wine and institute choruses and wreathe themselves with garlands after the custom of their fathers, in honor of all the Olympian gods and goddesses, lifting up the right hand and the left, and that they be mindful to bring gifts of thanksgiving after the custom of their fathers. And ye shall offer sacrificial gifts after the custom of your fathers to the hero-founder after whom ye are named; and for the dead their relatives shall make offerings on the appointed day according to established custom.
§ 67
ἀκούετε, ἄνδρες δικασταί, ὅτι ταὐτὰ λέγει ὅ τε Σόλων ἐν τοῖς νόμοις καὶ ὁ θεὸς ἐν τῇ μαντείᾳ, κελεύων τοῖς κατοιχομένοις ποιεῖν τοὺς προσήκοντας ἐν ταῖς καθηκούσαις ἡμέραις. ἀλλὰ τούτων οὐδὲν ἔμελεν Θεοπόμπῳ οὐδὲ Μακαρτάτῳ τουτῳί, ἀλλὰ τοῦτο μόνον, τὰ μὴ προσήκοντα ἑαυτοῖς ἔχειν, καὶ ἐγκαλεῖν ὅτι πολὺν χρόνον ἐχόντων ἑαυτῶν τὸν κλῆρον νυνὶ ἀγωνίζονται. ἐγὼ δὲ ᾤμην, ὦ ἄνδρες δικασταί, προσήκειν τὸν τἀλλότρια ἀδίκως ἔχοντα οὐκ ἐγκαλεῖν, εἰ πλείω χρόνον εἶχεν, ἀλλὰ χάριν εἰδέναι, μὴ ἡμῖν, ἀλλὰ τῇ τύχῃ, ὅτι πολλαὶ καὶ ἀναγκαῖαι διατριβαὶ ἐγένοντο ἐν τῷ μεταξὺ χρόνῳ, ὥστε νῦν περὶ τούτων ἀγωνίζεσθαι.
You hear, men of the jury, that Solon in the laws and the god in the oracle use the same language, bidding the relatives to perform rites for the departed on the proper days. But neither Theopompus nor the defendant Macartatus cared at all for these things; they cared only for this, that they might retain possession of what does not belong to them, and to complain that after having had the estate for so long, they must now defend their title to it. I should have thought, men of the jury, that one who unjustly keeps in his possession the property of another, should not make complaints if he has kept it in his possession longer than is right, but should be grateful, not to us, but to fortune, that so many unavoidable delays have occurred in the interim, so that he is not brought to trial until now.
§ 68
οὗτοι μὲν οὖν τοιοῦτοί εἰσιν ἄνθρωποι, ὦ ἄνδρες δικασταί, καὶ μέλει αὐτοῖς οὐδὲν οὔτε τοῦ οἴκου ἐξερημουμένου τοῦ Ἁγνίου οὔτε τῶν ἄλλων ὅσα παρανομοῦσιν· οἵτινές γε, ὦ Ζεῦ καὶ θεοί, τὰ μὲν ἄλλα τί ἄν τις λέγοι περὶ τούτων; πολλὰ γὰρ ἂν εἴη λέγειν· ἓν δὲ ὃ παρανομώτατον καὶ μιαρώτατον διαπεπραγμένοι εἰσίν, καὶ μάλιστα ἐνδεικνύμενοι ὅτι οὐδὲν αὐτοῖς μέλει πλὴν τοῦ πλεονεκτεῖν·
Our opponents, then, men of the jury, are men of this stamp; they care nothing either for the extinction of the house of Hagnias, or for all the rest of their lawless deeds; men, who, O Zeus and the gods—but why should one mention the other things relative to them? There would be much indeed to tell of. But one thing which they have brought to pass is the most lawless and the most abominable, and most clearly proves that they care for nothing except their profit.
§ 69
οὐ γὰρ ἔφθη Θεόπομπος τὴν ἐπιδικασίαν ποιησάμενος τοῦ κλήρου τοῦ Ἁγνίου τὸν τρόπον τοῦτον ὃν ὑμεῖς ἀκηκόατε, καὶ εὐθὺς ἐνεδείξατο ὅτι τὰ οὐδὲν προσήκοντα ἑαυτῷ ἔχειν ἐνόμιζεν. ὃ γὰρ ἦν πλείστου ἄξιον ἐν τοῖς χωρίοις τοῖς Ἁγνίου καὶ ἐθαυμάζετο μάλιστα ὑπὸ τῶν προσχώρων καὶ ὑπὸ τῶν ἄλλων ἀνθρώπων, αἱ ἐλᾶαι, ταύτας ἐξώρυττον καὶ ἐξεπρέμνιζον, πλέον ἢ χίλια στελέχη, ὅθεν ἔλαιον πολὺ ἐγίγνετο. ταύτας οὗτοι ἀπέδοντο ἐκπρεμνίσαντες, καὶ ἀργύριον ὑπέρπολυ ἔλαβον. καὶ ταῦτʼ ἐποίουν οὗτοι ἐπιδίκου ὄντος τοῦ κλήρου τοῦ Ἁγνίου κατὰ τὸν νόμον, καθʼ ὅνπερ οὗτοι τὴν τουτουὶ μητέρα προσεκαλέσαντο.
For no sooner had Theopompus got the award of the estate of Hagnias in the manner which you have heard, than he at once gave proof that he knew well that he was in possession of what in no sense belonged to him. The thing which was of the greatest value on the farms belonging to Hagnias, and which was most admired by the neighbors and by everybody else, was the olive trees. These they dug up and rooted out, more than a thousand trees, from which a large quantity of oil was produced. These trees our opponents rooted out and sold, and received a huge sum of money. And they did this while the estate of Hagnias was still subject to adjudication in accordance with the very law which had permitted them to cite the mother of this boy here.
§ 70
ὅτι δὲ ταῦτʼ ἀληθῆ λέγω, καὶ ἐξεπρέμνισαν οὗτοι τὰς ἐλάας ἐκ τῶν χωρίων ὧν Ἁγνίας κατέλιπεν, μάρτυρας ὑμῖν τούτων παρεξόμεθα τούς τε προσχώρους καὶ τῶν ἄλλων οὓς παρεκαλέσαμεν, ὅτʼ ἐπεμαρτυρόμεθα περὶ τούτων. λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑΙ μαρτυροῦσιν ἀκολουθῆσαι Ἀραφῆνάδε παρακληθέντες ὑπὸ Σωσιθέου εἰς τοὺς Ἁγνίου ἀγρούς, ἐπειδὴ Θεόπομπος ἐπεδικάσατο τοῦ κλήρου τοῦ Ἁγνίου, καὶ ἐπιδεικνύναι αὑτοῖς Σωσίθεον τὰς ἐλάας πρεμνιζομένας ἐκ τοῦ Ἁγνίου ἀγροῦ.
To prove that I speak the truth in this, that they rooted up the olive trees from the farms which Hagnias left, I will produce for you as witnesses the neighbors and others whom we summoned, when we made a solemn protest against this action. (To the clerk.) Read the deposition. Deposition The deponents testify that on being summoned by Sositheus they accompanied him to Araphen, to the lands of Hagnias, after Theopompus had had the estate of Hagnias adjudged to him, and that Sositheus showed them the olive trees being rooted up from the land of Hagnias.
§ 71
εἰ μὲν τοίνυν, ὦ ἄνδρες δικασταί, τὸν τετελευτηκότα μόνον ὕβριζον ταῦτα διαπραξάμενοι, δεινὰ μὲν ἂν ἐποίουν, ἧττον δέ· νῦν δὲ καὶ εἰς ὅλην τὴν πόλιν ταυτὶ ὑβρίκασι καὶ παρανενομήκασιν. γνώσεσθε δέ, ἐπειδὰν τοῦ νόμου ἀκούσητε. ἀναγίγνωσκε τὸν νόμον. ΝΟΜΟΣ. ἐάν τις ἐλάαν Ἀθήνησιν ἐξορύττῃ, ἐὰν μὴ εἰς ἱερὸν Ἀθηναίων δημόσιον ἢ δημοτικόν, ἢ ἑαυτῷ χρῆσθαι μέχρι δυοῖν ἐλάαιν τοῦ ἐνιαυτοῦ ἑκάστου, ἢ ἐπὶ ἀποθανόντα δέῃ χρήσασθαι, ὀφείλειν ἑκατὸν δραχμὰς τῷ δημοσίῳ τῆς ἐλάας ἑκάστης, τὸ δὲ ἐπιδέκατον τούτου τῆς θεοῦ εἶναι. ὀφειλέτω δὲ καὶ τῷ ἰδιώτῃ τῷ ἐπεξιόντι ἑκατὸν δραχμὰς καθʼ ἑκάστην ἐλάαν. τὰς δὲ δίκας εἶναι περὶ τούτων πρὸς τοὺς ἄρχοντας, ὧν ἕκαστοι δικασταί εἰσι. πρυτανεῖα δὲ τιθέτω ὁ διώκων τοῦ αὑτοῦ μέρους. ὅτου δʼ ἂν καταγνωσθῇ, ἐγγραφόντων οἱ ἄρχοντες, πρὸς οὓς ἂν ᾖ ἡ δίκη, τοῖς πράκτορσιν, ὃ τῷ δημοσίῳ γίγνεται· ὃ δὲ τῇ θεῷ γίγνεται, τοῖς ταμίαις τῶν τῆς θεοῦ. ἐὰν δὲ μὴ ἐγγράφωσιν, αὐτοὶ ὀφειλόντων.
If now, men of the jury, it were against the dead man only that they had committed an outrage in doing this, their conduct would have been disgraceful, though in a less degree; but in reality it is against the whole city that they have committed this outrage, and they have broken your laws. You will know this, when you have heard the law. (To the clerk.) Read the law. The Law If anyone shall dig up an olive tree at Athens, except it be for a sanctuary of the Athenian state or of one of its demes, or for his own use to the number of two olive trees each year, or except it be needful to use it for the service of one who is dead, he shall be fined one hundred drachmae, to he paid into the public treasury, for each tree, and the tenth part of this sum shall belong to the goddess. Furthermore he shall be obligated to pay to the private individual who prosecutes him one hundred drachmae for each olive tree. And suits concerning these matters shall be brought before the archons, according as they severally have jurisdiction. And the prosecutor shall deposit the court fees for his share. And when a person shall have been convicted, the archon before whom the case was brought shall make a report to the collectors of the amount due to the treasury, and of the amount due to the goddess, to the treasurers of the goddess. And if they fail to make such reports, they shall themselves be liable for the amount.
§ 72
ὁ μὲν νόμος οὗτος οὕτως ἰσχυρός. ἐκεῖνο δʼ ἐνθυμεῖσθε πρὸς ὑμᾶς αὐτούς, ὦ ἄνδρες δικασταί, τί ποτʼ οἴεσθʼ ἡμᾶς πάσχειν ἐν τῷ παρεληλυθότι χρόνῳ ὑπὸ τούτων καὶ ὑπὸ τῆς ὕβρεως τῆς τούτων, ὅπου ὑμῶν, πόλεως τηλικαυτησί, κατεφρόνησαν καὶ τῶν νόμων τῶν ὑμετέρων, καὶ ἃ διαρρήδην ἀπαγορεύουσιν οἱ νόμοι μὴ ποιεῖν, οὑτωσὶ καταφρονητικῶς ᾐκίσαντο τὰ χωρία ἃ κατέλιπεν Ἁγνίας. ὁ δὲ νόμος ἀπαγορεύει μηδʼ ἐκ τοῦ αὑτοῦ χωρίου τοῦ πατρῴου μηδὲν τούτων ποιεῖν. πολύ γε αὐτοῖς μέλει ἢ τοῖς νόμοις τοῖς ὑμετέροις πείθεσθαι, ἢ ὅπως μὴ ἐξερημωθήσεται ὁ οἶκος ὁ Ἁγνίου.
The law is thus severe. But pray ponder in your minds, men of the jury, what you must imagine us to have suffered in the past from these men and the insolence of these men, when they have shown contempt toward you, so great a people, and have done what the laws expressly forbid their doing, in thus contemptuously laying waste the farms which Hagnias left. The law forbids anyone to root up any of these things even out of his own land inherited from his fathers. Much indeed do these men care either about obedience to your laws or the saving of the house of Hagnias from extinction!
§ 73
ἐγὼ δέ, ὦ ἄνδρες δικασταί, βούλομαι περὶ ἐμαυτοῦ πρὸς ὑμᾶς εἰπεῖν διὰ βραχέων, καὶ ἐπιδεῖξαι ὅτι οὐχ ὁμοίως τούτοις ἐπιμέλειαν ἐποιησάμην τοῦ οἴκου τοῦ Ἁγνίου, ὅπως μὴ ἐξερημωθήσεται. καὶ αὐτὸς γάρ εἰμι τοῦ γένους τοῦ Βουσέλου. Ἅβρωνος γὰρ τοῦ Βουσέλου υἱέος ἔλαβεν τὴν θυγατριδῆν Καλλίστρατος, Εὐβουλίδου μὲν υἱὸς ὤν, Βουσέλου δʼ ὑϊδοῦς· καὶ ἐκ τῆς Ἅβρωνος θυγατριδῆς καὶ ἐκ Καλλιστράτου τοῦ ἀδελφιδοῦ τοῦ Ἅβρωνος ἐγένετο ἡ μήτηρ ἡ ἡμετέρα.
I desire, men of the jury, to speak to you in a few words about myself, and to prove to you that I have, in a very different way from theirs, shown my concern that the house of Hagnias should not become extinct. For I, too, am myself of the family of Buselus. For Callistratus married the granddaughter of Habron, the son of Buselus, being himself the son of Eubulides and grandson of Buselus; and from the granddaughter of Habron and Callistratus, the nephew of Habron, our mother was born.
§ 74
ἐγὼ δὲ ἐπειδὴ ἐπεδικασάμην τῆς τούτου μητρὸς καὶ ἐγένοντό μοι υἱεῖς μὲν τέτταρες, θυγάτηρ δὲ μία, τὰ ὀνόματα ἐθέμην τούτοις, ὦ ἄνδρες δικασταί, τῷ μὲν πρεσβυτάτῳ τὸ τοῦ πατρὸς τοῦ ἐμαυτοῦ ὄνομα, Σωσίαν, ὥσπερ καὶ δίκαιόν ἐστιν, καὶ ἀπέδωκα τῷ πρεσβυτάτῳ τοῦτο τὸ ὄνομα· τῷ δὲ μετʼ αὐτὸν γενομένῳ τούτῳ ἐθέμην Εὐβουλίδην, ὅπερ ἦν ὄνομα τῷ πατρὶ τῷ τῆς μητρὸς τοῦ παιδὸς τουτουί· τῷ δὲ μετὰ τοῦτον Μενεσθέα ἐθέμην (καὶ γὰρ ὁ Μενεσθεὺς οἰκεῖος ἦν τῆς ἐμῆς γυναικός)· τῷ δὲ νεωτάτῳ ἐθέμην ὄνομα Καλλίστρατον, ὃ ἦν ὄνομα τῷ πατρὶ τῆς ἐμῆς μητρός. ἔτι δὲ πρὸς τούτοις καὶ τὴν θυγατέρα ἔδωκα οὐδαμόσε ἔξω, ἀλλὰ τῷ ἀδελφιδῷ τῷ ἐμαυτοῦ, ὅπως, ἐὰν ὑγιαίνωσιν, καὶ οἱ ἐκ τούτων ἐκ τοῦ αὐτοῦ γένους ὦσιν Ἁγνίᾳ.
I myself, when I had been awarded the hand of the mother of this boy, and four sons and one daughter had been born to me, gave them, men of the jury, the following names: to the eldest I gave, as was fitting, the name of my father Sosias, and thus I gave to the eldest this name that was his due; to the son born next after him I gave the name Eubulides, which was the name of the father of this boy’s mother; to the next after him I gave the name Menestheus, for Menestheus was a relative of my wife; and to the youngest I gave the name Callistratus, which was the name of my mother’s father. In addition to all this, I did not give my daughter in marriage into another family, but to my own brother’s son, in order that, if they had health, the children born of them should be of the same family as Hagnias.
§ 75
ἐγὼ μὲν οὖν τοῦτον τὸν τρόπον διῴκησα, ὅπως ἂν διασῴζωνται ὅτι μάλιστα οἱ οἶκοι οἱ ἀπὸ τοῦ Βουσέλου· τούτους δὲ ἐξετάσωμεν πάλιν. καὶ πρώτιστον μὲν τὸν νόμον τουτονὶ ἀνάγνωθι. ΝΟΜΟΣ. ὁ ἄρχων ἐπιμελείσθω τῶν ὀρφανῶν καὶ τῶν ἐπικλήρων καὶ τῶν οἴκων τῶν ἐξερημουμένων καὶ τῶν γυναικῶν, ὅσαι μένουσιν ἐν τοῖς οἴκοις τῶν ἀνδρῶν τῶν τεθνηκότων φάσκουσαι κυεῖν. τούτων ἐπιμελείσθω καὶ μὴ ἐάτω ὑβρίζειν μηδένα περὶ τούτους. ἐὰν δέ τις ὑβρίζῃ ἢ ποιῇ τι παράνομον, κύριος ἔστω ἐπιβάλλειν κατὰ τὸ τέλος. ἐὰν δὲ μείζονος ζημίας δοκῇ ἄξιος εἶναι, προσκαλεσάμενος πρόπεμπτα καὶ τίμημα ἐπιγραψάμενος, ὅ τι ἂν δοκῇ αὐτῷ, εἰσαγέτω εἰς τὴν ἡλιαίαν. ἐὰν δʼ ἁλῷ, τιμάτω ἡ ἡλιαία περὶ τοῦ ἁλόντος, ὅ τι χρὴ αὐτὸν παθεῖν ἢ ἀποτεῖσαι.
I, then, administered matters in this way, in order that the families springing from Buselus should as completely as possible be preserved. As for our opponents, let us examine them once more. (To the clerk.) And first of all read this law. Law Let the archon take charge of orphans and of heiresses and of families that are becoming extinct, and of all women who remain in the houses of their deceased husbands, declaring that they are pregnant. Let him take charge of these, and not suffer anyone to do any outrage to them. And if anyone shall commit any outrage or any lawless act against them, he shall have power to impose a fine upon such person up to the limit fixed by law. And if the offender shall seem to him to be deserving of a more severe punishment, let him summon such a person, giving him five days’ notice, and bring him before the court of Heliaea, writing upon the indictment the penalty which he thinks is deserved. And if there be a conviction, let the court of Heliaea appoint for the one convicted what penalty he ought to suffer or pay.
§ 76
πῶς ἂν μᾶλλον ἐξερημώσαιεν ἄνθρωποι οἶκον, ἢ εἴ τινες τούς τε γένει ὄντας ἐγγυτάτω Ἁγνίᾳ, τούτους ἐξελαύνοιεν ἐξ ἑτέρου οἴκου ὄντες, τοῦ Στρατίου, καὶ πάλιν εἰ τὸν μὲν κλῆρον ἀξιοῖ ἔχειν τὸν Ἁγνίου ὡς γένει προσήκων, τὸ δʼ ὄνομα, ὅ ἐστιν αὐτῷ, μὴ ὅτι ἐκ τοῦ Ἁγνίου οἴκου, ἀλλʼ οὐδʼ ἐκ τοῦ Στρατίου ἐστὶν τοῦ ἑαυτοῦ προγόνου, οὐδὲ τῶν ἄλλων ἀπογόνων τῶν Βουσέλου, τοσούτων γενομένων, οὐδενὸς ἔχει τὸ ὄνομα;
How, now, could people more effectively bring a house to extinction than if, being themselves of another house, that of Stratius, they should dispossess those nearest of kin to Hagnias? Or again, if one should claim to possess the estate of Hagnias as being related by blood, when he bears a name that is not only not derived from the family of Hagnias, but not even from that of Stratius, the claimant’s own ancestor—no, when he has not the name of any other of all the descendants of Buselus, many as they are?
§ 77
ἀλλὰ πόθεν δή ἐστι τὸ ὄνομα ὁ Μακάρτατος; ἐκ τῶν πρὸς μητρός. εἰσεποιήθη γὰρ οὗτος εἰς τὸν οἶκον τὸν Μακαρτάτου τοῦ Προσπαλτίου, ἀδελφοῦ ὄντος τῆς μητρὸς τῆς τούτου, καὶ ἔχει καὶ ἐκεῖνον τὸν οἶκον. καὶ οὕτως ἐστὶν ὑβριστής, ὥστε γενομένου αὐτῷ υἱέος τοῦ μὲν εἰσαγαγεῖν εἰς τὸν οἶκον τὸν Ἁγνίου υἱὸν τῷ Ἁγνίᾳ ἐπελάθετο, καὶ ταῦτα ἔχων τὸν κλῆρον τὸν Ἁγνίου καὶ φάσκων πρὸς ἀνδρῶν αὐτῷ προσήκειν·
Whence, then, does he get the name Macartatus? From his mother’s family. For he was adopted into the family of Macartatus of Prospalta, who was his mother’s brother, and he possesses that estate also. And so regardless of right is he that, when a son was born to him, he forgot to introduce him into the family of Hagnias, as a son to Hagnias, and that too while he was in possession of the estate of Hagnias, and claimed that he was related to him by male descent.
§ 78
τοῦτον δὲ τὸν υἱὸν τὸν γενόμενον τῷ Μακαρτάτῳ εἰσπεποίηκεν τῷ πρὸς μητρὸς εἰς τοὺς Προσπαλτίους, τὸν δὲ Ἁγνίου οἶκον εἴακεν ἔρημον εἶναι τὸ τούτου μέρος· φησὶ δὲ τὸν πατέρα τὸν ἑαυτοῦ Θεόπομπον προσήκειν Ἁγνίᾳ. ὁ δὲ νόμος κελεύει ὁ τοῦ Σόλωνος κρατεῖν τοὺς ἄρρενας καὶ τοὺς ἐκ τῶν ἀρρένων· οὗτος δὲ οὑτωσὶ ῥᾳδίως κατεφρόνησεν καὶ τῶν νόμων καὶ τοῦ Ἁγνίου, καὶ εἰσεποίησεν τὸν υἱὸν εἰς τὸν οἶκον τὸν πρὸς μητρός. πῶς ἂν γένοιντο τούτων ἄνθρωποι παρανομώτεροι ἢ βιαιότεροι;
This son who was born to him Macartatus has introduced by his mother’s descent into the Prospaltians, and has suffered the family of Hagnias to become extinct, so far as this boy is concerned; but he alleges that his own father Theopompus was related to Hagnias. Yet the law of Solon ordains that males and the sons of males shall have precedence; but the defendant has thus lightly shown contempt both for Hagnias and for the laws, and has had his son introduced into the family of his mother. How could there be people more scornful of law or more arbitrary than these?
§ 79
οὐ τοίνυν ταῦτα μόνον, ὦ ἄνδρες δικασταί, ἀλλὰ καὶ μνήματος ὄντος κοινοῦ ἅπασιν τοῖς ἀπὸ τοῦ Βουσέλου γενομένοις (καὶ καλεῖται τὸ μνῆμα Βουσελιδῶν, πολὺς τόπος περιβεβλημένος, ὥσπερ οἱ ἀρχαῖοι ἐνόμιζον), ἐν τούτῳ τῷ μνήματι οἱ μὲν ἄλλοι ἅπαντες οἱ ἀπὸ τοῦ Βουσέλου κεῖνται, καὶ ὁ Ἁγνίας καὶ ὁ Εὐβουλίδης καὶ ὁ Πολέμων καὶ οἱ ἄλλοι ἅπαντες τοσοῦτοι ὄντες συγγενεῖς, οἱ ἀπὸ τοῦ Βουσέλου, ἅπαντες οὗτοι κοινωνοῦσιν τοῦ μνήματος τούτου·
Now this is not the only thing, men of the jury. There is a place of burial common to all those descended from Buselus (it is called the burial-place of the Buselidae, a large area, enclosed, after the manner of the men of old). In this burial-place lie all the other descendants of Buselus and Hagnias and Eubulides and Polemon, and all the rest of the host of those descended from Buselus, all these hold in common this place of burial.
§ 80
ὁ δὲ τουτουὶ πατὴρ Μακαρτάτου καὶ ὁ πάππος οὐ κεκοινωνήκασιν τούτου, ἀλλʼ αὑτοῖς ἰδίᾳ ἐποιήσαντο μνῆμα ἄπωθεν τοῦ Βουσελιδῶν μνήματος. δοκοῦσιν ὑμῖν, ὦ ἄνδρες δικασταί, προσήκειν τι τῷ οἴκῳ τῷ Ἁγνίου, πλὴν τοῦ ἔχειν ἁρπάσαντες τὰ μὴ προσήκοντα; εἰ δʼ ἐξερημωθήσεται ἢ ἀνώνυμος ἔσται ὁ οἶκος ὁ Ἁγνίου καὶ ὁ Εὐβουλίδου τοῦ ἀνεψιοῦ τοῦ Ἁγνίου, οὐδὲ κατὰ τοὐλάχιστον πώποτʼ αὐτοῖς ἐμέλησεν.
But the father of the defendant Macartatus and the grandfather have no share in it, but they made for themselves a tomb apart, at a distance from that of the Buselidae. Do they appear to you, men of the jury, to belong in any sense to the house of Hagnias, except that they have seized and hold what does not belong to them? Whether the house of Hagnias and of Eubulides, the cousin of Hagnias, is to become extinct and have no name, has never in the least degree been an object of concern to them.
§ 81
ἐγὼ δʼ, ὦ ἄνδρες δικασταί, βοηθῶ μὲν ὡς οἷός τʼ εἰμὶ μάλιστα τοῖς τετελευτηκόσιν ἐκείνοις· οὐ πάνυ δʼ ἐστὶ ῥᾴδιον ταῖς τούτων παρασκευαῖς ἀνταγωνίζεσθαι. παραδίδωμι οὖν ὑμῖν τὸν παῖδα τουτονί, ὦ ἄνδρες δικασταί, ἐπιμεληθῆναι, ὅπως ὑμῖν δοκεῖ δικαιότατον εἶναι. οὗτος εἰσπεποίηται εἰς τὸν οἶκον τὸν Εὐβουλίδου, καὶ εἰσῆκται εἰς τοὺς φράτερας, οὐκ εἰς τοὺς ἐμούς, ἀλλʼ εἰς τοὺς Εὐβουλίδου καὶ Ἁγνίου καὶ Μακαρτάτου τουτουί.
I for my part, men of the jury, am defending to the full extent of my power the interest of those dead relatives, but it is not an easy task to contend against the intrigues of these men. I therefore deliver over to you this boy to be the object of your care in whatever way you may deem most just. He has been adopted into the house of Eubulides, and has been introduced to the clansmen, not mine, but those of Eubulides and Hagnias and the defendant, Macartatus.
§ 82
καὶ ὅτε εἰσήγετο, οἱ μὲν ἄλλοι φράτερες κρύβδην ἔφερον τὴν ψῆφον, οὑτοσὶ δὲ Μακάρτατος φανερᾷ τῇ ψήφῳ ἐψηφίσατο ὀρθῶς εἰσάγεσθαι Εὐβουλίδῃ υἱὸν τὸν παῖδα τουτονί, οὐκ ἐθελήσας ἅψασθαι τοῦ ἱερείου οὐδὲ ἀπαγαγεῖν ἀπὸ τοῦ βωμοῦ ὑπεύθυνον αὑτὸν ποιήσας, ἀλλὰ καὶ τὴν μερίδα τῶν κρεῶν ᾤχετο λαβὼν παρὰ τοῦ παιδὸς τουτουί, ὥσπερ καὶ οἱ ἄλλοι φράτερες.
And when he was being introduced, the rest of the clansmen cast their votes secretly, but the defendant Macartatus by an open vote declared that this boy was being rightly introduced as a son to Eubulides; for he did not wish to lay his hand upon the victim or to remove it from the altar, and thus make himself responsible; nay, he even received his portion of the flesh from the hand of this boy, and took it away with him, as did the rest of the clansmen.
§ 83
νομίζετε δὴ τὸν παῖδα τοῦτον, ὦ ἄνδρες δικασταί, ἱκετηρίαν ὑμῖν προκεῖσθαι ὑπὲρ τῶν τετελευτηκότων Ἁγνίου καὶ Εὐβουλίδου καὶ τῶν ἄλλων τῶν ἀπὸ τοῦ Ἁγνίου, καὶ ἱκετεύειν αὐτοὺς ὑμᾶς τοὺς δικαστάς, ὅπως μὴ ἐξερημωθήσεται αὐτῶν ὁ οἶκος ὑπὸ τῶν μιαρῶν τούτων θηρίων, οἵ εἰσιν ἐκ τοῦ Στρατίου οἴκου, ἐν δὲ τῷ Ἁγνίου οὐδεπώποτʼ ἐγένοντο· μηδʼ ἐπιτρέψητε τούτοις ἔχειν τὰ μὴ προσήκοντα, ἀλλʼ ἀποδοῦναι ἀναγκάσατε εἰς τὸν Ἁγνίου οἶκον τοῖς προσήκουσιν τοῖς Ἁγνίου.
Consider, men of the jury, that this boy is set before you as though he were the suppliant’s wand, on behalf of the deceased Hagnias and Eubulides and the other descendants of Hagnias, and that they supplicate you jurymen not to allow their house to be brought to extinction by these loathsome monsters, who are of the house of Stratius, and never belonged to that of Hagnias. Do not suffer them to keep what is not their own, but compel them to give it back into the house of Hagnias for those who are his relatives.
§ 84
ἐγὼ μὲν οὖν ἐκείνοις τε βοηθῶ τοῖς τετελευτηκόσιν καὶ τοῖς νόμοις τοῖς περὶ τούτων κειμένοις, δέομαι δὲ καὶ ὑμῶν, ὦ ἄνδρες δικασταί, καὶ ἱκετεύω καὶ ἀντιβολῶ, μὴ περιίδητε μήτε τὸν παῖδα τουτονὶ ὑβρισθέντα ὑπὸ τούτων, μήτε τοὺς προγόνους τοὺς τούτου ἔτι μᾶλλον καταφρονουμένους ἢ νῦν καταπεφρόνηνται, ἐὰν διαπράξωνται οὗτοι ἃ βούλονται· ἀλλὰ τοῖς τε νόμοις βοηθεῖτε καὶ τῶν τετελευτηκότων ἐπιμελεῖσθε, ὅπως μὴ ἐξερημωθῇ αὐτῶν ὁ οἶκος. καὶ ταῦτα ποιοῦντες τά τε δίκαια ψηφιεῖσθε καὶ τὰ εὔορκα καὶ τὰ ὑμῖν αὐτοῖς συμφέροντα.
I verily am defending the interests of those relatives who are dead, and the laws established to protect them, and I beg of you also, men of the jury, I beseech you, I implore you, do not shut your eyes to the outrage done to this boy by the defendants, nor suffer his ancestors to be treated with even greater indignity than before, as will be the case, if these men accomplish what they desire. No; rally to the defence of the laws, and take thought for the dead, that their house be not brought to extinction. By doing this you will render a verdict which is just and consonant with your oaths, and in the interest of your own selves.
Against Leochares · urn:cts:greekLit:tlg0014.tlg044 · Greek: πρὸς Λεωκάρη περὶ τοῦ Ἀρχιάδου κλήρου — tlg0014.tlg044.perseus-grc2 · English: Against Leochares — trans. Augustus Taber Murray — tlg0014.tlg044.perseus-eng2
§ 1
αἴτιος μέν ἐστι Λεωχάρης οὑτοσί, ὦ ἄνδρες δικασταί, τοῦ καὶ αὐτὸς κρίνεσθαι καὶ ἐμὲ νεώτερον ὄντα λέγειν ἐν ὑμῖν, ἀξιῶν κληρονομεῖν ὧν οὐ προσῆκεν αὐτῷ, καὶ ὑπὲρ τούτων ψευδῆ διαμαρτυρίαν πρὸς τῷ ἄρχοντι ποιησάμενος.
It is the fault of Leochares, the defendant, men of the jury, that he is himself being brought to trial, and that I, despite my youth, am addressing you, for he claims the right to inherit what does not belong to him, and has made a false affidavit of objections before the archon in support of his claim.
§ 2
ἡμῖν μὲν γὰρ ἀναγκαῖον ἦν, τοῦ νόμου τὰς ἀγχιστείας τοῖς ἐγγυτάτω γένους ἀποδιδόντος, οὖσιν οἰκείοις Ἀρχιάδου τοῦ ἐξ ἀρχῆς καταλιπόντος τὸν κλῆρον, μήτε τὸν οἶκον ἐξερημωθέντα τὸν ἐκείνου περιιδεῖν μήτε τῆς οὐσίας ἑτέρους κληρονομήσαντας, οἷς οὐδʼ ὁτιοῦν προσήκει· οὑτοσὶ δὲ οὔτε γόνῳ τοῦ τετελευτηκότος υἱὸς ὢν οὔτʼ εἰσποιηθεὶς κατὰ τοὺς νόμους, ὡς ἐγὼ δείξω, διαμεμαρτύρηκεν οὕτως τὰ ψευδῆ προπετῶς, ἀφαιρούμενος ἡμῶν τὴν κληρονομίαν.
It was incumbent upon us—since the law grants the right of succession to those nearest of kin, and we are relatives of Archiades, who originally left the estate—not to suffer his house to become extinct, and others, who had no right whatever to it, to inherit his property; while the defendant, who was neither a son by blood of the deceased nor a son adopted according to your laws, as I shall show, has thus recklessly made a false affidavit, and is seeking to rob me of the inheritance.
§ 3
δέομαι δʼ ὑμῶν, ὦ ἄνδρες δικασταί, βοηθῆσαι τῷ τε πατρὶ τούτῳ καὶ ἐμοί, ἐὰν λέγωμεν τὰ δίκαια, καὶ μὴ περιιδεῖν πένητας ἀνθρώπους καὶ ἀσθενεῖς καταστασιασθέντας ὑπὸ παρατάξεως ἀδίκου. ἡμεῖς μὲν γὰρ ταῖς ἀληθείαις πιστεύοντες εἰσεληλύθαμεν, καὶ ἀγαπῶντες, ἄν τις ἡμᾶς ἐᾷ τῶν νόμων τυγχάνειν· οὗτοι δὲ τῇ παρασκευῇ καὶ τοῖς ἀναλώμασιν ἰσχυριζόμενοι διατετελέκασιν, εἰκότως οἶμαι· ἐκ γὰρ τῶν ἀλλοτρίων ῥᾳδίως ἀναλίσκουσιν, ὥστε καὶ τοὺς συνεροῦντας ὑπὲρ αὑτῶν καὶ τοὺς μαρτυρήσοντας τὰ ψευδῆ πολλοὺς πεπορίσθαι.
I beg you, men of the jury, to come to the aid of my father and myself, if our pleading shall seem just, and not suffer men who are poor and without influence to be crushed by the lawless men marshalled against us. For we have come before you relying upon the truth, well content if we are permitted to obtain our legal rights; while our adversaries have from the first never ceased to rely upon intrigue and the spending of money, and very naturally in my opinion; for they readily make expenditures from funds which belong to others, and so have provided themselves with a host of people who will speak in their behalf and give false testimony.
§ 4
ὁ δὲ πατὴρ οὗτος (εἰρήσεται γάρ) ἅμα τῆς πενίας ἧς ὑμεῖς ἅπαντες ἴστε, καὶ τοῦ ἰδιώτης εἶναι φανερὰς ἔχων τὰς μαρτυρίας ἀγωνίζεται· διατελεῖ γὰρ ἐν Πειραιεῖ κηρύττων· τοῦτο δʼ ἐστὶν οὐ μόνον ἀπορίας ἀνθρωπίνης τεκμήριον, ἀλλὰ καὶ ἀσχολίας τῆς ἐπὶ τὸ πραγματεύεσθαι· ἀνάγκη γὰρ ἡμερεύειν ἐν τῇ ἀγορᾷ τὸν τοιοῦτον. ἃ δεῖ λογιζομένους ἐνθυμεῖσθαι ὅτι, εἰ μὴ τῷ δικαίῳ ἐπιστεύομεν, οὐκ ἄν ποτʼ εἰσήλθομεν εἰς ὑμᾶς.
My father here (for the truth shall be told you) comes into court with manifest signs that he is, as you are all aware, a poor man, and that he knows nothing of pleading in court; for he has long been a public crier in Peiraeus, and this is not only a sign of the poverty which is common to man, but also of the fact that he has no time to meddle with the law; for a man so employed has to spend the whole day in the market-place. If you bear this in mind, you will be forced to conclude that, if we did not rely upon the justice of our cause, we should never have come before you at all.
§ 5
περὶ μὲν οὖν τῶν τοιούτων καὶ προϊόντος τοῦ λόγου σαφέστερον ἀκούσεσθε· ὑπὲρ αὐτῆς δὲ τῆς διαμαρτυρίας καὶ τοῦ ἀγῶνος ἤδη νομίζω δεῖν διδάσκειν. εἰ μὲν οὖν, ὦ ἄνδρες δικασταί, ἐκ τῆς διαμαρτυρίας αὐτῆς Λεωχάρης ἔμελλεν ἀπολογούμενος δείξειν ὡς ἔστιν υἱὸς γνήσιος Ἀρχιάδου, οὐδὲν ἂν ἔδει πολλῶν λόγων, οὐδʼ ἄνωθεν ὑμᾶς ἐξετάζειν τὸ γένος τὸ ἡμέτερον·
With reference to matters of this nature you will gain clearer information in the course of my address, but I think I must now inform you about the affidavit and the case at issue. If, men of the jury, Leochares, basing his defence upon the affidavit itself, were going to prove that he is the lawfully born son of Archiades, there would be no need of many words, nor any need that I should trace our family line back to its origin;
§ 6
ἐπειδὴ δὲ τὰ μὲν διαμεμαρτυρημένα ἕτερον τρόπον ἔχει, ὁ δὲ πολὺς τοῦ λόγου τουτοισὶ ἔσται ὡς εἰσεποιήθησαν, καὶ κατὰ τὴν ἀγχιστείαν γνήσιοι ὄντες δικαίως ἂν τῆς οὐσίας κληρονομοῖεν, ἀναγκαῖον, ὦ ἄνδρες δικασταί, διὰ ταῦτα μικρῷ ἄνωθεν τὰ περὶ τοῦ γένους ὑμῖν διεξελθεῖν· ἐὰν γὰρ τοῦτο σαφῶς μάθητε, οὐ μὴ παρακρουσθῆτε ὑπʼ αὐτῶν τῷ λόγῳ.
but since the matters sworn to in the affidavit are of a different nature, and most of the arguments of our adversaries will be devoted to proving that they were adopted and should properly inherit the estate by right of descent as lawful children, it is necessary for this reason, men of the jury, to go back a little way and instruct you regarding the pedigree; for when you understand this matter clearly, there will be no danger of your being misled by their arguments.
§ 7
ἔστιν γὰρ ὁ μὲν ἀγὼν οὑτοσὶ κλήρου διαδικασία, ἀμφισβητεῖται δὲ παρὰ μὲν ἡμῶν κατὰ γένος ἡ ἀγχιστεία, παρὰ δὲ τούτων κατὰ ποίησιν· ὁμολογοῦμεν δʼ ἐναντίον ὑμῶν δεῖν τὰς ποιήσεις κυρίας εἶναι, ὅσαι ἂν κατὰ τοὺς νόμους δικαίως γένωνται. ὥστε ταύτας τὰς ὑποθέσεις μεμνημένοι, ἂν δείξωσιν ὑμῖν διδόντας τοὺς νόμους αὑτοῖς ἃ διαμεμαρτυρήκασιν, ψηφίσασθε αὐτοῖς τὸν κλῆρον.
Very well then, the case before you is one to settle the title to an inheritance. Our claim to the estate is based upon descent, theirs upon adoption. We admit here in your presence that all adoptions, if rightly made in accordance with the laws, ought to be valid. Bear in mind, therefore, the bases upon which our respective claims rest, and if they prove to you that the laws grant what they have sworn in their affidavit, adjudge the estate to them.
§ 8
καὶ ἐὰν ἐκ μὲν τῶν νόμων μὴ ὑπάρχῃ, δίκαια δὲ καὶ φιλάνθρωπα φαίνωνται λέγοντες, καὶ ὣς συγχωροῦμεν. ἵνα δὲ εἰδῆτε ὅτι κατὰ γένος ἐγγύτατα ὄντες οὐ μόνον τούτῳ ἐνισχυριζόμεθα, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν, πρῶτον μὲν ὑπὲρ αὐτοῦ τοῦ γένους ὑμᾶς διδάξομεν, ὅθεν ἐστὶν ὁ κλῆρος· νομίζω γάρ, ἂν τούτῳ τῷ μέρει τοῦ ἀγῶνος σαφῶς παρακολουθήσητε, καὶ τῶν ἄλλων ὑμᾶς οὐδενὸς ἀπολειφθήσεσθαι.
And even if they have not the support of the laws, but it seems to you that what they say is in accordance with justice and generosity, even so we withdraw our claim. However, that you may know that, while we are by descent the nearest of kin, we do not rest our case upon this alone, but upon all the other grounds as well, I will first instruct you regarding the family itself from which the inheritance comes; for I am sure that, if you follow with clear understanding this phase of the matter at issue, you will have no difficulty in grasping any of the other facts.
§ 9
τὸ γὰρ ἐξ ἀρχῆς, ὦ ἄνδρες δικασταί, γίγνονται Εὐθυμάχῳ τῷ Ὀτρυνεῖ υἱεῖς τρεῖς, Μειδυλίδης καὶ Ἄρχιππος καὶ Ἀρχιάδης, καὶ θυγάτηρ ᾗ ὄνομα ἦν Ἀρχιδίκη. τελευτήσαντος δὲ τοῦ πατρὸς αὐτοῖς, τὴν μὲν Ἀρχιδίκην ἐκδιδόασιν Λεωστράτῳ Ἐλευσινίῳ, αὐτῶν δὲ τριῶν ὄντων ὁ μὲν Ἄρχιππος τριηραρχῶν ἐτελεύτησεν τὸν βίον ἐν Μηθύμνῃ, ὁ δὲ Μειδυλίδης οὐ πολλῷ χρόνῳ γαμεῖ ὕστερον Μνησιμάχην Λυσίππου τοῦ Κριωέως θυγατέρα.
To go back to the beginning, men of the jury, there were born to Euthymachus, of Otrynê, three sons, Meidylides and Archippus and Archiades, and a daughter whose name was Archidicê. After the death of their father the brothers gave Archidicê in marriage to Leostratus of Eleusis ; of the three brothers Archippus lost his life at Methymna while serving as trierarch, and Meidylides not long afterward married Mnesimache, the daughter of Lysippus of Crioa.
§ 10
καὶ γίγνεται αὐτῷ θυγάτηρ ὄνομα Κλειτομάχη, ἣν ἐβουλήθη μὲν ἐκεῖνος ἀγάμῳ τῷ ἀδελφῷ ὄντι τῷ ἑαυτοῦ ἐκδοῦναι· ἐπειδὴ δὲ ὁ Ἀρχιάδης οὐκ ἔφη προαιρεῖσθαι γαμεῖν, ἀλλὰ καὶ τὴν οὐσίαν ἀνέμητον διὰ ταῦτα συγχωρήσας εἶναι ᾤκει καθʼ αὑτὸν ἐν τῇ Σαλαμῖνι, οὕτως ἤδη ὁ Μειδυλίδης ἐκδίδωσι τὴν αὑτοῦ θυγατέρα Ἀριστοτέλει Παλληνεῖ, τῷ πάππῳ τῷ ἐμῷ. καὶ γίγνονται ἐξ αὐτοῦ υἱεῖς τρεῖς, Ἀριστόδημός τε οὑτοσὶ ὁ πατὴρ ὁ ἐμὸς καὶ Ἁβρώνιχος ὁ θεῖος καὶ Μειδυλίδης, ὃς νῦν τετελευτηκὼς τυγχάνει.
To him there was born a daughter, Cleitomachê by name, whom he wished to give in marriage to his own brother, who was still unmarried; but since Archiades declared that he did not wish to marry, and for this reason allowed the property to remain undivided, and lived by himself in Salamis, Meidylides at length gave his daughter in marriage to Aristoteles of Pallenê, my grandfather. Of them were born three sons, Aristodemus here, my father, and Habronichus, my uncle, and Meidylides, who is now dead. Our right of inheritance, based on kinship in the family to which the estate belongs, is, men of the jury, substantially this.
§ 11
καὶ ἡ μὲν τοῦ γένους ἀγχιστεία τοῦ ἡμετέρου, ἐν ᾧ ἐστιν ὁ κλῆρος, σχεδὸν οὕτως ἔχει, ὦ ἄνδρες δικασταί. Ἀρχιάδῃ γὰρ πρὸς ἀνδρῶν ἡμεῖς μὲν γένει ἐγγυτάτω, καὶ κατὰ τοῦτον τὸν νόμον ἀξιοῦντες τῆς ἐκείνου οὐσίας κληρονομεῖν καὶ τὸ γένος μὴ περιιδεῖν ἐξερημωθέν, ἐλάχομεν πρὸς τὸν ἄρχοντα τοῦ κλήρου· οὗτοι δὲ ἔχοντες οὐ δικαίως τὰ χρήματα διαμεμαρτυρήκασι νυνί, τὸ μὲν ὅλον ἰσχυριζόμενοι ποιήσει, φάσκοντες δὲ καὶ συγγενεῖς εἶναι.
For we are the nearest of kin to Archiades in the male line, and, as we deemed it right according to this law that we should inherit his estate, and not allow the family to be brought to extinction, we brought suit for the inheritance before the archon. Our opponents, who hold the property without right, have now filed an affidavit of objections, basing their entire claim upon adoption, but alleging also that they are near of kin.
§ 12
περὶ μὲν οὖν ταύτης τῆς ποιήσεως, ὃν τρόπον ἔχει, σαφῶς ὑμᾶς ὕστερον διδάξομεν· περὶ δὲ τοῦ γένους, ὡς οὐκ εἰσὶν ἡμῶν ἐγγυτέρω, τοῦτο δεῖ μαθεῖν ὑμᾶς. ἓν μὲν οὖν ὁμολογεῖται, τὸ κρατεῖν τῶν κληρονόμων τοὺς ἄρρενας καὶ τοὺς ἐκ τῶν ἀρρένων· ἁπλῶς γὰρ τοῖς ἐγγυτάτω πρὸς ἀνδρῶν, ὅταν μὴ παῖδες ὦσιν, ὁ νόμος τὰς κληρονομίας ἀποδίδωσιν. οὗτοι δʼ ἐσμὲν ἡμεῖς· ἄπαις μὲν γὰρ ὁ Ἀρχιάδης ὁμολογεῖται τετελευτηκέναι, τούτῳ δὲ πρὸς ἀνδρῶν ἡμεῖς ἐσμεν ἐγγυτάτω.
Now, with regard to this adoption, we will show you plainly later on what its character was; but with reference to blood relationship, I must prove to you that they are not nearer of kin than we. One thing is admitted, that in the matter of inheritance males and those descended from males have the precedence, for the law explicitly gives the inheritance as their due to the nearest of kin in the male line, when there are no children. Well, it is we who answer this description; for Archiades is admitted to have died without issue, and we are the nearest of kin to him in the male line.
§ 13
πρὸς δὲ καὶ ἐκ γυναικῶν οἱ αὐτοὶ οὗτοι· ὁ γὰρ Μειδυλίδης ἀδελφὸς ἦν τοῦ Ἀρχιάδου, τοῦ δὲ Μειδυλίδου θυγάτηρ ἡ τοῦ ἐμοῦ πατρὸς μήτηρ, ὥστε γίγνεται Ἀρχιάδης, ὑπὲρ οὗ τοῦ κλήρου τὴν ἐπιδικασίαν ποιούμεθα νυνί, θεῖος τῇ τοῦ πατρὸς τοῦ ἐμοῦ μητρὶ ἐκ πατραδέλφων, πρὸς ἀνδρῶν ἔχων τὴν συγγένειαν ταύτην καὶ οὐ πρὸς γυναικῶν. Λεώστρατος δʼ οὑτοσὶ γένει τε ἀπωτέρω ἐστὶν καὶ πρὸς γυναικῶν οἰκεῖος Ἀρχιάδῃ· ἡ γὰρ τοῦ Λεωκράτους μήτηρ τοῦ τούτου πατρὸς ἀδελφιδῆ ἦν τῷ Ἀρχιάδῃ ἐκείνῳ καὶ τῷ Μειδυλίδῃ, ἀφʼ ὧν ἡμεῖς ὄντες ἀξιοῦμεν τῆς κληρονομίας τυχεῖν.
And furthermore, we are also his nearest of kin in the female line; for Meidylides was the brother of Archiades, and the daughter of Meidylides was the mother of my father, so that Archiades, for whose inheritance we are now prosecuting our claim, is uncle (their fathers having been brothers) to the mother of my father, having this relationship in the male line, not in the female line. But Leostratus here is in kinship further removed, and is related to Archiades on the female side; for the mother of Leocrates, the father of the defendant, was niece to the Archiades in question and to Meidylides, as descendants of whom we claim the right to win the inheritance.
§ 14
πρῶτον μὲν οὖν, ὦ ἄνδρες δικασταί, τὸ γένος ἡμῶν ὅτι οὕτως ἔχει ὥσπερ καὶ λέγομεν, ἀναγνώσεται ὑμῖν τὰς μαρτυρίας, ἔπειτα μετὰ ταῦτα τὸν νόμον αὐτὸν τὸν τοῖς τε γένεσι καὶ τοῖς ἐγγυτάτω πρὸς ἀνδρῶν τὰς κληρονομίας ἀποδιδόντα· τὰ γὰρ κεφάλαια τοῦ ἀγῶνος, καὶ ὑπὲρ ὧν ὀμωμοκότες οἴσετε τὴν ψῆφον, σχεδόν τι ταῦτʼ ἔστιν. καί μοι κάλει τούς τε μάρτυρας δευρὶ καὶ τὸν νόμον ἀναγίγνωσκε. ΜΑΡΤΥΡΕΣ. ΝΟΜΟΣ.
First, men of the jury, to prove that our pedigree is as I have stated, the clerk shall read you the depositions, and thereafter the law itself which awards inheritances to the families and to those nearest of kin in the male line. For, I take it, these are the essential points in the case and the matters upon which you cast your vote under oath. (To the clerk.) Call the witnesses up here, please, and read the law. The Witnesses. The Law
§ 15
τὰ μὲν τοίνυν περὶ τὸ γένος τό τε τούτων καὶ τὸ ἡμέτερον οὕτως ἔχει, ὦ ἄνδρες δικασταί, ὥστε τοὺς ἐπιδεδειχότας ἐξ αὐτῶν τῶν μαρτυριῶν ὡς εἰσὶν γένει ἐγγυτέρω προσήκει κληρονομεῖν, καὶ μὴ τὴν τοῦ διαμαρτυρήσαντος ἀπόνοιαν κρείττω τῶν ὑμετέρων νόμων γενέσθαι. καὶ γὰρ εἰ τῇ ποιήσει ἰσχυρίζονται, ἣν ὡς ἐγένετο ἡμεῖς δείξομεν, τετελευτηκότος γε τοῦ εἰσποιηθέντος δήπου ἄπαιδος καὶ τοῦ οἴκου μέχρι τῆς ἡμετέρας λήξεως ἐξηρημωμένου, πῶς οὐ προσήκει τοὺς ἐγγυτάτω γένει ὄντας, τούτους τὴν κληρονομίαν κομίσασθαι, καὶ ὑμᾶς μὴ τοῖς δυναμένοις ἄριστα παρασκευάσασθαι, ἀλλὰ τοῖς ἀδικουμένοις τῶν πολιτῶν βοηθεῖν;
Matters concerning their pedigree and concerning ours, men of the jury, stand thus, and so it is right that those who have proved on the basis of the affidavits themselves that they are nearer of kin, should have the inheritance, and that the madness of the one who made the affidavit of objections should not prove stronger than your laws. For if they lay stress on the adoption, the nature of which I shall make clear to you, yet surely after the death without issue of the adopted son, when the house up to the filing of our suit had become extinct, it is right that those who are nearest of kin should receive the inheritance, and that you should give your aid, not to those citizens who are able to get up the strongest backing, but to those who are suffering wrong.
§ 16
εἰ μὲν γὰρ ἐφʼ ἡμῖν ἦν ὥστε δείξασιν τὰ περὶ τοῦ γένους καὶ τῆς διαμαρτυρίας αὐτῆς καταβῆναι καὶ μηδενὸς ἔτι πλείονος λόγου προσδεῖσθαι, σχεδόν τι τῶν μεγίστων εἰρημένων οὐκ ἂν ἠνωχλοῦμεν τὰ πλείω. ἐπειδὴ δὲ οὗτοι τοῖς μὲν νόμοις οὐκ ἐνισχυριοῦνται, τῷ δὲ προειληφέναι τι τῶν πραγμάτων ἐκ τοῦ ἄνωθεν χρόνου καὶ τῷ ἐμβεβατευκέναι εἰς τὴν οὐσίαν, τούτοις τεκμηρίοις χρώμενοι φήσουσι κληρονομεῖν, ἀναγκαῖον ἴσως καὶ περὶ τούτων ἐστὶν εἰπεῖν καὶ δεῖξαι τούτους πάντων ἀνθρώπων βιαιοτάτους ὄντας.
If it had been in our power, after setting forth matters regarding the pedigree and the affidavit itself, to leave the platform, and to have no need of further words, since practically the most important arguments would have been advanced, we should not trouble you further. But since our opponents will not rely upon the laws, but through having forestalled us and got some control of the situation long ago, and through having entered into possession of the estate, will use these facts as proofs, and declare that they are the heirs, it is perhaps necessary to discuss these matters as well, and to prove that of all humankind our opponents are the most arbitrary.
§ 17
τὸ γὰρ ἐξ ἀρχῆς, ὦ ἄνδρες δικασταί, ἐκδιδόασιν τὴν ἀδελφὴν τὴν ἑαυτῶν ὁ Μειδυλίδης καὶ ὁ Ἀρχιάδης Λεωστράτῳ Ἐλευσινίῳ· μετὰ δὲ ταῦτα ἐκ θυγατρὸς τῆς ἐκδοθείσης ἀδελφῆς ταύτης αὐτῶν γίγνεται Λεωκράτης ὁ πατὴρ Λεωστράτου τουτουί, σκέψασθε ὡς πολλοστὸς εἰς τὴν τοῦ Ἀρχιάδου συγγένειαν προσήκων, ὑπὲρ οὗ τὴν διαμαρτυρίαν πεποίηται. τούτων δʼ οὕτως ἐχόντων ὁ μὲν Ἀρχιάδης οὐκ ἐγάμει, ὁ δὲ Μειδυλίδης ὁ ἀδελφὸς αὐτοῦ, πάππος δὲ τουτουὶ ἔγημε.
To go back to the beginning, men of the jury, Meidylides and Archiades gave their sister in marriage to Leostratus of Eleusis; and after a time from this sister of theirs, thus given in marriage, there was born Leocrates, the Iather of the defendant Leostratus; observe how distantly related he is to Archiades, regarding whom they have filed the affidavit of objections. When matters were as I have stated, Archiades did not marry, but his brother Meidylides, the grandfather of my father here, did marry.
§ 18
καὶ οὐδέπω τὴν οὐσίαν ἐνέμοντο, ἀλλʼ ἑκάτερος ἔχων τὰ ἱκανὰ ὁ μὲν Μειδυλίδης ἐν τῷ ἄστει διέμενεν, ὁ δὲ Ἀρχιάδης ἐν Σαλαμῖνι ᾤκει. οὐ πολλῷ δὲ χρόνῳ ὕστερον ἀποδημίας τινὸς εἰς τὴν ὑπερορίαν συμβάσης τῷ Μειδυλίδῃ τῷ πάππῳ τῷ τοῦ πατρός, ἠρρώστησεν ὁ Ἀρχιάδης, καὶ τελευτᾷ τὸν βίον ἀπόντος τοῦ Μειδυλίδου ἄγαμος ὤν. τί τούτου σημεῖον; λουτροφόρος ἐφέστηκεν ἐπὶ τῷ τοῦ Ἀρχιάδου τάφῳ.
They made as yet no division of the property, but, both having enough to live on, Meidylides continued to live in the city, and Archiades made his home in Salamis. Not long afterward, when Meidylides, my father’s grandfather, happened to go on a journey out of the country, Archiades fell sick, and died during the absence of Meidylides, being still unmarried. What is the proof of this? A maiden bearing an urn for water stands upon the tomb of Archiades.
§ 19
ἐν δὲ τούτῳ τῷ καιρῷ ἔχων τὴν τῆς συγγενείας τῆς πρὸς γυναικῶν πρόφασιν Λεωκράτης ὁ τουτουὶ πατὴρ Λεωστράτου εἰσποιεῖ αὑτὸν υἱὸν τῷ Ἀρχιάδῃ, καὶ ἐνεβάτευσεν οὕτως εἰς τὴν οὐσίαν ὡς ὑπʼ ἐκείνου ζῶντος ἔτι εἰσποιηθείς. ἀφικόμενος δὲ ὁ Μειδυλίδης ἠγανάκτει τε τῷ γεγενημένῳ καὶ οἷος ἦν ἐπεξιέναι τῷ Λεωκράτει· πειθόντων δὲ τῶν οἰκείων καὶ δεομένων ἐᾶν ἐν τῷ οἴκῳ εἶναι τὸν Λεωκράτην υἱὸν εἰσποιητὸν τῷ Ἀρχιάδῃ, συνεχώρησεν ὁ Μειδυλίδης, οὐχ ἡττηθεὶς ἐν δικαστηρίῳ, ἀλλὰ τὸ μὲν ὅλον ὑπὸ τούτων ἀπατηθείς, ἔπειτα μέντοι καὶ τοῖς οἰκείοις πειθόμενος.
At this juncture Leocrates, the father of Leostratus here, on the pretext of his relationship on the female side, got himself adopted as son to Archiades, and so entered into possession of the estate, as though he had been adopted by Archiades during his lifetime. When Meidylides returned, he was incensed at what had been done, and was in a mood to enter suit against Leocrates; but under the persuasion of his relatives and their pleas that he should suffer Leocrates to remain in the family as the son by adoption of Archiades, he yielded the point,—not through losing his case in court, but absolutely through being deceived by these men here and partly also through giving way to the persuasion of his relatives.
§ 20
καὶ ὁ μὲν Μειδυλίδης ταῦτα πράξας τελευτᾷ τὸν βίον, ὁ δὲ Λεωκράτης εἶχεν τὴν τοῦ Ἀρχιάδου οὐσίαν καὶ ἐκληρονόμει πολλὰ ἔτη ὡς ἂν ἐκείνου υἱὸς ποιητός· ἡμεῖς δὲ παρὰ τὸ τὸν Μειδυλίδην ταῦτα συγχωρῆσαι ἡσυχίαν εἴχομεν. χρόνῳ δʼ ὕστερον οὐ πολλῷ—τοῖς γὰρ μετὰ ταῦτα λόγοις ἤδη σφόδρα τὸν νοῦν προσέχετε, ὦ ἄνδρες δικασταί·
After this experience Meidylides died, and Leocrates continued in possession of the estate of Archiades, and conducted himself as heir for many years, as being his adopted son; and we, on our part, inasmuch as Meidylides had made this concession, refrained from action. No long time afterwards, however,—and now, men of the jury, pay close heed to what I am about to say—
§ 21
ὁ γὰρ Λεωκράτης ὁ εἰσποιητὸς γενόμενος τῷ Ἀρχιάδῃ, ἐγκαταλιπὼν τουτονὶ Λεώστρατον ἐν τῷ οἴκῳ υἱὸν γνήσιον, ἐπανῆλθεν αὐτὸς εἰς τοὺς Ἐλευσινίους, ὅθεν ἦν τὸ ἐξ ἀρχῆς. καὶ οὐδʼ ἐνταῦθα οὐδέπω ἡμεῖς οὐδὲν τῶν πραγμάτων τῶν περὶ τὸν κλῆρον ἐκινοῦμεν, ἀλλʼ ἐμένομεν ἐπὶ τῶν αὐτῶν.
Leocrates, who had become son by adoption to Archiades, himself returned to the Eleusinians, to whom he originally belonged, leaving Leostratus here in the family as a lawfully born son. Even then we did not as yet disturb any of the arrangements regarding the estate, but continued as before.
§ 22
πάλιν τοίνυν Λεώστρατος αὐτὸς οὑτοσί, εἰσποιητὸς ὢν υἱὸς καὶ ἐγκαταλειφθεὶς ἐν τῷ τοῦ Ἀρχιάδου οἴκῳ, ἐπανέρχεται, ὥσπερ ὁ πατὴρ αὐτοῦ, ἐπὶ τοὺς Ἐλευσινίους, ἐγκαταλιπὼν υἱὸν γνήσιον καὶ διὰ τριῶν σωμάτων κυρίαν τὴν ἐξ ἀρχῆς ποίησιν παρὰ τοὺς νόμους καταστήσας.
Well now, Leostratus here, although he was an adopted son and had been left in the family of Archiades, himself returned, as his father had done, to the Eleusinians, leaving in his place a lawfully born son, and, in defiance of the laws, setting up the original adoption as valid through the lives of three persons.
§ 23
πῶς γὰρ οὐ παρὰ τοὺς νόμους, ὁπότʼ εἰσποιητὸς αὐτὸς ὢν εἰσποιητοὺς υἱοὺς ἐγκαταλείπων ἐπανῄει; καὶ τοῦτο διατετέλεκε ποιῶν μέχρι ταύτης τῆς ἡμέρας, καὶ διὰ τούτου τοῦ τρόπου τὴν κληρονομίαν ἡμῶν ἀποστερήσειν οἴονται, ἐνεργαζόμενοι μὲν καὶ ἐμπαιδοτροφούμενοι τῇ τοῦ Ἀρχιάδου οὐσίᾳ, ἐπανιόντες δὲ ἐπὶ τὴν πατρῴαν οὐσίαν ἐκεῖθεν ἀεί, κἀκείνην μὲν ἀκέραιον φυλάττοντες, ταύτην δʼ ἀναλίσκοντες.
For how could it be other than contrary to the laws, when one, being himself an adopted son, returned to his original family leaving adopted sons in his place? That is what Leostratus has done up to this day, and by this means they think to rob us of our inheritance, making profit from the estate of Archiades, and supporting their children by it, and always returning from it to the estate of their fathers, keeping that intact, while spending the other.
§ 24
ἀλλʼ ὅμως τούτων τοιούτων ὄντων, ὅπερ εἶπον, ἡμεῖς ὑπεμένομεν ἅπαντα. μέχρι τίνος; ἕως ὁ Λεωκράτης ὁ ὑπὸ Λεωστράτου ἐν τῷ οἴκῳ τῷ Ἀρχιάδου ἐγκαταλειφθεὶς υἱὸς τετελεύτηκεν ἄπαις. τούτου δὲ ἄπαιδος τετελευτηκότος, ἀξιοῦμεν ἡμεῖς οἱ γένει ἐγγυτάτω ὄντες Ἀρχιάδῃ κληρονομεῖν τῆς οὐσίας, καὶ μὴ τῷ τετελευτηκότι τῷ αὐτῷ εἰσποιητῷ ὄντι υἱὸν εἰσποιεῖν ἐπʼ ἀποστερήσει τῶν ἡμετέρων.
Nevertheless, although matters were in this condition, as I have told you, we submitted to everything. Until when? Until Leocrates, who had been left by Leostratus in the house as a son, died without issue. But since he died without issue, we, who are nearest of kin to Archiades, claim to inherit the property; and we claim that the defendant cannot, in order to rob us of what is ours, give an adopted son to the dead man who was himself adopted.
§ 25
εἰ μὲν γὰρ αὐτὸς ζῶν ἐποιήσατο, καίπερ ὄντος παρὰ τὸν νόμον τοῦ ἔργου, οὐκ ἀντιλέγομεν· ἐπειδὴ δὲ οὔτε γόνῳ ἦν αὐτῷ υἱὸς οὐδεὶς οὔτʼ ἐποιήσατο ζῶν, ὁ δὲ νόμος τοῖς ἐγγύτατα γένους τὰς κληρονομίας ἀποδίδωσι, πῶς οὐ δίκαιοί ἐσμεν ἡμεῖς τούτων μὴ ἀποστερηθῆναι κατʼ ἀμφότερα;
For if Leocrates had himself adopted a son during his lifetime, even though the action was contrary to law, we should have made no protest; but since he had no son born to him, nor had adopted one during his lifetime, and as the law gives inheritances to the nearest of kin, how can it be other than right that we should not be robbed of this inheritance, to which we have a double title?
§ 26
καὶ γὰρ τῷ Ἀρχιάδῃ, οὗ ἦν ἡ οὐσία τὸ ἐξ ἀρχῆς, ἐγγυτάτω γένει ἐσμὲν καὶ τῷ εἰσποιητῷ Λεωκράτει· τοῦ μὲν γὰρ ὁ πατὴρ ἐπανεληλυθὼς εἰς τοὺς Ἐλευσινίους οὐκέτι τὴν κατὰ τὸν νόμον οἰκειότητα ἔλιπεν αὑτῷ, ἡμεῖς δέ, παρʼ οἷς ἦν ἐν τῷ γένει, τὴν ἀναγκαιοτάτην συγγένειαν εἴχομεν, ὄντες ἀνεψιαδοῖ ἐκείνῳ. ὥστʼ εἰ μὲν βούλει, τοῦ Ἀρχιάδου συγγενεῖς ὄντες ἀξιοῦμεν κληρονομεῖν, εἰ δὲ βούλει, τοῦ Λεωκράτους· τετελευτηκότος γὰρ ἄπαιδος αὐτοῦ, οὐδεὶς ἡμῶν γένει ἐγγυτέρω ἐστί.
For we are nearest of kin to Archiades, to whom the property originally belonged, and also to the adopted Leocrates; for his father, seeing that he has returned to the Eleusinians, no longer retained his legal relationship, whereas we, to whose family he had come to belong, had the closest relationship, being children of that father’s first cousin. So, if you like, we claim the inheritance as kinsmen of Archiades, or, if you like it better, as kinsmen of Leocrates; for since he died without issue, no one is nearer of kin than we.
§ 27
καὶ διὰ μὲν σέ, ὦ Λεώστρατε, ὁ οἶκος ἐξηρήμωται· τῆς γὰρ οὐσίας τὴν οἰκειότητα, οὐ τῶν ἀνδρῶν τῶν ποιησαμένων διετήρεις. ἕως μέν γε τελευτήσαντος τούτου οὐδεὶς ἠμφεσβήτει τοῦ κλήρου, οὐδένα εἰσεποίεις τῷ Ἀρχιάδῃ υἱόν· ἐπειδὴ δὲ ἡμεῖς συγγενεῖς ὄντες ἥκομεν εἰς τὸ μέσον, τηνικαῦτα εἰσποιεῖς, ἵνα τὴν οὐσίαν κατάσχῃς. καὶ φὴς μὲν οὐδὲν εἶναι τῷ Ἀρχιάδῃ, πρὸς ὃν εἰσεποιήθης, διαμαρτυρεῖς δὲ πρὸς ἡμᾶς, τὸ ὁμολογούμενον γένος ἐξελαύνων· εἰ γὰρ μηδέν ἐστιν ἐν τῷ οἴκῳ, τί σὺ ἐλαττοῖ τοῦ μηδενὸς ἡμῶν κληρονομησάντων;
So far as you are concerned, Leostratus, the family has become extinct; for you sought to maintain a relationship with the property, not with those who adopted you. After the death of Leocrates, so long as no one laid claim to the estate, you sought to get no one adopted as a son to Archiades; but now that we have come forward as kinsmen, then you get one adopted, that you may get possession of the property. And you declare that Archiades, into whose house you were adopted, had no property, yet you file an affidavit of objections against us, seeking to exclude his acknowledged kindred. If there is nothing in the estate, wherein do you suffer loss, if we inherit this nothing?
§ 28
ἀλλὰ γὰρ ἡ ἀναίδεια καὶ ἡ πλεονεξία τοιαύτη ἐστὶν αὐτοῦ, ὦ ἄνδρες δικασταί, ὥσθʼ ἡγεῖσθαι δεῖν ἐν Ἐλευσινίοις τε τὴν πατρῴαν οὐσίαν ἐπανελθὼν ἔχειν, ἐφʼ ἅ τʼ εἰσεποιήθη μὴ ὄντος ἐν τῷ οἴκῳ υἱοῦ, καὶ τούτων κύριος γενέσθαι. καὶ ταῦτα πάντα ῥᾳδίως διοικεῖται· πρὸς γὰρ ἀνθρώπους ἡμᾶς πένητας καὶ ἀδυνάτους ἔχων ἀναλίσκειν ἐκ τῶν ἀλλοτρίων πολὺ περίεστιν. διόπερ οἶμαι ὑμᾶς δεῖν βοηθεῖν τοῖς μὴ πλεονεκτῆσαί τι βουλομένοις, ἀλλʼ ἀγαπῶσιν ἐάν τις ἡμᾶς τῶν νόμων ἐᾷ τυγχάνειν.
But the fact is, men of the jury, that his impudence and greed are such that he thinks it is legitimate for him to return to the Eleusinians and retain the estate of his fathers, and at the same time to be master of that into which he was introduced by adoption, there being no son in the family. And all this he easily managed, for over us, who are poor men and men without influence, he has a great advantage, since he is able to spend what belongs to others. I consider, therefore, that it is your duty, men of the jury, to give aid to us who are not seeking to gain an advantage over others, but who are content if we are allowed to win our legal rights.
§ 29
τί γὰρ δεῖ ποιεῖν ἡμᾶς, ὦ ἄνδρες δικασταί; διὰ τριῶν τῆς ποιήσεως ἐμμενούσης, καὶ τοῦ τελευταίου ἐγκαταλειφθέντος, τούτου ἄπαιδος τετελευτηκότος, μὴ κομίσασθαι τὰ ἡμέτερʼ αὐτῶν χρόνῳ ποτέ; τοῦτο τοίνυν ἔχοντες τὸ δίκαιον ἐλάχομεν τοῦ κλήρου πρὸς τὸν ἄρχοντα. οὑτοσὶ δὲ Λεωχάρης προπετῶς διαμαρτυρήσας τὰ ψευδῆ, οἴεται δεῖν παρὰ πάντας τοὺς νόμους ἀποστερῆσαι ἡμᾶς τῆς κληρονομίας.
For what are we to do, men of the jury? When the adoption has been continued through three persons, and the one last left in the family has died without issue, are we not at the last to recover what is our own? Well then, having this just claim, we brought suit for the inheritance before the archon. But this fellow Leochares here, having lightly sworn a false affidavit, thinks that he has the right to rob us of the inheritance in defiance of all the laws.
§ 30
πρῶτον μὲν οὖν, ὅτι τά τε περὶ τὰς ποιήσεις καὶ τὸ γένος τὸ τούτων ἀληθῆ εἰρήκαμεν, καὶ ἡ λουτροφόρος ἐφέστηκεν ἐπὶ τῷ τοῦ Ἀρχιάδου μνήματι, ταύτας ὑμῖν τὰς μαρτυρίας βουλόμεθʼ ἀναγνῶναι· ἔπειτʼ ἤδη καὶ τὰ λοιπὰ σαφῶς διδάξομεν ὑμᾶς, ὥστʼ ἐξελέγξαι τούτους τὰ ψευδῆ διαμεμαρτυρηκότας. καί μοι λαβὲ τὰς μαρτυρίας ἃς λέγω. ΜΑΡΤΥΡΙΑΙ.
First, then, to prove that what we have stated about the adoptions and the pedigree of these men is true, and that the water-bearer does stand upon the tomb of Archiades, we wish to read to you these depositions. After that we will instruct you plainly regarding the remaining matters as well, and so convict our opponents of having sworn a false affidavit. (To the clerk.) Take, please, the depositions of which I speak. The Depositions
§ 31
ὁ μὲν τοίνυν τοῦ πράγματος λόγος καὶ τὸ ἁπλοῦν δίκαιον περὶ τῆς κληρονομίας οὕτως ἔχει, ὦ ἄνδρες δικασταί, τῶν τε πεπραγμένων ἐξ ἀρχῆς αὐτὰ τὰ κεφάλαια σχεδόν τι ἀκηκόατε. ἃ δὲ μετὰ τὴν τοῦ κλήρου λῆξιν πεποιήκασι καὶ ὃν τρόπον ἡμῖν κεχρημένοι εἰσίν, ἀναγκαῖον νομίζω εἰπεῖν· οἴομαι γὰρ περὶ κλήρου ἀγῶνα μηδένας ἄλλους παρανενομῆσθαι τοιαῦτα οἷα ἡμᾶς.
Such is the real meaning of this affair, men of the jury, and such the legal rights of inheritance, plainly stated; and you have also heard what amounts to a summary of all that has been done from the start. But I consider it necessary to tell you also of what they have done since the suit for the inheritance was instituted, and the manner in which they have treated us; for in my opinion no other people have ever in an inheritance suit been dealt with in a manner so contrary to law as we have been.
§ 32
ἐπειδὴ γὰρ ἐτελεύτησεν ὁ Λεωκράτης καὶ ἡ ταφὴ ἐγένετο αὐτῷ, πορευομένων ἡμῶν εἰς τὰ κτήματα διὰ τὸ ἄπαιδά τε τὸν ἄνδρα καὶ ἄγαμον τετελευτηκέναι, ἐξήγαγε Λεώστρατος οὑτοσὶ φάσκων αὑτοῦ εἶναι. καὶ ὅτι μὲν ποιεῖν τι τῶν νομιζομένων ἐκώλυσεν ἡμᾶς τῷ τετελευτηκότι, πατὴρ ὢν αὐτὸς ἐκείνου, ἴσως ἔχει λόγον, καίπερ ὄντος παρανόμου τοῦ ἔργου· τῷ γὰρ φύσει ὄντι πατρὶ τῆς ταφῆς τὴν ἐπιμέλειαν παραδίδοσθαι εἰκός ἐστιν, ἔπειτα μέντοι καὶ τοῖς οἰκείοις ἡμῖν, ὧν ἦν συγγενὴς κατὰ τὴν ποίησιν ὁ τετελευτηκώς.
For when Leocrates died, and his funeral had taken place, and we went to take possession of his property, since he had died without issue and unmarried, Leostratus here ejected us, declaring that it belonged to him. Now his preventing us from performing any of the proper rites for the deceased is perhaps to be excused, seeing that he was his father, although the act was contrary to law; for it is proper that the care of the funeral should be committed to the natural father, but, next after him, also to us the members of the family to whom the deceased was related by virtue of the adoption.
§ 33
ἐπεὶ δὲ τὰ νομιζόμενα ἐγένετο, κατὰ ποῖον νόμον φανεῖται ἐρήμου ὄντος τοῦ οἴκου τοὺς ἐγγυτάτω γένους ἡμᾶς ἐξαγαγὼν ἐκ τῆς οὐσίας; ὅτι νὴ Δία πατὴρ ἦν τοῦ τετελευτηκότος. ἀπεληλυθώς γʼ εἰς τὸν πατρῷον οἶκον καὶ οὐκέτι τῆς οὐσίας ἐφʼ ᾗ ἐγκατέλιπεν τὸ υἱόν, κύριος ὤν· εἰ δὲ μή, τί τῶν νόμων ὄφελος;
But after the funeral rites were finished, what law will be found to justify him, when the family was extinct, in driving us, the nearest of kin, from the estate of the deceased? Because, they will say, he was father to the dead man. Yes, but he had returned to the family of his fathers, and was no longer master of the estate over which he had left his son in charge. Otherwise what is the use of the laws?
§ 34
γενομένης οὖν τῆς ἐξαγωγῆς, ἵνα τὰ πλεῖστα παραλίπω, ἐλάχομεν πρὸς τὸν ἄρχοντα τοῦ κλήρου, οὔτε γόνῳ, ὥσπερ εἶπον, υἱέος οὐδενὸς ὄντος τῷ τετελευτηκότι, οὔτʼ εἰσποιητοῦ γεγενημένου κατὰ τοὺς νόμους. μετὰ δὲ ταῦτα Λεώστρατος οὑτοσὶ παρακαταβάλλει ὡς υἱὸς Ἀρχιάδου ἐκείνου, οὐκ ἐπιλογισάμενος οὔθʼ ὅτι ἐπανεληλύθει εἰς τοὺς Ἐλευσινίους, οὔθʼ ὅτι οἱ εἰσποιητοὶ οὐκ αὐτοὶ ὑφʼ αὑτῶν, ἀλλʼ ὑπὸ τῶν εἰσποιουμένων καθίστανται·
Well, after our ejectment had taken place (to omit most of the details) we brought suit for the inheritance before the archon, inasmuch as the deceased had no son, as I stated, and had not adopted any according to the laws. After this, Leostratus here made a deposit for costs, as being the son of the aforesaid Archiades, not taking into account that he had returned to the Eleusinians, or that adopted children are made such, not by themselves but by those who adopt them.
§ 35
ἀλλὰ γὰρ οἶμαι ἁπλοῦν τι διελογίσατο, δεῖν αὑτὸν καὶ δικαίως καὶ ἀδίκως ἀμφισβητεῖν τῶν ἀλλοτρίων. καὶ πρῶτον μὲν ἐλθὼν οἷος ἦν εἰς τὸν Ὀτρυνέων πίνακα τὸν ἐκκλησιαστικὸν ἐγγράφειν αὑτὸν Ἐλευσίνιος ὤν, καὶ τοῦτο διῳκεῖτο, ἔπειτα, πρὶν ἐγγραφῆναι καὶ ἐν τῷ ληξιαρχικῷ γραμματείῳ τῷ τῶν Ὀτρυνέων, μετέχειν τῶν κοινῶν, τηλικαύτην παρανομίαν προαιρούμενος παρανομεῖν ἕνεκα πλεονεξίας.
But the truth is, I presume his one simple idea was that he must by fair means or foul lay claim to the property of others. And first he had the audacity to go and enroll himself on the assembly list of the Otrynians, although he was an Eleusinian, and managed to put this through; then, before his name was entered on the adult register of the Otrynians, he sought to claim a share in the public benefits in flagrant defiance of law, because of his greed for gain.
§ 36
αἰσθόμενοι δʼ ἡμεῖς μαρτύρων ἐναντίον ἐκωλύσαμεν τὸ γιγνόμενον, καὶ ᾠόμεθα δεῖν κριθῆναι πρῶτον τὴν κληρονομίαν παρʼ ὑμῖν, πρὶν ἐπὶ τὸ ὄνομά τινα τὸ τοῦ Ἀρχιάδου εἰσποιηθῆναι. κωλυθεὶς δὲ καὶ ἐξελεγχθεὶς πρὸς τῷ πίνακι καὶ ἐν τῇ τῶν ἀρχόντων ἀγορᾷ ὅτι ἠδίκει πολλῶν ἐναντίον, ᾤετο δεῖν μηδὲν ἧττον βιάζεσθαι καὶ κρείττων ταῖς παρασκευαῖς τῶν ὑμετέρων νόμων γενέσθαι.
We, seeing what was going on, called witnesses and put a stop to it, holding the view that it was necessary that the right of inheritance should first be decided in your court before anyone should be named as the adopted son of Archiades. He was thwarted then, and convicted in the presence of many witnesses of fraudulent action, both in the matter of the list, and in the assembly for the election of the deme’s officers, yet nevertheless he persisted in trying to force his way in, and by his intrigues to prove himself stronger than your laws. What is the proof of this?
§ 37
τί τούτου τεκμήριον; συναγαγών τινας τῶν Ὀτρυνέων ὀλίγους καὶ τὸν δήμαρχον πείθει, ἐπειδὰν ἀνοιχθῇ τὸ γραμματεῖον, ἐγγράψαι αὑτόν. καὶ μετὰ ταῦτα ἧκε Παναθηναίων ὄντων τῶν μεγάλων τῇ διαδόσει πρὸς τὸ θεωρικόν, καὶ ἐπειδὴ οἱ ἄλλοι δημόται ἐλάμβανον, ἠξίου καὶ αὑτῷ δίδοσθαι καὶ ἐγγραφῆναι εἰς τὸ γραμματεῖον ἐπὶ τὸ τοῦ Ἀρχιάδου ὄνομα. διαμαρτυρομένων δὲ ἡμῶν, καὶ τῶν ἄλλων δεινὸν φασκόντων εἶναι τὸ γιγνόμενον, ἀπῆλθεν οὔτʼ ἐγγραφεὶς οὔτε τὸ θεωρικὸν λαβών.
He got together some of the Otrynians with the demarch, and persuaded them at the opening of the adult register to inscribe his name. And after that on the occasion of the great Panathenaea at the time of the distribution, he came to get his admission fee, and when the other demesmen were receiving it, he demanded that it be given him also, and that he should be entered on the register under the name of Archiades. But when we entered a solemn protest, and all the others declared that what he was doing was an outrage, he went away without either having his name inscribed or receiving the admission fee.
§ 38
τὸν δὲ παρὰ τὸ ψήφισμα τὸ ὑμέτερον ἀξιοῦντα τὸ θεωρικὸν λαμβάνειν πρὶν ἐγγραφῆναι εἰς τοὺς Ὀτρυνέας, ὄντα ἐξ ἑτέρου δήμου, τοῦτον οὐκ οἴεσθε τοῦ κλήρου παρὰ τοὺς νόμους ἀμφισβητεῖν; ἢ τὸν πρὸ τῆς τοῦ δικαστηρίου γνώσεως οὕτως ἀδίκους πλεονεξίας διοικούμενον, τοῦτον πῶς εἰκὸς τῷ πράγματι πιστεύειν; ὁ γὰρ τὸ θεωρικὸν ἀδίκως ἀξιώσας λαμβάνειν καὶ περὶ τοῦ κλήρου τῇ αὐτῇ διανοίᾳ δῆλον ὅτι κέχρηται νυνί.
Now do you not think that a man, who in defiance of your decree claimed the right to receive the admission fee before his name had been inscribed on the list of the Otrynians, belonging as he did to another deme, would lay claim to an inheritance in defiance of the laws? Or when a man, before the court has rendered its decision, schemes to get advantages so unjust, can you think it reasonable to assume that he relies upon the justice of his case? For he, who fraudulently claimed the right to receive the admission fee, has now obviously practised the same design regarding the inheritance.
§ 39
ἀλλὰ μὴν καὶ τὸν ἄρχοντά γε ἐξηπάτησεν παρακαταβάλλων καὶ ἡμᾶς, καὶ ἀντεγράψατο Ὀτρυνεὺς εἶναι ἐν Ἐλευσινίοις δημοτευόμενος. ἐπειδὴ τοίνυν τούτων πάντων ἀπετύγχανεν, ταῖς παρελθούσαις ἀρχαιρεσίαις ταύταις παρασκευασάμενός τινας τῶν δημοτῶν ἠξίου οὗτος ἐγγράφεσθαι ποιητὸς υἱὸς τῷ Ἀρχιάδῃ.
Nay more, he even deceived the archon, when he made his deposit for costs to thwart us, and in his counter-statement declared that he was an Otrynian, when he was in fact a demesman among the Eleusinians. When, however, he failed in all these schemes, at the last election of officers the fellow got together some of the demesmen, and demanded that he be registered as the adopted son of Archiades.
§ 40
ἀντιλεγόντων δʼ ἡμῶν καὶ ἀξιούντων, ἐπειδὰν τοῦ κλήρου ἡ διαδικασία γένηται, τηνικαῦτα τοὺς δημότας τὴν ψῆφον φέρειν, πρότερον δὲ μή, τοῦτο μὲν ἐπείσθησαν οὐ διʼ αὑτούς, ἀλλὰ διὰ τοὺς νόμους· δεινὸν γὰρ ἐδόκει εἶναι τὸν παρακαταβεβληκότα τοῦ κλήρου εἰσποιεῖν αὑτὸν ἔτι τῶν πραγμάτων ἀκρίτων ὄντων· ὃ δὲ μετὰ ταῦτα διοικεῖται Λεώστρατος οὑτοσί, τοῦτο πάντων δεινότατόν ἐστιν.
Again we protested that the demesmen should give their votes only when the inheritance suit should have been decided, and not before; and to this they agreed, not on their own responsibility, but out of respect for the laws; for it seemed to them an outrageous thing that a man who had made a deposit for costs in an inheritance suit, should get himself adopted as a son while the matter was still undecided; but the thing which this fellow Leostratus contrived after this is the most outrageous of all.
§ 41
ἐπειδὴ γὰρ αὐτὸς ἀπετύγχανεν τοῦ ἐγγραφῆναι, εἰσποιεῖ Λεωχάρην τὸν αὑτοῦ υἱὸν Ἀρχιάδῃ παρὰ πάντας τοὺς νόμους, πρὶν τοῦ δήμου τὴν δοκιμασίαν γενέσθαι· οὐκ εἰσηγμένου δʼ εἰς τοὺς φράτεράς πω τοὺς Ἀρχιάδου, ἀλλʼ ἐπειδὴ ἐνεγράφη, τηνικαῦτα πείσας ἕνα τινὰ τῶν φρατέρων ἐνέγραψεν εἰς τὸ φρατερικὸν γραμματεῖον.
For when he failed to get his own name inscribed, he entered his own son Leochares as an adopted son of Archiades, in defiance of all the laws, before the scrutiny of the deme had taken place. But Leochares had not yet been introduced to the clansmen of Archiades; yet when his name had been entered on the list of the deme, only then did Leostratus, by bringing influence to bear upon a certain member of the clan, get the name inscribed upon the clan register.
§ 42
καὶ μετὰ ταῦτα τῇ διαμαρτυρίᾳ πρὸς τῷ ἄρχοντι τοῦτον ἐπιγράφεται ὡς υἱὸν ὄντα γνήσιον τοῦ τετελευτηκότος ἔτη πολλά, τὸν πρῴην καὶ χθὲς ἐγγραφέντα. καὶ συμβαίνει ἀμφοτέρους αὐτοὺς τῆς κληρονομίας ἀμφισβητεῖν· ὅ τε γὰρ Λεώστρατος οὑτοσὶ παρακατέβαλε τοῦ κλήρου ὡς υἱὸς γνήσιος Ἀρχιάδῃ, ὅ τε Λεωχάρης οὑτοσὶ διαμεμαρτύρηκεν ὡς υἱὸς ὢν γνήσιος τοῦ αὐτοῦ πατρός,
And after that, in his affidavit before the archon he inscribed Leochares as being the lawfully born son of the man who had been dead many years past—Leochares, who had been registered with the clan only a day or two before! So it results that they both lay claim to the inheritance; for Leostratus here made the deposit for costs in the inheritance suit as being the lawfully born son of Archiades, and Leochares here has filed the affidavit, as being the lawfully born son of the same father!
§ 43
οὐδέτερος δʼ αὐτῶν ζῶντι, ἀλλὰ τετελευτηκότι εἰσποιεῖ αὑτόν. ἡμεῖς δὲ οἰόμεθα δεῖν, ὦ ἄνδρες δικασταί, ἐπειδὰν περὶ τούτου τοῦ ἀγῶνος ὑμεῖς τὴν ψῆφον ἐνέγκητε, τηνικαῦτα ἐκ τῶν κατὰ γένος ἐγγυτάτω ἡμῶν εἰσποιεῖν υἱὸν τῷ τετελευτηκότι, ὅπως ἂν ὁ οἶκος μὴ ἐξερημωθῇ.
And in neither case is it to a living man, but to one that is dead, that each of them makes himself an adopted son! But in our opinion, men of the jury, you ought, when you shall have cast your vote concerning the present case, then, and not till then, to find from among us, who are nearest of kin, an adopted son for the deceased, in order that the family may not become extinct.
§ 44
πρῶτον μὲν οὖν, ὦ ἄνδρες δικασταί, ὡς ἐπανῆλθεν εἰς τοὺς Ἐλευσινίους ἐκ τῶν Ὀτρυνέων Λεώστρατος οὑτοσὶ καταλιπὼν υἱὸν τῷ Ἀρχιάδῃ γνήσιον, καὶ ὅτι ὁ πατὴρ αὐτοῦ ἔτι πρότερον τὸ αὐτὸ τοῦτʼ ἐπεποιήκει, καὶ ὡς ὁ καταλειφθεὶς ἄπαις τετελεύτηκεν, καὶ ὡς ὁ νῦν διαμεμαρτυρηκὼς πρότερον εἰς τοὺς δημότας ἢ εἰς τοὺς φράτερας ἐνεγράφη, τούτων ὑμῖν τὰς τῶν φρατέρων καὶ τὰς τῶν δημοτῶν μαρτυρίας ἀναγνώσεται, καὶ τῶν ἄλλων δὲ τῶν εἰρημένων, ὧν οὗτοι πεποιήκασιν, ἁπάντων ὑμῖν τὰς μαρτυρίας καθʼ ἓν ἕκαστον παρέξομαι. καί μοι κάλει τοὺς μάρτυρας δευρί. ΜΑΡΤΥΡΕΣ.
First, men of the jury, to prove that Leostratus here has returned to the Eleusinians from the demesmen of Otrynê, leaving a lawfully born son in the family of Archiades; and that his father at an earlier date had done this same thing; and that the son so left has died without issue; and that the one who has now sworn the affidavit was enrolled among the demesmen before he had been enrolled among the members of the clan—to prove these facts the clerk shall read you the depositions of the members of the clan and of the deme; and in proof of all the other things I have mentioned which these men have done I shall produce testimony concerning each several fact. (To the clerk.) Please call the witnesses to come forward. The Witnesses
§ 45
τῶν μὲν τοίνυν πραγμάτων ἁπάντων ἀκηκόατε, ὦ ἄνδρες δικασταί, καὶ τῶν ἐξ ἀρχῆς γεγενημένων περὶ τὸν κλῆρον τοῦτον καὶ τῶν ὕστερον συμβάντων, ἐπειδὴ τάχιστα τὴν λῆξιν ἡμεῖς ἐποιησάμεθα. λοιπὸν δʼ ἐστὶ περί τε τῆς διαμαρτυρίας αὐτῆς εἰπεῖν καὶ περὶ τῶν νόμων καθʼ οὓς ἀξιοῦμεν κληρονομεῖν· ἔτι δέ, ἂν ἐγχωρῇ τὸ ὕδωρ καὶ μὴ μέλλωμεν ὑμῖν ἐνοχλεῖν, ἐξελέγξαι τὰ ὑπὸ τούτων ῥηθησόμενα, ὅτι οὔτε δίκαια οὔθʼ ὑγιῆ ἐστι. καὶ πρῶτον μὲν τὴν διαμαρτυρίαν ἀναγνώτω, καὶ σφόδρα τὸν νοῦν αὐτῇ προσέχετε· περὶ γὰρ ταύτης ἡ ψῆφος οἰσθήσεται νυνί. ΔΙΑΜΑΡΤΥΡΙΑ.
All the facts of the case, then, you have heard, men of the jury, all that took place at the first in connection with this inheritance, and all that occurred subsequently, as soon as we commenced our suit. It remains to speak of the affidavit itself and the laws in accordance with which we claim to inherit; and furthermore, if the water holds out and we shall not be troubling you too much, to refute the arguments which our opponents are going to advance, proving to you that they are neither just nor sound. And first let the clerk read the affidavit; and I beg you to give it close attention; for it is regarding this that your votes are presently to be cast. The Affidavit
§ 46
οὐκοῦν δήπου διαμεμαρτύρηκεν οὑτοσί, ὡς ἀκηκόατε, μὴ ἐπίδικον εἶναι τὸν κλῆρον τὸν Ἀρχιάδου, ὄντων αὐτῷ παίδων γνησίων κυρίως κατὰ τὸν θεσμόν. ἐξετάσωμεν τοίνυν, εἰ εἰσὶν ἢ τὰ ψευδῆ διαμεμαρτύρηκεν οὑτοσί. ὁ γὰρ Ἀρχιάδης ἐκεῖνος, οὗ ἐστιν ὁ κλῆρος, ἐποιήσατο υἱὸν τὸν τοῦ διαμεμαρτυρηκότος νυνὶ πάππον· ἐκεῖνος δʼ ἐγκαταλιπὼν υἱὸν γνήσιον τὸν τούτου πατέρα Λεώστρατον ἐπανῆλθεν εἰς τοὺς Ἐλευσινίους.
Well, then, the defendant has sworn, as you have heard, that the inheritance of Archiades is not open to litigation, since he has children lawfully born and rightfully established according to the statute. Let us, then, inquire if there are any, or if the defendant has sworn to what is false. The aforesaid Archiades, whose estate is in question, adopted as his son the grandfather of the one who has now sworn this affidavit; he, leaving a lawfully born son, Leostratus, the father of the defendant, returned to the Eleusinians.
§ 47
μετὰ δὲ ταῦτα αὐτὸς οὑτοσὶ Λεώστρατος πάλιν ἐγκαταλιπὼν υἱὸν ᾤχετο ἀπιὼν εἰς τὸν πατρῷον οἶκον· ὁ δʼ ἐγκαταλειφθεὶς ὑπὸ τούτου τελευταῖος ἁπάντων τῶν εἰσποιηθέντων τετελεύτηκεν ἄπαις, ὥστε γίγνεται ἔρημος ὁ οἶκος, καὶ ἐπανελήλυθεν ἡ κληρονομία πάλιν εἰς τοὺς ἐξ ἀρχῆς ἐγγύτατα γένους ὄντας.
After this, Leostratus here himself returned to the house of his fathers, leaving a son in the adoptive house; and the son whom he left, and who was the last of all the adopted children, has died without issue, so that the house thereby becomes extinct and the inheritance has reverted again to those originally nearest of kin.
§ 48
πῶς ἂν οὖν εἴησαν κατὰ τὴν διαμαρτυρίαν υἱεῖς ἔτι τινὲς τῷ Ἀρχιάδῃ, ᾧ οἱ μὲν εἰσποιηθέντες ὁμολογοῦνται ἐπανεληλυθέναι, ὁ δʼ ἐγκαταλειφθεὶς τελευταῖος ἄπαις τετελεύτηκεν; οὐκοῦν ἀνάγκη τὸν οἶκον ἔρημον εἶναι. ὁπότε δὲ ἔρημος ὁ οἶκος, οὐκ ἂν εἴησαν υἱεῖς ἔτι ἐκείνῳ γνήσιοι. οὑτοσὶ τοίνυν διαμεμαρτύρηκεν τοὺς οὐκ ὄντας εἶναι, καὶ γέγραφεν ἐν τῇ διαμαρτυρίᾳ ὄντων παίδων, ἕνα φάσκων αὑτὸν εἶναι.
How, then, could Archiades still have any sons, as the affidavit claims, when it is admitted that his adopted children returned to their original family and the last one left has died without issue? It follows, then, of necessity that the family is extinct. But when the family is extinct, there cannot be lawfully born sons still living. The fellow, then, has sworn that non-existent persons exist, and has written in the affidavit since he has children, alleging that he himself is one of them.
§ 49
ἀλλὰ μὴν γνησίων γʼ ὅταν λέγῃ καὶ κυρίως κατὰ τὸν θεσμόν, παρακρούεται παρὰ τοὺς νόμους. τὸ μὲν γὰρ γνήσιόν ἐστιν, ὅταν ᾖ γόνῳ γεγονός· καὶ ὁ νόμος ταῦτα μαρτυρεῖ λέγων, ἣν ἂν ἐγγυήσῃ πατὴρ ἢ ἀδελφὸς ἢ πάππος, ἐκ ταύτης εἶναι παῖδας γνησίους. τὸ δὲ κυρίως κατὰ τῶν ποιήσεων ὁ νομοθέτης ἔλαβεν, ὑπολαμβάνων δεῖν, ὅταν τις ὢν ἄπαις καὶ κύριος τῶν ἑαυτοῦ ποιήσηται υἱόν, ταῦτα κύρια εἶναι. οὗτος τοίνυν γόνῳ μὲν οὐδένα φησὶν Ἀρχιάδῃ γενέσθαι υἱόν, διαμεμαρτύρηται δὲ γνησίων ὄντων, ἐναντίαν τῷ πράγματι τὴν διαμαρτυρίαν ποιησάμενος.
But surely, when he says lawfully born and rightfully established according to the statute, he is quibbling and defying the laws. For the lawfully born exists, when it is born of the body; and the law bears testimony to this, when it says, Lawfully born are children of a woman whom her father or brother or grandfather has given in marriage. But rightfully established the lawgiver understood of adoptions, considering that when a man, being childless and master of his property, adopts a son, this action ought to be rightful. Well, our opponent says that Archiades had no son of the body, but in the affidavit he has sworn to the words since there are lawfully born children, thus making a sworn statement that is contrary to the truth.
§ 50
ποιητὸς δὲ ὁμολογῶν εἶναι, φαίνεται οὐκ εἰσποιηθεὶς ὑπὸ τοῦ τετελευτηκότος αὐτοῦ, ὥστε πῶς ἔτι σοι κύρια ταῦτʼ ἂν εἴη κατὰ τὸν θεσμόν; ὅτι νὴ Δία ἐγγέγραπται Ἀρχιάδῃ υἱός. ὑπό γε τουτωνὶ πρῴην βιασαμένων, ἤδη τῆς τοῦ κλήρου διαδικασίας ἐνεστηκυίας· οὐ δὴ δίκαιον ἐν τεκμηρίῳ ποιεῖσθαι τἀδίκημα.
He admits that he is an adopted son, yet it is manifest that he was not adopted by the dead man himself; so how can you claim that this status is rightfully established according to the statute? Because, he will say, he was registered as the son of Archiades. Yes, by the arbitrary act of these men, and that only the other day, when the suit for the estate had already been instituted. Surely it is not right for a man to regard as evidence his own illegal act.
§ 51
καὶ γὰρ ἐκεῖνο πῶς οὐ δεινόν ἐστιν, ὦ ἄνδρες δικασταί, ἐπὶ μὲν τοῦ λόγου αὐτίκα μάλα φήσειν ποιητὸν εἶναι, ἐν δὲ τῇ διαμαρτυρίᾳ τοῦτο μὴ τολμῆσαι γράψαι, ἀλλὰ τὰ μὲν ἐν ταύτῃ διαμεμαρτυρημένα εἶναι ὡς ὑπὲρ υἱοῦ γόνῳ γεγονότος, τὰ δʼ αὐτίκα μάλα ῥηθησόμενα ὡς εἰσποιητοῦ; εἰ δὲ τὴν ἀπολογίαν ἐναντίαν τῇ διαμαρτυρίᾳ ποιήσονται, πῶς οὐκ ἢ τὸν λόγον ἀνάγκη ἢ τὴν διαμαρτυρίαν ψευδῆ εἶναι; εἰκότως δʼ οὐ προσέγραψαν τὴν ποίησιν τῇ διαμαρτυρίᾳ. ἔδει γὰρ ἐγγράψαι αὐτοὺς εἰσποιησαμένου τοῦ δεῖνος· ὁ δʼ οὐκ εἰσεποιήσατο, ἀλλʼ ἑαυτοὺς εἰσποιοῦντες ἀποστεροῦσιν ἡμᾶς τῆς κληρονομίας.
For is it not an outrageous thing, men of tlie jury, that he should state—as he will presently in his speech—that he is an adopted son, while in his affidavit he did not dare to write this? Or that, while in the affidavit the protest is made as though for a son of the body, the speech that will presently be made will be on behalf of an adopted son? If they are going to make their defence conflict with the affidavit, surely either what they say, or what they swore, is false. It was with good reason that they did not add to the affidavit mention of the adoption, for in that case they would have had to add the words adopted by so-and-so. But Archiades never did adopt them; they adopted themselves, in order to rob us of the inheritance.
§ 52
τὸ μετὰ ταῦτα τοίνυν πῶς οὐκ ἄτοπον καὶ δεινόν ἐστιν, ἅμα παρακαταβεβληκέναι τοῦ κλήρου πρὸς τῷ ἄρχοντι ὡς ὄντα αὐτὸν Ἀρχιάδου Λεώστρατον τουτονί, τὸν Ἐλευσίνιον τοῦ Ὀτρυνέως, διαμεμαρτυρηκέναι δʼ ἕτερον, ὡς αὐτοὶ ὁρᾶτε, φάσκοντα καὶ τοῦτον Ἀρχιάδου υἱὸν εἶναι; καὶ ποτέρῳ δεῖ προσέχειν ὑμῶν ὡς ἀληθῆ λέγοντι;
Now is not their next proceeding absurd as well as outrageous?—that Leostratus here should have made his deposit for costs in the inheritance suit before the archon, as being the son of Archiades (while he was an Eleusinian, and Archiades of the deme Otrynê), but that someone else should have sworn the affidavit, as you see for yourselves, alleging that he, too, was a son of Archiades? To which of the two should you pay attention, as telling the truth?
§ 53
αὐτὸ γὰρ τοῦτο τεκμήριον οὐκ ἐλάχιστόν ἐστι τοῦ ψευδῆ τὴν διαμαρτυρίαν γεγενῆσθαι, τὸ περὶ τοῦ αὐτοῦ πράγματος μὴ τὸν αὐτὸν ἀμφισβητεῖν. εἰκότως· ὅτε γὰρ οἶμαι Λεώστρατος οὑτοσὶ παρακατέβαλλε τοῦ κλήρου πρὸς ἡμᾶς, οὔπω ὁ διαμεμαρτυρηκὼς νῦν ἐνεγέγραπτο δημότης εἶναι. ὥστε πάντων ἂν δεινότατα πάθοιμεν, εἰ τῇ ὕστερον τῶν πραγμάτων γεγενημένῃ διαμαρτυρίᾳ πιστεύσετε ὑμεῖς.
This very thing is the strongest proof of the falsehood of the affidavit—that it is not the same person who makes the claim about the same matter. And this is not strange for, I fancy, when Leostratus here made his deposit in the inheritance suit against us, the one who has now sworn the affidavit had not yet registered himself as a member of the deme. We should therefore be most cruelly treated if you should believe an affidavit made after the suit was begun.
§ 54
ἀλλὰ μὴν καὶ πρεσβύτερά γε αὑτοῦ διαμεμαρτύρηκεν. ὁ γὰρ μήπω ἐν τῷ οἴκῳ τῷ Ἀρχιάδου ὤν, ὅθʼ ἡ λῆξις αὕτη τοῦ κλήρου ἐγένετο, πῶς ἂν εἰδείη τι τούτων; ἔπειτʼ εἰ μὲν αὑτὸν διεμεμαρτυρήκει, εἶχεν ἂν λόγον αὐτῷ τὸ πρᾶγμα· ἀδίκως μὲν ἂν ἔγραφεν, οὐδὲν δʼ ἧττον ὑπὲρ τοῦ κατὰ τὴν ἡλικίαν γʼ ὄντος. νῦν δὲ γνησίους υἱοὺς γέγραφεν τῷ Ἀρχιάδῃ ἐκείνῳ εἶναι, τόν τε αὑτοῦ πατέρα δῆλον ὅτι καὶ τὸν κατὰ τὴν ἐξ ἀρχῆς ποίησιν, οὐκ ἐπιλογισάμενος ὅτι ἐπανεληλυθότες ἦσαν. οὐκοῦν ἀνάγκη πρεσβυτέρας πράξεις αὐτὸν καὶ μὴ τὰς ἐφʼ ἑαυτοῦ γεγενημένας διαμεμαρτυρηκέναι. εἶθʼ ὑμεῖς τῷ τοῦτο τετολμηκότι πιστεύσετε ὡς ἀληθῆ λέγοντι;
Nay more, Leochares has in the affidavit sworn to facts actually older than himself. For how could a person who was not yet a member of the house of Archiades when this suit for the inheritance was instituted, know anything about these matters? Moreover, if he had sworn it of himself alone, there would have been some sense in his action; he would have written what was false, but nevertheless his statement would have concerned one of an age to know. But as it is, he has written that the aforesaid Archiades had lawfully born sons, meaning, of course, his own father and the one made such by the original adoption, not taking cognizance of the fact that they had returned to their original family. It follows, then, of necessity that he has sworn to events older than himself, and not to things which have happened in his own day. Are you, then, to credit one who has dared a thing like that, as though he were speaking the truth?
§ 55
νὴ Δίʼ, ἀλλʼ ἀκηκοὼς τοῦ αὑτοῦ πατρὸς διαμεμαρτύρηκεν. ὁ δέ γε νόμος ἀκοὴν τῶν τετελευτηκότων κελεύει διαμαρτυρεῖν, οὐ ζῶντος τοῦ πατρὸς τὰ ὑπʼ ἐκείνου πραχθέντα. ἐπεὶ κἀκεῖνο· διὰ τί ποτε Λεώστρατος οὑτοσὶ οὐχ αὑτόν, ἀλλὰ τοῦτον ἐπεγράψατο τῇ διαμαρτυρίᾳ; τὰ γὰρ πρεσβύτερα τῶν πραγμάτων τὸν πρεσβύτερον ἔδει διαμαρτυρεῖν. ὅτι νὴ Δίʼ, ἂν εἴποι, τοῦτον γὰρ εἰσπεποίηκα υἱὸν τῷ Ἀρχιάδῃ.
Ah, but he will say that he has heard from his father the facts to which he has sworn. But the law does not admit hearsay evidence, save in the case of deceased persons; whereas this fellow has dared to swear to acts done by his father, while that father is still alive. Then again, why did Leostratus here inscribe on the affidavit the name, not of himself, but of the defendant? For the older facts should have been sworn to by the older man. It was, he might say, because I have had this youth adopted as son to Archiades.
§ 56
οὐκοῦν σὲ τὸν εἰσποιοῦντα καὶ κατασκευάζοντα τὰ πράγματα καὶ λόγον ἔδει διδόναι, γενόμενον ὑπεύθυνον ὧν πεποίηκας· πολλή γε ἀνάγκη. ἀλλὰ τοῦτο μὲν ἔφυγες, τῇ διαμαρτυρίᾳ δὲ τοῦτον οὐδὲν εἰδότʼ ἐπεγράψω. ὥστε φανερὸν ὑμῖν ἐστιν, ὦ ἄνδρες δικασταί, τὰ διαμαρτυρούμενα μὴ εἶναι ἀληθῆ, καὶ παρʼ αὐτοῖς γε τούτοις ὁμολογεῖται. καὶ μὴν κἀκεῖνο δίκαιόν ἐστιν, μὴ λέγοντος αὐτίκα μάλʼ ἀκούειν Λεωστράτου τουτουί, ὑπὲρ ὧν γε διαμαρτυρῆσαι οὐκ ἐτόλμησεν.
Well then, you who had him adopted and concocted the whole affair ought to have rendered an account of it, and made yourself responsible for what you have done. You ought absolutely to have done so. But you evaded this, and wrote over the affidavit the name of your son here, who knew nothing of the matter. You see, then, men of the jury, that the statements in the affidavit are false, and they are admitted by these men themselves to be so. Why, it would even be right for you to refuse to listen to this man Leostratus, when he presently undertakes to make statements to which he did not venture to swear in the affidavit.
§ 57
ὡς δὲ καὶ τῶν ἀγώνων ἀδικώτατοι καὶ πλείστης ὀργῆς ἄξιοι τοῖς ἀγωνιζομένοις αἱ διαμαρτυρίαι εἰσίν, μάλιστʼ ἄν τις ἐκεῖθεν καταμάθοι. πρῶτον μὲν γὰρ οὐκ ἀναγκαίως ἔχουσιν, ὥσπερ οἱ ἄλλοι, ἀλλʼ ἐκ προαιρέσεως καὶ βουλήσεως τῆς τοῦ διαμαρτυροῦντος γίγνονται. εἰ μὲν γὰρ ὑπὲρ τῶν διαμφισβητουμένων μὴ ἔστιν ἄλλον τρόπον δίκην λαβεῖν ἢ διαμαρτυρήσαντα, ἴσως ἀναγκαῖον τὸ διαμαρτυρεῖν·
Furthermore, that affidavits of objection are of all forms of trial the most unjust, and that those having recourse to them are most deserving of your resentment, one can see very clearly from the following facts. In the first place, they are not necessary as the other forms of procedure are, but they are instituted by the will and desire of the one swearing to them. If in the matter of disputed claims there is no other way of getting a judgement than by such an affidavit, it is perhaps necessary to make one.
§ 58
εἰ δὲ καὶ ἄνευ διαμαρτυρίας πρὸς ἅπασι τοῖς συνεδρίοις ἔνεστι λόγου μὴ ἀποστερηθῆναι, πῶς οὐ προπετείας καὶ τῆς μεγίστης ἀπονοίας σημεῖον τὸ διαμαρτυρεῖν ἐστιν; οὐδὲ γὰρ ὁ νομοθέτης ἀναγκαῖον αὐτὸ ἐποίησεν τοῖς ἀντιδίκοις, ἀλλʼ ἂν βούλωνται διαμαρτυρεῖν, ἔδωκεν, ὥσπερ διάπειραν ποιούμενος τῶν τρόπων ἑνὸς ἑκάστου ἡμῶν, πῶς ποτʼ ἔχοιμεν πρὸς τὸ προπετῶς τι πράττειν.
But, if it is possible without an affidavit of objections to obtain a hearing before all tribunals, is not the use of one a mark of recklessness and utter desperation? For the lawgiver did not make it obligatory on the contending parties, but granted them the privilege of putting in such an affidavit, if they chose, as though he were testing the character of each one of us, to see how we stand with reference to a reckless procedure.
§ 59
ἔτι τοίνυν ἐπὶ τὸ τῶν διαμαρτυρούντων μέρος οὔτε δικαστήρια ἦν ἂν οὔτε ἀγῶνες ἐγίγνοντο· κωλύει γὰρ πάντα ταῦτα τὸ τῶν διαμαρτυριῶν γένος καὶ ἀποκλείει εἰσαγωγῆς ἕκαστα τῆς εἰς τὸ δικαστήριον, κατά γε τὴν τοῦ διαμαρτυροῦντος βούλησιν. διόπερ οἶμαι δεῖν κοινοὺς ἐχθροὺς τοὺς τοιούτους ἀνθρώπους ὑπολαμβάνειν πᾶσιν εἶναι, καὶ μηδέποτε τυγχάνειν αὐτοὺς συγγνώμης ἀγωνιζομένους παρʼ ὑμῖν· προελόμενος γὰρ ἕκαστος αὐτῶν τὸν ἐκ τοῦ διαμαρτυρῆσαι κίνδυνον, οὐκ ἀναγκασθεὶς εἰσέρχεται.
Further, if it rested with those who file these affidavits, there would be neither courts of justice nor trials; for the nature of affidavits of objections is to bIock all these things and to prevent all cases from being brought into the court-room—at least so far as the will of the one swearing the affidavit goes. Therefore I think we should regard such people as the common enemies of all men, and that they should never receive any indulgence when they are on trial before you; for each one of them comes into court, not under compulsion, but having chosen to incur the risk of the oath.
§ 60
ὅτι μὲν οὖν ἡ διαμαρτυρία ψευδής ἐστιν, καὶ ἐκ τῶν γεγραμμένων καὶ ἐκ τῶν εἰρημένων λόγων σχεδὸν ἀκριβῶς μεμαθήκατε. ὅτι δὲ καὶ οἱ νόμοι, ὦ ἄνδρες δικασταί, ἡμῖν τὴν κληρονομίαν ἀποδιδόασι, τοῦθʼ ὑμᾶς διὰ βραχέων βούλομαι διδάξαι, οὐχ ὡς οὐ μεμαθηκότας καὶ ἐν τοῖς ἐν ἀρχῇ εἰρημένοις, ἀλλʼ ἵνα μᾶλλον πρὸς τὴν τούτων ψευδολογίαν τὰ δίκαια μνημονεύητε.
Well then, that the affidavit is false, you have learned pretty definitely from the statements contained in it and from the arguments which you have heard. But that the laws also give us this inheritance as our right, men of the jury, I wish to prove in a few words—not as though this had not been made clear to you in what I said at the outset, but that you may the better bear in mind the justice of our case, and so meet the false statements of our opponents.
§ 61
τὸ μὲν γὰρ σύνολον, ὄντες Ἀρχιάδῃ, οὗ ἐστιν ὁ κλῆρος οὑτοσί, πρὸς ἀνδρῶν κατὰ γένος ἐγγυτάτω, καὶ τῆς ποιήσεως, ἣν ἐκεῖνος ἐποιήσατο, τῶν μὲν ἐπανεληλυθότων εἰς τὸν πατρῷον οἶκον, τοῦ δʼ ἐγκαταλειφθέντος ἄπαιδος τετελευτηκότος, τούτων δʼ οὕτως ἐχόντων ἀξιοῦμεν κληρονομεῖν,
To sum up the matter briefly, we, since we are the nearest of kin in the male line to Archiades, to whom this estate belonged, and since of the persons whom he adopted some have gone back to the family of their fathers, and the one last left had died without issue,—in these circumstances, we, I say, claim to inherit.
§ 62
οὐδεμίαν οὐσίαν Λεωστράτου ἀφελόμενοι (οὗτοι μὲν γὰρ τὰς ἑαυτῶν ἔχουσιν), τῆς ὑπʼ Ἀρχιάδου δὲ καταλειφθείσης καὶ οὔσης ἐκ τῶν νόμων ἡμετέρας. ὁ γὰρ νόμος, ὦ ἄνδρες δικασταί, κελεύει κρατεῖν τοὺς ἄρρενας καὶ τοὺς ἐκ τῶν ἀρρένων· οὗτοι δʼ ἡμεῖς ἐσμεν. οὐκ ἦσαν τοίνυν παῖδες ἐκείνῳ· οἱ δʼ ὄντες ἡμεῖς ἐσμεν.
We are not depriving Leostratus of any property (for these men hold what is their own), but we claim the estate left by Archiades, which is ours according to the laws. For the law, men of the jury, ordains that males and the sons of males should have precedence; and such we are. Archiades had no children, and we are the ones nearest of kin to him.
§ 63
ἔπειτα οὐ δίκαιον δήπου τὸν ποιητὸν υἱὸν ποιητοὺς ἑτέρους εἰσάγειν, ἀλλʼ ἐγκαταλείπειν μὲν γιγνομένους, ὅταν δὲ τοῦτʼ ἐπιλίπῃ, τοῖς γένεσιν ἀποδιδόναι τὰς κληρονομίας· ταῦτα γὰρ οἱ νόμοι κελεύουσιν. ἐπεὶ πῶς οὐκ ἐκκλείεται εἷς ἕκαστος ὑμῶν τῆς κατὰ γένος ἀγχιστείας, ὅταν τοῖς ποιητοῖς ἡ ἄδεια αὕτη δοθῇ; ὁρᾶτε γὰρ ὅτι ταῖς κολακείαις οἱ πλεῖστοι ψυχαγωγούμενοι καὶ ταῖς πρὸς τοὺς οἰκείους διαφοραῖς πολλάκις φιλονικοῦντες ποιητοὺς υἱεῖς ποιοῦνται· εἰ δʼ ἔσται τῷ εἰσποιηθέντι παρὰ τὸν νόμον εἰσποιεῖν ὃν ἂν βούληται, οὐδέποτε τοῖς γένεσιν αἱ κληρονομίαι δοθήσονται.
Further, it is surely not just that an adopted son should bring other sons into a family by adoption; he may leave in it children born to him, but in default of these he must restore the inheritance to those related by blood. That is what the laws ordain.For is it not plain that each one of you is excluded from the right of inheritance by direct descent, if this licence be granted to children by adoption? For you see that most people who adopt children do so through being cajoled by flattery and often in a spirit of contentiousness caused by family quarrels. But if an adopted son is to be permitted in defiance of the law to adopt whomsoever he pleases, inheritances will never be given to blood-relations.
§ 64
ἃ καὶ προνοηθεὶς ὁ νομοθέτης ἀπεῖπεν τῷ ποιητῷ αὐτῷ ὄντι ποιητὸν υἱὸν μὴ ποιεῖσθαι, τίνα τρόπον διορίσας περὶ τούτων; ὅταν εἴπῃ υἱὸν γνήσιον ἐγκαταλιπόντα ἐπανιέναι, δηλοῖ δήπου φανερῶς ὅτι οὐ δεῖ ποιεῖσθαι· ἀδύνατον γάρ ἐστιν υἱὸν γνήσιον ἐγκαταλιπεῖν, ἐὰν μὴ γόνῳ γεγονὼς ᾖ τινι. σὺ τοίνυν, ὦ Λεώστρατε, ἀξιοῖς τῷ τετελευτηκότι εἰσποιητῷ εἰς τὸ ἡμέτερον γένος ὄντι ποιητὸν ἐπὶ τὸν κλῆρον εἰσαγαγεῖν, ὥσπερ ἐπὶ τὰ σαυτοῦ κτήματα καὶ οὐκ εἰς τὰ κατὰ νόμον τῷ προσήκοντι δοθησόμενα βαδίζων.
It was to guard against this that the lawgiver forbade a person who was himself adopted to create a son by adoption. In what manner did he declare his view regarding this? When he says a man may return to his own family, leaving behind him a lawfully born son he makes it plain, I take it, that it is not lawful for him to adopt; for it is impossible for a man to leave behind him a lawfully born son, unless he have a son born of his body. But you, Leostratus, claim the right to bring an adopted son into the inheritance of the dead man, who had himself been adopted into our family, just as though you were taking possession of your own property, and not that which the law declares shall be given to the nearest of kin.
§ 65
ἡμεῖς δέ, ὦ ἄνδρες δικασταί, εἰ μὲν ὁ τετελευτηκὼς ἐποιήσατό τινα, καίπερ οὐ διδόντος τοῦ νόμου συνεχωροῦμεν ἂν αὐτῷ, ἢ εἰ διαθήκας κατελελοίπει, καὶ ταύταις ἂν ἐνεμείναμεν, ἐπεὶ καὶ τὸ ἐξ ἀρχῆς τοιοῦτοι ὄντες διετελοῦμεν, οὐκ ἐναντιούμενοι τούτοις ἔχουσι τὴν οὐσίαν καὶ ἐπανιοῦσιν ἄνω, καθʼ ὃν δήποτε τρόπον ἐβούλοντο.
For ourselves, men of the jury, if the deceased had adopted anyone, even though the law does not allow it, we should have submitted; or, if he had left a will, we should also have been ready to abide by that; for from the beginning this has been our position; we made no objection to their holding the property and returning to their original family in whatever manner they pleased.
§ 66
ἐπεὶ δὲ νυνί ποτε ὑπὸ τούτων αὐτῶν καὶ ὑπὸ τῶν νόμων τὸ πρᾶγμʼ ἐξελήλεγκται, οἰόμεθα δεῖν κληρονομεῖν τῶν Ἀρχιάδου, καὶ παρʼ ἡμῶν εἶναι τὸν υἱὸν τὸν εἰσποιούμενον τῶν μὴ πεποιημένων πρότερον, μὴ παρὰ τούτων. δικαίως γὰρ ὁ νομοθέτης, οἶμαι, ὥσπερ καὶ τὰς ἀτυχίας τῶν οἰκείων καὶ τὰς ἐκδόσεις τῶν γυναικῶν τοῖς ἐγγύτατα γένους προσέταττε ποιεῖσθαι, οὕτως καὶ τὰς κληρονομίας καὶ τὴν τῶν ἀγαθῶν μετουσίαν τοῖς αὐτοῖς ἀποδέδωκεν.
Now, however, that the affair has at length been exposed both by these men themselves and by the laws, we hold that it is right for us to inherit the estate of Archiades, and that the son to be adopted should come from us who have not been adopted before, and not from them. For it was just, in my opinion, that the lawgiver, as he laid upon the nearest of kin the duty of relieving the misfortunes of their relatives, and of giving in marriage their women-folk, so also has given to these same people as their due the right of inheriting and of sharing in the good things.
§ 67
τὸ δὲ πάντων μέγιστον καὶ γνωριμώτατον ὑμῖν· ὁ γὰρ τοῦ Σόλωνος νόμος οὐδὲ διαθέσθαι τὸν ποιητὸν ἐᾷ τὰ ἐν τῷ οἴκῳ, οἷ ἂν ποιηθῇ. εἰκότως, οἶμαι· τῷ γὰρ κατὰ νόμον εἰσποιηθέντι ἐπὶ τὰ ἑτέρου οὐχ οὕτως ὡς περὶ τῶν ἰδίων κτημάτων βουλευτέον ἐστίν, ἀλλὰ τοῖς νόμοις ἀκολούθως, περὶ ἑκάστου τῶν γεγραμμένων ὡς ὁ νόμος λέγει.
But that which is the most significant thing, and the thing best known to you, is this: the law of Solon does not allow an adopted son even to dispose by will of the property in the family into which he comes by adoption. And there is good reason for this, in my view; for a person who comes by legal adoption into possession of the property of another, ought not to deal with it as if it were his own private estate. No, he should act consistently with the laws, and do in each particular what the laws prescribe.
§ 68
ὅσοι μὴ ἐπεποίηντο φησίν ὅτε Σόλων εἰσῄει εἰς τὴν ἀρχήν, ἐξεῖναι αὐτοῖς διαθέσθαι ὅπως ἂν ἐθέλωσιν, ὡς τοῖς γε ποιηθεῖσιν οὐκ ἐξὸν διαθέσθαι, ἀλλὰ ζῶντας ἐγκαταλιπόντας υἱὸν γνήσιον ἐπανιέναι, ἢ τελευτήσαντας ἀποδιδόναι τὴν κληρονομίαν τοῖς ἐξ ἀρχῆς οἰκείοις οὖσι τοῦ ποιησαμένου.
All those who had not been adopted, says the lawgiver, at the time when Solon entered upon office, may bequeath their property by will, as they see fit, thus indicating that those who were adopted might not so dispose of theirs, but that they might return to their families in their lifetime, leaving a lawfully born son in their place; otherwise, in case of death, they must give back the property to those who from the first were relatives of the adoptive father.
Apollodorus Against Stephanus I · urn:cts:greekLit:tlg0014.tlg045 · Greek: κατὰ Στεφάνου ψευδομαρτυριῶν α΄ — tlg0014.tlg045.perseus-grc2 · English: Apollodorus Against Stephanus I — trans. Augustus Taber Murray — tlg0014.tlg045.perseus-eng2
§ 1
καταψευδομαρτυρηθείς, ὦ ἄνδρες Ἀθηναῖοι, καὶ παθὼν ὑπὸ Φορμίωνος ὑβριστικὰ καὶ δεινά, δίκην παρὰ τῶν αἰτίων ἥκω ληψόμενος παρʼ ὑμῖν. δέομαι δὲ πάντων ὑμῶν καὶ ἱκετεύω καὶ ἀντιβολῶ πρῶτον μὲν εὐνοϊκῶς ἀκοῦσαί μου (μέγα γὰρ τοῖς ἠτυχηκόσιν, ὥσπερ ἐγώ, δυνηθῆναι περὶ ὧν πεπόνθασιν εἰπεῖν καὶ εὐμενῶς ἐχόντων ὑμῶν ἀκροατῶν τυχεῖν), εἶτʼ ἐὰν ἀδικεῖσθαι δοκῶ, βοηθῆσαί μοι τὰ δίκαια.
Having been overwhelmed by false testimony, men of Athens, and having been outrageously and cruelly treated by Phormio, I have come to win in your court a verdict against those responsible for the wrong. I beg and beseech and implore you all, in the first place to give me a favorable hearing (for it is a great thing for those who have met with misfortune, as I have done, to be able to tell others of what they have suffered, and to find in you listeners who are kindly disposed); and in the second place, if I shall seem to you to be the victim of wrongdoing, to render me the aid which is my due.
§ 2
ἐπιδείξω δʼ ὑμῖν τουτονὶ Στέφανον καὶ μεμαρτυρηκότα τὰ ψευδῆ, καὶ διʼ αἰσχροκερδίαν τοῦτο πεποιηκότα, καὶ κατήγορον αὐτὸν αὑτοῦ γιγνόμενον· τοσαύτη περιφάνεια τοῦ πράγματός ἐστιν. ἐξ ἀρχῆς δʼ ὡς ἂν οἷός τʼ ὦ διὰ βραχυτάτων εἰπεῖν πειράσομαι τὰ πεπραγμένα μοι πρὸς Φορμίωνα, ἐξ ὧν ἀκούσαντες τήν τʼ ἐκείνου πονηρίαν καὶ τούτους, ὅτι τὰ ψευδῆ μεμαρτυρήκασιν, γνώσεσθε.
I shall prove to you that this man Stephanus has both given false testimony, and has done this from a base desire for gain, and that he is convicted out of his own lips; so transparent is the case from every point of view. And I shall endeavor to relate to you in the fewest possible words all that has taken place between Phormio and myself from the first; and after hearing this you will be convinced both of the villainy of Phormio and that these men have borne false testimony.
§ 3
ἐγὼ γάρ, ὦ ἄνδρες δικασταί, πολλῶν χρημάτων ὑπὸ τοῦ πατρὸς καταλειφθέντων μοι, καὶ ταῦτα Φορμίωνος ἔχοντος, καὶ ἔτι πρὸς τούτοις τὴν μητέρα γήμαντος τὴν ἐμὴν ἀποδημοῦντος ἐμοῦ δημοσίᾳ τριηραρχοῦντος ὑμῖν (ὃν τρόπον δέ, οὐκ ἴσως καλὸν υἱεῖ περὶ μητρὸς ἀκριβῶς εἰπεῖν), ἐπειδὴ καταπλεύσας ᾐσθόμην καὶ τὰ πεπραγμένʼ εἶδον, πόλλʼ ἀγανακτήσας καὶ χαλεπῶς ἐνεγκὼν
As for myself, men of the jury, a large property was left me by my father, and this was in the possession of Phormio, who furthermore had married my mother while I was out of the country on public business, serving as your trierarch. (How he managed it, perhaps it is not proper for a son fully to explain about his mother.) When I returned and learned of this and saw what had been done, although I was greatly incensed and took it much to heart,
§ 4
δίκην μὲν οὐχ οἷός τʼ ἦν ἰδίαν λαχεῖν (οὐ γὰρ ἦσαν ἐν τῷ τότε καιρῷ δίκαι, ἀλλʼ ἀνεβάλλεσθʼ ὑμεῖς διὰ τὸν πόλεμον), γραφὴν δʼ ὕβρεως γράφομαι πρὸς τοὺς θεσμοθέτας αὐτόν. χρόνου δὲ γιγνομένου, καὶ τῆς μὲν γραφῆς ἐκκρουομένης, δικῶν δʼ οὐκ οὐσῶν, γίγνονται παῖδες ἐκ τούτου τῇ μητρί. καὶ μετὰ ταῦτα (εἰρήσεται γὰρ ἅπασα πρὸς ὑμᾶς ἡ ἀλήθειʼ, ὦ ἄνδρες δικασταί) πολλοὶ μὲν καὶ φιλάνθρωποι λόγοι παρὰ τῆς μητρὸς ἐγίγνοντο καὶ δεήσεις ὑπὲρ Φορμίωνος τουτουί, πολλοὶ δὲ καὶ μέτριοι καὶ ταπεινοὶ παρʼ αὐτοῦ τούτου.
I was unable to bring a private action (for there were no actions at that time, since you put off all such matters because of the war), but I indicted him before the Thesmothetae on the charge of outrage. However, time passed and the indictment was evaded (seeing that actions were not being held), and moreover children were born by my mother to Phormio, and after this (for the whole truth shall be told you, men of the jury), many kindly overtures were made on the part of my mother, and pleas on behalf of this man Phormio, and many overtures on the part of Phormio himself that were both moderate and humble in their terms.
§ 5
ἵνα δʼ, ὦ ἄνδρες Ἀθηναῖοι, συντέμω ταῦτα, ἐπειδὴ ποιεῖν τʼ οὐδὲν ᾤετο δεῖν ὧν τόθʼ ὡμολόγησεν, καὶ τὰ χρήματʼ ἀποστερεῖν ἐνεχείρησεν ἃ τῆς τραπέζης εἶχεν ἀφορμήν, δίκην ἠναγκάσθην αὐτῷ λαχεῖν, ἐπειδὴ τάχιστʼ ἐξουσία ἐγένετο. γνοὺς δʼ οὗτος ὅτι πάντʼ ἐξελεγχθήσεται καὶ κάκιστος ἀνθρώπων περὶ ἡμᾶς γεγονὼς ἐπιδειχθήσεται, μηχανᾶται καὶ κατασκευάζει ταῦτα, ἐφʼ οἷς Στέφανος οὑτοσὶ τὰ ψευδῆ μου κατεμαρτύρησε. καὶ πρῶτον μὲν παρεγράψατο τὴν δίκην ἣν ἔφευγεν Φορμίων μὴ εἰσαγώγιμον εἶναι· ἔπειτα μάρτυρας, ὡς ἀφῆκʼ αὐτὸν τῶν ἐγκλημάτων, παρέσχετο ψευδεῖς, καὶ μισθώσεώς τινος ἐσκευωρημένης καὶ διαθήκης οὐδεπώποτε γενομένης.
However, to make the story brief, men of Athens, he would not do one of the things to which he had agreed, and tried to withhold from me the money which he held as capital in the bank; so then I was compelled to enter suit against him at the earliest opportunity. Phormio on his part, seeing that everything would be brought to light, and that he would be proved to have acted toward me as the basest of humankind, contrived and concocted this plot in furtherance of which the defendant Stephanus gave this false testimony against me. In the first place, he entered a special plea in the suit in which he was defendant, claiming that the suit was not admissible; and then he produced false witnesses who stated that I had given him a release from my claims, and who deposed to a forged lease and to a will which never existed.
§ 6
προλαβὼν δέ μου ὥστε πρότερος λέγειν διὰ τὸ παραγραφὴν εἶναι καὶ μὴ εὐθυδικίᾳ εἰσιέναι, καὶ ταῦτʼ ἀναγνοὺς καὶ τἄλλʼ ὡς αὑτῷ συμφέρειν ἡγεῖτο ψευσάμενος, οὕτω διέθηκε τοὺς δικαστάς, ὥστε φωνὴν μηδʼ ἡντινοῦν ἐθέλειν ἀκούειν ἡμῶν· προσοφλὼν δὲ τὴν ἐπωβελίαν καὶ οὐδὲ λόγου τυχεῖν ἀξιωθείς, ἀλλʼ ὑβρισθεὶς ὡς οὐκ οἶδʼ εἴ τις πώποτʼ ἄλλος ἀνθρώπων, ἀπῄειν βαρέως, ὦ ἄνδρες Ἀθηναῖοι, καὶ χαλεπῶς φέρων.
He had the advantage over me in being the first speaker, because this was a special plea and the case was not coming to trial upon the real issue, and by reading these documents and making other false statements which he thought would favor his case, he made such an impression on the jury that they refused to hear a single word from me. I was fined one-sixth of the amount claimed, was denied the right of a hearing, and was treated with such contumely as I doubt if any other man ever was, and I went from the court, men of Athens, taking the matter bitterly and grievously to heart.
§ 7
λόγον δʼ ἐμαυτῷ διδοὺς εὑρίσκω τοῖς δικάσασι μὲν τότε πολλὴν συγγνώμην οὖσαν (ἐγὼ γὰρ αὐτὸς οὐκ ἂν οἶδʼ ὅ τι ἄλλʼ εἶχον ψηφίσασθαι, τῶν πεπραγμένων μὲν μηδὲν εἰδώς, τὰ δὲ μαρτυρούμενʼ ἀκούων), τούτους δʼ ἀξίους ὄντας ὀργῆς, οἳ τῷ τὰ ψευδῆ μαρτυρεῖν αἴτιοι τούτων ἐγένοντο. περὶ μὲν δὴ τῶν ἄλλων τῶν μεμαρτυρηκότων, ὅταν πρὸς ἐκείνους εἰσίω, τότʼ ἐρῶ· περὶ ὧν δʼ οὑτοσὶ Στέφανος μεμαρτύρηκεν, ἤδη πειράσομαι διδάσκειν ὑμᾶς.
Upon going over it in my own mind, however, I see that there was abundant excuse for those who gave that verdict (for I do not know what other vote I could myself have given, if I had known nothing of the facts and had heard the testimony), but that our anger should fall upon these men who by giving false testimony were responsible for this result. Of the others who have given testimony I shall speak when I proceed against them, but regarding the testimony of the defendant Stephanus I shall try to instruct you at once.
§ 8
λαβὲ δʼ αὐτὴν τὴν μαρτυρίαν καὶ ἀνάγνωθί μοι, ἵνʼ ἐξ αὐτῆς ἐπιδεικνύω. λέγε· σὺ δʼ ἐπίλαβε τὸ ὕδωρ. ΜΑΡΤΥΡΙΑ. στέφανος Μενεκλέους Ἀχαρνεύς, Ἔνδιος Ἐπιγένους Λαμπτρεύς, Σκύθης Ἁρματέως Κυδαθηναιεὺς μαρτυροῦσι παρεῖναι πρὸς τῷ διαιτητῇ Τεισίᾳ Ἀχαρνεῖ, ὅτε προὐκαλεῖτο Φορμίων Ἀπολλόδωρον, εἰ μή φησιν ἀντίγραφα εἶναι τῶν διαθηκῶν τῶν Πασίωνος τὸ γραμματεῖον ὃ ἐνεβάλετο Φορμίων εἰς τὸν ἐχῖνον, ἀνοίγειν τὰς διαθήκας τὰς Πασίωνος, ἃς παρεῖχε πρὸς τὸν διαιτητὴν Ἀμφίας ὁ Κηφισοφῶντος κηδεστής· Ἀπολλόδωρον δὲ οὐκ ἐθέλειν ἀνοίγειν· εἶναι δὲ τάδε ἀντίγραφα τῶν διαθηκῶν τῶν Πασίωνος.
(To the clerk.) Take the deposition itself, and read it, please, that from its very language I may prove my point. (To the clerk.)Read; and do you check the water. The Deposition Stephanus, son of Menecles, of Acharnae, Endius, son of Epigenes, of Lamptrae, Scythes, son of Harmateus, of Cydathenaeum depose that they were present before the arbitrator Teisias, of Acharnae, when Phormio challenged Apollodorus, if he declared that the document which Phormio put into the box was not a copy of the will of Pasio, to open the will of Pasio, which Amphias, brother-in-law of Cephisophon, submitted to the arbitrator; and that Apollodorus refused to open it; and that the document in question was a copy of the will of Pasio.
§ 9
ἠκούσατε μὲν τῆς μαρτυρίας, ὦ ἄνδρες δικασταί, νομίζω δʼ ὑμᾶς, εἰ καὶ μηδὲν τῶν ἄλλων αἰσθάνεσθέ πω, τοῦτό γʼ αὐτὸ θαυμάζειν, τὸ τὴν μὲν ἀρχὴν τῆς μαρτυρίας εἶναι πρόκλησιν, τὴν δὲ τελευτὴν διαθήκην. οὐ μὴν ἀλλʼ ἔγωγʼ οἶμαι δεῖν, ἐπειδάν, ὃ τῶν μεμαρτυρημένων ὡσπερεὶ κεφάλαιόν ἐστιν, ἐπιδείξω ψεῦδος ὄν, τηνικαῦτʼ ἤδη καὶ περὶ τῶν τοιούτων ποιεῖσθαι τοὺς λόγους.
You have heard the deposition, men of the jury, and I think that even if you have noticed nothing else, this at least must have seemed strange to you, that it begins with a challenge and ends with a will. However, I on my part, count it right, when I shall have shown what may be called the main substance of the testimony to be false, then, and not till then, to say something also about matters of that sort.
§ 10
ἔστι δὴ μεμαρτυρημένον αὐτοῖς προκαλεῖσθαι Φορμίωνʼ ἀνοίγειν τὰς διαθήκας, ἃς παρέχειν πρὸς τὸν διαιτητὴν Τεισίαν Ἀμφίαν τὸν Κηφισοφῶντος κηδεστήν· ἐμὲ δʼ οὐκ ἐθέλειν ἀνοίγειν· εἶναι δʼ ἃς αὐτοὶ μεμαρτυρήκασιν διαθήκας ἀντιγράφους ἐκείνων. εἶθʼ ἡ διαθήκη γέγραπται.
Well, then, it is deposed by them that Phormio challenged me to open the will which Amphias, brother—in—law of Cephisophon, submitted to the arbitrator Teisias; and that I refused to open it; and that the will to which they themselves deposed was a copy of that original; and then follows a copy of the will.
§ 11
ἐγὼ τοίνυν περὶ μὲν τοῦ προκαλεῖσθαί με ἢ μὴ ταῦτα Φορμίωνα, οὐδέν πω λέγω, οὐδʼ ὑπὲρ τοῦ τὰς διαθήκας ἀληθεῖς ἢ ψευδεῖς εἶναι, ἀλλʼ αὐτίχʼ ὑμᾶς περὶ τούτων διδάξω· ἀλλʼ ἃ μεμαρτυρήκασι, μή μʼ ἐθέλειν τὸ γραμματεῖον ἀνοίγειν, ὡδὶ δὴ σκοπεῖτε. τοῦ τις ἂν εἵνεκʼ ἔφευγεν ἀνοίγειν τὸ γραμματεῖον; ἵνʼ ἡ διαθήκη νὴ Δία μὴ φανερὰ γένοιτο τοῖς δικασταῖς.
Now as to whether Phormio tendered me this challenge or not, and whether the will is genuine or spurious I say nothing as yet; I will discuss these matters before you presently; but I will take up the testimony they have given, that I refused to open the document. I would have you look at the matter in this way—what reason would anyone have had for refusing to open it? In order, one may say, that the will might not be shown to the jury.
§ 12
εἰ μὲν τοίνυν μὴ προσεμαρτύρουν τῇ προκλήσει τὴν διαθήκην οὗτοι, λόγον εἶχέ τινʼ ἂν τὸ φεύγειν ἔμʼ ἀνοίγειν τὸ γραμματεῖον· προσμαρτυρούντων δὲ τούτων καὶ τῶν δικαστῶν ὁμοίως ἀκουσομένων, τί ἦν μοι κέρδος τὸ μὴ ʼθέλειν; οὐδὲ ἓν δήπου. αὐτὸ γὰρ τοὐναντίον, ὦ ἄνδρες Ἀθηναῖοι, κἂν εἰ μηδὲν προὐκαλοῦνθʼ οὗτοι, λόγῳ δʼ ἐχρῶντο μόνον, καὶ παρεῖχέν τις αὐτοῖς γραμματεῖον ὡς διαθήκην,
Well and good. If they had not deposed to the will as well as to the challenge, there would have been some reason in my refusing to open the document; but since they deposed to both, and the jurymen were going to hear the will in any case, what advantage was there for me in refusing? None, assuredly. Quite the contrary, men of Athens; even if these men had tendered no challenge, but had merely talked of the matter, and someone had delivered a document to them as a will,
§ 13
ἐμὸν ἦν τὸ προκαλεῖσθαι καὶ κελεύειν ἀνοίγειν ταύτην, ἵνʼ εἰ μὲν ἄλλʼ ἄττα τῶν ὑπὸ τούτων μεμαρτυρημένων ἦν τἀκεῖ γεγραμμένα, μάρτυρας εὐθὺς τῶν περιεστηκότων πολλοὺς ποιησάμενος τεκμηρίῳ τούτῳ καὶ περὶ τῶν ἄλλων, ὡς κατασκευάζουσιν, ἐχρώμην· εἰ δὲ ταὔτʼ ἐνῆν, τὸν παρασχόντʼ αὐτὸν ἠξίουν μαρτυρεῖν. ἐθελήσαντος μέν γʼ ὑπεύθυνον ἐλάμβανον, εἰ δʼ ἔφευγε, πάλιν αὐτὸ τοῦθʼ ἱκανὸν τεκμήριον ἦν μοι τοῦ πεπλάσθαι τὸ πρᾶγμα. καὶ δὴ καὶ συνέβαινεν ἐκείνως μὲν ἕνʼ εἶναι πρὸς ὃν τὰ πράγματʼ ἐγίγνετό μοι, ὡς δʼ οὗτοι μεμαρτυρήκασι, πρὸς πολλούς. ἔστιν οὖν ὅστις ἂν ὑμῶν ταῦθʼ εἵλετο; ἐγὼ μὲν οὐδένʼ ἡγοῦμαι.
it would have been my business to tender the challenge and to order them to open it, in order that, if the contents differed from the statements which these men had made in their deposition, I might have called a number of the bystanders as witnesses, and have used this fact as a proof that the rest of their story too was a fabrication; but, if the contents were the same, I might have required the one presenting it to give evidence himself. If he consented, I should have had a responsible witness, and, if he refused, this very fact again would have been a convincing proof for me that the affair had been concocted. And in the former case the result would have been that I had one person with whom to deal, whereas according to the depositions of these men I have many. Is there anyone among you who would have chosen the latter course? I think not one of you would have.
§ 14
οὐ τοίνυν οὐδὲ κατʼ ἄλλου πιστεύειν ἐστὲ δίκαιοι. καὶ γάρ, ὦ ἄνδρες Ἀθηναῖοι, ὅσοις μὲν πρόσεστιν ὀργὴ τῶν πραττομένων ἢ λῆμμά τι κέρδους ἢ παροξυσμὸς ἢ φιλονικία, ταῦτα μὲν ἄλλος ἂν ἄλλως πράξειε πρὸς τὸν αὑτοῦ τρόπον· ὅσοις δὲ τούτων μὲν μηδέν, λογισμὸς δʼ ἐφʼ ἡσυχίας τοῦ συμφέροντος, τίς οὕτως ἄφρων ὅστις ἂν τὰ συνοίσοντʼ ἀφείς, ἐξ ὧν κάκιον ἔμελλεν ἀγωνιεῖσθαι, ταῦτʼ ἔπραξεν; ἃ γὰρ οὔτʼ εἰκότʼ οὔτʼ εὔλογʼ οὔτʼ ἂν ἔπραξεν οὐδείς, ταῦθʼ οὗτοι μεμαρτυρήκασιν περὶ ἡμῶν.
Well then, you ought not to believe it of anyone else either. For, men of Athens, in all courses of action which involve anger or some getting of gain or exasperation or a spirit of jealousy, different persons will act in different ways in accordance with their several dispositions; but in all cases where none of these things is involved, but merely a calm calculation of one’s own interest, who would be so senseless as to dismiss what would help him and do what would make it more difficult for him to win his case? Yet a course of action which is neither natural nor reasonable, which, in short, no human being would have undertaken—this these witnesses have attributed to me.
§ 15
οὐ τοίνυν μόνον ἐξ ὧν ἐμὲ μὴ ʼθέλειν τὸ γραμματεῖον ἀνοίγειν μεμαρτυρήκασι, γνοίη τις ἂν αὐτοὺς ὅτι ψεύδονται, ἀλλὰ καὶ ἐκ τοῦ πρόκλησιν ὁμοῦ διαθήκῃ μαρτυρεῖν. οἶμαι γὰρ ἅπαντας ὑμᾶς εἰδέναι, ὅτι ὅσα μὴ δυνατὸν πρὸς ὑμᾶς ἀγαγεῖν ἐστι τῶν πεπραγμένων, τούτων προκλήσεις ηὑρέθησαν.
Moreover, it is not only from what they have stated in their deposition regarding my refusal to open the document that one can tell that they are lying, but also from the fact that they have deposed at one and the same time both to a challenge and to a will. For I think you are all aware that challenges were devised for all transactions which it is impossible to bring before you;
§ 16
οἷον βασανίζειν οὐκ ἔστιν ἐναντίον ὑμῶν· ἀνάγκη τούτου πρόκλησιν εἶναι. οἷον εἴ τι πέπρακται καὶ γέγονεν ἔξω που τῆς χώρας, ἀνάγκη καὶ τούτου πρόκλησιν εἶναι, πλεῖν ἢ βαδίζειν οὗ τὸ πρᾶγμʼ ἐπράχθη· καὶ τῶν ἄλλων τῶν τοιούτων. ὅπου δʼ αὐτὰ τὰ πράγματʼ ἐφʼ αὑτῶν ἔστιν ὑμῖν ἐμφανῆ ποιῆσαι, τί ἦν ἁπλούστερον ἢ ταῦτʼ ἄγειν εἰς μέσον;
for instance, a man may not be put to torture in your presence—for this it is necessary that there be a challenge; again, if anything has been transacted and has taken place somewhere out of the country, it is necessary that for this too there should be a challenge to go by sea or land to the place where the thing was done; and so for other things of that sort. But in cases where it is possible to produce the things themselves before your eyes, what could be simpler than to produce them publicly?
§ 17
Ἀθήνησιν μὲν τοίνυν ὁ πατὴρ ἐτελεύτησεν οὑμός, ἐγίγνετο δʼ ἡ δίαιτʼ ἐν τῇ ποικίλῃ στοᾷ, μεμαρτυρήκασι δʼ οὗτοι παρέχειν τὸ γραμματεῖον Ἀμφίαν πρὸς τὸν διαιτητήν. οὐκοῦν εἴπερ ἀληθὲς ἦν, ἐχρῆν αὐτὸ τὸ γραμματεῖον εἰς τὸν ἐχῖνον ἐμβαλεῖν καὶ τὸν παρέχοντα μαρτυρεῖν, ἵνʼ ἐκ τῆς ἀληθείας καὶ τοῦ τὰ σημεῖʼ ἰδεῖν οἱ μὲν δικασταὶ τὸ πρᾶγμʼ ἔγνωσαν, ἐγὼ δʼ εἴ τις ἠδίκει με, ἐπὶ τοῦτον ᾖα.
Well, my father died at Athens, the arbitration took place in the Painted Stoa, and these men have deposed that Amphias produced the document before the arbitrator. Then, if it was genuine, the document ought to have been put into the box, and the one producing it should have so testified, in order that the jurymen might have reached a decision in accordance with the truth and after an inspection of the seals; and I, on my part, if anyone was wronging me, might have proceeded against him.
§ 18
νῦν δʼ εἷς μὲν οὐδεὶς ὅλον τὸ πρᾶγμʼ ἀνεδέξατο, οὐδὲ μεμαρτύρηκεν ἁπλῶς, ὡς ἄν τις τἀληθῆ μαρτυρήσειεν, μέρος δʼ ἕκαστος, ὡς δὴ σοφὸς καὶ διὰ τοῦτʼ οὐ δώσων δίκην, ὁ μὲν γραμματεῖον ἔχειν ἐφʼ ᾧ γεγράφθαι διαθήκη Πασίωνος, ὁ δὲ πεμφθεὶς ὑπὸ τούτου παρέχειν τοῦτο, εἰ δʼ ἀληθὲς ἢ ψεῦδος, οὐδὲν εἰδέναι.
But, as it is, no one person has taken the whole matter upon himself or given straightforward testimony, as one would do in testifying to the truth, but each has deposed to a part of the story, fancying that he is very clever and that for this reason he will escape punishment,—one of them deposing that he holds a document on which is written the will of Pasio; another that, being sent by the former person, he produced this document, but had no knowledge as to whether it was genuine or spurious.
§ 19
οἱδὶ δὲ τῇ προκλήσει χρησάμενοι παραπετάσματι διαθήκας ἐμαρτύρησαν, ὡς ἂν μάλισθʼ οἱ μὲν δικασταὶ ταύτην τὴν διαθήκην ἐπίστευσαν τοῦ πατρὸς εἶναι, ἐγὼ δʼ ἀπεκλείσθην τοῦ λόγου τυχεῖν ὑπὲρ ὧν ἀδικοῦμαι, οὗτοι δὲ φωραθεῖεν τὰ ψευδῆ μεμαρτυρηκότες. καίτοι τό γʼ ἐναντίον ᾤοντο τούτου. ἵνα δʼ εἰδῆτε ταῦθʼ ὅτι ἀληθῆ λέγω, λαβὲ τὴν τοῦ Κηφισοφῶντος μαρτυρίαν. ΜΑΡΤΥΡΙΑ. Κηφισοφῶν Κεφαλίωνος Ἀφιδναῖος μαρτυρεῖ καταλειφθῆναι αὑτῷ ὑπὸ τοῦ πατρὸς γραμματεῖον, ἐφʼ ᾧ ἐπιγεγράφθαι διαθήκη Πασίωνος.
These men, who are here in court, using the challenge as a screen, deposed to a will in such a way that the jurymen believed this will to be my father’s, and I was debarred from obtaining a hearing regarding my wrongs, but in such a way also that they on their part would most clearly be convicted of having given false testimony. And yet this was the very opposite of what they intended. However, that you may know that I am speaking the truth in this, (to the clerk) take the deposition of Cephisophon. The Deposition Cephisophon, son of Cephalion, of Aphidna, deposes that a document was left him by his father, on which was inscribed the will of Pasio.
§ 20
οὐκοῦν ἦν ἁπλοῦν, ὦ ἄνδρες δικασταί, τὸν ταῦτα μαρτυροῦντα προσμαρτυρῆσαι εἶναι δὲ τὸ γραμματεῖον, ὃ αὐτὸς παρέχει, τοῦτο, καὶ τὸ γραμματεῖον ἐμβαλεῖν. ἀλλὰ τοῦτο μὲν οἶμαι τὸ ψεῦδος ἡγεῖτʼ ὀργῆς ἄξιον, καὶ δίκην ἂν ὑμᾶς παρʼ αὑτοῦ λαβεῖν, γραμματεῖον δʼ αὑτῷ καταλειφθῆναι μαρτυρῆσαι φαῦλον καὶ οὐδέν. ἔστι δὲ τοῦτʼ αὐτὸ τὸ δηλοῦν καὶ κατηγοροῦν ὅτι πᾶν τὸ πρᾶγμα κατεσκευάκασιν.
It was a simple thing, men of the jury, for the one who gave this testimony to add and this is the document which the deponent exhibits, and to put the document into the box. But, I presume, he thought that this falsehood would deserve your indignation, and that you would punish him for it, whereas to testify that a document had been bequeathed to him was a trifling matter and one of no consequence. And yet it is this very thing that makes the whole matter clear, and proves that they have concocted it.
§ 21
εἰ μὲν γὰρ ἐπῆν ἐπὶ τῆς διαθήκης Πασίωνος καὶ Φορμίωνος, ἢ πρὸς Φορμίωνα, ἢ τοιοῦτό τι, εἰκότως ἂν αὐτὴν ἐτήρει τούτῳ· εἰ δέ, ὥσπερ μεμαρτύρηκεν, ἐπῆν διαθήκη Πασίωνος, πῶς οὐκ ἂν ἀνῃρήμην αὐτὴν ἐγώ, συνειδὼς μὲν ἐμαυτῷ μέλλοντι δικάζεσθαι, συνειδὼς δʼ ὑπεναντίαν οὖσαν, εἴπερ ἦν τοιαύτη, τοῖς ἐμαυτῷ συμφέρουσιν, κληρονόμος δʼ ὢν καὶ ταύτης, εἴπερ ἦν τοὐμοῦ πατρός, καὶ τῶν ἄλλων τῶν πατρῴων ὁμοίως;
For if the inscription on the will had been the property of Pasio and Phormio or in the matter of Phormio, or something of that sort, he would naturally have kept it for him; but if, as he has testified, the inscription was the will of Pasio, I should certainly have appropriated it, knowing that I was about to go to law, and knowing further that, if its contents were as represented, it was prejudicial to my interests; for I was the heir, and if the will was my father’s, it belonged to me, as did also all the rest of my father’s estate.
§ 22
οὐκοῦν τῷ παρέχεσθαι μὲν Φορμίωνι, γεγράφθαι δὲ Πασίωνος, εἰᾶσθαι δʼ ὑφʼ ἡμῶν, ἐξελέγχεται κατεσκευασμένη μὲν ἡ διαθήκη, ψευδὴς δʼ ἡ τοῦ Κηφισοφῶντος μαρτυρία. ἀλλʼ ἐῶ Κηφισοφῶντα· οὔτε γὰρ νῦν μοι πρὸς ἐκεῖνόν ἐστιν οὔτʼ ἐμαρτύρησεν ἐκεῖνος περὶ τῶν ἐν ταῖς διαθήκαις ἐνόντων οὐδέν.
Well then, by its having been produced to Phormio, by its having been inscribed the will of Pasio, and yet ignored by me, it is proved that the will is a forgery and that the testimony of Cephisophon is false. But no more of Cephisophon; it is not with him that I have to do at present, and he has given no testimony as to the contents of the will.
§ 23
καίτοι καὶ τοῦτο σκοπεῖτε, ὅσον ἐστὶ τεκμήριον, ὦ ἄνδρες Ἀθηναῖοι, τοῦ τούτους τὰ ψευδῆ μεμαρτυρηκέναι. εἰ γὰρ ὁ μὲν αὐτὸς ἔχειν τὸ γραμματεῖον μαρτυρῶν οὐκ ἐτόλμησεν ἀντίγραφʼ εἶναι ἃ παρείχετο Φορμίων τῶν παρʼ αὑτῷ μαρτυρῆσαι, οὗτοι δʼ οὔτʼ ἐξ ἀρχῆς ὡς παρῆσαν ἔχοιεν ἂν εἰπεῖν, οὔτʼ ἀνοιχθὲν εἶδον πρὸς τῷ διαιτητῇ τὸ γραμματεῖον, ἀλλὰ καὶ μεμαρτυρήκασιν αὐτοὶ μὴ ʼθέλειν ἔμʼ ἀνοίγειν, ταῦθʼ ὡς ἀντίγραφʼ ἐστὶν ἐκείνων μεμαρτυρηκότες τί ἄλλʼ ἢ σφῶν αὐτῶν κατήγοροι γεγόνασιν ὅτι ψεύδονται;
And yet, men of Athens, I would have you consider how strong a proof this also is that these men have given false testimony. For when the witness who stated that he had the document in his own possession did not dare to say that the one produced by Phormio was a copy of the one in his own keeping; and when these men cannot state that they were present in the first instance or that they saw the document opened before the arbitrator, but have themselves actually deposed that I refused to open it, to have testified now that the one is a copy of the other, is not this to have accused themselves of falsifying?
§ 24
ἔτι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, ὡς γέγραπταί τις ἂν ἐξετάσας τὴν μαρτυρίαν γνοίη παντελῶς τοῦτο μεμηχανημένους αὐτούς, ὅπως δικαίως καὶ ἀδίκως δόξει ταῦθʼ ὁ πατὴρ οὑμὸς διαθέσθαι. λαβὲ δʼ αὐτὴν τὴν μαρτυρίαν, καὶ λέγʼ ἐπισχὼν οὗ ἄν σε κελεύω, ἵνʼ ἐξ αὐτῆς δεικνύω. ΜΑΡΤΥΡΙΑ. μαρτυροῦσι παρεῖναι πρὸς τῷ διαιτητῇ Τεισίᾳ, ὅτε προὐκαλεῖτο Φορμίων Ἀπολλόδωρον, εἰ μή φησιν ἀντίγραφα εἶναι τῶν διαθηκῶν τῶν Πασίωνος—
More than all this, men of Athens, any man by examining the wording of the deposition can see that it is nothing but a contrivance of theirs to the end that rightly or wrongly it may appear that my father made this will. (To the clerk.) But take the deposition itself, and read, stopping wherever I bid you, that from its own wording I may prove my point. The Deposition depose that they were present before the arbitrator Teisias, when Phormio challenged Apollodorus, if he declared that the document was not a copy of the will of Pasio
§ 25
ἐπίσχες.ἐνθυμεῖσθʼ ὅτι τῶν διαθηκῶν γέγραπται τῶν Πασίωνος. καίτοι χρῆν τοὺς βουλομένους τἀληθῆ μαρτυρεῖν, εἰ τὰ μάλιστʼ ἐγίγνεθʼ ἡ πρόκλησις, ὡς οὐκ ἐγίγνετο, ἐκείνως μαρτυρεῖν. λέγε τὴν μαρτυρίαν ἀπʼ ἀρχῆς πάλιν. ΜΑΡΤΥΡΙΑ. μαρτυροῦσι παρεῖναι πρὸς τῷ διαιτητῇ Τεισίᾳ— Μαρτυροῦμεν· παρῆμεν γὰρ δή· λέγε. ὅτε προὐκαλεῖτο Φορμίων Ἀπολλόδωρον— Καὶ τοῦτο, εἴπερ προὐκαλεῖτο, ὀρθῶς ἂν ἐμαρτύρουν. εἰ μή φησιν ἀντίγραφα εἶναι τῶν διαθηκῶν τῶν Πασίωνος—
Stop reading. Bear in mind that the words are of the will of Pasio. Now persons who wished to bear witness to the truth—assuming that it is absolutely established that the challenge was tendered, which it was not—ought to have given their testimony in the following way. (To the clerk.) Read the deposition again from the beginning. The Deposition depose that they were present before the arbitrator Teisias We do depose; for we were present. Read on. when Phormio challenged Apollodorus This, too, they might properly have stated, assuming that he really tendered the challenge. if he declared that the document was not a copy of the will of Pasio
§ 26
ἔχʼ αὐτοῦ.οὐδʼ ἂν εἷς ἔτι δήπου τοῦτʼ ἐμαρτύρησεν, εἰ μή τις καὶ παρῆν διατιθεμένῳ τῷ πατρὶ τῷ ἐμῷ· ἀλλʼ εὐθὺς ἂν εἶπε τί δʼ ἡμεῖς ἴσμεν εἴ τινές εἰσι διαθῆκαι Πασίωνος; καὶ γράφειν ἂν αὐτὸν ἠξίωσεν, ὥσπερ ἐν ἀρχῇ τῆς προκλήσεως εἰ μή φημʼ ἐγὼ ἀντίγραφα εἶναι τῶν διαθηκῶν, οὕτως ὧν φησι Φορμίων Πασίωνα καταλιπεῖν, οὐ τῶν Πασίωνος. τοῦτο μὲν γὰρ ἦν εἶναι διαθήκας μαρτυρεῖν, ὅπερ ἦν τούτοις βούλημα, ἐκεῖνο δὲ φάσκειν Φορμίωνα· πλεῖστον δὲ δήπου κεχώρισται τό τʼ εἶναι καὶ τὸ τοῦτον φάσκειν.
Stop right there. There is not a person in the world, I presume, who would have proceeded to give this testimony, unless he had been present when my father drew up the will. Instead, he would have said at once, How do we know if there is any will of Pasio’s?—and he would have demanded that Phormio write, as in the beginning of the challenge: If I declared that the document was not a copy of the will which Phormio stated that Pasio had left,—not of the will of Pasio. For this was to testify that there was a will (which was their intention), the other that Phormio said that there was. And, I take it, there is a world of difference between a thing’s being so, and Phormio’s saying that it is.
§ 27
ἵνα τοίνυν εἰδῆθʼ ὑπὲρ ἡλίκων καὶ ὅσων ἦν τὸ κατασκεύασμα τὸ τῆς διαθήκης, μίκρʼ ἀκούσατέ μου. ἦν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο πρῶτον μὲν ὑπὲρ τοῦ μὴ δοῦναι δίκην ὧν διεφθάρκει, ἣν ἐμοὶ μὲν οὐ καλὸν λέγειν, ὑμεῖς δʼ ἴστε, κἂν ἐγὼ μὴ λέγω, ἔπειθʼ ὑπὲρ τοῦ κατασχεῖν ὅσʼ ἦν τῷ ἡμετέρῳ πατρὶ χρήματα παρὰ τῇ μητρί, πρὸς δὲ τούτοις ὑπὲρ τοῦ καὶ τῶν ἄλλων τῶν ἡμετέρων ἁπάντων κυρίῳ γενέσθαι. ὅτι δʼ οὕτω ταῦτʼ ἔχει, τῆς διαθήκης αὐτῆς ἀκούσαντες γνώσεσθε· φανήσεται γὰρ οὐ πατρὸς ὡς ὑπὲρ υἱέων γράφοντος ἐοικυῖα διαθήκῃ, ἀλλὰ δούλου λελυμασμένου τὰ τῶν δεσποτῶν, ὅπως μὴ δώσει δίκην σκοποῦντος.
So, in order that you may know how many and how important objects were to be secured by the fabrication of the will, listen for a moment. The first, men of Athens, was this, that Phormio should escape paying the penalty for corrupting one whom it is not proper for me to name, but whom you know of yourselves, even if I do not name her; next, that he might get possession of my father’s property which was in my mother’s keeping; and in addition to this, that he might become master of everything else which belonged to us. That this is so, you will be convinced when you hear the will. For it will be found, not like that of a father writing in the interest of his sons, but like that of a slave who has shamefully misused what belonged to his master, and who is seeking how he may escape punishment.
§ 28
λέγε δʼ αὐτοῖς τὴν διαθήκην αὐτήν, ἣν οὗτοι μετὰ τῆς προκλήσεως μεμαρτυρήκασιν· ὑμεῖς δʼ ἐνθυμεῖσθʼ ἃ λέγω. ΔΙΑΘΗΚΗ. τάδε διέθετο Πασίων Ἀχαρνεύς· δίδωμι τὴν ἐμαυτοῦ γυναῖκα Ἀρχίππην Φορμίωνι, καὶ προῖκα ἐπιδίδωμι Ἀρχίππῃ τάλαντον μὲν τὸ ἐκ Πεπαρήθου, τάλαντον δὲ τὸ αὐτόθεν, συνοικίαν ἑκατὸν μνῶν, θεραπαίνας καὶ τὰ χρυσία, καὶ τἄλλα ὅσα ἐστὶν αὐτῇ ἔνδον, ἅπαντα ταῦτα Ἀρχίππῃ δίδωμι. ἠκούσατʼ, ὦ ἄνδρες Ἀθηναῖοι, τὸ πλῆθος τῆς προικός, τάλαντον ἐκ Πεπαρήθου, τάλαντον αὐτόθεν, συνοικίαν ἑκατὸν μνῶν, θεραπαίνας καὶ χρυσία, καὶ τἄλλα, φησίν, ὅσʼ ἔστιν αὐτῇ δίδωμι, τούτῳ τῷ γράμματι καὶ τοῦ ζητῆσαί τι τῶν καταλειφθέντων ἀποκλείων ἡμᾶς.
(To the clerk.) Read them the will itself, to which these men have deposed along with the challenge; and do you mark well what I say. The Will This is the will of Pasio of Acharnae. I give my wife Archippê to Phormio, and I give as dowry to Archippê the talent due to me at Peparethus, the talent due to me here in Athens, a lodging-house worth one hundred minae, the female slaves and jewelry, and all else that she has in the house. All these things I give to Archippê. You have heard, men of Athens, the large amount of the dowry,—a talent from Peparethus, a talent from Athens, a lodging-house worth a hundred minae, female slaves and jewelry, and all else that she has in her possession—I give it all, says the will; and by this clause he precludes us even from searching for any of the property that was left.
§ 29
φέρε δὴ δείξω τὴν μίσθωσιν ὑμῖν, καθʼ ἣν ἐμεμίσθωτο τὴν τράπεζαν παρὰ τοῦ πατρὸς οὗτος. καὶ γὰρ ἐκ ταύτης καίπερ ἐσκευωρημένης ὄψεσθʼ ὅτι πλάσμʼ ὅλον ἐστὶν ἡ διαθήκη. δείξω δʼ ἣν οὗτος παρέσχετο μίσθωσιν, οὐκ ἄλλην τινά, ἐν ᾗ προσγέγραπται ἕνδεκα τάλανθʼ ὁ πατὴρ ὀφείλων εἰς τὰς παρακαταθήκας τούτῳ. ἔστι δʼ οἶμαι ταῦτα τοιαῦτα.
Now let me show you the lease under which Phormio had taken the bank from my father; for from this also, spurious though it is, you will see that the will is fabrication through and through. I will set forth for you, not a different lease, but the one which Phormio produced, in which there is an added clause setting down my father as owing Phorniio eleven talents on the deposits.
§ 30
τῶν μὲν οἴκοι χρημάτων ὡς ἐπὶ τῇ μητρὶ δοθέντων διὰ τῆς διαθήκης αὑτὸν ἐποίησε κύριον, ὥσπερ ἀκηκόατʼ ἄρτι, τῶν δʼ ἐπὶ τῆς τραπέζης ὄντων, ἃ πάντες ᾔδεσαν καὶ λαθεῖν οὐκ ἦν, διὰ τοῦ προσοφείλοντʼ ἀποφῆναι τὸν πατέρʼ ἡμῶν, ἵνα, ὅσʼ ἐξελέγχοιτʼ ἔχων, κεκομίσθαι φαίη. ὑμεῖς δʼ ἴσως αὐτὸν ὑπειλήφατε, ὅτι σολοικίζει τῇ φωνῇ, βάρβαρον καὶ εὐκαταφρόνητον εἶναι. ἔστι δὲ βάρβαρος οὗτος τῷ μισεῖν οὓς αὐτῷ προσῆκε τιμᾶν· τῷ δὲ κακουργῆσαι καὶ διορύξαι πράγματʼ οὐδενὸς λείπεται.
This had, I think, the following purpose. Of the effects in the house he made himself master by the will, on the ground that they had been given as a dowry with my mother, as you have just heard; but the money in the bank, about which everybody knew, and which could not be hidden, he got into his hands by representing that our father owed it, so that whatever sums he might be proved to have in his possession he might claim to have received in payment. You have perhaps imagined, because he solecizes in his speech, that he is a barbarian and a man readily to be despised. The fellow is indeed a barbarian in that he hates those whom he ought to honor; but in villainy and in bringing matters to ruin he is second to none.
§ 31
λαβὲ δὴ τὴν μίσθωσιν καὶ λέγε, ἣν τὸν αὐτὸν τρόπον διὰ προκλήσεως ἐνεβάλοντο. ΜΙΣΘΩΣΙΣ ΤΡΑΠΕΖΗΣ. κατὰ τάδε ἐμίσθωσε Πασίων τὴν τράπεζαν Φορμίωνι· μίσθωσιν φέρειν Φορμίωνα τῆς τραπέζης τοῖς παισὶ τοῖς Πασίωνος δύο τάλαντα καὶ τετταράκοντα μνᾶς τοῦ ἐνιαυτοῦ ἑκάστου, χωρὶς τῆς καθʼ ἡμέραν διοικήσεως· μὴ ἐξεῖναι δὲ τραπεζιτεῦσαι χωρὶς Φορμίωνι, ἐὰν μὴ πείσῃ τοὺς παῖδας τοὺς Πασίωνος. ὀφείλει δὲ Πασίων ἐπὶ τὴν τράπεζαν ἕνδεκα τάλαντα εἰς τὰς παρακαταθήκας.
(To the clerk.) Take the lease and read it—the lease which they put in, as they did the will, by means of a challenge. The Lease of The Bank On the following terms Pasio has let the bank to Phormio: Phormio is to pay to the sons of Pasio as rental for the bank two talents and forty minae each year above the daily expenditure, and it shall not be lawful for Phormio to carry on a banking business independently unless he first obtains the consent of the sons of Pasio. And Pasio owes the bank eleven talents upon the deposits.
§ 32
ἃς μὲν τοίνυν παρέσχετο συνθήκας ὡς κατὰ ταύτας μισθωσάμενος τὴν τράπεζαν, αὗταί εἰσιν, ὦ ἄνδρες δικασταί. ἀκούετε δʼ ἐν ταύταις ἀναγιγνωσκομέναις μίσθωσιν μὲν φέρειν τοῦτον, ἄνευ τῆς καθʼ ἡμέραν διοικήσεως, δύο τάλαντα καὶ τετταράκοντα μνᾶς τοῦ ἐνιαυτοῦ ἑκάστου, μὴ ἐξεῖναι δὲ τραπεζιτεύειν αὐτῷ, ἐὰν μὴ ἡμᾶς πείσῃ. προσγέγραπται δὲ τελευταῖον ὀφείλει δὲ Πασίων ἕνδεκα τάλαντα εἰς τὰς παρακαταθήκας.
This, men of the jury, is the agreement which Phormio produced, alleging that he had leased the bank upon these terms. You learn from hearing it read that Phormio, over and above the daily expenditure, was to pay as rent two talents and forty minae each year, and that it was not to be permitted him to carry on a banking business, unless he obtained our consent; and there is added as a final statement, Pasio owes eleven talents upon the deposits.
§ 33
ἔστιν οὖν ὅστις ἂν τοῦ ξύλου καὶ τοῦ χωρίου καὶ τῶν γραμματείων τοσαύτην ὑπέμεινε φέρειν μίσθωσιν; ἔστι δʼ ὅστις ἄν, διʼ ὃν ὠφειλήκει τοσαῦτα χρήμαθʼ ἡ τράπεζα, τούτῳ τὰ λοίπʼ ἐπέτρεψεν; εἰ γὰρ ἐνεδέησεν τοσούτων χρημάτων, τούτου διοικοῦντος ἐνεδέησεν. ἴστε γὰρ πάντες, καὶ ὅτʼ ἦν ὁ πατὴρ ἐπὶ τοῦ τραπεζιτεύειν, τοῦτον καθήμενον καὶ διοικοῦντʼ ἐπὶ τῇ τραπέζῃ, ὥστʼ ἐν τῷ μυλῶνι προσῆκεν αὐτὸν εἶναι μᾶλλον ἢ τῶν λοιπῶν κύριον γενέσθαι. ἀλλʼ ἐῶ ταῦτα καὶ τἄλλʼ ὅσʼ ἂν περὶ τῶν ἕνδεκα ταλάντων ἔχοιμʼ εἰπεῖν, ὡς οὐκ ὤφειλεν ὁ πατήρ, ἀλλʼ οὗτος ὑφῄρηται.
Now, is there any man who would have submitted to the payment of so large a rental for the counter, the site, and the books? And is there any man who would have entrusted the rest of the assets to a man thanks to whom the bank had incurred so great a liability? For, if there was a shortage of so large an amount, it was incurred while Phormio was manager. For you all know that, while my father was engaged in the banking business, Phormio sat at the counter and was his manager; so that he ought rather to be in the mill than to become master of the rest of the property.
§ 34
ἀλλʼ οὗ ἀνέγνων εἵνεκα, τοῦ τὴν διαθήκην ψευδῆ δεῖξαι, τοῦθʼ ὑμᾶς ἀναμνήσω. γέγραπται γὰρ αὐτόθι, μὴ ἐξεῖναι δὲ τραπεζιτεύειν Φορμίωνι, ἐὰν μὴ ἡμᾶς πείσῃ. τοῦτο τοίνυν τὸ γράμμα παντελῶς δηλοῖ ψευδῆ τὴν διαθήκην οὖσαν. τίς γὰρ ἂν ἀνθρώπων, ἃ μὲν ἔμελλεν τραπεζιτεύων οὗτος ἐργάζεσθαι, ταῦθʼ ὅπως ἡμῖν τοῖς αὑτοῦ παισίν, ἀλλὰ μὴ τούτῳ γενήσεται προὐνοήθη, καὶ διὰ τοῦτο μὴ ἐξεῖναι τούτῳ τραπεζιτεύειν ἔγραψεν, ἵνα μὴ ἀφιστῆται ἀφʼ ἡμῶν· ἃ δʼ αὐτὸς εἰργασμένος ἔνδον κατέλειπε, ταῦθʼ ὅπως οὗτος λήψεται παρεσκεύασε;
However, I pass over this and all else that I might find to say about the eleven talents, to show that my father did not owe them but that Phormio secretly appropriated them. But let me remind you of the purpose for which I read the lease, namely, to prove that the will is spurious. For it stands written in the lease that it shall not be lawful for Phormio to engage in banking business, unless he obtains our consent. This clause absolutely proves the will to be spurious. For what man, who had taken precautions that the profits which Phormio might make by banking should accrue to his own children and not to Phormio himself, and to secure this end had stipulated that it should not be permitted him to engage in banking for himself, lest his interests might be separated from ours—what man, I ask, in these circumstances would have provided that Phormio should get possession of what he had himself won by his labor and left in his house?
§ 35
καὶ τῆς μὲν ἐργασίας ἐφθόνησεν, ἧς οὐδὲν αἰσχρὸν ἦν μεταδοῦναι· τὴν δὲ γυναῖκʼ ἔδωκεν, οὗ μεῖζον οὐδὲν ἂν κατέλιπεν ὄνειδος, τυχών γε τῆς παρʼ ὑμῶν δωρεᾶς, εἶθʼ ὥσπερ ἂν δοῦλος δεσπότῃ διδούς, ἀλλʼ οὐ τοὐναντίον, εἴπερ ἐδίδου, δεσπότης οἰκέτῃ, προστιθεὶς προῖκα ὅσην οὐδεὶς τῶν ἐν τῇ πόλει φαίνεται;
And would he have begrudged him the banking business, in which he might have given him a share without disgrace, and yet have given him his wife, a bequest disgraceful above all others? Yes, after receiving from you the gift of citizenship, he gave his wife (if indeed he gave her) as a slave giving to his master, and not, on the contrary, as a master to a slave, and he added such a dowry as no man in Athens was ever known to give.
§ 36
καίτοι τούτῳ μὲν αὐτὸ τοῦτʼ ἀγαπητὸν ἦν, τὸ τῆς δεσποίνης ἀξιωθῆναι· τῷ πατρὶ δʼ οὐδὲ λαμβάνοντι τοσαῦτα χρήματα, ὅσα φασὶ διδόνθʼ οὗτοι, εὔλογον ἦν πρᾶξαι ταῦτα. ἀλλʼ ὅμως ἃ τοῖς εἰκόσι, τοῖς χρόνοις, τοῖς πεπραγμένοις ἐξελέγχεται ψευδῆ, ταῦτα μαρτυρεῖν οὐκ ὤκνησεν οὑτοσὶ Στέφανος.
And yet, to have been honored with the hand of his mistress was of itself enough to make this fellow content, whereas in my father’s case, even if he received as much money as these people allege that he gave, it was not reasonable for him to make this arrangement. Nevertheless, to things which are proved to be false by the probabilities, the dates and the facts, to these this man Stephanus has not hesitated to depose.
§ 37
εἶτα λέγει περιιών, ὡς ἐμαρτύρησε μὲν Νικοκλῆς ἐπιτροπεῦσαι κατὰ τὴν διαθήκην, ἐμαρτύρησε δὲ Πασικλῆς ἐπιτροπευθῆναι κατὰ τὴν διαθήκην. ἐγὼ δʼ αὐτὰ ταῦτʼ οἶμαι τεκμήριʼ εἶναι τοῦ μήτʼ ἐκείνους τἀληθῆ μήτε τούσδε μεμαρτυρηκέναι. ὁ γὰρ ἐπιτροπεῦσαι κατὰ διαθήκας μαρτυρῶν δῆλον ὅτι καθʼ ὁποίας ἂν εἰδείη, καὶ ὁ ἐπιτροπευθῆναι κατὰ διαθήκας μαρτυρῶν δῆλον ὅτι καθʼ ὁποίας ἂν εἰδείη.
Then he goes about, saying that Nicocles testified that he had served as guardian under the will, and Pasicles that he had lived as ward under the will. But for my part I hold that these very facts are proofs that neither these witnesses nor those have testified to the truth. For a person who testifies that he served as guardian under a will should certainly know what the nature of the will was, and a person who testifies that he lived as ward under a will should certainly know what the nature of the will was.
§ 38
τί οὖν μαθόντες ἐμαρτυρεῖθʼ ὑμεῖς ἐν προκλήσει διαθήκας, ἀλλʼ οὐκ ἐκείνους εἰᾶτε; εἰ γὰρ αὖ μὴ φήσουσιν εἰδέναι τὰ γεγραμμένʼ ἐν αὐταῖς, πῶς ὑμᾶς οἷόν τʼ εἰδέναι τοὺς μηδαμῇ μηδαμῶς τοῦ πράγματος ἐγγύς; τί ποτʼ οὖν οἱ μὲν ἐκεῖνα, οἱ δὲ ταῦτʼ ἐμαρτύρησαν; ὅπερ εἴρηκα καὶ πρότερον, διείλοντο τἀδικήματα, καὶ ἐπιτροπεῦσαι μὲν κατὰ διαθήκην οὐδὲν δεινὸν ἡγεῖτο μαρτυρεῖν ὁ μαρτυρῶν, οὐδʼ ἐπιτροπευθῆναι κατὰ διαθήκην,
Why in the world, then, Stephanus, did you people depose to the will under the form of a challenge, instead of leaving the matter to them? If they on their part shall declare that they do not know the contents of the will, how is it possible for you to know them, you who have never in any way been connected with the matter? Why, pray, is it that one group of witnesses testified to these facts, and another group to those? It is as I have already told you: they divided the fraud. The one so testifying saw no danger in deposing that he served as guardian under the will, or that he lived as ward under the will,
§ 39
ἀφαιρῶν ἑκάτερος τὸ μαρτυρεῖν τὰ ἐν ταῖς διαθήκαις ὑπὸ τούτου γεγραμμένα, οὐδὲ καταλιπεῖν τὸν πατέρʼ αὑτῷ ἐπιγεγραμμένον γραμματεῖον διαθήκην, οὐδὲ τὰ τοιαῦτα· διαθήκας δὲ μαρτυρεῖν, ἐν αἷς χρημάτων τοσούτων κλοπή, γυναικὸς διαφθορά, γάμοι δεσποίνης, πράγματʼ αἰσχύνην καὶ ὕβριν τοσαύτην ἔχοντα, οὐδεὶς ἤθελε πλὴν οὗτοι, πρόκλησιν κατασκευάσαντες, παρʼ ὧν δίκαιον τῆς ὅλης τέχνης καὶ κακουργίας δίκην λαβεῖν.
each one of them omitting to state what had been written in the will by Phormio,—no danger in deposing that one’s father had left him a document with the word will written on it, or anything of that sort. But to testify to the existence of a will in which were involved the theft of such vast sums, the corruption of a lady, the marriage of a mistress with her slave, matters which entailed such shame and disgrace—nobody was ready to do this save these men who got up the challenge; and from them it is right to exact the penalty for the whole of this villainous fraud.
§ 40
ἵνα τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μὴ μόνον ἐξ ὧν ἐγὼ κατηγορῶ καὶ ἐλέγχω, δῆλος ὑμῖν γένηται τὰ ψευδῆ μεμαρτυρηκὼς οὑτοσὶ Στέφανος, ἀλλὰ καὶ ἐξ ὧν πεποίηκεν ὁ παρασχόμενος αὐτόν, τὰ πεπραγμένʼ ἐκείνῳ βούλομαι πρὸς ὑμᾶς εἰπεῖν. ὅπερ δʼ εἶπον ἀρχόμενος τοῦ λόγου, δείξω κατηγόρους γιγνομένους αὐτοὺς ἑαυτῶν. τὴν γὰρ δίκην, ἐν ᾗ ταῦτʼ ἐμαρτυρήθη, παρεγράψατο Φορμίων πρὸς ἐμὲ μὴ εἰσαγώγιμον εἶναι, ὡς ἀφέντος ἐμοῦ τῶν ἐγκλημάτων αὐτόν.
Now, men of Athens, that it may be made clear to you that this fellow Stephanus has given false testimony—made clear not merely by my accusations and proofs, but also by the acts of the person who brought him forward as a witness—I wish to tell you what that person has done. As I said at the beginning of my speech, I shall show that they are their own accusers. In the suit in which this testimony was given, Phormio entered a special plea to estop me on the ground that the suit was not admissible, alleging that I had released him from all claims.
§ 41
τοῦτο τοίνυν ἐγὼ μὲν οἶδα ψεῦδος ὄν, καὶ ἐλέγξω δέ, ὅταν εἰσίω πρὸς τοὺς ταῦτα μεμαρτυρηκότας· τούτῳ δʼ οὐχ οἷόν τε τοῦτʼ εἰπεῖν. εἰ τοίνυν ἀληθῆ πιστεύσαιτʼ εἶναι τὴν ἄφεσιν, οὕτω καὶ μάλιστʼ ἂν οὗτος φανείη ψευδῆ μεμαρτυρηκὼς καὶ κατεσκευασμένης διαθήκης μάρτυς γεγονώς. τίς γὰρ οὕτως ἄφρων ὥστʼ ἄφεσιν μὲν ἐναντίον μαρτύρων ποιήσασθαι τοῦ βεβαίαν αὑτῷ τὴν ἀπαλλαγὴν εἶναι, τὰς δὲ συνθήκας καὶ τὰς διαθήκας καὶ τἄλλα, ὑπὲρ ὧν ἐποιεῖτο τὴν ἄφεσιν, σεσημασμένʼ ἐᾶσαι καθʼ αὑτοῦ κεῖσθαι;
Now I myself know that this is false, and I shall prove it so when I proceed against those who gave this testimony; but Stephanus is not at liberty to say it is false. If, then, you should believe in the genuineness of the release, this, more than anything else, would prove that the fellow has given false testimony, and has deposed to a will that is forged. For who would be so senseless as to give a release in the presence of witnesses, that his discharge might be binding, and yet to suffer the articles of agreement, the will, and the other documents regarding which he gave the release, to remain under seal as evidence against himself?
§ 42
οὐκοῦν ἐναντία μὲν ἡ παραγραφὴ πᾶσι τοῖς μεμαρτυρημένοις, ἐναντία δʼ ἣν ἀνέγνων ὑμῖν ἄρτι μίσθωσιν, τῇδε τῇ διαθήκῃ· οὐδὲν δὲ τῶν πεπραγμένων οὔτʼ εὔλογον οὔθʼ ἁπλοῦν οὔθʼ ὁμολογούμενον αὐτὸ ἑαυτῷ φαίνεται. ἐκ δὲ τούτου τοῦ τρόπου πάντα πεπλασμένα καὶ κατεσκευασμένʼ ἐλέγχεται.
The special plea, therefore, contradicts all the evidence, and the lease which I just now read to you contradicts this will; not one of their acts is either reasonable or straightforward or consistent with itself. In this manner their whole story is shown to be a fiction and a fraud.
§ 43
ὡς μὲν τοίνυν ἐστὶν ἀληθῆ τὰ μεμαρτυρημένα, οὔτʼ αὐτὸν τοῦτον οὔτʼ ἄλλον ὑπὲρ τούτου δεῖξαι δυνήσεσθαι νομίζω. ἀκούω δʼ αὐτὸν τοιοῦτόν τι παρεσκευάσθαι λέγειν, ὡς προκλήσεώς ἐστιν ὑπεύθυνος, οὐχὶ μαρτυρίας, καὶ δυοῖν αὐτῷ προσήκει δοῦναι λόγον, οὐ πάντων τῶν γεγραμμένων, εἴ τε προὐκαλεῖτό με ταῦτα Φορμίων ἢ μή, καὶ εἰ μὴ ἐδεχόμην ἐγώ· ταῦτα μὲν γὰρ ἁπλῶς αὐτὸς μεμαρτυρηκέναι φήσει, τὰ δʼ ἄλλʼ ἐκεῖνον προκαλεῖσθαι, εἰ δʼ ἐστὶν ἢ μὴ ταῦτα, οὐδὲν προσήκειν αὑτῷ σκοπεῖν.
That the statements in the deposition are true I hold that neither Stephanus himself nor anyone else in his behalf will be able to prove. I hear, however, that he is prepared to make some such statement as this, that he is responsible for a challenge, not for a deposition, and that he should be held to account, not for everything written in it, but for two things only—whether Phormio tendered me this challenge or not, and whether I refused it; these matters and no more, he will say, were included in his deposition; as for the rest, Phormio covered them in his challenge, but whether they were true or not it was not the business of the witness to inquire.
§ 44
πρὸς δὴ τὸν λόγον τοῦτον καὶ τὴν ἀναίδειαν βέλτιόν ἐστι μικρὰ προειπεῖν ὑμῖν, ἵνα μὴ λάθητʼ ἐξαπατηθέντες. πρῶτον μέν, ὅταν ἐγχειρῇ λέγειν τοῦτο, ὡς ἄρʼ οὐ πάντων ὑπεύθυνός ἐστιν, ἐνθυμεῖσθʼ ὅτι διὰ ταῦθʼ ὁ νόμος μαρτυρεῖν ἐν γραμματείῳ κελεύει, ἵνα μήτʼ ἀφελεῖν ἐξῇ μήτε προσθεῖναι τοῖς γεγραμμένοις μηδέν. τότʼ οὖν αὐτὸν ἔδει ταῦτʼ ἀπαλείφειν κελεύειν ἃ νῦν οὐ φήσει μεμαρτυρηκέναι, οὐ νῦν ἐνόντων ἀναισχυντεῖν.
In answer to this argument and to the man’s impudence it is better that I say a few words to you in advance, that you be not taken at unawares and misled. In the first place, when he tries to bring forward the argument that he is not responsible for the entire content of the deposition, bear in mind that the reason why the law requires people to give evidence in written form is that it may not be open to them to strike out any part of what has been written, or add anything to it. He should at the time have demanded the erasure of the statements to which he will now deny having deposed, and not try now to brazen it out, while they stand in the document.
§ 45
ἔπειτα καὶ τόδε σκοπεῖτε, εἰ ἐάσαιτʼ ἂν ἐναντίον ὑμῶν ἐμὲ προσγράψαι τι λαβόντα τὸ γραμματεῖον. οὐ δήπου. οὔκουν οὐδὲ τοῦτον ἀφαιρεῖν τῶν γεγραμμένων ἐᾶν προσήκει. τίς γὰρ ἁλώσεταί ποτε ψευδομαρτυρίων, εἰ μαρτυρήσει θʼ ἃ βούλεται, καὶ λόγον ὧν βούλεται δώσει; ἀλλʼ οὐχ οὕτω ταῦτʼ οὔθʼ ὁ νόμος διεῖλεν οὔθʼ ὑμῖν ἀκούειν προσήκει· ἀλλʼ ἐκεῖνʼ ἁπλοῦν καὶ δίκαιον. τί γέγραπται; τί μεμαρτύρηκας; ταῦθʼ ὡς ἀληθῆ δείκνυε. καὶ γὰρ ἀντιγέγραψαι ταῦτα ἀληθῆ μεμαρτύρηκα, μαρτυρήσας τὰ ἐν τῷ γραμματείῳ γεγραμμένα, οὐ τὸ καὶ τὸ τῶν ἐν τῷ γραμματείῳ.
Moreover, consider this too, whether you would suffer me in your presence to take the document and add to it. Of course you would not. Well, then, neither is it fitting to suffer him to strike out any of its contents. For who will ever be convicted of giving false testimony, if he is to depose to what he pleases, and be accountable only for what he pleases? No, the law does not thus make a distinction in these matters, and you ought not to listen to such a thing either. The straightforward and honest course is this: What stands written? To what have you deposed? Show that this is true. For you have written in your plea in answer to the complaint these words, I have given true testimony in testifying to what is contained in the deposition—not to this or that in the deposition.
§ 46
ὅτι δʼ οὕτω ταῦτʼ ἔχει, λαβὲ τὴν ἀντιγραφὴν αὐτήν μοι. λέγε. ΑΝΤΙΓΡΑΦΗ. Ἀπολλόδωρος Πασίωνος Ἀχαρνεὺς Στεφάνῳ Μενεκλέους Ἀχαρνεῖ ψευδομαρτυρίων, τίμημα τάλαντον. τὰ ψευδῆ μου κατεμαρτύρησε Στέφανος μαρτυρήσας τὰ ἐν τῷ γραμματείῳ γεγραμμένα. Στέφανος Μενεκλέους Ἀχαρνεὺς τἀληθῆ ἐμαρτύρησα μαρτυρήσας τὰ ἐν τῷ γραμματείῳ γεγραμμένα. ταῦθʼ οὗτος ἀντεγράψατο, ἃ χρὴ μνημονεύειν ὑμᾶς, καὶ μὴ τοὺς ἐπʼ ἐξαπάτῃ νῦν λόγους ὑπὸ τούτου ῥηθησομένους πιστοτέρους ποιεῖσθαι τῶν νόμων καὶ τῶν ὑπὸ τούτου γραφέντων εἰς τὴν ἀντιγραφήν.
(To the clerk.) To prove that this is so, take, please, the plea itself. Read it. The Complaint and Counter-Plea Apollodorus, son of Pasio, of Acharnae, sues Stephanus, son of Menecles, of Acharnae, for false testimony; damages one talent. Stephanus gave false testimony against me in testifying to that which is contained in the record. I gave true testimony in testifying to that which is contained in the record. This is the plea which the defendant himself has entered. You must keep it in mind, and not regard the deceitful language which will soon be addressed to you as being more worthy of credence than the laws and what the defendant has written in his own plea.
§ 47
πυνθάνομαι τοίνυν αὐτοὺς καὶ περὶ ὧν ἔλαχον τὴν ἐξ ἀρχῆς δίκην, ἐρεῖν καὶ κατηγορήσειν, ὡς συκοφαντήματʼ ἦν. ἐγὼ δʼ ὃν μὲν τρόπον ἐσκευωρήσατο τὴν μίσθωσιν, ὅπως τὴν ἀφορμὴν τῆς τραπέζης κατάσχοι, εἶπον καὶ διεξῆλθον ὑμῖν, ὑπὲρ δὲ τῶν ἄλλων οὐκ ἂν οἷός τʼ εἴην λέγειν ἅμα καὶ τούτους ἐλέγχειν περὶ τῆς μαρτυρίας· οὐ γὰρ ἱκανόν μοι τὸ ὕδωρ ἐστίν.
I learn that they are going to speak about my original suit and to denounce it as baseless and malicious. But I on my part have already mentioned to you and explained in detail the manner in which Phormio concocted the lease, in order to get into his possession the banking-stock, and I should be unable to speak of these other matters and at the same time convict these men of giving false testimony; for the amount of water allotted me is not sufficient.
§ 48
ὅτι δʼ οὐδʼ ὑμεῖς ἐθέλοιτʼ ἂν εἰκότως ἀκούειν περὶ τούτων αὐτῶν, ἐκεῖθεν εἴσεσθε, ἂν λογίσησθε πρὸς ὑμᾶς αὐτούς, ὅτι οὔτε νῦν ἐστιν χαλεπὸν περὶ ὧν μὴ κατηγόρηται λέγειν, οὔτε τότε ψευδεῖς ἀναγνόντα μαρτυρίας ἀποφεύγειν. ἀλλʼ οὐδέτερόν γε δίκαιον τούτων οὐδʼ ἂν εἷς φήσειεν εἶναι, ἀλλʼ ὃ ἐγὼ προκαλοῦμαι νῦν. σκοπεῖτε δʼ ἀκούσαντες.
And that you yourselves could not in fairness be willing to listen to them in regard to these matters you will see at once, if you reflect that it is no difficult matter to speak now about subjects concerning which no charge is made, just as it was no difficult matter for Phormio to get himself acquitted by reading false depositions. However, no man would say that either of these courses is right, but that course rather which I am about to propose.
§ 49
ἐγὼ γὰρ ἀξιῶ, οὓς μὲν ἀφείλοντό μʼ ἐλέγχους περὶ τῶν ἐγκλημάτων, οὓς προσῆκον ἦν ῥηθῆναι, μὴ ζητεῖν αὐτοὺς νῦν, αἷς δʼ ἀφείλοντο μαρτυρίαις, ὡς εἰσὶν ἀληθεῖς, δεικνύναι. εἰ δʼ ὅταν μὲν τὴν δίκην εἰσίω, τὰς μαρτυρίας μʼ ἐλέγχειν ἀξιώσουσιν, ὅταν δὲ ταύταις ἐπεξίω, περὶ τῶν ἐξ ἀρχῆς ἐγκλημάτων λέγειν με κελεύσουσιν, οὔτε δίκαιʼ οὔθʼ ὑμῖν συμφέροντʼ ἐροῦσιν.
Listen, and judge. I demand that they do not now seek for the proofs regarding my charges, proofs which should have been mentioned at the former trial, but of which they deprived me; but that they prove that the testimony by which they deprived me of them was true. If, when I bring in my suit, they are to demand that I refute their testimony, and, when I proceed against that, they are to bid me speak regarding my original charges, what they propose will be neither right nor in your interest.
§ 50
δικάσειν γὰρ ὀμωμόκαθʼ ὑμεῖς οὐ περὶ ὧν ἂν ὁ φεύγων ἀξιοῖ, ἀλλʼ ὑπὲρ αὐτῶν ὧν ἂν ἡ δίωξις ᾖ. ταύτην δʼ ἀνάγκη τῇ τοῦ διώκοντος λήξει δηλοῦσθαι, ἣν ἐγὼ τούτῳ ψευδομαρτυρίων εἴληχα. μὴ δὴ τοῦτʼ ἀφεὶς περὶ ὧν οὐκ ἀγωνίζεται λεγέτω· μηδʼ ὑμεῖς ἐᾶτε, ἂν ἄρʼ οὗτος ἀναισχυντῇ.
For you have sworn to give a verdict, not in regard to matters upon which the defendant asks your decision, but in regard to those only which are raised by the prosecution. The cause of action must be made clear by the complaint of the prosecutor, and this in my case is a suit against this man for false testimony. Let him not, then, leave this and talk about matters regarding which I am not suing him; and do you, if he is so shameless, refuse to permit it.
§ 51
οἴομαι τοίνυν αὐτὸν οὐδὲν οὐδαμῇ δίκαιον ἔχοντα λέγειν ἥξειν καὶ ἐπὶ τοῦτο, ὡς ἄτοπον ποιῶ, παραγραφὴν ἡττημένος, τοὺς διαθήκην μαρτυρήσαντας διώκων, καὶ τοὺς δικαστὰς τοὺς τότε φήσειν διὰ τοὺς ἀφεῖναι μεμαρτυρηκότας ἀποψηφίσασθαι μᾶλλον ἢ διὰ τοὺς διαθήκην μαρτυρήσαντας. ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, νομίζω πάντας ὑμᾶς εἰδέναι, ὅτι οὐχ ἧττον τὰ πεπραγμένʼ εἰώθατε σκοπεῖν ἢ τὰς ὑπὲρ τούτων παραγραφάς· περὶ δὴ τῶν πραγμάτων αὐτῶν τὰ ψευδῆ καταμαρτυρήσαντες οὗτοί μου, ἀσθενεῖς τοὺς περὶ τῆς παραγραφῆς ἐποίησαν λόγους.
I imagine that, having no just argument to advance on any point, he will have recourse to this defence also—that it is absurd for me, after having been worsted in the case of the special plea, to sue those who gave evidence of a will; and he will maintain that the jurymen in that trial were led to vote in favor of Phormio, by the evidence of those who testified to the release rather than by that of those who testified to the will. But, men of Athens, I think you all know that it is your habit to examine the facts no less closely than the pleas which men make regarding them; and these men, by giving false testimony against me regarding the facts themselves, weakened my arguments on the special plea.
§ 52
χωρὶς δὲ τούτων ἄτοπον, πάντων τὰ ψευδῆ μαρτυρησάντων, τίς μάλιστʼ ἔβλαψεν ἀποφαίνειν, ἀλλʼ οὐχ ὡς αὐτὸς ἕκαστος ἀληθῆ μεμαρτύρηκε δεικνύναι. οὐ γάρ, ἂν ἕτερον δείξῃ δεινότερʼ εἰργασμένον, ἀποφεύγειν αὐτῷ προσήκει, ἀλλʼ ἂν αὐτὸς ὡς ἀληθῆ μεμαρτύρηκεν ἀποφήνῃ.
However, besides this, it is absurd, when all have given false evidence, to demonstrate who did the greatest amount of harm, instead of making each one prove that he has himself testified to the truth. It is not by proving that another has done more outrageous things than himself that a witness is to be let off, but by showing that he has himself given testimony that is true.
§ 53
ἐφʼ ᾧ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μάλιστʼ ἀπολωλέναι δίκαιός ἐστιν οὑτοσὶ Στέφανος, τοῦτʼ ἀκούσατέ μου. δεινὸν μὲν γάρ ἐστιν εἰ καὶ καθʼ ὅτου τις οὖν τὰ ψευδῆ μαρτυρεῖ, πολλῷ δὲ δεινότερον καὶ πλείονος ὀργῆς ἄξιον εἰ κατὰ τῶν συγγενῶν· οὐ γὰρ τοὺς γεγραμμένους νόμους ὁ τοιοῦτος ἄνθρωπος μόνον, ἀλλὰ καὶ τὰ τῆς φύσεως οἰκεῖʼ ἀναιρεῖ.
Now, men of Athens, let me show you the thing for which more than anything else this fellow Stephanus deserves to be put to death. It is an awful thing to bear false witness against anyone whomsoever, but it is a thing more awful by far, and more deserving of indignation, to bear false witness against those of your own blood; for a man of that stamp violates, not the written laws alone, but also the ties of natural relationship. This, then, Stephanus shall be proved to have done.
§ 54
τοῦτο τοίνυν ἐπιδειχθήσεται πεποιηκὼς οὗτος. ἔστι γὰρ ἡ τούτου μήτηρ καὶ ὁ τῆς ἐμῆς γυναικὸς πατὴρ ἀδελφοί, ὥστε τὴν μὲν γυναῖκα τὴν ἐμὴν ἀνεψιὰν εἶναι τούτῳ, τοὺς δὲ παῖδας τοὺς ἐκείνης καὶ τοὺς ἐμοὺς ἀνεψιαδοῦς. ἆρʼ οὖν δοκεῖ ποτʼ ἂν ὑμῖν οὗτος, εἴ τι διʼ ἔνδειαν εἶδε ποιούσας ὧν οὐ χρὴ τὰς αὑτοῦ συγγενεῖς, ὅπερ ἤδη πολλοὶ πεποιήκασι, παρʼ αὑτοῦ προῖκʼ ἐπιδοὺς ἐκδοῦναι, ὃς ὑπὲρ τοῦ μηδʼ ἃ προσήκει κομίσασθαι ταύτας τὰ ψευδῆ μαρτυρεῖν ἠθέλησεν, καὶ περὶ πλείονος ἐποιήσατο τὸν Φορμίωνος πλοῦτον ἢ τὰ τῆς συγγενείας ἀναγκαῖα; ἀλλὰ μὴν ὅτι ταῦτʼ ἀληθῆ λέγω,
For his mother and the father of my wife are a brother and sister, so that my wife is his first cousin, and the children born to her and to me are his cousin’s children. Do you think, then, that this man, if he saw his female relatives driven by want to shameful actions, would give them in marriage and add marriage portions out of his own resources—a thing which many a man has done ere now—when he has chosen to give false testimony in order to prevent their getting what belongs to them, and has counted the wealth of Phormio of higher worth than the strong ties of kinship?
§ 55
λαβὲ τὴν μαρτυρίαν τὴν Δεινίου καὶ ἀναγίγνωσκε, καὶ κάλει Δεινίαν. ΜΑΡΤΥΡΙΑ. Δεινίας Θεομνήστου Ἀθμονεὺς μαρτυρεῖ τὴν θυγατέρα τὴν αὑτοῦ ἐκδοῦναι Ἀπολλοδώρῳ κατὰ τοὺς νόμους γυναῖκα ἔχειν, καὶ μηδεπώποτε παραγενέσθαι μηδὲ αἰσθέσθαι ὅτι Ἀπολλόδωρος ἀφῆκε τῶν ἐγκλημάτων ἁπάντων Φορμίωνα.
(To the clerk.) However, to prove that I am telling the truth in this, take the deposition of Deinias and read it; and call Deinias. The Deposition Deinias, son of Theomnestus, of Athmonon, deposes that he gave his daughter to Apollodorus to live with him as his wife according to the laws, and that he was never present when Apollodorus released Phormio from all claims, nor was ever aware that he had done so.
§ 56
ὅμοιός γʼ ὁ Δεινίας, ὦ ἄνδρες δικασταί, τούτῳ, ὃς ὑπὲρ τῆς θυγατρὸς καὶ τῶν θυγατριδῶν καὶ ἐμοῦ τοῦ κηδεστοῦ διὰ τὴν συγγένειαν οὐδὲ τἀληθῆ μαρτυρεῖν ἐθέλει κατὰ τούτου. ἀλλʼ οὐχ οὑτοσὶ Στέφανος, οὐκ ὤκνησε καθʼ ἡμῶν τὰ ψευδῆ μαρτυρεῖν, οὐδʼ, εἰ μηδένα τῶν ἄλλων, τὴν αὑτοῦ μητέρα ᾐσχύνθη τοῖς ἀπʼ ἐκείνης οἰκείοις τῆς ἐσχάτης ἐνδείας αἴτιος γενόμενος.
Deinias, men of the jury, is very like Stephanus, is he not?—Deinias, who on account of his relationship, refuses to testify against the defendant even to what is true, and on behalf of his daughter and his daughter’s children, and me, his son-in-law! Not so Stephanus here. He did not hesitate to give false testimony against us; even respect for his own mother, if for no one else, did not keep him from bringing the extremest poverty upon those who through her were his relatives.
§ 57
ὃ τοίνυν ἔπαθον δεινότατον καὶ ἐφʼ ᾧ μάλιστʼ ἐξεπλάγην ὅτʼ ἠγωνιζόμην, ὦ ἄνδρες δικασταί, τοῦθʼ ὑμῖν εἰπεῖν βούλομαι· τήν τε γὰρ τούτου πονηρίαν ἔτι μᾶλλον ὑμεῖς ὄψεσθε, καὶ ἐγὼ τῶν γεγενημένων ἀποδυράμενος τὰ πλεῖστα πρὸς ὑμᾶς ὡσπερεὶ ῥᾴων ἔσομαι. τὴν γὰρ μαρτυρίαν ἣν ᾤμην εἶναι καὶ διʼ ἧς ἦν ὁ πλεῖστος ἔλεγχός μοι, ταύτην οὐχ ηὗρον ἐνοῦσαν ἐν τῷ ἐχίνῳ.
I wish now, men of the jury, to tell you of the most a outrageous thing which has been done to me,—a thing which more than anything else overwhelmed me with dismay in the course of the trial; for you will thus see even more clearly the fellow’s baseness, and I, by venting before you my grief for what has happened, shall find, as it were, a sort of relief. The deposition, which I thought was there, and which afforded the strongest evidence in support of my case, I did not find in the box.
§ 58
τότε μὲν δὴ τῷ κακῷ πληγεὶς οὐδὲν ἄλλʼ εἶχον ποιῆσαι πλὴν ὑπολαμβάνειν τὴν ἀρχὴν ἠδικηκέναι με καὶ τὸν ἐχῖνον κεκινηκέναι. νῦν δʼ ἀφʼ ὧν ὕστερον πέπυσμαι, πρὸς αὐτῷ τῷ διαιτητῇ Στέφανον τουτονὶ αὐτὴν ὑφῃρημένον εὑρίσκω, πρὸς μαρτυρίαν τινʼ ἵνʼ ἐξορκώσαιμι, ἀναστάντος ἐμοῦ. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, πρῶτον μὲν ὑμῖν μαρτυρήσουσιν τῶν τούτοις παρόντων οἱ ἰδόντες.
At the time, dismayed by this misfortune, I could imagine nothing else than that the magistrate had wronged me and tampered with the box. Now, however, from what I have since learned, I find that the defendant Stephanus had filched the document away in the very presence of the arbitrator, when I had got up to put a witness on his oath. And to prove that I am speaking the truth in this, depositions shall first be offered you from those who were present at the time and saw it; for I do not think they will choose to take an oath of disclaimer.
§ 59
οὐ γὰρ ἐξομνύναι ʼθελήσειν αὐτοὺς οἴομαι. ἐὰν δʼ ἄρα τοῦτο ποιήσωσιν ὑπʼ ἀναιδείας, πρόκλησιν ὑμῖν ἀναγνώσεται, ἐξ ἧς τούτους τʼ ἐπιορκοῦντας ἐπʼ αὐτοφώρῳ λήψεσθε, καὶ τοῦτον ὁμοίως ὑφῃρημένον τὴν μαρτυρίαν εἴσεσθε. καίτοι ὅστις, ὦ ἄνδρες Ἀθηναῖοι, κακῶν ἀλλοτρίων κλέπτης ὑπέμεινεν ὀνομασθῆναι, τί ἂν ἡγεῖσθε ποιῆσαι τοῦτον ὑπὲρ αὑτοῦ;
But if they are shameless enough to do this the clerk shall read you a challenge by which you will catch them in the very act of perjury, and will know all the same that this man did steal the deposition. And yet, men of Athens, a person who would not shrink from being named as one who had stolen what was prejudicial to another—what do you suppose he would do in his own interest?
§ 60
λέγε τὴν μαρτυρίαν εἶτα τὴν πρόκλησιν ταύτην. ΜΑΡΤΥΡΙΑ. μαρτυροῦσι φίλοι εἶναι καὶ ἐπιτήδειοι Φορμίωνι, καὶ παρεῖναι πρὸς τῷ διαιτητῇ Τεισίᾳ, ὅτε ἦν ἀπόφασις τῆς διαίτης Ἀπολλοδώρῳ πρὸς Φορμίωνα, καὶ εἰδέναι τὴν μαρτυρίαν ὑφῃρημένον Στέφανον, ἣν αἰτιᾶται αὐτὸν Ἀπολλόδωρος ὑφελέσθαι. ἢ μαρτυρεῖτε, ἢ ἐξομόσασθε. ΕΞΩΜΟΣΙΑ.
(To the clerk.) Read the deposition, and then this challenge. The Deposition The deponents testify that they are friends and associates of Phormio, and that they were present hefore the arbitrator Teisias when the announcement of the award was made in the suit between Apollodorus and Phormio, and that they know that Stephanus filched away the deposition which Apollodorus charges him, with having stolen. Either depose, or take the oath of disclaimer. The Oath of Disclaimer
§ 61
οὐκ ἄδηλον ἦν, ὦ ἄνδρες δικασταί, ὅτι τοῦτʼ ἔμελλον ποιήσειν, προθύμως ἐξομεῖσθαι. ἵνα τοίνυν παραχρῆμʼ ἐξελεγχθῶσιν ἐπιωρκηκότες, λαβέ μοι ταύτην τὴν μαρτυρίαν καὶ τὴν πρόκλησιν. ἀναγίγνωσκε. ΜΑΡΤΥΡΙΑ. ΠΡΟΚΛΗΣΙΣ. μαρτυροῦσι παρεῖναι ὅτε Ἀπολλόδωρος προὐκαλεῖτο Στέφανον παραδοῦναι τὸν παῖδα τὸν ἀκόλουθον εἰς βάσανον περὶ τῆς ὑφαιρέσεως τοῦ γραμματείου, καὶ γράμματα ἦν ἕτοιμος γράφειν Ἀπολλόδωρος καθʼ ὅ τι ἔσται ἡ βάσανος. ταῦτα δὲ προκαλουμένου Ἀπολλοδώρου οὐκ ἐθελῆσαι παραδοῦναι Στέφανον, ἀλλʼ ἀποκρίνασθαι Ἀπολλοδώρῳ δικάζεσθαι, εἰ βούλοιτο, εἴ τί φησιν ἀδικεῖσθαι ὑφʼ ἑαυτοῦ.
It was plain enough, men of the jury, that they would do this—take the oath of disclaimer with eagerness. Well, then, that they may at once be convicted of perjury, (to the clerk) take, please, this deposition and challenge. Read. The Deposition. The Challenge The deponents testify that they were present when Apollodorus challenged Stephanus to give up his attendant slave to be put to the torture concerning the theft of the document, and Apollodorus was ready to write out the conditions on which the torture was to be administered; and that when Apollodorus tendered this challenge, Stephanus refused to give up the slave, but replied to Apollodorus that he might bring suit, if he chose, if he maintained that he was being in any way wronged by him.
§ 62
τίς ἂν οὖν ὑπὲρ τοιαύτης αἰτίας, ὦ ἄνδρες δικασταί, εἴπερ ἐπίστευεν αὑτῷ, οὐκ ἐδέξατο τὴν βάσανον; οὐκοῦν τῷ φεύγειν τὴν βάσανον ὑφῃρημένος ἐξελέγχεται. ἆρʼ οὖν ἂν ὑμῖν αἰσχυνθῆναι δοκεῖ τὴν τοῦ τὰ ψευδῆ μαρτυρεῖν δόξαν ὁ τὴν τοῦ κλέπτης φανῆναι μὴ φυγών; ἢ δεηθέντος ὀκνῆσαι τὰ ψευδῆ μαρτυρεῖν, ὃς ἃ μηδεὶς ἐκέλευεν ἐθελοντὴς πονηρὸς ἦν;
Who is there, men of the jury, who, on a charge like that, if he were sure of his innocence, would not have accepted the torture? Then, by refusing the torture, he is convicted of the theft. Now do you think that a man would be ashamed of the reputation of having borne false witness, who did not shrink from being proved a thief? Or that he would hesitate to give false witness at the request of another, when, at no man’s bidding, he voluntarily committed a fraud?
§ 63
δικαίως τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τούτων ἁπάντων δοὺς ἂν δίκην, πολὺ μᾶλλον ἂν εἰκότως διὰ τἄλλα κολασθείη παρʼ ὑμῖν. σκοπεῖτε δέ, τὸν βίον ὃν βεβίωκεν ἐξετάζοντες. οὗτος γάρ, ἡνίκα μὲν συνέβαινεν εὐτυχεῖν Ἀριστολόχῳ τῷ τραπεζίτῃ, ἴσα βαίνων ἐβάδιζεν ὑποπεπτωκὼς ἐκείνῳ, καὶ ταῦτʼ ἴσασι πολλοὶ τῶν ἐνθάδʼ ὄντων ὑμῶν.
Now, men of the jury, while he might justly be made to pay the penalty for all these things, he deserves even more to be punished in your court for the rest of his conduct. Observe the kind of a life he has lived, and judge. For so long as it was the lot of Aristolochus, the banker, to enjoy prosperity, this fellow fawned upon him as he walked beside him, adapting his pace to his, and this is well known to many of you who are present here.
§ 64
ἐπειδὴ δʼ ἀπώλετʼ ἐκεῖνος καὶ τῶν ὄντων ἐξέστη, οὐχ ἥκισθʼ ὑπὸ τούτου καὶ τῶν τοιούτων διαφορηθείς, τῷ μὲν υἱεῖ τῷ τούτου πολλῶν πραγμάτων ὄντων οὐ παρέστη πώποτε, οὐδʼ ἐβοήθησεν, ἀλλʼ Ἀπόληξις καὶ Σόλων καὶ πάντες ἄνθρωποι μᾶλλον βοηθοῦσι· Φορμίωνα δὲ πάλιν ἑόρακεν καὶ τούτῳ γέγονεν οἰκεῖος, ἐξ Ἀθηναίων ἁπάντων τοῦτον ἐκλεξάμενος, καὶ ὑπὲρ τούτου πρεσβευτὴς μὲν ᾤχετʼ εἰς Βυζάντιον πλέων, ἡνίκʼ ἐκεῖνοι τὰ πλοῖα τὰ τούτου κατέσχον, τὴν δὲ δίκην ἔλεγεν τὴν πρὸς τοὺς Καλχηδονίους, τὰ ψευδῆ δʼ ἐμοῦ φανερῶς οὕτως καταμεμαρτύρηκεν.
But when Aristolochus was ruined and lost his property, chiefly through having been plundered by this fellow and others of his stamp, Stephanus never stood by the son of Aristolochus, who was overburdened with lawsuits, nor aided him, but it was Apolexis or Solon or anybody else that helped him rather than he. Then he has courted Phormio and become intimate with him, choosing him out of all the Athenians; and he sailed to Byzantium as agent in his interest, when the Byzantines detained Phormio’s vessels, and he pleaded his cause against the Calchedonians, and he has thus flagrantly given false witness against me.
§ 65
εἶθʼ ὃς εὐτυχούντων ἐστὶ κόλαξ, κἂν ἀτυχῶσι, τῶν αὐτῶν τούτων προδότης, καὶ τῶν μὲν ἄλλων πολιτῶν πολλῶν καὶ καλῶν κἀγαθῶν ὄντων μηδενὶ μηδʼ ἐξ ἴσου χρῆται, τοῖς δὲ τοιούτοις ἐθελοντὴς ὑποπίπτει, καὶ μήτʼ εἴ τινα τῶν οἰκείων ἀδικήσει μήτʼ εἰ παρὰ τοῖς ἄλλοις φαύλην δόξαν ἕξει ταῦτα ποιῶν μήτʼ ἄλλο μηδὲν σκοπεῖ, πλὴν ὅπως τι πλέον ἕξει, τοῦτον οὐ μισεῖν ὡς κοινὸν ἐχθρὸν τῆς φύσεως ὅλης τῆς ἀνθρωπίνης προσήκει; ἔγωγʼ ἂν φαίην.
A man, then, who is a flatterer of those in prosperity, and who betrays these same men if they fall into adversity; who out of all the host of good and worthy citizens of Athens deals with not a single one on the basis of equality, but willingly fawns upon people like Phormio; who takes no thought whether he is going to injure any of his kinsfolk by these actions, or whether he is going to win an evil reputation in the minds of other men, but thinks only of one thing, how he may enrich himself—ought you not to loathe this man as a common enemy of the whole human race? I certainly think so.
§ 66
ταῦτα μέντοι τὰ τοσαύτην ἔχοντʼ αἰσχύνην, ὦ ἄνδρες Ἀθηναῖοι, ἐπὶ τῷ τὴν πόλιν φεύγειν καὶ τὰ ὄντʼ ἀποκρύπτεσθαι προῄρηται πράττειν, ἵνʼ ἐργασίας ἀφανεῖς διὰ τῆς τραπέζης ποιῆται, καὶ μήτε χορηγῇ μήτε τριηραρχῇ μήτʼ ἄλλο μηδὲν ὧν προσήκει ποιῇ. καὶ κατείργασται τοῦτο. τεκμήριον δέ· ἔχων γὰρ οὐσίαν τοσαύτην ὥσθʼ ἑκατὸν μνᾶς ἐπιδοῦναι τῇ θυγατρί, οὐδʼ ἡντινοῦν ἑώραται λῃτουργίαν ὑφʼ ὑμῶν λῃτουργῶν, οὐδὲ τὴν ἐλαχίστην. καίτοι πόσῳ κάλλιον φιλοτιμούμενον ἐξετάζεσθαι καὶ προθυμούμενον εἰς ἃ δεῖ τῇ πόλει, ἢ κολακεύοντα καὶ τὰ ψευδῆ μαρτυροῦντα; ἀλλʼ ἐπὶ τῷ κερδαίνειν πᾶν ἂν οὗτος ποιήσειε.
This course of action, involving so great disgrace, he has adopted, men of Athens, with a view to evading his duties to the state and to conceal his wealth, that he may make secret profits by means of the bank, and never serve as choregus or trierarch, or perform any other of the public duties which befit his station. And he has accomplished this object. Here is a proof. Although he has so large an estate that he gave his daughter a marriage portion of one hundred minae, he has never been seen by you to perform any public service whatever, even the very slightest. And yet how much more honorable it would have been to be proved a man of public spirit and one zealous in the performance of his duties to the state, than a flatterer and a bearer of false testimony! But the fellow would do anything to get money.
§ 67
καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, μᾶλλον ἄξιον ὀργίλως ἔχειν τοῖς μετʼ εὐπορίας πονηροῖς ἢ τοῖς μετʼ ἐνδείας. τοῖς μὲν γὰρ ἡ τῆς χρείας ἀνάγκη φέρει τινὰ συγγνώμην παρὰ τοῖς ἀνθρωπίνως λογιζομένοις· οἱ δʼ ἐκ περιουσίας, ὥσπερ οὗτος, πονηροὶ οὐδεμίαν πρόφασιν δικαίαν ἔχοιεν ἂν εἰπεῖν, ἀλλʼ αἰσχροκερδίᾳ καὶ πλεονεξίᾳ καὶ ὕβρει καὶ τῷ τὰς αὑτῶν συστάσεις κυριωτέρας τῶν νόμων ἀξιοῦν εἶναι ταῦτα φανήσονται πράττοντες. ὑμῖν δʼ οὐδὲν τούτων συμφέρει, ἀλλὰ τὸν ἀσθενῆ παρὰ τοῦ πλουσίου δίκην, ἂν ἀδικῆται, δύνασθαι λαβεῖν. ἔσται δὲ τοῦτο, ἐὰν κολάζητε τοὺς φανερῶς οὕτως ἐξ εὐπορίας πονηρούς.
Surely, men of Athens, you ought to feel indignation rather toward those who are rascals in wealth than toward those who are such in poverty. In the case of the latter the pressure of their needy state affords them some excuse in the eyes of those who look on the matter with human sympathy, whereas those who, like this fellow, are rascals while possessing abundance, could find no reasonable excuse to offer, but will be shown to act as they do from a spirit of shameful greed and covetousness and insolence, and a resolve to make their own plots stronger than the laws. Not one of these things is to your interest, but rather that the weak, if he suffers wrong, should be able to get redress from the wealthy. And he will be able, if you punish those who are thus manifestly rascals while possessing wealth.
§ 68
οὐ τοίνυν οὐδʼ ἃ πέπλασται οὗτος καὶ βαδίζει παρὰ τοὺς τοίχους ἐσκυθρωπακώς, σωφροσύνης ἄν τις ἡγήσαιτʼ εἰκότως εἶναι σημεῖα, ἀλλὰ μισανθρωπίας. ἐγὼ γάρ, ὅστις αὐτῷ μηδενὸς συμβεβηκότος δεινοῦ, μηδὲ τῶν ἀναγκαίων σπανίζων, ἐν ταύτῃ τῇ σχέσει διάγει τὸν βίον, τοῦτον ἡγοῦμαι συνεορακέναι καὶ λελογίσθαι παρʼ αὑτῷ, ὅτι τοῖς μὲν ἁπλῶς, ὡς πεφύκασι, βαδίζουσι καὶ φαιδροῖς καὶ προσέλθοι τις ἂν καὶ δεηθείη καὶ ἐπαγγείλειεν οὐδὲν ὀκνῶν, τοῖς δὲ πεπλασμένοις καὶ σκυθρωποῖς ὀκνήσειέ τις ἂν προσελθεῖν πρῶτον.
Neither should the airs which the fellow puts on as he walks with sullen face along the walls be properly considered as marks of sobriety, but rather as marks of misanthropy. In my opinion a man whom no misfortune has befallen, and who is in no lack of the necessaries of life, but who none the less habitually maintains this demeanor,has reviewed the matter and reached the conclusion in his own mind, that to those who walk in a simple and natural way and wear a cheerful countenance, men draw near unhesitatingly with requests and proposals, whereas they shrink from drawing near in the first place to affected and sullen characters.
§ 69
οὐδὲν οὖν ἄλλʼ ἢ πρόβλημα τοῦ τρόπου τὸ σχῆμα τοῦτʼ ἔστι, καὶ τὸ τῆς διανοίας ἄγριον καὶ πικρὸν ἐνταῦθα δηλοῖ. σημεῖον δέ· τοσούτων γὰρ ὄντων τὸ πλῆθος Ἀθηναίων, πράττων πολὺ βέλτιον ἢ σὲ προσῆκον ἦν, τῷ πώποτʼ εἰσήνεγκας, ἢ τίνι συμβέβλησαί πω, ἢ τίνʼ εὖ πεποίηκας;
This demeanor, then, is nothing but a cloak to cover his real character, and he shows therein the rudeness and malignity of his temper. Here is a proof. You have been far better off than you deserved, yet to whom among the whole host of Athenians have you ever made a contribution? To whom have you ever lent aid, or to whom done a kindness?
§ 70
οὐδένʼ ἂν εἰπεῖν ἔχοις· ἀλλὰ τοκίζων καὶ τὰς τῶν ἄλλων συμφορὰς καὶ χρείας εὐτυχήματα σαυτοῦ νομίζων, ἐξέβαλες μὲν τὸν ἀφῄρησαι δὲ τὴν σαυτοῦ πενθερὰν ταῦτʼ ἀφʼ ὧν ἔζη, ἀοίκητον δὲ τὸν Ἀρχεδήμου παῖδα τὸ σαυτοῦ μέρος πεποίηκας. οὐδεὶς δὲ πώποθʼ οὕτω πικρῶς οὐδʼ ὑπερήμερον εἰσέπραξεν ὡς σὺ τοὺς ὀφείλοντας τοὺς τόκους. εἶθʼ ὃν ὁρᾶτʼ ἐπὶ πάντων οὕτως ἄγριον καὶ μιαρόν, τοῦτον ὑμεῖς ἠδικηκότʼ ἐπʼ αὐτοφώρῳ λαβόντες οὐ τιμωρήσεσθε; δείνʼ ἄρʼ, ὦ ἄνδρες δικασταί, ποιήσετε καὶ οὐχὶ δίκαια.
You could not name a single one; but while lending money at interest and regarding the misfortunes and necessities of others as your own good fortune, you ejected your own uncle Nicias from the house of his fathers, you have taken from your own mother-in-law the resources upon which she lived, and you have, in so far as it depended upon you, rendered homeless the son of Archedemus. No one ever exacted payment from a defaulter as rigorously as you exact interest from your debtors. A man, then, whom you find to be so brutal and so savage on all occasions, are you going to fail to punish him when you have caught him in the very act of wrongdoing? In that case, men of the jury, you will do what is an outrage and in no sense right.
§ 71
ἄξιον τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, καὶ Φορμίωνι τῷ παρασχομένῳ τουτονὶ νεμεσῆσαι τοῖς πεπραγμένοις, τὴν ἀναίδειαν τοῦ τρόπου καὶ τὴν ἀχαριστίαν ἰδόντας. οἶμαι γὰρ ἅπαντας ὑμᾶς εἰδέναι, ὅτι τοῦτον, ἡνίκʼ ὤνιος ἦν, εἰ συνέβη μάγειρον ἤ τινος ἄλλης τέχνης δημιουργὸν πρίασθαι, τὴν τοῦ δεσπότου τέχνην ἂν μαθὼν πόρρω τῶν νῦν παρόντων ἦν ἀγαθῶν.
It is fitting therefore, men of Athens, that you should wax indignant also against Phormio, for bringing this man forward as a witness, when you see the shamelessness of his character and his ingratitude. For I fancy you all know that if, when the fellow was for sale, a cook or an artisan in any other trade had bought him, he would have learned the trade of his master and been far removed from the prosperity which now is his.
§ 72
ἐπειδὴ δʼ ὁ πατὴρ ὁ ἡμέτερος τραπεζίτης ὢν ἐκτήσατʼ αὐτὸν καὶ γράμματʼ ἐπαίδευσεν καὶ τὴν τέχνην ἐδίδαξεν καὶ χρημάτων ἐποίησε κύριον πολλῶν, εὐδαίμων γέγονεν, τὴν τύχην, ᾗ πρὸς ἡμᾶς ἀφίκετο, ἀρχὴν λαβὼν πάσης τῆς νῦν παρούσης εὐδαιμονίας.
But since my father into whose possession he came, was a banker and taught him letters and instructed him in his business and put him in control of large sums of money, he has become wealthy, having found the good luck which brought him into our family the foundation of all his present wealth.
§ 73
οὐκοῦν δεινόν, ὦ γῆ καὶ θεοί, καὶ πέρᾳ δεινοῦ, τοὺς Ἕλληνα μὲν ἀντὶ βαρβάρου ποιήσαντας, γνώριμον δʼ ἀντʼ ἀνδραπόδου, τοσούτων δʼ ἀγαθῶν ἡγεμόνας, τούτους περιορᾶν ἐν ταῖς ἐσχάταις ἀπορίαις ὄντας ἔχοντα καὶ πλουτοῦντα, καὶ εἰς τοῦθʼ ἥκειν ἀναιδείας ὥστε, ἧς παρʼ ἡμῶν τύχης μετέσχε, ταύτης ἡμῖν μὴ τολμᾶν μεταδοῦναι.
It is outrageous, then, O Earth and the gods, and worse than outrageous, that he should suffer those who made him a Greek instead of a barbarian and a man of note instead of a slave, and who brought him to such great prosperity, to live in dire want while he has means and is rich, and that he should have come to such a pitch of shamelessness that he cannot bring himself to share with us the good fortune which we shared with him.
§ 74
ἀλλʼ αὐτὸς μὲν οὐκ ὤκνησε τὴν δέσποιναν γῆμαι καὶ ἣ τὰ καταχύσματʼ αὐτοῦ κατέχεε τόθʼ ἡνίκʼ ἐωνήθη, ταύτῃ συνοικεῖν, οὐδὲ προῖκα πέντε τάλανθʼ αὑτῷ γράψαι, χωρὶς ὧν οὔσης τῆς μητρὸς κυρίας οὗτος ἐγκρατὴς γέγονεν πολλῶν χρημάτων (τί γὰρ αὐτὸν οἴεσθʼ εἰς τὰς διαθήκας ἐγγράψαι καὶ τἄλλα, ὅσα ἐστίν, Ἀρχίππῃ δίδωμι;) τὰς δʼ ἡμετέρας θυγατέρας μελλούσας διʼ ἔνδειαν ἀνεκδότους ἔνδον γηράσκειν περιορᾷ.
But for himself he has not scrupled to marry his mistress, and he dwells as husband with her who scattered the sweatmeats over him when he was bought as a slave, nor to write a clause giving himself a marriage portion of five talents in addition to the large sums of which he became master, inasmuch as they were in the custody of my mother—for why do you suppose he wrote in the will the clause and all else which she has I give to Archippê?—while he looks with indifference on my daughters, who are doomed through poverty to grow old in maidenhood with none to dower them.
§ 75
καὶ εἰ μὲν πένης οὗτος ἦν, ἡμεῖς δʼ εὐποροῦντες ἐτυγχάνομεν, καὶ συνέβη τι παθεῖν, οἷα πολλά, ἐμοί, οἱ παῖδες ἂν οἱ τούτου τῶν ἐμῶν θυγατέρων ἐπεδικάζοντο, οἱ τοῦ δούλου τῶν τοῦ δεσπότου· θεῖοι γάρ εἰσιν αὐταῖς διὰ τὸ τὴν μητέρα τὴν ἐμὴν τοῦτον λαβεῖν· ἐπειδὴ δʼ ἀπόρως ἡμεῖς ἔχομεν, τηνικαῦτʼ οὐ συνεκδώσει ταύτας, ἀλλὰ λέγει καὶ λογίζεται τὸ πλῆθος ὧν ἐγὼ χρημάτων ἔχω.
If Phormio had been poor, and it had been our fortune to be wealthy, and if, in the course of nature, anything had happened to me, this fellow’s sons would have claimed my daughters in marriage—the sons of the slave would have claimed the daughters of the master! For they are their uncles, since the man married my mother; but seeing that it is we who are poor, he will not help to portion them off, but he talks and talks, and reckons up the amount of property which I possess.
§ 76
καὶ γὰρ τοῦτʼ ἀτοπώτατον πάντων. ὧν μὲν ἀπεστέρηκεν ἡμᾶς χρημάτων, οὐδέπω καὶ τήμερον ἠθέλησεν ὑποσχεῖν τὸν λόγον, ἀλλὰ μὴ εἰσαγωγίμους εἶναι τὰς δίκας παραγράφεται· ἃ δὲ τῶν πατρῴων ἐνειμάμην ἐγώ, ταῦτα λογίζεται. καὶ τοὺς μὲν ἄλλους ἄν τις ἴδοι τοὺς οἰκέτας ὑπὸ τῶν δεσποτῶν ἐξεταζομένους· οὗτος δʼ αὖ τοὐναντίον τὸν δεσπότην ὁ δοῦλος ἐξετάζει, ὡς δῆτα πονηρὸν καὶ ἄσωτον ἐκ τούτων ἐπιδείξων.
For this is the most absurd thing of all. Up to this day he has never seen fit to render an account of the money of which he has defrauded me, but enters a special plea that my action is not even admissible; yet he charges against me what I have received from the estate of my fathers. Other slaves one may see called to strict account by their masters, but here we see the very opposite: the fellow, though a slave, calls his master to account, thinking thereby to show him forth as a vile fellow and a prodigal.
§ 77
ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, τῆς μὲν ὄψεως τῇ φύσει καὶ τῷ ταχέως βαδίζειν καὶ λαλεῖν μέγα, οὐ τῶν εὐτυχῶς πεφυκότων ἐμαυτὸν κρίνω· ἐφʼ οἷς γὰρ οὐδὲν ὠφελούμενος λυπῶ τινας, ἔλαττον ἔχω πολλαχοῦ· τῷ μέντοι μέτριος κατὰ πάσας τὰς εἰς ἐμαυτὸν δαπάνας εἶναι πολὺ τούτου καὶ τοιούτων ἑτέρων εὐτακτότερον ζῶν ἂν φανείην.
For myself, men of Athens, in the matter of my outward appearance, my fast walking, and my loud voice, I judge that I am not one of those favored by nature; for in so far as I annoy others without benefiting myself, I am in many respects at a disadvantage; but since I am moderate in all my personal expenses, it will be seen that I live a much more orderly life than Phormio and others who are like him.
§ 78
τὰ δʼ εἰς τὴν πόλιν καὶ ὅσʼ εἰς ὑμᾶς, ὡς δύναμαι λαμπρότατα, ὡς ὑμεῖς σύνιστε, ποιῶ· οὐ γὰρ ἀγνοῶ τοῦθʼ ὅτι τοῖς μὲν γένει πολίταις ὑμῖν ἱκανόν ἐστι λῃτουργεῖν ὡς οἱ νόμοι προστάττουσι, τοὺς δὲ ποιητοὺς ἡμᾶς ὡς ἀποδιδόντας χάριν, οὕτω προσήκει φαίνεσθαι λῃτουργοῦντας. μὴ οὖν μοι ταῦτʼ ὀνείδιζε, ἐφʼ οἷς ἐπαίνου τύχοιμʼ ἂν δικαίως.
Whatever concerns the state, however, and all that concerns you, I perform, as you know, as lavishly as I can; for I am well aware that for you who are citizens by birth it is sufficient to perform public services as the laws require; we on the contrary who are created citizens ought to show that we perform them as a grateful payment of a debt. Cease, then, to fling into my teeth matters for which I should properly win commendation.
§ 79
ἀλλὰ τίνʼ, ὦ Φορμίων, τῶν πολιτῶν ἑταιρεῖν, ὥσπερ σύ, μεμίσθωμαι; δεῖξον. τίνα τῆς πόλεως, ἧς αὐτὸς ἠξιώθην, καὶ τῆς ἐν αὐτῇ παρρησίας ἀπεστέρηκα, ὥσπερ σὺ τοῦτον ὃν κατῄσχυνας; τίνος γυναῖκα διέφθαρκα, ὥσπερ σὺ πρὸς πολλαῖς ἄλλαις ταύτην, ᾗ τὸ μνῆμʼ ᾠκοδόμησεν ὁ θεοῖς ἐχθρὸς οὗτος πλησίον τοῦ τῆς δεσποίνης, ἀνηλωκὼς πλέον ἢ τάλαντα δύο; καὶ οὐκ ᾐσθάνετο, ὅτι οὐχὶ τοῦ τάφου μνημεῖον ἔσται τὸ οἰκοδόμημα τοιοῦτον ὄν, ἀλλὰ τῆς ἀδικίας ἧς τὸν ἄνδρʼ ἠδίκηκεν ἐκείνη διὰ τοῦτον.
But, Phormio, whom of the citizens have I hired for prostitution, as you have done? Show me. Whom have I deprived of the citizenship of which I was deemed worthy, and of the right of free speech in the city, as you did in the case of the man whom you dishonored? Whose wife have I debauched, as you have the wives of many?—among them her to whom this god-detested fellow built the monument near that of his mistress at a cost of more than two talents. And he did not see that a structure, being of that sort, would be a monument, not of her tomb, but of the wrong which because of him she had done to her husband.
§ 80
εἶτα τοιαῦτα ποιῶν καὶ τηλικαύτας μαρτυρίας ἐξενηνοχὼς τῆς ὕβρεως τῆς σαυτοῦ σύ, τὸν ἄλλου του βίον ἐξετάζειν τολμᾷς; μεθʼ ἡμέραν εἶ σὺ σώφρων, τὴν δὲ νύκτʼ ἐφʼ οἷς θάνατος ἡ ζημία, ταῦτα ποιεῖς. πονηρός, ὦ ἄνδρες Ἀθηναῖοι, πονηρὸς οὗτος ἄνωθεν ἐκ τοῦ Ἀνακείου καὶ ἄδικος. σημεῖον δέ· εἰ γὰρ ἦν δίκαιος, πένης ἂν ἦν τὰ τοῦ δεσπότου διοικήσας. νῦν δὲ τοσούτων χρημάτων τὸ πλῆθος κύριος καταστὰς ὥστε τοσαῦτα λαθεῖν ἀπʼ αὐτῶν κλέψας ὅσα νῦν κέκτηται, οὐκ ὀφείλειν ταῦτα, ἀλλὰ πατρῷʼ ἔχειν ἡγεῖται.
Do you, then, who perform acts like these, and who have given such manifest proofs of your outrageous conduct, dare to scrutinize the manner of life of anyone else? By day you act soberly, but the whole night long you indulge in actions for which death is the penalty. He is a knave, men of Athens, a knave and a villain, and has been such from of old, ever since he left the temple of Castor and Pollux. Here is the proof. If he had been honest, he would have managed his master’s business, and remained poor. But as it is, having got control of so large an amount of money that he could steal from it all that he now possesses without detection, he regards what he holds, not as a debt, but as an inherited patrimony.
§ 81
καίτοι πρὸς θεῶν, εἰ κλέπτην σʼ ἀπῆγον ὡς ἐπʼ αὐτοφώρῳ εἰληφώς, τὴν οὐσίαν ἣν ἔχεις, εἴ πως οἷόν τʼ ἦν, ἐπιθείς σοι, εἶτά σʼ ἠξίουν, εἰ μὴ φὴς ὑφῃρημένος ταῦτʼ ἔχειν, ἀνάγειν ὅθεν εἴληφας, εἰς τίνʼ ἂν αὔτʼ ἀνήγαγες; οὔτε γάρ σοι πατὴρ παρέδωκεν, οὔθʼ ηὗρες, οὔτε λαβών ποθεν ἄλλοθεν ἦλθες ὡς ἡμᾶς· βάρβαρος γὰρ ἐωνήθης. εἶθʼ ᾧ δημοσίᾳ προσῆκεν ἐπὶ τοῖς εἰργασμένοις τεθνάναι, σύ, τὸ σῶμα σεσῳκὼς καὶ πόλιν ἐκ τῶν ἡμετέρων σαυτῷ κτησάμενος καὶ παῖδας ἀδελφοὺς τοῖς σεαυτοῦ δεσπόταις ἀξιωθεὶς ποιήσασθαι, παρεγράψω μὴ εἰσαγώγιμον εἶναι τὴν δίκην τῶν ἐγκαλουμένων χρημάτων ὑφʼ ἡμῶν;
And yet, by the gods, if I had led you off to prison as a thief caught in the act, piling upon your back—if this had been in any way possible—the wealth which you now possess, and had then demanded of you, if you denied having got this wealth by thievery, to refer me to the source from which you got it, to whom would you have referred me? Your father did not give it to you; you did not find it; you had not got it from some other source when you come into our family; for you were a barbarian when you were purchased. Have you, then, a man who ought to have been publicly put to death for what you have done, after saving your skin, after securing for yourself a city with our money, and after being allowed to beget children as brothers to your own masters—have you entered a special plea that our action for the sums claimed from you is inadmissible?
§ 82
εἶτα κακῶς ἡμᾶς ἔλεγες καὶ τὸν ἡμέτερον πατέρʼ ἐξήταζες ὅστις ἦν; ἐφʼ οἷς τίς οὐκ ἄν, ὦ ἄνδρες Ἀθηναῖοι, χαλεπῶς ἤνεγκεν; ἐγὼ γάρ, εἰ πάντων τῶν ἄλλων ὑμῶν ἔλαττον προσήκει μοι φρονεῖν, τούτου γε μεῖζον οἶμαι, καὶ τούτῳ γʼ εἰ μηδενὸς τῶν ἄλλων ἔλαττον, ἐμοῦ γʼ ἔλαττον· ὄντων γὰρ ἡμῶν τοιούτων ὁποίους τινὰς ἂν καὶ σὺ κατασκευάσῃς τῷ λόγῳ, σὺ δοῦλος ἦσθα.
And, then, did you speak evil of me, and inquire what manner of man my father was? Men of Athens, who would not have been indignant at this? For my part, though it beseem me to have less of pride than any of you, yet I judge that I may at least have more than Phormio, while as for him, though there be no one else than whom he should have less, yet he should have less than I; for, assuming that we are the sort of people your words made us out to be, you, Phormio, were none the less our slave.
§ 83
τάχα τοίνυν ἂν ἴσως καὶ τοῦτό τις αὐτῶν εἴποι, ὡς ἀδελφὸς ὢν ἐμὸς Πασικλῆς οὐδὲν ἐγκαλεῖ τῶν αὐτῶν τούτῳ πραγμάτων. ἐγὼ δʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ περὶ Πασικλέους, παραιτησάμενος καὶ δεηθεὶς ὑμῶν συγγνώμην ἔχειν, εἰ προεληλυθὼς εἰς τοῦθʼ ὥσθʼ ὑπὸ τῶν ἐμαυτοῦ δούλων ὑβρισθεὶς οὐ δύναμαι κατασχεῖν, ἃ τέως οὐδὲ τῶν ἄλλων λεγόντων ἀκούειν ἐδόκουν, ἐρῶ καὶ οὐ σιωπήσομαι.
There is perhaps something else which one of them may say: that Pasicles, although he is my brother, makes no charge against Phormio for these same actions. Well, I will speak about Pasicles, too, men of Athens, though I beg and implore you to pardon me, if I am so carried away by indignation at the outrages I have received from my own slaves as to be unable to restrain myself; I will not keep silent, but will declare what until now I pretended not to hear when others said it;—
§ 84
ἐγὼ γὰρ ὁμομήτριον μὲν ἀδελφὸν ἐμαυτοῦ Πασικλέα νομίζω, ὁμοπάτριον δʼ οὐκ οἶδα, δέδοικα μέντοι μὴ τῶν Φορμίωνος ἁμαρτημάτων εἰς ἡμᾶς ἀρχὴ Πασικλῆς ᾖ. ὅταν γὰρ τῷ δούλῳ συνδικῇ τὸν ἀδελφὸν ἀτιμῶν, καὶ παραπεπτωκὼς θαυμάζῃ τούτους ὑφʼ ὧν αὐτῷ θαυμάζεσθαι προσῆκεν, τίνʼ ἔχει δικαίαν ταῦθʼ ὑποψίαν; ἄνελʼ οὖν ἐκ μέσου μοι Πασικλέα, καὶ σὸς μὲν υἱὸς ἀντὶ δεσπότου καλείσθω, ἐμὸς δʼ ἀντίδικος (βούλεται γὰρ) ἀντʼ ἀδελφοῦ.
I consider Pasicles to be my brother on my mother’s side, but whether on my father’s side also, I do not know; but I am afraid that the wrongs which Phormio has done us began with Pasicles. For when he joins in pleading the cause of the slave and dishonors his brother, when he fawns upon those, and curries the favor of those, who ought to seek his favor, to what suspicion does this naturally give rise? Away, then, with Pasicles, and let him be called your son instead of your master, and my adversary (since he so chooses) instead of my brother.
§ 85
ἐγὼ δὲ τούτῳ μὲν χαίρειν λέγω, οὓς δʼ ὁ πατήρ μοι παρέδωκε βοηθοὺς καὶ φίλους, εἰς τούτους ἥκω, εἰς ὑμᾶς, ὦ ἄνδρες δικασταί. καὶ δέομαι καὶ ἀντιβολῶ καὶ ἱκετεύω, μὴ ὑπερίδητέ με καὶ τὰς θυγατέρας διʼ ἔνδειαν τοῖς ἐμαυτοῦ δούλοις καὶ τοῖς τούτου κόλαξιν ἐπίχαρτον γενόμενον. οὑμὸς ὑμῖν πατὴρ χιλίας ἔδωκεν ἀσπίδας, καὶ πολλὰ χρήσιμον αὑτὸν παρέσχε, καὶ πέντε τριήρεις ἐθελοντὴς ἐπιδοὺς καὶ παρʼ αὑτοῦ πληρώσας ἐτριηράρχησε τριηραρχίας. καὶ ταῦτα, οὐκ ὀφείλειν ὑμᾶς νομίζων χάριν ἡμῖν, ὑπομιμνῄσκω (ἡμεῖς γὰρ ὀφείλομεν ὑμῖν), ἀλλʼ ἵνα μὴ λάθω τι παθὼν τούτων ἀνάξιον· οὐδὲ γὰρ ὑμῖν ἂν γένοιτο καλόν.
I bid adieu to this fellow and appeal to those to whom my father left me as my helpers and friends—to you, men of the jury. And I beg and entreat and implore you, do not suffer my daughters and myself through our poverty to become a source of malicious joy to my own slaves and to his flatterers. My father gave you a thousand shields and made himself serviceable to you in many ways, and five times served as trierarch, voluntarily equipping the ships and manning them at his own expense. I remind you of this, not because I consider that you are under obligation to me—for it is I that am under obligation to you,—but in order that I may not suffer unworthy treatment without your knowing it. For that would not be a credit to you any more than to me.
§ 86
πολλὰ δʼ ἔχων εἰπεῖν περὶ ὧν ὕβρισμαι, οὐχ ἱκανὸν τὸ ὕδωρ ὁρῶ μοι. ὡς οὖν μάλιστʼ ἂν ἅπαντας ὑμᾶς ἡγοῦμαι γνῶναι τὴν ὑπερβολὴν ὧν ἠδικήμεθʼ ἡμεῖς, φράσω· εἰ σκέψαιτο πρὸς ἑαυτὸν ἕκαστος ὑμῶν τίνʼ οἴκοι κατέλιπεν οἰκέτην, εἶθʼ ὑπὸ τούτου πεπονθόθʼ ἑαυτὸν θείη ταὔθʼ ἅπερ ἡμεῖς ὑπὸ τούτου. μὴ γὰρ εἰ Σύρος ἢ Μάνης ἢ τίς ἕκαστος ἐκείνων, οὗτος δὲ Φορμίων· ἀλλὰ τὸ πρᾶγμα ταὐτό· δοῦλοι μὲν ἐκεῖνοι, δοῦλος δʼ οὗτος ἦν, δεσπόται δʼ ὑμεῖς, δεσπότης δʼ ἦν ἐγώ.
I have much to say regarding the indignities which I have suffered, but I see that I have not enough water left in the clock. I will tell you, therefore, how I think you will all best come to know the enormity of the wrongs that have been done me. You must each of you consider what slave he left at home, and then imagine that you have suffered from him the same treatment that I have suffered from Phormio. Do not take into consideration that they are severally Syrus or Manes or what not, while this fellow is Phormio. The thing is the same—they are slaves, and he was a slave; you are masters, and I was master.
§ 87
ἣν τοίνυν ὑμῶν ἂν ἕκαστος δίκην ἀξιώσειε λαβεῖν, ταύτην νομίζετε κἀμοὶ προσήκειν νῦν· καὶ τὸν ἀφῃρημένον τῷ μαρτυρῆσαι τὰ ψευδῆ καὶ ὑπὲρ τῶν νόμων καὶ ὑπὲρ τῶν ὅρκων οὓς ὀμωμοκότες δικάζετε, τιμωρήσασθε καὶ παράδειγμα ποιήσατε τοῖς ἄλλοις, μνημονεύοντες πάνθʼ ὅσʼ ἀκηκόαθʼ ἡμῶν, καὶ φυλάττοντες, ἐὰν παράγειν ἐπιχειρῶσιν ὑμᾶς, πρὸς ἕκαστον ἀπαντῶντες· ἐὰν μὴ φῶσιν ἅπαντα μεμαρτυρηκέναι, τί οὖν ἐν τῷ γραμματείῳ γέγραπται; τί οὖν οὐ τότʼ ἀπηλείφου;
Believe, then, that it is fitting now for me to exact the penalty which each one of you would claim; and in the interest of the laws and of the oaths which you have taken as jurors punish the man who has robbed me of a verdict by giving false testimony, and make him an example to others, remembering all that you have heard from me and bearing it in mind, if they attempt to mislead you, and meeting them at every point. If they deny that they have borne witness to all the facts, ask them these questions, What stands written in the deposition? Why did you not strike it out at the time? What is the counter-plea in the custody of the archons?
§ 88
τίς ἡ παρὰ τοῖς ἄρχουσιν ἀντιγραφή; ἐὰν μεμαρτυρηκέναι τὸν μὲν ἐπιτροπευθῆναι κατὰ διαθήκας, τὸν δʼ ἐπιτροπεῦσαι, τὸν δʼ ἔχειν, ποίας; ἐν αἷς τί γέγραπται; ταῦτʼ ἐρωτᾶτε· ἃ γὰρ οὗτοι μεμαρτυρήκασιν, οὐδεὶς ἐκείνων προσμεμαρτύρηκεν. ἐὰν δʼ ὀδύρωνται, τὸν πεπονθότʼ ἐλεινότερον τῶν δωσόντων δίκην ἡγεῖσθε. ταῦτα γὰρ ἂν ποιῆτε, ἐμοί τε βοηθήσετε, καὶ τούτους τῆς ἄγαν κολακείας ἐπισχήσετε, καὶ αὐτοὶ τὰ εὔορκʼ ἔσεσθʼ ἐψηφισμένοι.
If they declare that they have testified, one person that he lived as ward under a will, another that he served as guardian, and another that he has the will in his possession, demand of them, What will? What were the provisions contained in it? For to the deposition to which these men bore witness no one of the others has given corroborative testimony. But if they try whining tactics, you should consider that the one wronged is more deserving of pity than those about to be punished. If you act in this way, you will succor me, and you will restrain these men from their excessive adulation; and to your own satisfaction you will have rendered a righteous verdict.
Apollodorus Against Stephanus II · urn:cts:greekLit:tlg0014.tlg046 · Greek: κατὰ Στεφάνου ψευδομαρτυριῶν β΄ — tlg0014.tlg046.perseus-grc2 · English: Apollodorus Against Stephanus II — trans. Augustus Taber Murray — tlg0014.tlg046.perseus-eng2
§ 1
ὅτι μὲν οὐκ ἀπορήσειν ἔμελλε Στέφανος οὑτοσὶ ὅ τι ἀπολογήσεται περὶ τῆς μαρτυρίας, παράγων τῷ λόγῳ ὡς οὐ πάντα μεμαρτύρηκε τὰ ἐν τῷ γραμματείῳ γεγραμμένα, καὶ ἐξαπατῶν ὑμᾶς, καὶ αὐτὸς σχεδόν τι ὑπενόουν, ὦ ἄνδρες δικασταί. πανοῦργός τε γάρ ἐστιν, καὶ οἱ γράφοντες καὶ οἱ συμβουλεύοντες ὑπὲρ Φορμίωνος πολλοί· ἅμα τʼ εἰκός ἐστι τοὺς ἐγχειροῦντας τὰ ψευδῆ μαρτυρεῖν καὶ τὴν ἀπολογίαν εὐθέως ὑπὲρ αὐτῶν μελετᾶν.
Even of myself, men of the jury, I could pretty well suspect that this fellow Stephanus would not be at a loss for something to say in defence of his testimony; and that he would seek to mislead and deceive you in his speech by alleging that he has not borne witness to everything written in the deposition. For he is a knave, and there are many to write speeches and give advice on Phormio’s behalf. Furthermore it is but natural that those who undertake to give false testimony should at the start prepare some means of defending it.
§ 2
ὅτι δʼ ἐν τοσούτῳ λόγῳ οὐδαμοῦ μάρτυρας παρέσχετο ὑμῖν, ὡς ἢ διατιθεμένῳ τῷ πατρὶ τῷ ἐμῷ παρεγένετό που αὐτὸς ταύτην τὴν διαθήκην, ὥστʼ εἰδέναι ταῦτα ὅτι ἀντίγραφά ἐστιν ὧν ὁ πατήρ μου διέθετο, ἢ ἀνοιχθὲν εἶδε τὸ γραμματεῖον ὅ φασι διαθέμενον ἐκεῖνον καταλιπεῖν, ταῦτα συμμέμνησθέ μοι.
But I bid you to bear this in mind, that in his address, long as it was, he nowhere brought forward witnesses to prove to you either that he was himself present when my father made this will, so as to know that this is a copy of the will which my father made, or that he saw the document opened which they declare my father drew up and left as his will.
§ 3
ἀλλὰ μὴν ὁπότε μεμαρτύρηκεν ἀντίγραφα εἶναι τῶν διαθηκῶν τῶν Πασίωνος τὰ ἐν τῷ γραμματείῳ γεγραμμένα, τὰς δὲ διαθήκας μὴ ἔχει ἐπιδεῖξαι μήθʼ ὡς ὁ πατὴρ διέθετο ἡμῶν μήθʼ ὡς αὐτὸς εἶδεν παραγενόμενος αὐτὰς διατιθεμένου τοῦ πατρός, πῶς οὐ περιφανῶς οὗτος ἐξελέγχεται τὰ ψευδῆ μεμαρτυρηκώς;
When, however, my opponent has testified that what was written in the document was a copy of the will of Pasio, but is unable to prove either that my father made a will or that he was himself present and saw it when my father drew it up, is he not manifestly proved to have given false testimony?
§ 4
εἰ τοίνυν πρόκλησίν φησιν εἶναι καὶ μὴ μαρτυρίαν, οὐκ ἀληθῆ λέγει. ἅπαντα γὰρ ὅσα παρέχονται εἰς τὸ δικαστήριον προκαλούμενοι ἀλλήλους οἱ ἀντίδικοι, διὰ μαρτυρίας παρέχονται. οὐ γὰρ ἂν εἰδείηθʼ ὑμεῖς εἴτʼ ἐστὶν ἀληθῆ εἴτε ψευδῆ ἅ φασιν ἑκάτεροι, εἰ μή τις καὶ τοὺς μάρτυρας παρέχοιτο. ὅταν δὲ παράσχηται, τούτοις πιστεύοντες ὑποδίκοις οὖσιν ψηφίζεσθε ἐκ τῶν λεγομένων καὶ μαρτυρουμένων ἃ ἂν ὑμῖν δοκῇ δίκαια εἶναι.
If, now, he maintains that it was a challenge and not a deposition, he is not telling the truth. For all pieces of evidence which the parties to a suit bring before the court when they tender challenges to one another, they bring in by means of depositions. Otherwise you would not know whether what they severally say is true or false, if they did not bring forward the witnesses also. But when they do bring in witnesses, you rely upon these as being responsible, and so from the statements and the testimony offered you cast your votes for what seems to you to be a just verdict.
§ 5
βούλομαι τοίνυν καὶ τὴν μαρτυρίαν ἐξελέγξαι, ὅτι οὐ πρόκλησίς ἐστιν, καὶ ὡς ἔδει μαρτυρεῖν αὐτούς, εἴπερ ἐγίγνετο ἡ πρόκλησις, ὡς οὐκ ἐγίγνετο. μαρτυροῦσι παρεῖναι πρὸς τῷ διαιτητῇ Τεισίᾳ, ὅτε προὐκαλεῖτο Φορμίων Ἀπολλόδωρον ἀνοίγειν τὸ γραμματεῖον, ὃ παρεῖχεν Ἀμφίας ὁ Κηφισοφῶντος κηδεστής, Ἀπολλόδωρον δʼ οὐκ ἐθέλειν ἀνοίγειν. οὕτω μὲν ἂν μαρτυροῦντες ἐδόκουν ἀληθῆ μαρτυρεῖν· ἀντίγραφα δὲ τῶν διαθηκῶν τῶν Πασίωνος μαρτυρεῖν εἶναι τὰ ἐν τῷ γραμματείῳ ὃ παρείχετο Φορμίων, μήτε παραγενομένους ἐκείνῳ διατιθεμένῳ μήτʼ εἰδότας εἰ διέθετο, πῶς οὐ περιφανῶς ἀναισχυντία δοκεῖ ὑμῖν εἶναι;
I wish therefore to prove to you that the deposition is not a challenge, and to show you how they ought to have deposed if the challenge was given, which it was not,—The deponents testify that they were present before the arbitrator Teisias, when Phormio challenged Apollodorus to open the document which Amphias, the brother-in-law of Cephisophon, produced, and that Apollodorus refused to open it. If they had given their evidence in this way, they would have appeared to be speaking the truth. But to depose that what was written in the document which Phormio produced was a copy of the will of Pasio, without having been present when Pasio made the will, or knowing that he had made one, does this not seem to you to be a manifest piece of insolence?
§ 6
ἀλλὰ μὴν εἰ φησὶ Φορμίωνος λέγοντος πιστεύειν ταῦτʼ ἀληθῆ εἶναι, τοῦ αὐτοῦ ἀνδρός ἐστιν πιστεύειν τε λέγοντι τούτῳ ταῦτα καὶ κελεύοντι μαρτυρεῖν. οἱ δέ γε νόμοι οὐ ταῦτα λέγουσιν, ἀλλʼ ἃ ἂν εἰδῇ τις καὶ οἷς ἂν παραγένηται πραττομένοις, ταῦτα μαρτυρεῖν κελεύουσιν ἐν γραμματείῳ γεγραμμένα, ἵνα μήτʼ ἀφελεῖν ἐξῇ μηδὲν μήτε προσθεῖναι τοῖς γεγραμμένοις.
And surely, if he says that he believed this to be true because Phormio said it was, it would be like the same man to believe him when he said this, and to testify to it at his bidding. The laws, however, do not say this, but ordain that a man may testify to what he knows, or to matters at the doing of which he was present, and that his testimony must be committed to writing in order that it may not be possible to subtract anything from what is written, or to add anything to it.
§ 7
ἀκοὴν δʼ οὐκ ἐῶσι ζῶντος μαρτυρεῖν, ἀλλὰ τεθνεῶτος, τῶν δὲ ἀδυνάτων καὶ ὑπερορίων ἐκμαρτυρίαν γεγραμμένην ἐν τῷ γραμματείῳ· καὶ ἀπὸ τῆς αὐτῆς ἐπισκήψεως τήν τε μαρτυρίαν καὶ ἐκμαρτυρίαν ἀγωνίζεσθαι ἅμα, ἵνʼ ἐὰν μὲν ἀναδέχηται ὁ ἐκμαρτυρήσας, ἐκεῖνος ὑπόδικος ᾖ τῶν ψευδομαρτυρίων, ἐὰν δὲ μὴ ἀναδέχηται, οἱ μαρτυρήσαντες τὴν ἐκμαρτυρίαν.
Hearsay evidence they do not admit from a living person, but only from one who is dead; but in the case of those who are sick or absent from the country they allow evidence to be introduced, provided it be in written form, and the absent witness and the one submitting his testimony shall alike be liable to action under the same impeachment, in order that, if the absent witness acknowledges his evidence, he may be liable to action for giving false testimony, and if he does not acknowledge it, the one who submitted his testimony may be liable.
§ 8
στέφανος τοίνυν οὑτοσί, οὔτʼ εἰδὼς διαθήκας καταλιπόντα τὸν πατέρα ἡμῶν, οὔτε παραγενόμενος πώποτε διατιθεμένῳ τῷ πατρὶ ἡμῶν, ἀκούσας δὲ Φορμίωνος, μεμαρτύρηκεν ἀκοὴν τὰ ψευδῆ τε καὶ παρὰ τὸν νόμον. καὶ ταῦθʼ ὅτι ἀληθῆ λέγω, αὐτὸν ὑμῖν τὸν νόμον ἀναγνώσεται. ΝΟΜΟΣ. ἀκοὴν εἶναι μαρτυρεῖν τεθνεῶτος, ἐκμαρτυρίαν δὲ ὑπερορίου καὶ ἀδυνάτου.
Now Stephanus here, without knowing that my father left a will or having ever been present when he drew one up, but having been told this by Phormio, has given hearsay evidence which is false, and has done it in defiance of the law. To prove that I am telling the truth in this, the clerk shall read you the law itself. The Law It shall be lawful to introduce hearsay evidence from one that is dead, and written evidence given in absence from one who is out of the country, or is sick.
§ 9
ὡς τοίνυν καὶ παρʼ ἕτερον νόμον μεμαρτύρηκεν, ἐπιδεῖξαι ὑμῖν βούλομαι, ἵνα εἰδῆτε ὅτι μεγάλων ἀδικημάτων οὐκ ἔχων καταφυγὴν ὁ Φορμίων, πρόφασιν λαβὼν λόγῳ τὴν πρόκλησιν, ἔργῳ αὐτὸς αὑτῷ μεμαρτύρηκε προστησάμενος τούτους, διʼ ὧν οἱ μὲν δικασταὶ ἐξηπατήθησαν ὡς ἀληθῆ τούτων μαρτυρούντων, ἐγὼ δὲ ἀπεστερήθην ὧν ὁ πατήρ μοι κατέλιπεν χρημάτων καὶ τοῦ δίκην λαβεῖν περὶ ὧν ἀδικοῦμαι. μαρτυρεῖν γὰρ οἱ νόμοι οὐκ ἐῶσιν αὐτὸν αὑτῷ οὔτʼ ἐπὶ ταῖς γραφαῖς οὔτʼ ἐπὶ ταῖς δίκαις οὔτʼ ἐν ταῖς εὐθύναις. ὁ τοίνυν Φορμίων αὐτὸς αὑτῷ μεμαρτύρηκεν, ὁπότε φασὶν οὗτοι ἀκούσαντες ἐκείνου ταῦτα μεμαρτυρηκέναι.
Now I wish to prove to you that he has given evidence contrary to another law also, that you may know that Phormio, having no harbor of refuge from the grievous wrongs he has committed, had made a pretence of the challenge, but actually has given evidence for himself, screening himself behind the testimony of these men, by which the jurymen were deceived, assuming that they were testifying to the truth, and I was robbed of the property which my father left me and of reparation for the wrongs which I have suffered. For the laws do not permit a man to give evidence for himself either in criminal suits or in civil suits or in audits. Phormio, however, has given evidence for himself, when these men say that they have given this testimony on the strength of what they heard from him.
§ 10
ἵνα δὲ εἰδῆτε ἀκριβῶς, αὐτὸν τὸν νόμον μοι ἀνάγνωθι. ΝΟΜΟΣ. τοῖν ἀντιδίκοιν ἐπάναγκες εἶναι ἀποκρίνασθαι ἀλλήλοις τὸ ἐρωτώμενον, μαρτυρεῖν δὲ μή. σκέψασθε τοίνυν τουτονὶ τὸν νόμον, ὃς κελεύει ὑποδίκους εἶναι τῶν ψευδομαρτυρίων καὶ κατʼ αὐτὸ τοῦτο, ὅτι μαρτυρεῖ παρὰ τὸν νόμον. ΝΟΜΟΣ. ἔστω δὲ καὶ ὑπόδικος τῶν ψευδομαρτυρίων ὁ μαρτυρήσας αὐτοῦ τούτου, ὅτι μαρτυρεῖ παρὰ τὸν νόμον· καὶ ὁ προβαλόμενος κατὰ ταὐτά.
But that you may be fully convinced of this, (to the clerk) please read the law itself. The Law The two parties to a suit shall be compelled to answer one another’s questions, but they may not testify. Now consider this law also which ordains that action for false testimony may also be brought on this very ground, namely, that one testifies contrary to law. The Law The witness shall also be liable to action for giving false testimony on the mere ground that he gives evidence contrary to law, and the one producing him shall also be liable in the selfsame manner.
§ 11
ἔτι τοίνυν κἂν ἀπὸ τοῦ γραμματείου γνοίη τις, ἐν ᾧ ἡ μαρτυρία γέγραπται, ὅτι τὰ ψευδῆ μεμαρτύρηκεν. λελευκωμένον τε γάρ ἐστιν καὶ οἴκοθεν κατεσκευασμένον. καίτοι τοὺς μὲν τὰ πεπραγμένα μαρτυροῦντας προσήκει οἴκοθεν τὰς μαρτυρίας κατεσκευασμένας μαρτυρεῖν, τοὺς δὲ τὰς προκλήσεις μαρτυροῦντας, τοὺς ἀπὸ ταὐτομάτου προσστάντας, ἐν μάλθῃ γεγραμμένην τὴν μαρτυρίαν, ἵνα, ἐάν τι προσγράψαι ἢ ἀπαλεῖψαι βουληθῇ, ῥᾴδιον ᾖ.
Furthermore, even from the tablet upon which the deposition is written one can tell that he has given false evidence. For it is whitened, and was prepared at home. Yet it is only those who testify to facts who should offer depositions prepared at home; those who testify to challenges, who stand forward on the spur of the moment, should present their depositions written in wax, in order that, if one wants to add or to erase anything, it may be easier to do so.
§ 12
οὐκοῦν κατὰ μὲν ταῦτα πάντα ἐξελέγχεται τὰ ψευδῆ μεμαρτυρηκὼς καὶ παρὰ τὸν νόμον· βούλομαι δʼ ὑμῖν καὶ αὐτὸ τοῦτο ἐπιδεῖξαι, ὡς οὔτε διέθετο ὁ πατὴρ ἡμῶν διαθήκην οὐδεμίαν οὔθʼ οἱ νόμοι ἐῶσιν. εἰ γάρ τις ἔροιτο ὑμᾶς, καθʼ ὁποίους νόμους δεῖ πολιτεύεσθαι ἡμᾶς, δῆλον ὅτι ἀποκρίναισθʼ ἂν κατὰ τοὺς κειμένους. ἀλλὰ μὴν οἵ γε νόμοι ἀπαγορεύουσι μηδὲ νόμον ἐξεῖναι ἐπʼ ἀνδρὶ θεῖναι, ἂν μὴ τὸν αὐτὸν ἐφʼ ἅπασιν Ἀθηναίοις.
In all these things, then, he is shown to have given false testimony, and to have given it contrary to law; but I wish to prove this further fact, that our father did not make a will, and could not legally make one. For, if anyone should ask you in accordance with what laws we should live as citizens, you would of course answer, the established laws. But look you, the laws ordain, nor shall it be permitted to enact a law applying to an individual, unless the same law applies also to all the Athenians.
§ 13
οὐκοῦν ὁ μὲν νόμος οὑτοσὶ τοῖς αὐτοῖς νόμοις πολιτεύεσθαι ἡμᾶς κελεύει καὶ οὐκ ἄλλους ἄλλοις. ὁ δὲ πατὴρ ἐτελεύτησεν ἐπὶ Δυσνικήτου ἄρχοντος, ὁ δὲ Φορμίων Ἀθηναῖος ἐγένετο ἐπὶ Νικοφήμου ἄρχοντος, δεκάτῳ ἔτει ὕστερον ἢ ὁ πατὴρ ἡμῶν ἀπέθανεν. πῶς ἂν οὖν μὴ εἰδὼς ὁ πατὴρ αὐτὸν Ἀθηναῖον ἐσόμενον, ἔδωκεν ἂν τὴν ἑαυτοῦ γυναῖκα, καὶ προὐπηλάκισε μὲν ἂν ἡμᾶς, κατεφρόνησε δʼ ἂν τῆς δωρεᾶς ἧς παρʼ ὑμῶν ἔλαβεν, παρεῖδε δʼ ἂν τοὺς νόμους; πότερα δὲ κάλλιον ἦν αὐτῷ ζῶντι πρᾶξαι ταῦτα, εἴπερ ἐβούλετο, ἢ ἀποθανόντα διαθήκας καταλιπεῖν, ἃς οὐ κύριος ἦν;
This law, then, ordains that we should live as citizens under the same laws and not one under one law, another under another. But my father died during the archonship of Dysnicetus, and Phormio became an Athenian citizen during the archonship of Nicophemus, in the tenth year after my father died. How, then, could my father, not knowing that Phormio was to become an Athenian citizen, have given him in marriage his own wife, and thus have outraged us, shown his contempt of the gift of citizenship which he had received from you, and disregarded your laws? And which was the more honorable course for him—to do this during his lifetime, supposing he wished to do it, or to leave behind him at his death a will which he had no legal right to make?
§ 14
ἀλλὰ μὴν αὐτῶν τῶν νόμων ἀκούσαντες γνώσεσθε, ὡς οὐ κύριος ἦν διαθέσθαι. λέγε τὸν νόμον. ΝΟΜΟΣ. ὅσοι μὴ ἐπεποίηντο, ὥστε μήτε ἀπειπεῖν μήτʼ ἐπιδικάσασθαι, ὅτε Σόλων εἰσῄει τὴν ἀρχήν, τὰ ἑαυτοῦ διαθέσθαι εἶναι ὅπως ἂν ἐθέλῃ, ἂν μὴ παῖδες ὦσι γνήσιοι ἄρρενες, ἂν μὴ μανιῶν ἢ γήρως ἢ φαρμάκων ἢ νόσου ἕνεκα, ἢ γυναικὶ πειθόμενος, ὑπὸ τούτων του παρανοῶν, ἢ ὑπʼ ἀνάγκης ἢ ὑπὸ δεσμοῦ καταληφθείς.
And verily, when you have heard the laws themselves you will see clearly that Pasio had no right to make a will. (To the clerk.) Read the law. The Law Any citizen, with the exception of those who had been adopted when Solon entered upon his office, and had thereby become unable either to renounce or to claim an inheritance, shall have the right to dispose of his own property by will as he shall see fit, if he have no male children lawfully born, unless his mind be impaired by one of these things, lunacy or old age or drugs or disease, or unless he be under the influence of a woman, or under constraint or deprived of his liberty.
§ 15
τοῦ μὲν νόμου τοίνυν ἀκηκόατε, ὃς οὐκ ἐᾷ διαθήκας διαθέσθαι, ἐὰν παῖδες ὦσι γνήσιοι. οὗτοι δέ φασι ταῦτα διαθέσθαι τὸν πατέρα, ὡς δὲ παρεγένοντο οὐκ ἔχουσιν ἐπιδεῖξαι. ἄξιον δὲ καὶ τόδε ἐνθυμηθῆναι, ὅτι ὅσοι μὴ ἐπεποίηντο ἀλλʼ ἦσαν πεφυκότες γνήσιοι, τούτοις ὁ νόμος δίδωσιν, ἐὰν ἄπαιδες ὦσιν, διαθέσθαι τὰ ἑαυτῶν. ὁ τοίνυν πατὴρ ἡμῶν ἐπεποίητο ὑπὸ τοῦ δήμου πολίτης, ὥστε οὐδὲ κατὰ τοῦτο ἐξῆν αὐτῷ διαθέσθαι διαθήκην, ἄλλως τε καὶ περὶ τῆς γυναικός, ἧς οὐδὲ κύριος ἐκ τῶν νόμων ἦν, παῖδές τε ἦσαν αὐτῷ.
You have heard the law, then, which does not permit a man to dispose of his property by will, if he have male children lawfully born. But these men declare that my father made this will, yet they cannot prove that they were present at the time. Another thing also deserves to be borne in mind, that it is to those who had not been adopted, but were lawfully born, that the law gives the right, in case of their being childless, to dispose of their property by will. Now my father had been adopted as a citizen by the people, so that on this account also he had not the right to make a will, especially in regard to his wife, of whom he was not even the legal guardian; and besides he had children.
§ 16
σκέψασθε δὲ καὶ διότι οὐδʼ ἂν ἄπαις τις ᾖ, κύριός ἐστι τὰ αὑτοῦ διαθέσθαι, ἐὰν μὴ εὖ φρονῇ· νοσοῦντα δὲ ἢ φαρμακῶντα ἢ γυναικὶ πειθόμενον ἢ ὑπὸ γήρως ἢ ὑπὸ μανιῶν ἢ ὑπὸ ἀνάγκης τινὸς καταληφθέντα ἄκυρον κελεύουσιν εἶναι οἱ νόμοι. σκοπεῖτε δή, εἰ δοκοῦσιν ὑμῖν εὖ φρονοῦντος ἀνδρὸς εἶναι αἱ διαθῆκαι, ἅς φασι διαθέσθαι οὗτοι τὸν πατέρα.
Note further, that even if a man be childless, he has not the right to dispose of his property by will, unless he be of sound mind; but if he be impaired by disease or the effect of drugs, or be under the influence of a woman, or be the victim of old age or madness, or be under constraint, the laws ordain that he be incompetent. Now consider whether the will, which these men say my father made, seems to you to be the will of a man of sound mind.
§ 17
μὴ πρὸς ἄλλο δέ τι παράδειγμα σκέψησθε ἢ πρὸς τὴν μίσθωσιν, εἰ δοκεῖ ὑμῖν ἀκόλουθον εἶναι τῷ τὴν τέχνην μὴ ἐξουσίαν δοῦναι εἰ μὴ ἐν τῷ αὐτῷ ἡμῖν ἐργάζεσθαι, τούτῳ τὴν γυναῖκα δοῦναι τὴν αὑτοῦ καὶ τῶν παίδων ἐᾶσαι κοινωνὸν αὑτῷ γενέσθαι. καὶ μὴ θαυμάζετε, εἰ τἄλλα σκευωρουμένους αὐτοὺς τὰ ἐν τῇ μισθώσει τοῦτο παρέλαθεν. ἴσως μὲν γὰρ οὐδὲ προσεῖχον ἄλλῳ οὐδενὶ ἢ τῷ τὰ χρήματα ἀποστερῆσαι καὶ τῷ προσοφείλοντα τὸν πατέρα ἐγγράψαι· εἶτα δὲ οὐδὲ ἐδόκουν ἐμὲ οὕτω δεινὸν ἔσεσθαι ὥστε ταῦτα ἀκριβῶς ἐξετάσαι.
Taking the lease, and nothing else, as an example, tell me whether it seems to you consistent that my father should refuse Phormio permission to carry on his business except in association with us, and yet that he should give him his wife in marriage, and thus make him a partner in his own fatherhood? And do not be surprised that, while they were arranging all else in regard to the lease so cleverly, they overlooked this. For perhaps they paid no heed to anything else, save to rob me of my money and to set my father down as a debtor to the bank; and then they did not suppose that I should be clever enough to look into these matters closely.
§ 18
σκέψασθε τοίνυν καὶ τοὺς νόμους, παρʼ ὧν κελεύουσι τὰς ἐγγύας ποιεῖσθαι, ἵνʼ εἰδῆτε καὶ ἐκ τούτων ὡς κατεσκευασμένης διαθήκης ψευδὴς μάρτυς γέγονε Στέφανος οὑτοσί. ΝΟΜΟΣ. ἣν ἂν ἐγγυήσῃ ἐπὶ δικαίοις δάμαρτα εἶναι ἢ πατὴρ ἢ ἀδελφὸς ὁμοπάτωρ ἢ πάππος ὁ πρὸς πατρός, ἐκ ταύτης εἶναι παῖδας γνησίους. ἐὰν δὲ μηδεὶς ᾖ τούτων, ἐὰν μὲν ἐπίκληρός τις ᾖ, τὸν κύριον ἔχειν, ἐὰν δὲ μὴ ᾖ, ὅτῳ ἂν ἐπιτρέψῃ, τοῦτον κύριον εἶναι.
Now, then, consider the laws, and see from whom they ordain that betrothals should be made, that you may come to know from them also, that this fellow Stephanus has proved himself to be a false witness to a forged will. The Law If a woman be betrothed for lawful marriage by her father or by a brother begotten of the same father or by her grandfather on her father’s side, her children shall be legitimate. In case there be none of these relatives, if the woman be an heiress, her guardian shall take her to wife, and if she be not, that man shall be her guardian to whom she may entrust herself.
§ 19
οὗτος μὲν τοίνυν ὁ νόμος οὓς ἐποίησεν κυρίους εἶναι, ἀκηκόατε· ὅτι δʼ οὐδεὶς ἦν τούτων τῇ μητρί, οἱ ἀντίδικοί μοι αὐτοὶ μεμαρτυρήκασιν. εἰ γὰρ ἦν, παρείχοντʼ ἄν. ἢ μάρτυρας μὲν ψευδεῖς οἴεσθʼ ἂν παρασχέσθαι καὶ διαθήκας οὐκ οὔσας, ἀδελφὸν δὲ ἢ πάππον ἢ πατέρα οὐκ ἄν, εἴπερ ἦν δυνατὸν ἕνεκα χρημάτων; ὁπότε τοίνυν μηδεὶς φαίνεται ζῶν τούτων, τότε ἀνάγκη ἐπίκληρον τὴν μητέρα ἡμῶν εἶναι. τῆς τοίνυν ἐπικλήρου σκοπεῖτε τίνας κελεύουσιν οἱ νόμοι κυρίους εἶναι.
You have heard what persons this law has appointed to be guardians; and that my mother had none of these my opponents have themselves borne witness. For if there had been such, they would have produced them. Or do you suppose they would have produced false witnesses and a non-existent will, but would not have produced a brother or a grandfather or a father, if they could have done it for money? Since, then, it is plain that no one of these was living, it follows necessarily that my mother was an heiress. Now see whom the law ordains to be guardians of an heiress.
§ 20
λέγε τὸν νόμον. ΝΟΜΟΣ. καὶ ἐὰν ἐξ ἐπικλήρου τις γένηται καὶ ἅμα ἡβήσῃ ἐπὶ δίετες, κρατεῖν τῶν χρημάτων, τὸν δὲ σῖτον μετρεῖν τῇ μητρί. οὐκοῦν ὁ μὲν νόμος κελεύει τοὺς παῖδας ἡβήσαντας κυρίους τῆς μητρὸς εἶναι, τὸν δὲ σῖτον μετρεῖν τῇ μητρί. ἐγὼ δὲ φαίνομαι στρατευόμενος καὶ τριηραρχῶν ὑμῖν, ὅτε οὗτος συνῴκησεν τῇ μητρί.
(To the clerk.) Read the law. The Law If one be born the son of an heiress, two years after he has reached the age of manhood he shall assume control of the estate, and he shall make due provision for his mother’s maintenance. The law, then, appoints that sons who have reached the age of manhood shall be guardians of their mother and shall make due provision for their mother’s maintenance. But it is clear that I was on a military expedition and in command of a trireme in your service, when this man married my mother.
§ 21
ἀλλὰ μὴν ὅτι ἐγὼ μὲν ἀπεδήμουν τριηραρχῶν, ἐτετελευτήκει δὲ ὁ πατὴρ πάλαι, ὅτε οὗτος ἔγημε, τὰς δὲ θεραπαίνας αὐτὸν ἐξῄτουν καὶ ἠξίουν περὶ αὐτοῦ τούτου βασανίζεσθαι αὐτάς, εἰ ταῦτʼ ἀληθῆ ἐστι, καὶ ὡς προὐκαλούμην, λαβέ μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. μαρτυροῦσι παρεῖναι ὅτε προὐκαλεῖτο Ἀπολλόδωρος Φορμίωνα, ὅτε ἠξίου παραδοῦναι Ἀπολλόδωρος Φορμίωνα τὰς θεραπαίνας εἰς βάσανον, εἰ μή φησι Φορμίων καὶ πρότερον διεφθαρκέναι τὴν μητέρα τὴν ἐμήν, πρὶν οὗ ἀποφαίνει Φορμίων γῆμαι ἐγγυησάμενος αὐτὴν παρὰ Πασίωνος. ταῦτα δὲ προκαλουμένου Ἀπολλοδώρου οὐκ ἠθέλησε Φορμίων παραδοῦναι τὰς θεραπαίνας.
Nay more, to prove that I was absent in command of a trireme, and that my father had been dead for some time, when the fellow married, I demanded of him the female slaves, and claimed the right of having them put to the torture to establish this very point, whether what I am saying is true—to prove all this, and that I tendered him a challenge, (to the clerk) please take the deposition. The Deposition The deponents testify that they were present when Apollodorus challenged Phormio, namely, when Apollodorus demanded that Phormio give up the female slaves for the torture, if Phormo denied that he had seduced my mother before the time when Phormio declares that he married her, after she had been betrothed to him by Pasio. And when Apollodorus tendered this challenge, Phormio refused to surrender the female slaves.
§ 22
τὸν τοίνυν νόμον ἐπὶ τούτοις ἀνάγνωθι, ὃς κελεύει ἐπιδικασίαν εἶναι τῶν ἐπικλήρων ἁπασῶν, καὶ ξένων καὶ ἀστῶν, καὶ περὶ μὲν τῶν πολιτῶν τὸν ἄρχοντα εἰσάγειν καὶ ἐπιμελεῖσθαι, περὶ δὲ τῶν μετοίκων τὸν πολέμαρχον, καὶ ἀνεπίδικον μὴ ἐξεῖναι ἔχειν μήτε κλῆρον μήτε ἐπίκληρον. ΝΟΜΟΣ. κληροῦν δὲ τὸν ἄρχοντα κλήρων καὶ ἐπικλήρων, ὅσοι εἰσὶ μῆνες, πλὴν τοῦ σκιροφοριῶνος. ἀνεπίδικον δὲ κλῆρον μὴ ἔχειν.
Now in addition to this read the law which appoints that there shall be an adjudication of all heiresses, whether alien or citizen, and that in the case of those who are citizens the archon shall have jurisdiction and shall take charge of the matter, and in the case of those who are resident aliens, the polemarch; and it shall not be lawful for anyone to obtain an inheritance or an heiress without legal adjudication. The Law The archon shall assign by lot days for the trial of claims to inheritances or heiresses in every month except Scirophorion; and no one shall obtain an inheritance without adjudication.
§ 23
οὐκοῦν αὐτόν, εἴπερ ἐβούλετο ὀρθῶς διαπράττεσθαι, λαχεῖν ἔδει τῆς ἐπικλήρου, εἴτε κατὰ δόσιν αὐτῷ προσῆκεν εἴτε κατὰ γένος, εἰ μὲν ὡς ὑπὲρ ἀστῆς, πρὸς τὸν ἄρχοντα, εἰ δὲ ὡς ὑπὲρ ξένης, πρὸς τὸν πολέμαρχον, καὶ τότε, εἴπερ τι λέγειν εἶχε δίκαιον, πείσαντα ὑμῶν τοὺς λαχόντας μετὰ τῶν νόμων καὶ τῆς ψήφου κύριον εἶναι, καὶ μὴ αὐτὸν αὑτῷ νόμους ἰδίους θέμενον διαπράξασθαι ἃ ἐβούλετο.
Well then, if he had wished to proceed regularly, he ought to have entered his claim for the heiress, whether the claim was based upon a gift or upon nearness of kin, before the archon, if he claimed her as a citizen, and before the polemarch, if as an alien; and then, if he had any just claim to advance, it was his duty to convince those of you who were drawn on the jury, and so obtain the woman by their verdict and in a manner sanctioned by your laws, instead of having made laws valid for himself alone, and in that way having accomplished what he desired.
§ 24
σκέψασθε δὴ καὶ τονδὶ τὸν νόμον, ὃς κελεύει τὴν διαθήκην, ἣν ἂν παίδων ὄντων γνησίων ὁ πατὴρ διαθῆται ἐὰν ἀποθάνωσιν οἱ παῖδες πρὶν ἡβῆσαι, κυρίαν εἶναι. ΝΟΜΟΣ. ὅ τι ἂν γνησίων ὄντων υἱέων ὁ πατὴρ διαθῆται ἐὰν ἀποθάνωσιν οἱ υἱεῖς πρὶν ἐπὶ δίετες ἡβᾶν, τὴν τοῦ πατρὸς διαθήκην κυρίαν εἶναι.
Note, too, the following law, that a will shall be valid which a father makes, even though he has sons lawfully born, provided the sons die before they reach the age of manhood. The Law Whatsoever will a father shall make, while he has lawfully born sons, if the sons die within two years after having reached the age of manhood, that father’s will shall be valid.
§ 25
οὐκοῦν ὁπότε ζῶσιν, ἄκυρος μὲν ἡ διαθήκη ἐστίν, ἥν φασιν οὗτοι τὸν πατέρα καταλιπεῖν, παρὰ πάντας δὲ τοὺς νόμους μεμαρτύρηκε Στέφανος οὑτοσὶ τὰ ψευδῆ, ὡς ἀντίγραφά ἐστι τῆς διαθήκης τῆς Πασίωνος· πῶς γὰρ σὺ οἶσθα, καὶ ποῦ παραγενόμενος διατιθεμένῳ τῷ πατρί; κακοτεχνῶν δὲ φαίνει περὶ τὰς δίκας, τὰ ψευδῆ μὲν αὐτὸς μαρτυρῶν ἑτοίμως, κλέπτων δὲ τὰς ἀληθεῖς μαρτυρίας, ἐξαπατῶν δὲ τοὺς δικαστάς, συνιστάμενος δʼ ἐπὶ ταῖς δίκαις. οἱ δὲ νόμοι καὶ περὶ τῶν τοιούτων γραφὴν πεποιήκασιν.
Well then, seeing that the sons are alive, the will which these men say my father left is invalid, and this man Stephanus has borne false witness in defiance of all the laws, in declaring that the document is a copy of Pasio’s will. (To Stephanus.) Why, how do you know that it is? Where were you ever present when my father made it? You are shown to have been guilty of trickery in the suit, to have given false witness yourself without scruple, to have stolen depositions which supported the truth, to have misled the jury, and to have entered into a conspiracy to defeat justice. But the laws have provided criminal suits for actions such as these.
§ 26
καί μοι ἀνάγνωθι τὸν νόμον. ΝΟΜΟΣ. ἐάν τις συνιστῆται, ἢ συνδεκάζῃ τὴν ἡλιαίαν ἢ τῶν δικαστηρίων τι τῶν Ἀθήνησιν ἢ τὴν βουλὴν ἐπὶ δωροδοκίᾳ χρήματα διδοὺς ἢ δεχόμενος, ἢ ἑταιρείαν συνιστῇ ἐπὶ καταλύσει τοῦ δήμου, ἢ συνήγορος ὢν λαμβάνῃ χρήματα ἐπὶ ταῖς δίκαις ταῖς ἰδίαις ἢ δημοσίαις, τούτων εἶναι τὰς γραφὰς πρὸς τοὺς θεσμοθέτας.
(To the clerk.) Read the law, please. The Law If any man enter into a conspiracy, or join in seeking to bribe the Heliaea or any of the courts in Athens, or the Senate, by giving or receiving money for corrupt ends, or shall organize a clique for the overthrow of the democracy, or, while serving as public advocate, shall accept money in any suit, private or public, criminal suits shall be entered for these acts before the Thesmothetae.
§ 27
ἡδέως ἂν τοίνυν ὑμᾶς ἐροίμην ἐπὶ τούτοις ἅπασι, κατὰ ποίους νόμους ὀμωμοκότες δικάζετε, πότερα κατὰ τοὺς τῆς πόλεως ἢ καθʼ οὓς Φορμίων αὑτῷ νομοθετεῖ. ἐγὼ μὲν τοίνυν τούτους παρέχομαι ὑμῖν, καὶ ἐξελέγχω αὐτοὺς ἀμφοτέρους παραβεβηκότας, Φορμίωνα μὲν ἐξ ἀρχῆς ἀδικήσαντα ἡμᾶς καὶ ἀποστερήσαντα τὰ χρήματα, ἃ ὁ πατὴρ ἡμῖν κατέλιπεν καὶ ἐμίσθωσε τούτῳ μετὰ τῆς τραπέζης καὶ τοῦ ἐργαστηρίου, Στέφανον δὲ τουτονὶ τὰ ψευδῆ μεμαρτυρηκότα καὶ παρὰ τὸν νόμον.
So, in the light of all these things, I should like to ask you in accordance with what laws you have sworn to give judgement: whether according to the laws of the state, or according to the laws which Phormio enacts for himself. I bring before you, then, these laws, and I prove that both these men have transgressed them, Phormio by having at the outset wronged me and robbed me of the money which my father left me, and which that father leased to Phormio together with the bank and the manufactory; Stephanus here, by having given false testimony, and given it in defiance of the law.
§ 28
ἄξιον τοίνυν, ὦ ἄνδρες δικασταί, καὶ τόδε ἐνθυμηθῆναι, ὅτι διαθήκης οὐδεὶς πώποτε ἀντίγραφα ἐποιήσατο, ἀλλὰ συγγραφῶν μέν, ἵνα εἰδῶσι καὶ μὴ παραβαίνωσι, διαθηκῶν δὲ οὔ. τούτου γὰρ ἕνεκα κατασεσημασμένας καταλείπουσιν οἱ διατιθέμενοι, ἵνα μηδεὶς εἰδῇ ἃ διατίθενται. πῶς οὖν ὑμεῖς ἴστε ὅτι ἀντίγραφά ἐστιν τῶν διαθηκῶν τῶν Πασίωνος τὰ ἐν τῷ γραμματείῳ γεγραμμένα; δέομαι οὖν ὑμῶν ἁπάντων, ὦ ἄνδρες δικασταί, καὶ ἱκετεύω βοηθῆσαι μὲν ἐμοί, τιμωρήσασθαι δὲ τοὺς ἑτοίμως οὕτως τὰ ψευδῆ μαρτυροῦντας, ὑπέρ τε ὑμῶν αὐτῶν καὶ ἐμοῦ καὶ τοῦ δικαίου καὶ τῶν νόμων.
Another thing also, men of the jury, deserves to be borne in mind, that no one ever makes a copy of a will; they make copies of contracts, that they may know the terms and not violate them; but not of wills. For this is the very reason why the testators leave a will—that no man may know how they are disposing of their property. How, then, do you people know that what is written in the document is a copy of Pasio’s will? I beseech and implore you all, men of the jury, to come to my aid and to punish those who thus without scruple have given false testimony, for your own sakes, for mine, for the sake of justice and the laws.
Against Evergus And Mnesibulus · urn:cts:greekLit:tlg0014.tlg047 · Greek: κατὰ Εὐέργου καὶ Μνησιβούλου ψευδομαρτυριῶν — tlg0014.tlg047.perseus-grc2 · English: Against Evergus And Mnesibulus — trans. Augustus Taber Murray — tlg0014.tlg047.perseus-eng2
§ 1
καλῶς μοι δοκοῦσιν οἱ νόμοι ἔχειν, ὦ ἄνδρες δικασταί, οἱ ὑπόλοιπον ἀγῶνα ἀποδόντες ταῖς δίκαις τὸν τῶν ψευδομαρτυρίων, ἵνα, εἴ τις μάρτυρας τὰ ψευδῆ μαρτυροῦντας παρασχόμενος ἢ προκλήσεις μὴ γενομένας ἢ μαρτυρίας παρὰ τὸν νόμον μαρτυρηθείσας ἐξηπάτησεν τοὺς δικαστάς, μηδὲν αὐτῷ πλέον γένηται, ἀλλʼ ἐπισκηψάμενος ταῖς μαρτυρίαις ὁ ἀδικηθεὶς καὶ εἰσελθὼν ὡς ὑμᾶς καὶ ἐπιδείξας περὶ τοῦ πράγματος τοὺς μάρτυρας τὰ ψευδῆ μεμαρτυρηκότας, παρά τε τούτων δίκην λάβῃ καὶ τὸν προβαλόμενον ὑπόδικον ἔχῃ τῶν κακοτεχνιῶν.
It is in my opinion, men of the jury, an admirable provision of the laws that they allow another chance after a trial by means of proceedings for false testimony, in order that, if anyone by bringing forward witnesses testifying to what is false or by citing challenges which were never tendered or depositions made contrary to law, has deceived the jury, he may gain nothing by it, but the one who has been wronged may impeach the testimony, and come into your court and show that the witnesses have given false testimony regarding the matter at issue, and thus exact the penalty from them and hold the one who brought them forward liable to an action for subornation of perjury.
§ 2
καὶ διὰ τοῦτο τῷ μὲν διώκοντι ἐλάττω ἐποίησαν τὰ ἐπιτίμια, ἐὰν ἡττηθῇ, ἵνα μὴ διὰ τὸ πλῆθος ἀποτρέπωνται διώκειν τοὺς μάρτυρας τῶν ψευδομαρτυρίων οἱ ἀδικούμενοι, τῷ δὲ φεύγοντι μεγάλας ἐπέθηκαν τιμωρίας, ἐὰν ἁλῶσιν καὶ δόξωσιν ὑμῖν τὰ ψευδῆ μεμαρτυρηκέναι.
And for this reason they have made the fine less for the plaintiff, if he lose his case, in order that those who have been wronged may not by the fine be deterred from prosecuting witnesses for false testimony, while they have imposed a heavy penalty upon the defendant, if he be convicted and be thought by you to have given false testimony.
§ 3
δικαίως, ὦ ἄνδρες δικασταί. ὑμεῖς γὰρ εἰς τοὺς μάρτυρας βλέψαντες, καὶ πιστεύσαντες οἷς ἂν οὗτοι μαρτυρήσωσιν, ψηφίζεσθε· ἵνα οὖν μήθʼ ὑμεῖς ἐξαπατᾶσθε μήθʼ οἱ εἰσιόντες εἰς ὑμᾶς ἀδικῶνται, διὰ ταῦτα αὐτοὺς ὑποδίκους ἐποίησεν ὁ νομοθέτης. δέομαι δὲ ὑμῶν καὶ ἐγὼ μετʼ εὐνοίας μου ἀκροάσασθαι περὶ τοῦ πράγματος ἐξ ἀρχῆς ἅπαντα, ἵνα ἐκ τούτων εἰδῆτε ὅσα ἐγώ τε ἠδικήθην καὶ ἐξηπατήθησαν οἱ δικασταὶ καὶ οὗτοι τὰ ψευδῆ ἐμαρτύρησαν.
And justly so, men of the jury. For you look to the witnesses and give your verdict as you do, because you have believed the testimony which they have given. It is, therefore, to prevent you from being deceived and those who come into your court from being wronged that the lawgiver made the witnesses responsible. I, therefore, beg of you hear me with goodwill, while I rehearse all the facts from the beginning, in order that from these you may see the magnitude of the wrongs I have suffered, and know that the jurymen were deceived and that these men have given testimony which is false.
§ 4
μάλιστα μὲν οὖν ἂν ἐβουλόμην μὴ ἔχειν πράγματα· εἰ δʼ οὖν ἀναγκάζοι τις, πρὸς τοιούτους ἡδύ ἐστιν εἰσιέναι οἳ μὴ ἀγνῶτές εἰσιν ὑμῖν. νῦν δὲ πλείων μοι λόγος ἔσται ἐξελέγχοντι τὸν τρόπον αὐτῶν ἢ τὴν μαρτυρίαν ψευδῆ οὖσαν. περὶ μὲν γὰρ τῆς μαρτυρίας, ὅτι ψευδῆ μεμαρτυρήκασιν, αὐτοί μοι δοκοῦσιν ἔργῳ ἐξελέγχειν αὐτήν, καὶ οὐκ ἄλλους με δεῖ μάρτυρας παρασχέσθαι ἢ αὐτοὺς τούτους·
I should have much preferred not to go to law, but, if forced to do so, it is a satisfaction to appear against men who are not unknown to you. However, I shall devote a larger part of my speech to exposing the character of these men than to proving that their testimony is false. As to my charge that the testimony to which they have deposed is false, they seem to me to have given proof by their own actions, and there is no need for me to produce any other witnesses than themselves.
§ 5
ἐξὸν γὰρ αὐτοῖς ἀπηλλάχθαι πραγμάτων καὶ μὴ κινδυνεύειν εἰσιόντας εἰς ὑμᾶς, ἔργῳ βεβαιώσαντας ὡς ἀληθής ἐστιν ἡ μαρτυρία, οὐκ ἠθελήκασιν παραδοῦναι τὴν ἄνθρωπον, ἣν μεμαρτυρήκασιν προκαλέσασθαι πρὸς τῷ διαιτητῇ Πυθοδώρῳ ἐκ Κηδῶν παραδιδόναι ἕτοιμον εἶναι Θεόφημον, ἠξίουν δʼ ἐγὼ παραλαμβάνειν, ὡς οἱ μάρτυρες ὑμῖν οἱ τότε παραγενόμενοι ἐμαρτύρησαν ἐν τῷ δικαστηρίῳ, καὶ νῦν δὲ μαρτυρήσουσιν. καὶ Θεόφημος αὐτοῖς ὡς ἀληθῆ μεμαρτυρηκόσιν οὐκ ἐπεσκήψατο, οὐδʼ ἐπεξέρχεται τῶν ψευδομαρτυρίων.
For when they might have got rid of all trouble, and have avoided the risk which they run in coming into your court, by establishing in fact the truth of their testimony, they have refused to deliver up the woman, whom they have testified that Theophemus was ready to deliver up, and had offered to deliver up before the arbitrator, Pythodorus of Cedae, but whose surrender I, in fact, demanded, as the witnesses who were then present in court testified, and will now testify. And Theophemus has not impeached them for giving testimony that was not true, nor does he proceed against them for false witness.
§ 6
σχεδὸν μὲν οὖν μοι καὶ αὐτοὶ ὁμολογοῦσιν ἐν τῇ μαρτυρίᾳ ἐθέλειν με παραλαμβάνειν τὴν ἄνθρωπον, Θεόφημον δὲ ἀναβάλλεσθαι κελεύειν, ἐμὲ δὲ οὐκ ἐθέλειν. ἣν δʼ ἐγὼ μὲν ἠξίωσα παραλαμβάνειν, Θεόφημος δὲ προὐκαλέσατο παραδοῦναι, ὡς οὗτοί φασιν, τὸ δὲ σῶμα οὐδεὶς εἶδε παρόν, οὔτε τότε πρὸς τῷ διαιτητῇ οὔτε ὕστερον πρὸς τῷ δικαστηρίῳ οὔτε ἄλλοθι οὐδαμοῦ παραδιδόμενον, ἐμαρτύρησαν δὲ οἱ μάρτυρες οὗτοι ὡς ἐθέλοι παραδοῦναι Θεόφημος καὶ πρόκλησιν προκαλοῖτο,
The defendants themselves practically admit in their deposition that I was anxious to receive the woman for the torture, and that Theophemus urged me to postpone the action, whereas I was unwilling to do so. And yet it was regarding this woman, whom I demanded for the torture, but whom Theophemus offered to give up, as these men say; whom, however, no one ever saw present in person either at that time before the arbitrator or afterwards in the court-room, or produced at any other place,—it was regarding her that these witnesses deposed that Theophemus was ready to give her up, and made the offer with a challenge;
§ 7
ᾠήθησαν δὲ οἱ δικασταὶ ἀληθῆ εἶναι τὴν μαρτυρίαν, φεύγειν δʼ ἐμὲ τὸν ἔλεγχον τὸν ἐκ τῆς ἀνθρώπου περὶ τῆς αἰκείας, ὁπότερος ἡμῶν ἦρξεν χειρῶν ἀδίκων (τοῦτο γάρ ἐστιν ἡ αἴκεια), πῶς οὐκ ἀναγκαῖόν ἐστιν τούτους τοὺς μάρτυρας τὰ ψευδῆ μεμαρτυρηκέναι, οἵ γε οὐδὲ νῦν πω τολμῶσι τὸ σῶμα τῆς ἀνθρώπου παραδοῦναι, καθὰ ἔφασαν προκαλέσασθαι τὸν Θεόφημον καὶ ἐμαρτύρησαν αὐτῷ, καὶ τὴν μὲν μαρτυρίαν ἔργῳ βεβαιῶσαι ὡς ἀληθής ἐστιν, καὶ τοὺς μάρτυρας ἀπηλλάχθαι τοῦ ἀγῶνος παραδόντας τὸ σῶμα τῆς ἀνθρώπου,
and the jury thought that the testimony was true, and that I was seeking to evade the evidence which the woman might have given in regard to the assault and the question as to which one of us delivered the first blow (for this is what constitutes assault). Is it not, then, a necessary inference that these witnesses have given false testimony, men who even up to this day dare not deliver up the woman in person, as according to their statement Theophemus offered to do, and as they testified for him? And they dare not establish by actual fact the truth of their testimony and free the witnesses from the risk of a trial by making Theophemus, since he then refused to do so, deliver up the woman in person,
§ 8
τὴν δὲ ἄνθρωπον περὶ τῆς αἰκείας βασανίζεσθαι, ἐφʼ ᾗ ἐγὼ διώκω δίκῃ τὸν Θεόφημον, ἐπειδὴ τότε οὐ παρέσχεν, καὶ τὸν ἔλεγχον ἐξ ὧν ὁ Θεόφημος ἔλεγεν τότε ἐξαπατῶν τοὺς δικαστάς, ἐκ τούτων γίγνεσθαι; ἔφη γὰρ ἐν τῇ δίκῃ τῆς αἰκείας τοὺς μὲν μάρτυρας τοὺς παραγενομένους καὶ μαρτυροῦντας τὰ γενόμενα ἐν γραμματείῳ κατὰ τὸν νόμον ψευδεῖς εἶναι καὶ ὑπʼ ἐμοῦ παρεσκευασμένους, τὴν δʼ ἄνθρωπον τὴν παραγενομένην ἐρεῖν τἀληθῆ, οὐκ ἐκ γραμματείου μαρτυροῦσαν, ἀλλʼ ἐκ τῆς ἰσχυροτάτης μαρτυρίας, βασανιζομένην, ὁπότερος ἦρξε χειρῶν ἀδίκων.
to be put to the torture regarding the assault for which I am suing Theophemus, and so make the proof result from the very statements made at that time by Theophemus with a view to deceiving the jurors. For he said in the course of the trial for assault that the witnesses who had been present and who testified to what had taken place by a deposition in writing, as the law provides, were false witnesses and had been suborned by me; but that the woman who had been present would tell the truth, deposing, not to a written document, but under torture, giving thus the strongest kind of evidence as to which party delivered the first blow.
§ 9
ἃ δή, λόγῳ τότε καταχρώμενος καὶ μάρτυρας παρεχόμενος τούτων, ἠπάτα τοὺς δικαστάς, νῦν ἐξελέγχεται ψευδῆ ὄντα· τὸ γὰρ σῶμα τῆς ἀνθρώπου οὐ τολμᾷ παραδοῦναι, ὃ μεμαρτυρήκασιν αὐτὸν ἐθέλειν παραδοῦναι, ἀλλὰ μᾶλλον προῄρηται τὸν ἀδελφὸν καὶ τὸν κηδεστὴν ψευδομαρτυρίων ἀγωνίζεσθαι ἢ παραδοῦναι τὸ σῶμα τῆς ἀνθρώπου καὶ δικαίως ἀπηλλάχθαι, καὶ μὴ διὰ λόγων καὶ δεήσεως, ἐὰν δύνωνται ἐξαπατήσαντες ὑμᾶς ἀποφεύγειν,
This is what he said at that time, using the most vigorous language and bringing forward witnesses to support his statements, and by this means deceiving the jurors; but now all this is proved to be false; for he does not dare to deliver up the woman, whom the witnesses have declared that he was ready to deliver up, but prefers that his brother and his brother-in-law should have to stand trial on a charge of giving false testimony, rather than that he should deliver up the woman in person, and so be well rid of his troubles in a fair and legal way, and that they should not try by arguments and entreaties to find a means of escape by deceiving you, if they could;
§ 10
πολλάκις ἐμοῦ προκαλεσαμένου καὶ ἐξαιτήσαντος τὴν ἄνθρωπον καὶ τότε ἀξιοῦντος παραλαμβάνειν καὶ μετὰ τὴν δίκην, καὶ ὅτε ἐξέτινον αὐτοῖς, καὶ ἐφʼ ᾗ ἐγὼ δίκῃ τὸν Θεόφημον διώκω τῆς αἰκείας, καὶ ἐν τῇ ἀνακρίσει τῶν ψευδομαρτυρίων, καὶ τούτων οὐ προσποιουμένων, ἀλλὰ λόγῳ μὲν μαρτυρούντων τὰ ψευδῆ, ἔργῳ δὲ οὐ παραδιδόντων τὴν ἄνθρωπον· εὖ γὰρ ᾔδεσαν ὅτι βασανιζομένης αὐτῆς ἐξελεγχθήσονται ἀδικοῦντες, οὐκ ἀδικούμενοι. ὡς δὲ ταῦτα ἀληθῆ λέγω, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
although I challenged him again and again, and asked for the woman, demanding to receive her for the torture both at that time and after the trial, and again when I paid them the money, and in my suit for assault against Theophemus, and in the examination before the magistrate in the trial for false testimony. These men do not try to hide anything; their words are perjury, their act is to refuse to deliver up the woman; for they knew well that, if she should be put to the torture, it would be proved that they were the wrongdoers and not the parties wronged. To prove that I am speaking the truth in this, the clerk shall read you the depositions concerning these matters. The Depositions
§ 11
ὅτι μὲν τοίνυν πολλάκις προκαλεσαμένῳ καὶ ἀξιοῦντι παραλαβεῖν τὴν ἄνθρωπον οὐδεὶς παρεδίδου, μεμαρτύρηται ὑμῖν. ἵνα δὲ καὶ ἐκ τεκμηρίων εἰδῆτε ὅτι ψευδῆ μεμαρτυρήκασιν, δηλώσω ὑμῖν. οὗτοι γάρ, εἴπερ ἀληθῆ ἦν ἅ φασιν προκαλέσασθαι τὸν Θεόφημον καὶ παραδιδόναι τὸ σῶμα τῆς ἀνθρώπου, οὐκ ἂν δήπου δύο μόνους μάρτυρας ἐποιήσαντο κηδεστὴν καὶ ἀδελφόν, τἀληθῆ μαρτυροῦντας, ἀλλὰ καὶ ἄλλους ἂν πολλούς.
That, despite my frequent challenges and demands for the delivery of the woman for examination, no one has ever delivered her up, has been shown to you by witnesses. But in order that you may know from circumstantial proofs also that they have given false testimony, I will prove it. For if what they state were true, namely, that Theophemus tendered the challenge and offered to give up the woman in person, these men, I take it, would not have produced two witnesses only, a brother and a brother-in-law, to testify to what was true, but many others as well.
§ 12
ἡ μὲν γὰρ δίαιτα ἐν τῇ ἡλιαίᾳ ἦν (οἱ γὰρ τὴν Οἰνῇδα καὶ τὴν Ἐρεχθῇδα διαιτῶντες ἐνταῦθα κάθηνται)· τῶν δὲ τοιούτων προκλήσεων, ὅταν τις τὸ σῶμα παραδιδῷ κομίσας, πολλοὶ προσίστανται ἐπακούοντες τῶν λεγομένων, ὥστε οὐκ ἂν ἠπόρησαν μαρτύρων, εἴπερ καὶ ὁπωστιοῦν ἀληθὴς ἦν ἡ μαρτυρία.
For the arbitration took place in the Heliaea, where those serving as arbitrators for the Oeneïd and Erectheïd tribes hold their sessions; and when challenges of this sort are given, and a party brings his slave in person, and delivers him up for examination by the torture, hosts of people stand forth to hear what is said; so that they would not have been at a loss for witnesses, if there had been the least truth in the deposition.
§ 13
μεμαρτυρήκασι τοίνυν, ὦ ἄνδρες δικασταί, ἐν τῇ αὐτῇ μαρτυρίᾳ, ὡς ἐγὼ οὐκ ἐθέλοιμι ἀναβαλέσθαι, ὁ δὲ Θεόφημος κελεύοι, ἵνα μοι παραδοίη τὴν ἄνθρωπον. ὡς δὲ οὐκ ἀληθὲς τοῦτʼ ἔστιν, ἐγὼ ὑμᾶς διδάξω. εἰ μὲν γὰρ ἐγὼ τὸν Θεόφημον ταύτην τὴν πρόκλησιν προὐκαλούμην ἣν μεμαρτυρήκασιν αὐτῷ,
They have testified, then, in the same deposition, men of the jury, that I was unwilling to have a postponement, but that Theophemus urged it in order that he might produce the woman. That this is not true, I will show you. For if I had tendered to Theophemus this challenge to which they have deposed, requiring him to deliver up the woman,
§ 14
ἀξιῶν αὐτὸν τὴν ἄνθρωπον παραδοῦναι, εἰκότως ἄν μοι τούτους τοὺς λόγους ἀπεκρίνατο, ἀναβαλέσθαι κελεύων τὴν δίαιταν εἰς τὴν ὑστέραν σύνοδον, ἵνα κομίσῃ τὴν ἄνθρωπον καὶ παραδῷ μοι· νῦν δὲ σὲ αὐτὸν μεμαρτυρήκασιν, ὦ Θεόφημε, ἐθέλειν παραδιδόναι τὴν ἄνθρωπον, καὶ ἐμὲ μὴ ʼθέλειν παραλαβεῖν. πῶς οὖν σὺ κύριος μὲν ὢν τῆς ἀνθρώπου, μέλλων δὲ προκαλεῖσθαι ταύτην τὴν πρόκλησιν ἣν μεμαρτυρήκασί σοι, καταφεύγων δὲ εἰς τὴν ἄνθρωπον περὶ τοῦ δικαίου,
he might fittingly have answered by urging that the arbitration be put off until the next meeting, in order that he might bring the woman and deliver her up to me; but as it is, Theophemus, they have deposed that it was you who desired to deliver up the woman and that I was not willing to receive her. How is it that you, who were the woman’s master, when you were on the point of tendering me this challenge, to which your witnesses have deposed, when you were forced to take refuge in this woman’s testimony to establish your case,
§ 15
ἄλλου δέ σοι οὐδενὸς ὄντος μάρτυρος ὡς ἐπλήγης ὑπʼ ἐμοῦ ἄρχοντος χειρῶν ἀδίκων, οὐχ ἧκες ἔχων τὴν ἄνθρωπον πρὸς τὸν διαιτητὴν καὶ παρεδίδους τὸ σῶμα παρούσης τῆς ἀνθρώπου, κύριός γε ὢν αὐτῆς; ἀλλὰ τὴν μὲν πρόκλησιν φὴς προκαλέσασθαι, τὴν δὲ ἄνθρωπον οὐδεὶς εἶδεν, διʼ ἧς ἐξηπάτησας τοὺς δικαστάς, ψευδεῖς μάρτυρας παρασχόμενος ὡς ἐθέλων παραδοῦναι.
and when you had no other witness to my having assaulted you and having delivered the first blow—how is it, I ask, that you did not bring the woman with you to the arbitrator and deliver her up, having her then present in person, and being yourself her master? Nay, you state that you tendered the challenge; but no one saw the woman by means of whom you deceived the jurors, through producing false witnesses to represent that you wished to give her up.
§ 16
ἐπειδὴ τοίνυν σοι τότε οὐ παρῆν ἡ ἄνθρωπος, ἀλλὰ πρότερον ἐσημάνθησαν οἱ ἐχῖνοι, ὕστερον ἔστιν ὅπου ἤγαγες τὴν ἄνθρωπον εἰς τὴν ἀγορὰν ἢ εἰς τὸ δικαστήριον; εἰ γὰρ μὴ τότε σοι παρεγένετο, ὕστερον δήπου ἔδει παραδιδόναι, καὶ μάρτυρας ποιεῖσθαι ὡς ἐθέλεις ἐν τῇ ἀνθρώπῳ τὸν ἔλεγχον γίγνεσθαι, καθάπερ προὐκαλέσω, προκλήσεώς τε ἐμβεβλημένης σοι καὶ μαρτυρίας ὡς ἤθελες παραδιδόναι τὴν ἄνθρωπον. μέλλων τοίνυν εἰσιέναι τὴν δίκην ἔστιν ὅπου τὴν ἄνθρωπον εἰσήγαγες πρὸς τὸ δικαστήριον;
Well, then, since the woman was not present with you at that time and the boxes had previously been sealed, did you at any time afterward bring her into the market-place or before the court? For if she was not present with you at that time, you surely ought to have delivered her up afterwards, and to have called witnesses to prove that you were willing to have the test made by the woman’s evidence in accordance with the challenge which you had tendered, as your challenge had been put in the box, and a deposition stating that you were ready to deliver her up. Well then, when you were on the point of entering upon the trial, did you ever bring the woman before the court?
§ 17
καίτοι ἔδει αὐτόν, εἴπερ ἀληθῆ ἦν ἅ φασιν αὐτὸν προκαλεῖσθαι, κληρουμένων τῶν δικαστηρίων κομίσαντα τὴν ἄνθρωπον, λαβόντα τὸν κήρυκα, κελεύειν ἐμέ, εἰ βουλοίμην, βασανίζειν, καὶ μάρτυρας τοὺς δικαστὰς εἰσιόντας ποιεῖσθαι ὡς ἕτοιμός ἐστιν παραδοῦναι. νυνὶ δὲ λόγῳ ἐξαπατήσας, ψευδεῖς μαρτυρίας παρασχόμενος, οὐδέπω καὶ νῦν τολμᾷ τὴν ἄνθρωπον παραδοῦναι, πολλάκις ἐμοῦ προκαλεσαμένου καὶ ἐξαιτήσαντος, ὡς οἱ μάρτυρες ὑμῖν οἱ παραγενόμενοι μεμαρτυρήκασιν. καί μοι ἀνάγνωθι πάλιν τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
And yet, if what they say about his tendering the challenge is true, he ought, when the court-rooms were being assigned by lot, to have brought the woman, got a herald to attend, and bidden me, if I chose, to put her to the torture, and have made the jurors as they came in witnesses to the fact that he was ready to deliver her up. But as it is, he has made deceitful statements and has produced false witnesses, but even to this day he does not dare to deliver up the woman, though I have made repeated challenges and demands, as the witnesses who were present have testified before you. (To the clerk. Please read the depositions again. The Depositions
§ 18
βούλομαι δʼ ὑμῖν, ὦ ἄνδρες δικασταί, καὶ τὴν δίκην διηγήσασθαι, ὅθεν ἐγένετό μοι πρὸς Θεόφημον, ἵνα εἰδῆτε ὅτι οὐ μόνον ἐμοῦ ἀδίκως κατεδικάσατο, ἐξαπατήσας τοὺς δικαστάς, ἀλλὰ καὶ τῆς βουλῆς ἅμα τῶν πεντακοσίων τῇ αὐτῇ ψήφῳ, καὶ ἄκυρα μὲν ἐποίησεν τὰ δικαστήρια τὰ ὑμέτερα, ἄκυρα δὲ τὰ ψηφίσματα καὶ τοὺς νόμους, ἀπίστους δὲ τὰς ἀρχὰς κατέστησεν ὑμῖν καὶ τὰ γράμματα τὰ ἐν ταῖς στήλαις. ὃν δὲ τρόπον, ἐγὼ ὑμᾶς περὶ ἑνὸς ἑκάστου διδάξω.
I wish now, men of the jury, to explain to you the origin of my action against Theophemus, in order that you may be assured that he not only secured my condemnation unjustly by deceiving the jury, but also at the same time secured by the same verdict the condemnation of the senate of five hundred, and made of no effect the decisions of your courts and of no effect your decrees and your laws, and shook your faith in your magistrates and in the inscriptions on the public stelae. How he has done this I will show you point by point.
§ 19
ἐμοὶ γὰρ πρὸς Θεόφημον συμβόλαιον μὲν οὐδὲν πώποτε πρότερον ἐν τῷ βίῳ ἐγένετο, οὐδʼ αὖ κῶμος ἢ ἔρως ἢ πότος, ὥστε διαφερόμενον περί τινος πλεονεκτήματος ἢ παροξυνόμενον ὑπὸ ἡδονῆς τινὸς ἐλθεῖν ἐπὶ τὴν οἰκίαν τὴν τούτου. ψηφισμάτων δὲ ὑμετέρων δήμου καὶ βουλῆς καὶ νόμου ἐπιτάξαντος, εἰσέπραξα τοῦτον ὀφείλοντα τῇ πόλει σκεύη τριηρικά. διʼ ὅτι δέ, ἐγὼ ὑμῖν διηγήσομαι.
I never before at any time in my life had any business transaction with Theophemus, nor yet any revel or love-affair or drinking-bout, to lead me to go to his house, because of a quarrel with him about some matter in which he had got the better of me, or under the excitement of amorous passion. No, but in obedience to decrees passed by your assembly and senate and at the bidding of the law I demanded of him the ship’s equipment which he owed to the state. For what reason, I shall proceed to tell you.
§ 20
ἔτυχεν ἔκπλους ὢν τριήρων καὶ βοήθεια ἀποστελλομένη διὰ τάχους. σκεύη οὖν ἐν τῷ νεωρίῳ οὐχ ὑπῆρχεν ταῖς ναυσίν, ἀλλʼ ἔχοντες οἱ ὀφείλοντες οὐκ ἀπεδίδοσαν· πρὸς δὲ τούτοις οὐδʼ ἐν τῷ Πειραιεῖ ὄντα ἄφθονα ὀθόνια καὶ στυππεῖον καὶ σχοινία, οἷς κατασκευάζεται τριήρης, ὥστε πρίασθαι. γράφει οὖν Χαιρέδημος τὸ ψήφισμα τουτί, ἵνα εἰσπραχθῇ τὰ σκεύη ταῖς ναυσὶ καὶ σᾶ γένηται τῇ πόλει. καί μοι ἀνάγνωθι τὸ ψήφισμα. ΨΗΦΙΣΜΑ.
It chanced that some triremes were about to sail, a military force having to be despatched in haste. Now there was not in the dockyards equipment for the ships, but those from whom it was due, who had in their possession such equipment, had failed to return it; and furthermore there was not available for purchase in the Peiraeus either an adequate supply of sail-cloth and tow and cordage, which serve for the equipment of a trireme. Chaeridemus, therefore, proposed this decree, in order that the equipment for the ships might be recovered and kept safe for the state. (To the clerk. Read the decree, please. The Decree
§ 21
τούτου τοίνυν τοῦ ψηφίσματος γεγενημένου, ἡ μὲν ἀρχὴ ἐπεκλήρωσεν καὶ παρέδωκε τοὺς ὀφείλοντας τὰ σκεύη τῇ πόλει, οἱ δὲ τῶν νεωρίων ἐπιμεληταὶ τοῖς τριηράρχοις τοῖς ἐκπλέουσιν τότε καὶ τοῖς ἐπιμεληταῖς τοῖς ἐν ταῖς συμμορίαις. ὁ δὲ νόμος ὁ τοῦ Περιάνδρου ἠνάγκαζεν καὶ προσέταττεν παραλαβεῖν τοὺς ὀφείλοντας τὰ σκεύη, καθʼ ὃν αἱ συμμορίαι συνετάχθησαν. πρὸς δὲ τούτοις ἕτερον ψήφισμα δήμου ἠνάγκαζε τὸ πρὸς μέρος ἡμῖν διδόναι τῶν ὀφειλόντων ἕκαστον εἰσπράξασθαι.
When this decree had been passed, the magistrates chose by lot those who owed the ship’s equipment to the state and handed over their names, and the overseers of the dockyards passed on the list to the trierarchs who were then about to sail, and to the overseers of the navy-boards. The law of Periander forced us and laid command upon us to receive the list of those who owed equipment to the state,—I mean the law in accordance with which the navy-boards were constituted. And besides this another decree of the people compelled them to assign to us the several debtors that we might recover from each man his proportionate amount.
§ 22
ἔτυχον δὴ ἐγὼ μὲν τριηραρχῶν καὶ ἐπιμελητὴς ὢν τῆς συμμορίας, Δημοχάρης δὲ ὁ Παιανιεὺς ἐν τῇ συμμορίᾳ ὢν καὶ ὀφείλων τῇ πόλει σκεύη μετὰ Θεοφήμου τουτουί, συντριήραρχος γενόμενος. γεγραμμένους οὖν αὐτοὺς ἀμφοτέρους ἐν τῇ στήλῃ ὀφείλοντας τὰ σκεύη τῇ πόλει ἡ ἀρχὴ παραλαβοῦσα παρὰ τῆς προτέρας ἀρχῆς, ἡμῖν παρέδωκεν κατά τε τὸν νόμον καὶ τὰ ψηφίσματα.
Now I, as it happened, was a trierarch and overseer of the navy-board, and Demochares of Paeania was in the navy-board, and was indebted to the state for the equipment of a ship in conjunction with Theophemus here, for he had served as joint trierarch with him. Both their names, then, had been inscribed on the stelê as indebted to the state for the ship’s equipment, and the magistrates, receiving their names from those in office before them, gave them over to us in accordance with the law and the decrees.
§ 23
ἐξ ἀνάγκης οὖν ἦν μοι παραλαβεῖν, ἐπεὶ ἐν τῷ πρόσθε χρόνῳ πολλὰς τριηραρχίας τετριηραρχηκὼς ὑμῖν οὐδεπώποτε ἔλαβον σκεύη ἐκ τοῦ νεωρίου, ἀλλʼ αὐτὸς ἰδίᾳ παρεσκεύαζον, ὁπότε δέοι, ἵνα ὡς ἐλάχιστα πράγματα ἔχοιμι πρὸς τὴν πόλιν· τότε δὲ κατά τε τὰ ψηφίσματα καὶ τὸν νόμον ἠναγκαζόμην παραλαμβάνειν.
It was therefore a matter of necessity for us to receive them. I must tell you that hitherto, although I had often served as your trierarch, I had never taken equipment from the dockyards, but had supplied it at my own private expense whenever need arose, in order that I might have as little trouble as possible with the state. On this occasion, however, I was compelled to take over the names in accordance with the decrees and the law.
§ 24
ὡς δὲ ταῦτα ἀληθῆ λέγω, τούτων ὑμῖν μάρτυρας παρέξομαι τό τε ψήφισμα καὶ τὸν νόμον, ἔπειτα τὴν ἀρχὴν αὐτὴν τὴν παραδοῦσαν καὶ εἰσαγαγοῦσαν εἰς τὸ δικαστήριον, εἶτα τοὺς ἐκ τῆς συμμορίας, ἧς ἦν ἐπιμελητὴς καὶ τριήραρχος. καί μοι ἀνάγνωθι. ΝΟΜΟΣ. ΨΗΦΙΣΜΑ. ΜΑΡΤΥΡΙΑΙ.
To prove that I am speaking the truth in this, I shall produce as witnesses supporting these facts, the decree and the law, next the magistrate who gave the names over to me and who brought the case into court, and finally the members of the navy-board in which I was overseer and trierarch. (To the clerk.) Read, please. The Law. The Decree. The Depositions
§ 25
ὡς μὲν τοίνυν πολλή μοι ἀνάγκη ἦν παραλαβεῖν τοὺς ὀφείλοντας τῇ πόλει, τοῦ τε νόμου ἀκούετε καὶ τῶν ψηφισμάτων· ὡς δὲ καὶ παρέλαβον παρὰ τῆς ἀρχῆς, ὁ παραδοὺς ὑμῖν μεμαρτύρηκεν. σκέψασθαι οὖν ὑμᾶς εἰκός ἐστιν ἐξ ἀρχῆς, ὦ ἄνδρες δικασταί, τοῦτο πρῶτον, πότερον ἐγὼ ἠδίκουν ὁ ἀναγκαζόμενος εἰσπρᾶξαι τὸν Θεόφημον, ἢ Θεόφημος, ὃς ὀφείλων τῇ πόλει τὰ σκεύη πολὺν χρόνον οὐκ ἀπεδίδου.
That it was absolutely necessary, therefore, for me to take over the names of those indebted to the state, you have heard from the law and the decrees; and that I took them over from the magistrate, the one who delivered them to me has testified. So, then, the first question for you to consider at the outset, men of the jury, is this, whether the wrongdoer was I, who was compelled to recover from Theophemus what he owed, or Theophemus, who had long owed the equipment to the state and refused to give it back.
§ 26
ἐὰν γὰρ καθʼ ἕκαστον σκοπῆτε, εὑρήσετε τὸν Θεόφημον ἅπαντα ἀδικοῦντα, καὶ ταῦτα οὐχ ὑπʼ ἐμοῦ μόνον λόγῳ εἰρημένα, ἀλλὰ καὶ ὑπὸ τῆς βουλῆς καὶ τοῦ δικαστηρίου ψήφῳ κεκριμένα. ἐπειδὴ γὰρ παρέλαβον αὐτὸν παρὰ τῆς ἀρχῆς, προσελθὼν αὐτῷ πρῶτον μὲν ἀπῄτουν τὰ σκεύη· ὡς δὲ τοῦτό μου εἰπόντος οὐκ ἀπεδίδου, ὕστερον αὐτῷ περιτυχὼν περὶ τὸν Ἑρμῆν τὸν πρὸς τῇ πυλίδι προσεκαλεσάμην πρός τε τοὺς ἀποστολέας καὶ πρὸς τοὺς τῶν νεωρίων ἐπιμελητάς· οὗτοι γὰρ εἰσῆγον τότε τὰς διαδικασίας εἰς τὸ δικαστήριον περὶ τῶν σκευῶν.
For if you look at each matter severally, you will find that Theophemus was wholly in the wrong, and that this is not merely a statement of mine but a fact decided by vote of the senate and the court. For when I had received his name from the magistrate, I approached him and first demanded the ship’s equipment; when he refused to give it back on my making this statement, I subsequently fell in with him near the Hermes which stands by the little gate and summoned him before the despatching board and the overseers of the dockyards; for it was they who at that time brought into court suits regarding ship’s equipments.
§ 27
ὡς δὲ ἀληθῆ λέγω, τούτων ὑμῖν μάρτυρας τοὺς κλητεύσαντας παρέξομαι. ΜΑΡΤΥΡΕΣ. ὅτι μὲν τοίνυν προσεκλήθη ὑπʼ ἐμοῦ, οἱ κλητῆρές μοι μεμαρτυρήκασιν· ὡς δὲ εἰσήχθη εἰς τὸ δικαστήριον, λαβέ μοι τὴν μαρτυρίαν τῶν ἀποστολέων καὶ τῆς ἀρχῆς. ΜΑΡΤΥΡΙΑ.
To prove that I am speaking the truth, I shall produce as witnesses to these facts those who served the summons. Witnesses That he was summoned by me, then, has been testified to you by those who served the summons; now to prove that he was brought into court, take the deposition of the despatching board and the magistrates. The Deposition
§ 28
ὃν μὲν τοίνυν ᾤμην πράγματα παρέξειν μοι Δημοχάρην τὸν Παιανιέα, πρὶν μὲν εἰσαχθῆναι εἰς τὸ δικαστήριον ἦν ἀηδής, ἐπειδὴ δὲ εἰσήχθη καὶ ἑάλω, ἀπέδωκεν τὸ καθʼ ἑαυτὸν μέρος τῶν σκευῶν. ὃν δʼ οὐκ ἂν ᾠήθην εἰς τοσοῦτον πονηρίας ἐλθεῖν ὥστε τολμῆσαι ἄν ποτε τὴν πόλιν ἀποστερῆσαι τὰ σκεύη, εἰς τοσοῦτο δικῶν καὶ πραγμάτων προβέβηκεν. καὶ παρὼν μὲν πρὸς τῷ δικαστηρίῳ, ὅτε εἰσήγετο, οὐδαμοῦ ἠντεδίκησεν, οὐδὲ ἀπεγράψατο διαδικασίαν πρὸς οὐδένα, εἴ τινά φησιν ἕτερον ἔχειν τὰ σκεύη καὶ μὴ προσήκειν αὑτῷ ἀποδοῦναι, ἀλλʼ εἴασεν καθʼ αὑτοῦ ψῆφον ἐπαχθῆναι·
The one who I thought would give me trouble, Demochares of Paeania, was indeed disagreeable before he was brought into court, but after he had been tried and convicted he returned the part of the ship’s equipment that was due from him. But the one whom I should never have expected to go to such an extreme of rascality that he would ever dare to rob the state of the equipment, has gone ahead with all these troublesome lawsuits. He was present in the court-room when the suit was brought in, but never made any defence, nor did he give in the name of anyone for an adjudication, as he should have done, if he claims that someone else has the equipment and that it was not his duty to give it back; but he suffered the verdict to be given against him;
§ 29
ἐπειδὴ δὲ ἀπῆλθεν ἐκ τοῦ δικαστηρίου, οὐδὲν μᾶλλον ἀπεδίδου, ἀλλʼ ᾤετο ἐν μὲν τῷ παρόντι αὐτὸς ἐκποδὼν γενόμενος ἡσυχίαν ἕξειν, ἕως ἂν ἐγώ τε ἐκπλεύσω καὶ αἱ νῆες καὶ χρόνος ἐγγένηται, καὶ ἐμέ, ἃ οὗτος ὤφειλεν σκεύη τῇ πόλει, ἀναγκασθήσεσθαι ἀποδοῦναι ἥκοντα ἐνθάδε ἢ τῷ διαδόχῳ, ὃς ἂν ἔλθῃ ἐκ τῆς συμμορίας ἐπὶ τὴν ναῦν. τί γὰρ ἂν καὶ ἀντέλεγον αὐτῷ ψηφίσματα καὶ νόμους παρεχομένῳ, ὡς προσῆκεν ἐμὲ εἰσπρᾶξαι τὰ σκεύη;
yet after he left the courtroom he did not pay any the more because of that, but decided that for the time being he would keep out of the way and remain quiet until I should have sailed with the fleet, and some time should have elapsed, thinking that I should have to pay for the equipment which he owed to the state either when I returned here, or else to my successor who should come from the navy-boards to take command of the ship. For what answer could I have given this man, when he produced decrees and laws showing that I was obliged to recover the equipment?
§ 30
ὁ δὲ Θεόφημος χρόνου ἐγγεγενημένου, ὁπότε αὐτὸν ἥκων ἀπαιτοίην, ἔμελλε φήσειν ἀποδεδωκέναι, καὶ τούτοις τεκμηρίοις καταχρήσεσθαι ὡς ἀποδέδωκεν, τῷ καιρῷ, τῇ χρείᾳ, ὡς οὐκ ἠλίθιος ἦν οὐδʼ αὖ φίλος αὐτῷ γενόμενος οὐδεπώποτε ὥστʼ ἐπισχεῖν· ὥστε τί ἄν ποτε βουλόμενος ἐγώ, τριηραρχῶν μὲν τῇ πόλει, ἐπιμελητὴς δὲ ὢν τῆς συμμορίας, ψηφισμάτων δὲ τοιούτων καὶ νόμου ὄντος, περὶ τὴν εἴσπραξιν ἐπέσχον ἂν τούτῳ;
And Theophemus, after a lapse of time, when I had come back and made demands upon him, would have said that he had paid back the equipment, and to show that he had paid would have insisted upon these proofs—the crisis, the urgency, and that I was not such a fool and had never been such a friend of his as to wait; for what possible reason, then, when I was serving the state as trierarch and was overseer of the navy-board, and when decrees of such a nature and such a law were in force, should I have obliged him by delaying the collection?
§ 31
ταύτην τὴν διάνοιαν ἔχων ὁ Θεόφημος τότε μὲν οὐκ ἀπεδίδου τὰ σκεύη, ἀλλʼ ἐκποδὼν ἦν, ὕστερον δὲ ᾤετό με ἀποστερήσειν, πρὸς δὲ τούτοις εἰς ὅρκον καταφυγὼν ῥᾳδίως ἐπιορκήσειν, ὅπερ καὶ ἄλλοις πεποίηκεν. δεινὴ γὰρ ἡ πλεονεξία τοῦ τρόπου περὶ τὰ διάφορα, ὡς ἐγὼ ἔργῳ ὑμῖν ἐπιδείξω. ταῦτα γὰρ τὰ σκεύη ὀφείλων ὁ Θεόφημος τῇ πόλει εἰς Ἀφαρέα ἀνέφερεν λόγῳ, ἔργῳ δὲ οὐκ ἀπεγράψατο πρὸς αὐτὸν διαδικασίαν, εὖ εἰδὼς ὅτι ἐλεγχθήσεται ψευδόμενος, ἐὰν εἰσέλθῃ εἰς δικαστήριον.
It was because Theophemus reasoned in this way that he then refused to restore the equipment but kept himself out of the way, and thought that later on he would he able to rob me; and besides this, he could take refuge in an oath and perjure himself without trouble, a thing which he has done to others also. For the greediness of the man’s character in matters where his interests are involved is dreadful, as I shall show you in fact. For Theophemus, while owing this equipment to the state, made a pretence of shifting the charge to Aphareus, but in actual fact he never reported his name for an adjudication, well knowing that he would be convicted of falsehood, if he should come into court.
§ 32
ὁ γὰρ Ἀφαρεὺς ἐξήλεγχεν αὐτὸν τιμὴν λογισάμενον αὑτῷ τῶν σκευῶν καὶ λαβόντα παρʼ αὑτοῦ, ὅτε παρελάμβανεν τὴν τριηραρχίαν. νῦν δέ φησι Δημοχάρει παραδοῦναι, καὶ δικάζεται τοῖς παιδίοις τοῖς Δημοχάρους τετελευτηκότος τοῦ Δημοχάρους. ὅτε δʼ ἔζη ὁ Δημοχάρης, οὐκ ἀπεγράψατο πρὸς αὐτὸν διαδικασίαν ὁ Θεόφημος, εἰσπραττόμενος ὑπʼ ἐμοῦ τὰ σκεύη, ἀλλʼ ἐβούλετο ἐπὶ προφάσει χρόνου ἐγγενομένου ἀποστερῆσαι τὴν πόλιν τὰ σκεύη. ὡς δʼ ἀληθῆ λέγω, ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
For Aphareus proved that Theophemus had reckoned up against him the cost of the equipment and had got the money from him, when he took over the trierarchy. Now Theophemus maintains that he gave it over to Demochares, and he is suing the children of Demochares, who is now dead. But, while Demochares lived, Theophemus did not report his name for an adjudication when he was being sued by me for the equipment; he merely wished, on the pretence of the lapse of time, to rob the state of the equipment. To prove that I am speaking the truth, the clerk shall read you the depositions. The Depositions
§ 33
ταῦτα τοίνυν ἐγὼ πάντα ἐνθυμούμενος, καὶ ἀκούων τὸν Θεόφημον τῶν πεπλησιακότων οἷος εἴη περὶ τὰ διάφορα, καὶ οὐκ ἀπολαμβάνων τὰ σκεύη παρʼ αὐτοῦ, προσῄειν πρός τε τοὺς ἀποστολέας καὶ τὴν βουλήν καὶ τὸν δῆμον, λέγων ὅτι οὐκ ἀποδίδωσί μοι τὰ σκεύη ὁ Θεόφημος, ἃ ὦφλεν ἐν τῷ δικαστηρίῳ. προσῇσαν δὲ καὶ οἱ ἄλλοι τριήραρχοι τῇ βουλῇ, ὅσοι μὴ παρελάμβανον παρὰ τῶν ὀφειλόντων τὰ σκεύη. καὶ πολλῶν λόγων γενομένων ἀποκρίνεται ἡμῖν ἡ βουλὴ ψηφίσματι, ὃ ἀναγνώσεται ὑμῖν, εἰσπράττεσθαι τρόπῳ ᾧ ἂν δυνώμεθα. ΨΗΦΙΣΜΑ.
Bearing all these facts in mind, therefore, and hearing from those who had had dealings with Theophemus what sort of a man he was in matters where his interests were involved, and failing to recover the equipment from him, I approached the despatching board and the senate, stating that Theophemus would not return to me the equipment for which he was accountable by judgement of the court. And the other trierarchs also approached the senate, all those who had not been able to recover the equipment from the persons bound to produce it. And after much argument the senate answered by a decree which the clerk shall read to you, instructing us to recover what was due in whatever way we could. The Decree
§ 34
γενομένου τοίνυν τοῦ ψηφίσματος τούτου ἐν τῇ βουλῇ, καὶ οὐδενὸς γραφομένου παρανόμων, ἀλλὰ κυρίου ὄντος, προσελθὼν Εὐέργῳ τουτῳὶ τῷ ἀδελφῷ τοῦ Θεοφήμου, ἐπειδὴ τὸν Θεόφημον οὐχ οἷός τε ἦν ἰδεῖν, ἔχων τὸ ψήφισμα πρῶτον μὲν ἀπῄτησα τὰ σκεύη καὶ ἐκέλευσα αὐτὸν φράσαι τῷ Θεοφήμῳ, ἔπειτα διαλιπὼν ἡμέρας τινάς, ὡς οὐκ ἀπεδίδου τὰ σκεύη, ἀλλʼ ἐχλεύαζέ με, παραλαβὼν μάρτυρας ἠρόμην αὐτὸν πότερα νενεμημένος εἴη πρὸς τὸν ἀδελφὸν ἢ κοινὴ ἡ οὐσία εἴη αὐτοῖς.
When, then, the decree had been passed by the senate, since no one indicted it for illegality, but it became valid, I approached this man Evergus, the brother of Theophemus, since I was unable to see Theophemus; and having the decree in my hand I first demanded the return of the equipment, and bade him inform Theophemus; then, after allowing a few days to pass, since he refused to return the equipment, but only jeered at me, I took some witnesses with me, and asked him whether he had divided the estate with his brother, or whether their property was held in common.
§ 35
ἀποκριναμένου δέ μοι Εὐέργου ὅτι νενεμημένος εἴη καὶ χωρὶς οἰκοίη ὁ Θεόφημος, αὐτὸς δὲ παρὰ τῷ πατρί, πυθόμενος οὗ ᾤκει ὁ Θεόφημος, λαβὼν παρὰ τῆς ἀρχῆς ὑπηρέτην ἦλθον ἐπὶ τὴν οἰκίαν τοῦ Θεοφήμου. καταλαβὼν δὲ αὐτὸν οὐκ ἔνδον ὄντα, ἐκέλευσα τὴν ἄνθρωπον τὴν ὑπακούσασαν μετελθεῖν αὐτὸν ὅπου εἴη, ταύτην ἣν μεμαρτυρήκασιν οὗτοι προκαλέσασθαι τὸν Θεόφημον παραδοῦναι, ἐγὼ δὲ ἐξαιτῶν οὐ δύναμαι παραλαβεῖν, ἵνʼ ὑμεῖς τὴν ἀλήθειαν πύθησθε, ὁπότερος ἦρξεν χειρῶν ἀδίκων.
On Evergus’s answering me that it had been divided and that Theophemus lived in a house by himself, but that he (Evergus) lived with his father, I thus learned where Theophemus lived, and taking with me a servant from the magistrates, I went to Theophemus’s house. As I did not find him at home, I bade the woman who answered the door to go and fetch him wherever he might be. This was the woman, whom, according to the depositions of these men, Theophemus offered to deliver up, but whom, after repeated demands, I cannot get from him, that you might learn the truth as to which party began the assault.
§ 36
ὡς δὲ ἀφικνεῖται ὁ Θεόφημος μετελθούσης αὐτὸν τῆς ἀνθρώπου, ἀπῄτουν αὐτὸν τὸ διάγραμμα τῶν σκευῶν, λέγων ὅτι ἤδη περὶ ἀναγωγὴν εἴην, καὶ ἐδείκνυον τὸ ψήφισμα τῆς βουλῆς. ὡς δὲ ταῦτά μου λέγοντος οὐκ ἀπεδίδου, ἀλλὰ ἠπείλει καὶ ἐλοιδορεῖτο, ἐκέλευσα τὸν παῖδα καλέσαι εἴ τινας ἴδοι τῶν πολιτῶν παριόντας ἐκ τῆς ὁδοῦ, ἵνα μάρτυρές μοι εἴησαν τῶν λεγομένων,
But when Theophemus came in, after the woman had gone to fetch him, I asked for the inventory of the equipment, telling him that I was now on the point of sailing; and I showed him the decree of the senate. When, on my saying this, he refused to give it up, but began to threaten me and abuse me, I bade the boy call in from the street any citizens whom he might see passing by, that I might have them as witnesses to what was said,
§ 37
καὶ ἠξίουν πάλιν τὸν Θεόφημον ἢ αὐτὸν ἀκολουθεῖν πρὸς τοὺς ἀποστολέας καὶ τὴν βουλήν, καὶ εἰ μή φησιν ὀφείλειν, ἐκείνους πείθειν τοὺς παραδόντας καὶ ἀναγκάζοντας εἰσπράττειν, ἢ ἀποδιδόναι τὰ σκεύη· εἰ δὲ μή, ἐνέχυρα ἔφην λήψεσθαι κατά τε τοὺς νόμους καὶ τὰ ψηφίσματα. οὐδὲν δʼ ἐθέλοντος αὐτοῦ τῶν δικαίων ποιεῖν, ἦγον τὴν ἄνθρωπον ἑστηκυῖαν ἐπὶ τῇ θύρᾳ, τὴν μετελθοῦσαν αὐτόν.
and I again made demand upon Theophemus either to go with me himself to the despatching board and the senate, and, if he denied that he was liable, to convince those who had given over the names and compelled us to seek to recover what was due, or else to pay back the equipment; otherwise, I declared that I should take goods as security in accordance with the laws and the decrees. Since he was not willing to do anything that was right, I started to lead away the woman who was standing by the door, the same one who had gone to fetch him.
§ 38
καὶ ὁ Θεόφημός με ἀφῃρεῖτο, καὶ ἐγὼ τὴν μὲν ἄνθρωπον ἀφῆκα, εἰς δὲ τὴν οἰκίαν εἰσῄειν, ἵνα ἐνέχυρόν τι λάβοιμι τῶν σκευῶν· ἔτυχεν γὰρ ἡ θύρα ἀνεῳγμένη, ὡς ἦλθεν ὁ Θεόφημος, καὶ ἔτι ἔμελλεν εἰσιέναι· καὶ ἐπεπύσμην αὐτὸν ὅτι οὐκ εἴη γεγαμηκώς. εἰσιόντος δέ μου παίει πὺξ ὁ Θεόφημος τὸ στόμα, καὶ ἐγὼ ἐπιμαρτυράμενος τοὺς παρόντας ἠμυνάμην.
He seized her to prevent me, and I let go of the woman, but proceeded to enter the house to take some security for the equipment due; for the door, as it happened, had been opened when Theophemus came, and he had not yet gone in. I had already informed myself that he was not married. As I was going in Theophemus struck me on the mouth with his fist, and I, calling upon those who were present to bear witness, returned the blow.
§ 39
ὡς οὖν ἀληθῆ λέγω, καὶ ἦρξεν χειρῶν ἀδίκων ὁ Θεόφημος, οὐκ ἄλλοθεν δεῖν οἶμαι τὸν ἔλεγχον γενέσθαι ἢ ἐκ τῆς ἀνθρώπου, ἣν μεμαρτυρήκασιν οὗτοι οἱ μάρτυρες ὡς ἤθελεν ὁ Θεόφημος παραδιδόναι. ταύτῃ δὲ τῇ μαρτυρίᾳ πρότερος εἰσελθὼν εἰς τὸ δικαστήριον, οὐ παραγραφομένου ἐμοῦ οὐδʼ ὑπομνυμένου διὰ τὸ καὶ πρότερόν ποτε ἐφʼ ἑτέρας δίκης ταῦτά με βλάψαι, ἐξηπάτησεν τοὺς δικαστὰς λέγων, οὓς μὲν ἐγὼ παρειχόμην μάρτυρας, τὰ ψευδῆ μαρτυρεῖν, τὴν δὲ ἄνθρωπον ἐρεῖν τὰς ἀληθείας βασανιζομένην.
Now the proof that what I am saying is true, and that Theophemus began the assault, needs, I think, nothing else for its establishment than the testimony of the woman whom these witnesses have stated that Theophemus was ready to deliver up. By means of this testimony Theophemus, whose case came first into court, seeing that I did not enter a special plea or an affidavit for delay, since these measures had once been a disadvantage to me in a former suit, deceived the jurors, saying that the witnesses whom I had brought forward gave false testimony, but that this woman would tell the truth if she were put to the torture.
§ 40
οἷς δὲ τότε κατεχρῶντο λόγοις, νῦν αὐτοῖς ἐξελέγχονται ὑπεναντία ποιοῦντες· τὴν γὰρ ἄνθρωπον οὐ δύναμαι παραλαβεῖν πολλάκις ἐξαιτήσας, ὡς μεμαρτύρηται ὑμῖν. ἐπειδὴ τοίνυν τὴν ἄνθρωπον οὐ παραδιδόασιν, ἣν αὐτοὶ ἔφασαν προκαλέσασθαι, βούλομαι ὑμῖν καὶ τοὺς μάρτυρας παρασχέσθαι, οἳ εἶδόν με πρότερον πληγέντα ὑπὸ τοῦ Θεοφήμου (ἡ δὲ αἴκεια τοῦτʼ ἔστιν, ὃς ἂν ἄρξῃ χειρῶν ἀδίκων πρότερος) ἄλλως τε καὶ κατὰ τὸν νόμον καὶ κατὰ τὰ ψηφίσματα τὰ ὑμέτερα εἰσπράττοντα. καί μοι ἀνάγνωθι τὰ ψηφίσματα καὶ τὴν μαρτυρίαν. ΨΗΦΙΣΜΑΤΑ. ΜΑΡΤΥΡΙΑ.
But their actions now are shown to be the very opposite of the language which they then used with such insistence; for I am unable to get the woman for examination despite repeated demands, as has been stated to you by witnesses. Since, therefore, they refuse to deliver up the woman, whom they themselves declare that I was challenged to receive, I desire to call before you the witnesses who saw Theophemus deal me the first blow. And this is what constitutes assault, when a man commits the first act of violence, especially when he strikes one who is seeking to exact payment in accordance with the laws and your decrees. Please read the decrees and the deposition. The Decrees The Deposition
§ 41
ἐπειδὴ τοίνυν ἀφῃρέθην τὰ ἐνέχυρα ὑπὸ τοῦ Θεοφήμου καὶ συνεκόπην, ἐλθὼν εἰς τὴν βουλὴν τάς τε πληγὰς ἔδειξα καὶ ἃ πεπονθὼς ἦν εἶπον, καὶ ὅτι εἰσπράττων τῇ πόλει τὰ σκεύη. ἀγανακτήσασα δʼ ἡ βουλὴ ἐφʼ οἷς ἐγὼ ἐπεπόνθειν, καὶ ἰδοῦσά με ὡς διεκείμην, καὶ ἡγησαμένη ὑβρίσθαι οὐκ ἐμέ, ἀλλʼ ἑαυτὴν καὶ τὸν δῆμον τὸν ψηφισάμενον καὶ τὸν νόμον τὸν ἀναγκάσαντα εἰσπράττειν τὰ σκεύη,
So when the pledge which I had seized had been taken from me by Theophemus, and I had been beaten, I went to the senate and showed them the marks of the blows, and told them how I had been treated, and also that it was while I was seeking to collect for the state the ship’s equipment. The senate, angered at the treatment which I had received and seeing the plight that I was in, thinking, too, that the insult had been offered, not to me, but to itself and the assembly which had passed the decree and the law which compelled us to exact payment for the equipment,—
§ 42
ἐκέλευεν εἰσαγγέλλειν με, καὶ τοὺς πρυτάνεις προγράφειν αὐτῷ τὴν κρίσιν ἐπὶ δύο ἡμέρας ὡς ἀδικοῦντι καὶ διακωλύοντι τὸν ἀπόστολον, διότι τὰ σκεύη οὐκ ἀπεδίδου καὶ τὰ ἐνέχυρα ἀφείλετο καὶ ἐμὲ συνέκοψεν τὸν εἰσπράττοντα καὶ ὑπηρετοῦντα τῇ πόλει. γενομένης τοίνυν τῆς κρίσεως τῷ Θεοφήμῳ ἐν τῇ βουλῇ κατὰ τὴν εἰσαγγελίαν ἣν ἐγὼ εἰσήγγειλα, καὶ ἀποδοθέντος λόγου ἑκατέρῳ, καὶ κρύβδην διαψηφισαμένων τῶν βουλευτῶν, ἑάλω ἐν τῷ βουλευτηρίῳ καὶ ἔδοξεν ἀδικεῖν.
the senate, I say, ordered me to prefer an impeachment, and that the prytanes should give Theophemus two days’ notice of trial on a charge of breaking the law and of impeding the fleet’s departure, charging further that he had refused to return the ship’s equipment and had taken from me the pledge which I had seized, and beaten me when I was seeking to collect what was due and was performing my duty to the state. Well, then, the trial of Theophemus came on before the senate in accordance with the impeachment which I had preferred; and after both sides had been heard and the senators had cast their votes secretly, he was convicted in the senate-chamber and adjudged to be guilty.
§ 43
καὶ ἐπειδὴ ἐν τῷ διαχειροτονεῖν ἦν ἡ βουλὴ πότερα δικαστηρίῳ παραδοίη ἢ ζημιώσειε ταῖς πεντακοσίαις, ὅσου ἦν κυρία κατὰ τὸν νόμον, δεομένων τούτων ἁπάντων καὶ ἱκετευόντων καὶ τίνα οὐ προσπεμπόντων; καὶ τὸ διάγραμμα τῶν σκευῶν ἀποδιδόντων εὐθὺς ἐν τῇ βουλῇ, καὶ περὶ τῶν πληγῶν φασκόντων ἐπιτρέψειν ᾧ ἂν κελεύσω Ἀθηναίων, συνεχώρησα ὥστε τῷ Θεοφήμῳ πέντε καὶ εἴκοσι δραχμῶν προστιμηθῆναι.
And when the senate was going into a division on the question whether it should remand him to a jury-court or sentence him to a fine of five hundred drachmae, the highest penalty which the law allowed it to inflict, while all these men were making pleas and entreaties and sending any number of people to intercede for them, and offering us right there in the senate-chamber the inventory of the equipment due, and promising to submit the question of the assault to any one of the Athenians whom I should name, I consented that a fine of twenty-five drachmae should be imposed upon Theophemus.
§ 44
καὶ ταῦτα ὡς ἀληθῆ λέγω, ὑμῶν τε δέομαι ὅσοι ἐβούλευον ἐπʼ Ἀγαθοκλέους ἄρχοντος φράζειν τοῖς παρακαθημένοις, καὶ ὅσους ἐδυνάμην ἐγὼ ἐξευρεῖν τῶν τότε βουλευόντων, μάρτυρας ὑμῖν παρέξομαι. ΜΑΡΤΥΡΕΣ. ἐγὼ μὲν τοίνυν οὕτως, ὦ ἄνδρες δικασταί, ἐπιεικὴς ἐγενόμην πρὸς τούτους. καίτοι τό γε ψήφισμα δημοσίαν τὴν οὐσίαν ἐκέλευσεν εἶναι, οὐ μόνον ὃς ἂν ἔχων σκεύη μὴ ἀποδιδῷ τῇ πόλει, ἀλλὰ καὶ ὃς ἂν ἰδίᾳ κτησάμενος μὴ πωλῇ· τοιαύτη γὰρ ἡ ἀπορία οὖσα συνέβαινεν τότε ἐν τῇ πόλει σκευῶν. καί μοι ἀνάγνωθι τὸ ψήφισμα. ΨΗΦΙΣΜΑ.
To prove that I am speaking the truth in this, I beg all of you who were senators in the archonship of Agathocles to tell the facts to those who sit by you, and I will bring before you as witnesses all those whom I have been able to find who were senators that year. The Depositions I, you see, men of the jury, showed myself thus reasonable toward these men. And yet the decree ordered the confiscation of the property, not only of those who had ship’s equipment and did not return it to the state, but also of anyone who, having such equipment, refused to sell it; such a scarcity of equipment was there in the city at that time. (To the clerk.) Read the decree, please. The Decree
§ 45
καταπλεύσας τοίνυν, ὦ ἄνδρες δικασταί, ὡς οὐδενὶ ἤθελεν ἐπιτρέπειν ὁ Θεόφημος περὶ τῶν πληγῶν ὧν τότε ἔλαβον ὑπʼ αὐτοῦ, προσεκαλεσάμην αὐτὸν καὶ ἔλαχον αὐτῷ δίκην τῆς αἰκείας. ἀντιπροσκαλεσαμένου δὲ κἀκείνου ἐμὲ καὶ διαιτητῶν ἐχόντων τὰς δίκας, ἐπειδὴ ἡ ἀπόφασις ἦν τῆς δίκης, ὁ μὲν Θεόφημος παρεγράφετο καὶ ὑπώμνυτο, ἐγὼ δὲ πιστεύων ἐμαυτῷ μηδὲν ἀδικεῖν εἰσῄειν εἰς ὑμᾶς.
When I had come back from my voyage, men of the jury, as Theophemus refused to refer to anyone the matter of the blows which he had dealt me, I summoned him, and began an action against him for assault. He summoned me in a cross-action, and while the arbitrators had the causes before them, and the time came for making the award, he put in a special plea and an affidavit for postponement; I, however, being conscious that I had done no wrong, came in for trial before your court.
§ 46
παρασχόμενος δὲ ἐκεῖνος ταύτην τὴν μαρτυρίαν, ἣν ἄλλος μὲν οὐδεὶς μεμαρτύρηκεν, ὁ δὲ ἀδελφὸς καὶ ὁ κηδεστής, ὡς ἐθέλοι τὴν ἄνθρωπον παραδοῦναι, καὶ προσποιούμενος ἄκακος εἶναι, ἐξηπάτησεν τοὺς δικαστάς. δέομαι δὲ ὑμῶν νυνὶ δικαίαν δέησιν, ἅμα μὲν δικάσαι περὶ τῆς μαρτυρίας, πότερα ψευδής ἐστιν ἢ ἀληθής, ἅμα δὲ περὶ τοῦ πράγματος ἐξ ἀρχῆς σκέψασθαι.
Theophemus, by bringing this testimony to which no one else has deposed, but only his brother and his brother-in-law, to the effect that he was willing to deliver up the woman, and by pretending to be a man without guile, deceived the jurors. But now I make of you a fair request, both to decide regarding the testimony whether it is true or false, and at the same time to consider the whole case from the beginning.
§ 47
ἐγὼ μὲν τοίνυν, εἰς ἃ οὗτος κατέφυγεν τότε δίκαια, ἐκ τούτων οἴομαι δεῖν τὸν ἔλεγχον γενέσθαι, ἐκ τῆς ἀνθρώπου βασανιζομένης, ὁπότερος ἦρξεν χειρῶν ἀδίκων· τοῦτο γάρ ἐστιν ἡ αἴκεια. καὶ τοὺς μάρτυρας διὰ τοῦτο διώκω τῶν ψευδομαρτυρίων, ὅτι ἐμαρτύρησαν ἐθέλειν παραδιδόναι τὸν Θεόφημον τὴν ἄνθρωπον, οὐδαμοῦ τὸ σῶμα παραδιδόντος οὔτε τότε πρὸς τῷ διαιτητῇ οὔτε ὕστερον, πολλάκις ἐμοῦ ἐξαιτήσαντος.
I, for my part, hold that the proof should be drawn from the very course of procedure to which the fellow at that time fled for refuge, that is, from the examination of the woman by the torture, to determine which party struck the first blow; for this is what constitutes assault. And it is for this reason that I am suing the witnesses for false testimony, because they deposed that Theophemus was willing to deliver up the woman, whereas he never would produce her in person either at that time before the arbitrator or subsequently, despite my repeated demands.
§ 48
διπλῆν οὖν αὐτοὺς δεῖ δίκην δοῦναι, ὅτι τε ἐξηπάτησαν τοὺς δικαστὰς ψευδεῖς μαρτυρίας παρασχόμενοι, κηδεστοῦ καὶ ἀδελφοῦ, καὶ ὅτι ἐμὲ ἠδίκησαν, λῃτουργοῦντα μὲν ὑμῖν προθύμως, ποιοῦντα δὲ τὰ προσταττόμενα, ὑπηρετοῦντα δὲ τοῖς νόμοις καὶ τοῖς ψηφίσμασιν τοῖς ὑμετέροις. ὡς δὲ οὐκ ἐγὼ μόνος παρέλαβον παρὰ τῆς ἀρχῆς τοῦτον εἰσπράξασθαι σκεύη ὀφείλοντα τῇ πόλει, ἀλλὰ καὶ ἄλλοι τῶν τριηράρχων ἑτέρους εἰσεπράξαντο οὓς παρέλαβον, ἀνάγνωθί μοι αὐτῶν τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
They ought, therefore, to suffer a double punishment, both because they deceived the jurors by bringing forward false testimony—that of the brother-in-law and the brother—, and because they wronged me while I was zealously performing a public service, doing what the state commanded me, and obeying your laws and your decrees. Now to prove to you that I was not the only one thus commissioned, when I received from the magistrates the name of this man with orders to exact from him the equipment which he owed to the state, but that others of the trierarchs took such measures against others whose names they had received, read, please, their depositions. The Depositions
§ 49
βούλομαι τοίνυν, ὦ ἄνδρες δικασταί, καὶ ἃ πέπονθα ὑπʼ αὐτῶν διηγήσασθαι ὑμῖν. ἐπειδὴ γὰρ ὦφλον αὐτοῖς τὴν δίκην ἐφʼ ᾗ τοὺς μάρτυρας τούτους διώκω τὰ ψευδῆ μεμαρτυρηκότας, προσελθὼν τῷ Θεοφήμῳ μελλούσης μοι ἤδη ἐξήκειν τῆς ὑπερημερίας, ἐδεήθην αὐτοῦ ἐπισχεῖν μοι ὀλίγον χρόνον, λέγων τὰς ἀληθείας, ὅτι πεπορισμένου τοῦ ἀργυρίου ὃ ἔμελλον αὐτῷ ἐκτίνειν συμβέβηκέ μοι τριηραρχία,
I wish now, men of the jury, to set forth before you the treatment with which I have met at their hands. For when I had lost to them the suit in which the witnesses gave the false testimony for which I am suing them, and the time for paying the judgement was about to expire, I came up to Theophemus and begged him to oblige me by waiting a little while, telling him what was true, that although I had got together the money which I was going to pay him, a trierarchy had fallen to my lot,
§ 50
καὶ ἀποστέλλειν διὰ τάχους δεῖ τὴν τριήρη, καὶ ὁ στρατηγὸς Ἀλκίμαχος αὑτῷ παρασκευάζειν κελεύοι ταύτην τὴν ναῦν· τὸ οὖν ἀργύριον τὸ πεπορισμένον τῷ Θεοφήμῳ ἀποδοῦναι ἐνταῦθα κατεχρησάμην. ἐδεόμην δʼ αὐτοῦ ἀναβαλέσθαι τὴν ὑπερημερίαν, ἕως ἂν τὴν ναῦν ἀποστείλω. ὁ δὲ ῥᾳδίως μοι καὶ ἀκάκως ἀποκρίνεται· οὐδὲν κωλύει, ἔφη· ἀλλʼ ἐπειδὰν τὴν ναῦν ἀποστείλῃς, πόριζε καὶ ἐμοί.
and it was necessary to despatch the trireme with all speed, and that Alcimachus, the general, had ordered me to furnish this ship for his own use; the money, therefore, which I had got together to pay Theophemus, I had to use up for this purpose. So I asked him to extend the time of payment until I should have sent off the ship. And he answered me quite readily and guilelessly: There is no objection to that, he said, but, when you shall have despatched the ship, also bring the money to me.
§ 51
ἀποκριναμένου δέ μοι ταῦτα τοῦ Θεοφήμου καὶ ἀναβαλομένου τὴν ὑπερημερίαν, καὶ μάλιστά μου πιστεύσαντος τῇ τε ἐπισκήψει τῶν ψευδομαρτυρίων καὶ τῷ μὴ ἐθέλειν αὐτὸν παραδοῦναι τὴν ἄνθρωπον, ὡς οὐδὲν ἂν νεωτερίσαντος περὶ τἀμά, ἐγὼ μὲν τὴν τριήρη ἀποστείλας, οὐ πολλαῖς ἡμέραις ὕστερον πορίσας τὸ ἀργύριον, προσελθὼν αὐτῷ ἐκέλευον ἐπὶ τὴν τράπεζαν ἀκολουθοῦντα κομίζεσθαι τὴν καταδίκην. ὡς δὲ ταῦτα ἀληθῆ λέγω, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
When Theophemus had given me this answer and had extended the time of payment, and especially because I relied upon my impeachment for false testimony and his unwillingness to deliver up the woman, and so thought he would take no violent measures in my affair, I despatched the trireme, and a few days later, having got the money together, I approached him and bade him to go with me to the bank to receive the amount of his judgement. To prove that I am speaking the truth in this, the clerk shall read you the depositions regarding these matters. The Depositions
§ 52
ὁ δὲ Θεόφημος ἀντὶ τοῦ τὴν καταδίκην ἀπολαβεῖν ἀκολουθήσας ἐπὶ τὴν τράπεζαν, ἐλθών μου τὰ πρόβατα λαμβάνει ποιμαινόμενα πεντήκοντα μαλακὰ καὶ τὸν ποιμένα μετʼ αὐτῶν καὶ πάντα τὰ ἀκόλουθα τῇ ποίμνῃ, ἔπειτα παῖδα διάκονον ὑδρίαν χαλκῆν ἀποφέροντα ἀλλοτρίαν ᾐτημένην, πολλοῦ ἀξίαν. καὶ ταῦτα ἔχουσιν οὐκ ἐξήρκεσεν αὐτοῖς·
Theophemus, however, instead of going with me to the bank and receiving the amount of his judgement, went and seized fifty soft-woolled sheep of mine that were grazing and with them the shepherd and all that belonged to the flock, and also a serving-boy who was carrying back a bronze pitcher of great value which was not ours, but had been borrowed. And they were not content with having these,
§ 53
ἀλλʼ ἐπεισελθόντες εἰς τὸ χωρίον (γεωργῶ δὲ πρὸς τῷ ἱπποδρόμῳ, καὶ οἰκῶ ἐνταῦθα ἐκ μειρακίου) πρῶτον μὲν ἐπὶ τοὺς οἰκέτας ᾖξαν, ὡς δὲ οὗτοι διαφεύγουσιν αὐτοὺς καὶ ἄλλος ἄλλῃ ἀπεχώρησαν, ἐλθόντες πρὸς τὴν οἰκίαν καὶ ἐκβαλόντες τὴν θύραν τὴν εἰς τὸν κῆπον φέρουσαν Εὔεργός τε οὑτοσὶ ὁ ἀδελφὸς ὁ Θεοφήμου καὶ Μνησίβουλος ὁ κηδεστὴς αὐτοῦ, οἷς οὐδεμίαν δίκην ὠφλήκειν οὐδὲ προσῆκεν αὐτοὺς ἅπτεσθαι τῶν ἐμῶν οὐδενός, εἰσελθόντες ἐπὶ τὴν γυναῖκά μου καὶ τὰ παιδία ἐξεφορήσαντο ὅσα ἔτι ὑπόλοιπά μοι ἦν σκεύη ἐν τῇ οἰκίᾳ.
but went on to my farm (I have a piece of land near the Hippodrome, and have lived there since my boyhood), and first they made a rush to seize the household slaves, but since these escaped them and got off one here and another there, they went to the house, and bursting open the gate which led into the garden (these were this man Evergus, the brother of Theophemus, and Mnesibulus, his brother-in-law, who had won no judgement against me, and who had no right to touch anything that was mine)—these men, I say, entered into the presence of my wife and children and carried off all the furniture that was still left in the house.
§ 54
ᾤοντο μὲν γὰρ οὐ τοσαῦτα μόνον λήψεσθαι, ἀλλὰ πολλῷ πλείω· τὴν γὰρ οὖσάν μοι ποτὲ κατασκευὴν τῆς οἰκίας καταλήψεσθαι· ἀλλʼ ὑπὸ τῶν λῃτουργιῶν καὶ τῶν εἰσφορῶν καὶ τῆς πρὸς ὑμᾶς φιλοτιμίας τὰ μὲν ἐνέχυρα κεῖται αὐτῶν, τὰ δὲ πέπραται. ὅσα δʼ ἦν ἔτι ὑπόλοιπα, πάντα λαβόντες ᾤχοντο.
They thought to get, not so much merely, but far more, for they expected to find the stock of household furniture which I formerly had; but because of my public services and taxes and my liberality toward you, some of the furniture is lying in pawn, and some has been sold. All that was left, however, they took away with them.
§ 55
πρὸς δὲ τούτοις, ὦ ἄνδρες δικασταί, ἔτυχεν ἡ γυνή μου μετὰ τῶν παιδίων ἀριστῶσα ἐν τῇ αὐλῇ, καὶ μετʼ αὐτῆς τιτθή τις ἐμὴ γενομένη πρεσβυτέρα, ἄνθρωπος εὔνους καὶ πιστὴ καὶ ἀφειμένη ἐλευθέρα ὑπὸ τοῦ πατρὸς τοῦ ἐμοῦ. συνῴκησεν δὲ ἀνδρί, ἐπειδὴ ἀφείθη ἐλευθέρα· ὡς δὲ οὗτος ἀπέθανεν καὶ αὐτὴ γραῦς ἦν καὶ οὐκ ἦν αὐτὴν ὁ θρέψων, ἐπανῆκεν ὡς ἐμέ.
More than this, men of the jury, my wife happened to be lunching with the children in the court and with her was an elderly woman who had been my nurse, a devoted soul and a faithful, who had been set free by my father. After she had been given her freedom she lived with her husband, but after his death, when she herself was an old woman and there was nobody to care for her, she came back to me.
§ 56
ἀναγκαῖον οὖν ἦν μὴ περιιδεῖν ἐνδεεῖς ὄντας μήτε τιτθὴν γενομένην μήτε παιδαγωγόν· ἅμα δὲ καὶ τριηραρχῶν ἐξέπλεον, ὥστε καὶ τῇ γυναικὶ βουλομένῃ ἦν τοιαύτην οἰκουρὸν μετʼ αὐτῆς με καταλιπεῖν. ἀριστώντων δὲ ἐν τῇ αὐλῇ, ὡς ἐπεισπηδῶσιν οὗτοι καὶ καταλαμβάνουσιν αὐτὰς καὶ ἥρπαζον τὰ σκεύη, αἱ μὲν ἄλλαι θεράπαιναι (ἐν τῷ πύργῳ γὰρ ἦσαν, οὗπερ διαιτῶνται) ὡς ἤκουσαν κραυγῆς, κλείουσι τὸν πύργον, καὶ ἐνταῦθα μὲν οὐκ εἰσῆλθον, τὰ δʼ ἐκ τῆς ἄλλης οἰκίας ἐξέφερον σκεύη,
I could not suffer my old nurse, or the slave who attended me as a boy, to live in want; at the same time I was about to sail as trierarch and it was my wife’s wish that I should leave such a person to live in the house with her. They were lunching in the court when these men burst in and found them there, and began to seize the furniture. The rest of the female slaves (they were in a tower room where they live), when they heard the tumult, closed the door leading to the tower, so the men did not get in there; but they carried off the furniture from the rest of the house,
§ 57
ἀπαγορευούσης τῆς γυναικὸς μὴ ἅπτεσθαι αὐτοῖς, καὶ λεγούσης ὅτι αὑτῆς εἴη ἐν τῇ προικὶ τετιμημένα καὶ ὅτι τὰ πρόβατα ἔχετε πεντήκοντα καὶ τὸν παῖδα καὶ τὸν ποιμένα, πλείονος ἄξια ἢ κατεδικάσασθε· ἀπήγγειλε γάρ τις αὐτοῖς τῶν γειτόνων κόψας τὴν θύραν. ἔτι δὲ ἔφη τὸ ἀργύριον αὐτοῖς κείμενον εἶναι ἐπὶ τῇ τραπέζῃ· ἠκηκόει γὰρ ἐμοῦ· κἂν περιμείνητε, ἔφη, ἢ μετέλθῃ τις ὑμῶν αὐτόν, ἔχοντες ἄπιτε τὸ ἀργύριον ἤδη· τὰ δὲ σκεύη ἐᾶτε, καὶ μηδὲν τῶν ἐμῶν φέρετε, ἄλλως τε καὶ ἔχοντες ἄξια τῆς καταδίκης.
although my wife forbade them to touch it, and declared that it was her property, mortgaged to secure her marriage portion; she said to them also, You have the fifty sheep, the serving boy, and the shepherd, whose value is in excess of the amount of your judgement (for one of the neighbors knocked at the door and told her this). Furthermore she told them that the money was lying at the bank for them, for she had heard me say so. And, if you will wait here, she said, or if one of you will go after him, you shall take the money back with you at once; but let the furniture alone, and do not carry off anything that is mine—especially since you have the full value of your judgement.
§ 58
ταῦτα δὲ λεγούσης τῆς γυναικὸς οὐχ ὅπως ἐπέσχον, ἀλλὰ καὶ τῆς τιτθῆς τὸ κυμβίον λαβούσης παρακείμενον αὐτῇ, ἐξ οὗ ἔπινεν, καὶ ἐνθεμένης εἰς τὸν κόλπον, ἵνα μὴ οὗτοι λάβοιεν, ἐπειδὴ εἶδεν ἔνδον ὄντας αὐτούς, κατιδόντες αὐτὴν οὕτω διέθεσαν ἀφαιρούμενοι τὸ κυμβίον Θεόφημος καὶ Εὔεργος ἁδελφὸς αὐτοῦ οὑτοσί,
But although my wife spoke in this way, they not only did not desist, but when the nurse took the cup which was set by her and from which she had been drinking, and put it in her bosom to prevent these men from taking it, when she saw that they were in the house, Theophemus and Evergus, this brother of his, observing her, treated her so roughly in taking the cup from her
§ 59
ὥστε ὕφαιμοι μὲν οἱ βραχίονες καὶ οἱ καρποὶ τῶν χειρῶν αὐτῆς ἐγένοντο ἀποστρεφομένης τὼ χεῖρε καὶ ἑλκομένης ὑπὸ τούτων ἀφαιρουμένων τὸ κυμβίον, ἀμυχὰς δʼ ἐν τῷ τραχήλῳ εἶχεν ἀγχομένη, πελιὸν δὲ τὸ στῆθος. εἰς τοῦτο δʼ ἦλθον πονηρίας ὥστε, ἕως ἀφείλοντο τὸ κυμβίον ἐκ τοῦ κόλπου αὐτῆς, οὐκ ἐπαύσαντο ἄγχοντες καὶ τύπτοντες τὴν γραῦν.
that her arms and wrists were covered with blood, as they wrenched her arms and pulled her this way and that in taking the cup from her, and she had lacerations on her throat, where they strangled her, and her breast was black and blue. And they pushed their brutality to such extremes, that they did not stop throttling and beating the old woman, until they had taken the cup from her bosom.
§ 60
ἀκούοντες δὲ οἱ θεράποντες τῶν γειτόνων τῆς κραυγῆς καὶ ὁρῶντες τὴν οἰκίαν πορθουμένην τὴν ἐμήν, οἱ μὲν ἀπὸ τῶν τεγῶν τῶν ἑαυτῶν ἐκαλίστρουν τοὺς παριόντας, οἱ δὲ καὶ εἰς τὴν ἑτέραν ὁδὸν ἐλθόντες καὶ ἰδόντες Ἁγνόφιλον παριόντα ἐκέλευσαν παραγενέσθαι. προσελθὼν δὲ ὁ Ἁγνόφιλος προσκληθεὶς ὑπὸ τοῦ θεράποντος τοῦ Ἀνθεμίωνος, ὅς ἐστί μοι γείτων, εἰς μὲν τὴν οἰκίαν οὐκ εἰσῆλθεν (οὐ γὰρ ἡγεῖτο δίκαιον εἶναι μὴ παρόντος γε τοῦ κυρίου), ἐν δὲ τῷ τοῦ Ἀνθεμίωνος χωρίῳ ὢν ἑώρα τά τε σκεύη ἐκφερόμενα καὶ Εὔεργον καὶ Θεόφημον ἐξιόντας ἐκ τῆς ἐμῆς οἰκίας.
The servants of the neighbors, hearing the tumult and seeing that my house was being pillaged, some of them called from the roofs of their own houses to the people passing by, and others went into the other street and seeing Hagnophilus passing by, bade him to come. Hagnophilus, when he came up, summoned by a servant of Anthemion, who is a neighbor of mine, did not enter the house (for he thought he ought not to do so in the absence of the master), but, standing on Anthemion’s land, saw the furniture being carried off and Evergus and Theophemus coming out of the house.
§ 61
οὐ μόνον τοίνυν, ὦ ἄνδρες δικασταί, λαβόντες μου τὰ σκεύη ᾤχοντο, ἀλλὰ καὶ τὸν υἱὸν ἦγον ὡς οἰκέτην, ἕως τῶν γειτόνων ἀπαντήσας αὐτοῖς Ἑρμογένης εἶπεν ὅτι υἱός μου εἴη. ὡς δὲ ταῦτα ἀληθῆ λέγω, ἀναγνώσεται ὑμῖν τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
And not only did they go off with my furniture, men of the jury, but they were even on the point of taking away my son, as though he were a slave, until Hermogenes, one of my neighbors, met them and told them that he was my son. To prove that I am speaking the truth in this, the clerk shall read you the depositions. The Depositions
§ 62
ἐπειδὴ τοίνυν μοι ἀπηγγέλθη εἰς Πειραιᾶ τὰ γεγενημένα ὑπὸ τῶν γειτόνων, ἐλθὼν εἰς ἀγρὸν τούτους μὲν οὐκέτι καταλαμβάνω, ἰδὼν δὲ τὰ ἐκ τῆς οἰκίας ἐκπεφορημένα καὶ τὴν γραῦν ὡς διέκειτο, καὶ ἀκούων τῆς γυναικὸς τὰ γενόμενα, προσελθὼν τῷ Θεοφήμῳ τῇ ὑστεραίᾳ ἕωθεν ἐν τῇ πόλει μάρτυρας ἔχων ἐκέλευον αὐτὸν πρῶτον μὲν τὴν καταδίκην ἀπολαμβάνειν καὶ ἀκολουθεῖν ἐπὶ τὴν τράπεζαν, ἔπειτα τὴν ἄνθρωπον θεραπεύειν ἣν συνέκοψαν, καὶ ἰατρὸν εἰσάγειν ὃν αὐτοὶ βούλοιντο.
When, then, the news of what had been done was brought me in Peiraeus by the neighhors, I went to the farm, but found that these men had left; I saw, however, that the household goods had been carried off and in what plight the old woman was. My wife told me what had taken place, so, early next morning, I approached Theophemus in the city, having witnesses with me, and demanded, first that he accept payment of the amount of his judgement, and go with me to the bank, then, that he should provide for the care of the old woman whom they had beaten, calling in any physician whom they pleased.
§ 63
ταῦτα δέ μου λέγοντος καὶ διαμαρτυρομένου, κακά με πολλὰ εἰπόντες ὁ μὲν Θεόφημος ἠκολούθει μόλις, διατριβὰς ἐμποιῶν καὶ φάσκων βούλεσθαι καὶ αὐτός τινας παραλαβεῖν μάρτυρας (ταῦτα δʼ ἔλεγεν τεχνάζων τοῦ χρόνον ἐγγενέσθαι), ὁ δʼ Εὔεργος οὑτοσὶ εὐθὺς ἐκ τῆς πόλεως μεθʼ ἑτέρων ὁμοίων αὑτῷ ἐλθὼν εἰς ἀγρόν, τὰ ὑπόλοιπα σκεύη, εἴ τινα τῇ προτεραίᾳ ἐν τῷ πύργῳ ἦν καὶ οὐκ ἔτυχεν ἔξω ὄντα, ἐπειδὴ δʼ ἐγὼ ἦλθον, διὰ τὴν χρείαν κατηνέχθη, ἐκβαλὼν τὴν θύραν ἥνπερ καὶ τῇ προτεραίᾳ ἐξέβαλον κακῶς ἐνεστηκυῖαν, ᾤχετό μου λαβὼν τὰ σκεύη· ᾧ οὔτε δίκην ὠφλήκειν, οὔτε συμβόλαιον ἦν μοι πρὸς αὐτὸν οὐδέν.
While I was saying this and solemnly protesting against their actions, they abused me roundly; then Theophemus went with me very reluctantly and making much delay, alleging that he too wished to take witnesses along with him (this talk was a trick on his part to gain time); but this fellow Evergus went at once from the city in company with some others of like stamp to the farm. The furniture which I had remaining—some few pieces which the day before happened to be in the tower and not outside—had, after I came home, necessarily been brought down, and Evergus, forcing open the gate which they had broken down the day before, and which was scarcely fastened, carried off my furniture—Evergus, to whom I owed no judgement, and with whom I had had no business transaction whatever.
§ 64
ἐκτίνοντος δέ μου τῷ Θεοφήμῳ, ᾧ ὠφλήκειν τὴν δίκην, ἐπειδὴ ἐξέτινον πολλῶν παρόντων μαρτύρων χιλίας μὲν καὶ ἑκατὸν δραχμὰς τὴν καταδίκην, ὀγδοήκοντα δὲ καὶ ἑκατὸν δραχμὰς καὶ τρεῖς καὶ δύʼ ὀβολὼ τὴν ἐπωβελίαν, τριάκοντα δὲ τὰ πρυτανεῖα (τῶν γὰρ ἄλλων οὐδὲν αὐτῷ ἐπιτιμίων ὦφλον), λαβὼν τοίνυν παρʼ ἐμοῦ ἐπὶ τῇ τραπέζῃ χιλίας τριακοσίας δέκα τρεῖς δύʼ ὀβολὼ τὸ σύμπαν κεφάλαιον, ἀπαιτοῦντος ἐμοῦ τά τε πρόβατα καὶ τὰ ἀνδράποδα καὶ τὰ σκεύη ἃ ἡρπάκει μου, οὐκ ἔφη ἀποδώσειν μοι, εἰ μή τις αὐτὸν ἀφήσει καὶ τοὺς μετʼ αὐτοῦ τῶν ἐγκλημάτων καὶ τοὺς μάρτυρας τῶν ψευδομαρτυρίων.
On my making full payment to Theophemus to whom I owed the judgement, when I had paid him in the presence of many witnesses eleven hundred drachmae, the amount of the judgement, one hundred and eighty-three drachmae two obols for the fine of one-sixth of that sum, and thirty drachmae for court fees (I owed him nothing in the way of other penalties)—when, I say, he had received from me at the bank one thousand three hundred and thirteen drachmae two obols, the total amount, on my demanding the return of the sheep and the slaves and the furniture of which he had robbed me, he declared that he would not return them to me unless I should release him and his associates from all claims, and the witnesses from the suit for false testimony.
§ 65
ταῦτα δὲ ἀποκριναμένου αὐτοῦ μάρτυρας μὲν ἐποιησάμην τῆς ἀποκρίσεως τοὺς παρόντας, τὴν δὲ δίκην ἐξέτεισα, ὑπερήμερον γὰρ οὐκ ᾤμην δεῖν ἐμαυτὸν εἶναι. τὸν δʼ Εὔεργον οὐδʼ ᾔδειν εἰσεληλυθότα μου εἰς τὴν οἰκίαν ταύτῃ τῇ ἡμέρᾳ, ἀλλʼ αὐτίκα ἡ δίκη ἐξετέτειστο, καὶ εἶχεν ὁ Θεόφημος τά τε πρόβατα καὶ τὰ ἀνδράποδα καὶ τὰ σκεύη τὰ τῇ προτεραίᾳ περιγενόμενα, καὶ ἄγγελος ἦλθέ μοι λιθοκόπος τις, τὸ πλησίον μνῆμα ἐργαζόμενος, ὅτι πάλιν οἴχεται Εὔεργος τὰ ὑπόλοιπα σκεύη ἐκφορήσας ἐκ τῆς οἰκίας· πρὸς ὃν οὐδέν μοι πρᾶγμα ἦν.
When he had given me this reply, I called upon those present to be witnesses to his answer, but I paid him the judgement, for I did not think it best to he in default. As for Evergus, I did not know that he had gone to my house on that day, but as soon as the judgement had been paid, while Theophemus still had the sheep and the slaves and the furniture, a stone-cutter, who was working on the monument near by, came to bring me word that Evergus had carried off from the house the rest of my furniture—that, namely, which had remained untouched the day before,—Evergus, with whom I had nothing whatever to do.
§ 66
ὡς οὖν ἀληθῆ λέγω, καὶ ὅτι τῇ μὲν προτεραίᾳ εἰλήφεσάν μου τὰ ἐνέχυρα, τῇ δʼ ὑστεραίᾳ ἐκομίσαντο τὸ ἀργύριον παρʼ ἐμοῦ (καίτοι πῶς ἄν, εἰ μὴ πεπορισμένον τε ἦν καὶ ἐπηγγέλκειν αὐτοῖς, εὐθὺς ἂν ἀπέλαβον;) καὶ πάλιν αὐθημερὸν εἰσεληλύθεσαν εἰς τὴν οἰκίαν ἐκτίνοντος τὴν δίκην, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
To prove that I am speaking the truth, that on the day before they had taken from me goods as security, and that the next day they recovered the money from me (and yet, if the money had not been got together and I had not given them notice, how, pray, could they have secured immediate payment?), and that on that very day they had gone again into the house, while I was paying the money—to prove all this, the clerk shall read you the depositions. The Depositions
§ 67
ἐπειδὴ τοίνυν, ὦ ἄνδρες δικασταί, ἐπαγγείλαντός μου αὐτῷ θεραπεύειν τὴν ἄνθρωπον ἣν συνέκοψαν καὶ ἰατρὸν εἰσάγειν οὐκ ἐφρόντιζον, ἐγὼ αὐτὸς εἰσήγαγον ἰατρὸν ᾧ πολλὰ ἔτη ἐχρώμην, ὃς ἐθεράπευεν αὐτὴν ἀρρωστοῦσαν, καὶ ἐπέδειξα ὡς εἶχεν, εἰσαγαγὼν μάρτυρας. ἀκούσας δὲ τοῦ ἰατροῦ ὅτι οὐδὲν ἔτι εἴη ἡ ἄνθρωπος, πάλιν ἑτέρους μάρτυρας παραλαβὼν τήν τε ἄνθρωπον ἐπέδειξα ὡς εἶχεν, καὶ ἐπήγγειλα τούτοις θεραπεύειν. ἕκτῃ τοίνυν ἡμέρᾳ ὕστερον ἢ οὗτοι εἰσῆλθον εἰς τὴν οἰκίαν, ἐτελεύτησεν ἡ τιτθή. ὡς δὲ ἀληθῆ ταῦτα λέγω, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
Since, then, men of the jury, he paid no heed, when I served notice on him to care for the woman whom they had beaten and to bring in a physician, I myself brought in one with whom I had had dealings for many years, and he cared for her during her illness. I showed him the plight she was in, and brought witnesses. Hearing from the physician that the woman’s condition was hopeless, I again took other witnesses, and pointing out the condition she was in served notice on these men to care for her. On the sixth day after these men had come into the house the nurse died. To prove that I am speaking the truth in this, the clerk shall read you the depositions bearing upon these matters. The Depositions
§ 68
ἐπειδὴ τοίνυν ἐτελεύτησεν, ἦλθον ὡς τοὺς ἐξηγητάς, ἵνα εἰδείην ὅ τι με χρὴ ποιεῖν περὶ τούτων, καὶ διηγησάμην αὐτοῖς ἅπαντα τὰ γενόμενα, τήν τε ἄφιξιν τὴν τούτων καὶ τὴν εὔνοιαν τῆς ἀνθρώπου, καὶ ὡς εἶχον αὐτὴν ἐν τῇ οἰκίᾳ, καὶ ὡς διὰ τὸ κυμβίον, οὐκ ἀφιεῖσα, τελευτήσειεν. ἀκούσαντες δέ μου οἱ ἐξηγηταὶ ταῦτα, ἤροντό με πότερον ἐξηγήσωνταί μοι μόνον ἢ καὶ συμβουλεύσωσιν·
Well then, after her death I went to the Interpreters in order to learn what I ought to do in the matter, and I related to them all that had taken place: the coming of these men, the devotion of the woman, why it was that I kept her in my house, and that she had met her end because she would not surrender the cup. When the Interpreters had heard all this from me, they asked me whether they should interpret the law for me and nothing more, or should also advise me.
§ 69
ἀποκριναμένου δέ μου αὐτοῖς ἀμφότερα, εἶπόν μοι ἡμεῖς τοίνυν σοι τὰ μὲν νόμιμα ἐξηγησόμεθα, τὰ δὲ σύμφορα παραινέσομεν· πρῶτον μὲν ἐπενεγκεῖν δόρυ ἐπὶ τῇ ἐκφορᾷ, καὶ προαγορεύειν ἐπὶ τῷ μνήματι, εἴ τις προσήκων ἐστὶν τῆς ἀνθρώπου, ἔπειτα τὸ μνῆμα φυλάττειν ἐπὶ τρεῖς ἡμέρας. τάδε δὲ συμβουλεύομέν σοι, ἐπειδὴ αὐτὸς μὲν οὐ παρεγένου, ἡ δὲ γυνὴ καὶ τὰ παιδία, ἄλλοι δέ σοι μάρτυρες οὐκ εἰσίν, ὀνομαστὶ μὲν μηδενὶ προαγορεύειν, τοῖς δεδρακόσι δὲ καὶ κτείνασιν, εἶτα πρὸς τὸν βασιλέα μὴ λαγχάνειν.
On my answering them, Both, they said to me, Very well, we will interpret for you the law, and also give you advice to your profit. In the first place, if there be anyone related to the woman, let him carry a spear when she is borne forth to the tomb and make solemn proclamation at the tomb, and thereafter let him guard the tomb for the space of three days. And this is the advice which we give you: since you were not yourself present, but only your wife and your children, and since you have no other witnesses, we advise you not to make proclamation against anyone by name, but in general against the perpetrators and the murderers;
§ 70
οὐδὲ γὰρ ἐν τῷ νόμῳ ἔστι σοι· οὐ γάρ ἐστιν ἐν γένει σοι ἡ ἄνθρωπος, οὐδὲ θεράπαινα, ἐξ ὧν σὺ λέγεις· οἱ δὲ νόμοι τούτων κελεύουσιν τὴν δίωξιν εἶναι· ὥστʼ εἰ διομεῖ ἐπὶ Παλλαδίῳ αὐτὸς καὶ ἡ γυνὴ καὶ τὰ παιδία καὶ καταράσεσθε αὑτοῖς καὶ τῇ οἰκίᾳ, χείρων τε δόξεις πολλοῖς εἶναι, καὶ ἐὰν μὲν ἀποφύγῃ σε, ἐπιωρκηκέναι, ἐὰν δὲ ἕλῃς, φθονήσει. ἀλλʼ ὑπὲρ σεαυτοῦ καὶ τῆς οἰκίας ἀφοσιωσάμενος ὡς ῥᾷστα τὴν συμφορὰν φέρειν, ἄλλῃ δὲ εἴ πῃ βούλει, τιμωροῦ.
and again not to institute suit before the king. For that course is not open to you under the law, since the woman is not a relative of yours nor yet a servant, according to your own statement; and it is to relatives or to masters that the law appoints the duty of prosecuting. If, then, you should take the oath at the Palladium, yourself and your wife and your children, and imprecate curses upon yourselves and your house, you will lose the goodwill of many, and if your opponent is acquitted, you will be thought to have committed perjury, and if you convict him, you will he an object of malice. No, after you have performed the proper religious rites to cleanse yourself and your house, bear your misfortune with such patience as you can, and, if you choose, avenge yourself in some other way.
§ 71
ταῦτα ἀκούσας ἐγὼ τῶν ἐξηγητῶν, καὶ τοὺς νόμους ἐπισκεψάμενος τοὺς τοῦ Δράκοντος ἐκ τῆς στήλης, ἐβουλευόμην μετὰ τῶν φίλων ὅ τι χρή με ποιεῖν. συμβουλευόντων δέ μοι ταὐτά, ἃ μὲν ὑπὲρ τῆς οἰκίας προσῆκεν μοι πρᾶξαι καὶ ἃ ἐξηγήσαντό μοι οἱ ἐξηγηταί, ἐποίησα, ἃ δʼ ἐκ τῶν νόμων οὐκέτι μοι προσῆκεν, ἡσυχίαν εἶχον.
When I had received this advice from the Interpreters and had looked at the laws of Draco on the inscribed slab, I consulted with my friends as to what course of action I should pursue. As they gave me the same advice, I did what was necessary to purify the house and what the Interpreters had prescribed, and abstained from further action which the laws forbade.
§ 72
κελεύει γὰρ ὁ νόμος, ὦ ἄνδρες δικασταί, τοὺς προσήκοντας ἐπεξιέναι μέχρι ἀνεψιαδῶν (καὶ ἐν τῷ ὅρκῳ διορίζεται ὅ τι προσήκων ἐστίν), κἂν οἰκέτης ᾖ, τούτων τὰς ἐπισκήψεις εἶναι. ἐμοὶ δὲ οὔτε γένει προσῆκεν ἡ ἄνθρωπος οὐδέν, εἰ μὴ ὅσον τιτθὴ γενομένη, οὐδʼ αὖ θεράπαινά γε· ἀφεῖτο γὰρ ὑπὸ τοῦ πατρὸς τοῦ ἐμοῦ ἐλευθέρα καὶ χωρὶς ᾤκει καὶ ἄνδρα ἔσχεν.
For the law, men of the jury, ordains that prosecution shall be by relatives within the degree of children of cousins; and that in the oath inquiry shall be made as to what the relationship is, even if the victim be a servant; and it is from these persons that criminal actions shall proceed. But the woman was in no way related to me by blood, she had only been my nurse; nor again was she a servant; for she had been set free by my father, and she lived in a separate house, and had taken a husband.
§ 73
ψεύσασθαι δὲ πρὸς ὑμᾶς καὶ διομόσασθαι αὐτὸς καὶ τὸν υἱὸν καὶ τὴν γυναῖκα οὐκ ἂν ἐτόλμησα, οὐδʼ ἂν εἰ εὖ ᾔδειν ὅτι αἱρήσοιμι αὐτούς· οὐ γὰρ οὕτως τούτους μισῶ, ὡς ἐμαυτὸν φιλῶ. ἵνα δὲ μὴ λόγῳ μόνον ἀκούσητέ μου, αὐτὸν ὑμῖν τὸν νόμον ἀναγνώσομαι. ΝΟΜΟΣ.
Now, to tell a false story to you and support it by an oath with imprecations on myself, my son, and my wife, was a thing I dared not do, even if I knew well that I should convict these men; for I do not hate them as much as I love myself. But that you may hear this not merely from my own lips, the clerk shall read you the law itself. The Law
§ 74
πολλαχόθεν μὲν οὖν οἶμαι, ὦ ἄνδρες δικασταί, καταφανῆ ὑμῖν τὴν μαρτυρίαν εἶναι ὡς ψευδής ἐστιν, οὐχ ἥκιστα δʼ ἐκ τῶν πεπραγμένων αὐτοῖς ῥᾴδιον γνῶναι. οὗτοι γὰρ ᾤοντο, ὦ ἄνδρες δικασταί, ἐμέ, εἰ πολλά μου λάβοιεν ἐνέχυρα, ἅσμενον ἀφήσειν με τοὺς μάρτυρας τῶν ψευδομαρτυρίων, ὥστε ἀπολαβεῖν με τὰ ἐνέχυρα.
I fancy, men of the jury, that it has become clear to you on many grounds that the deposition is false, but that you see it most readily from the conduct of the men themselves. For they thought, men of the jury, that, if they took a large quantity of goods from me as security, I should be glad to release the witnesses from the charge of false testimony in order to get back the goods.
§ 75
καὶ ἐπειδὴ ἐδεήθην αὐτοῦ ἀναβαλέσθαι μοι τὴν ὑπερημερίαν, ἅσμενος ἤκουσεν, ἵνα ὑπερήμερος αὐτῷ γενοίμην καὶ ἐκφορήσαιτό μου ὡς πλεῖστα. καὶ διὰ τοῦτο ἀκάκως καὶ ταχύ μοι ὡμολόγησεν, ἵνα πιθανὸς γένηται καὶ μὴ καταφανὴς ἐπιβουλεύων, ἡγούμενος οὐκ εἶναι αὑτῷ διʼ ἄλλου τρόπου τοὺς μάρτυρας ἀφεθῆναι τῶν ψευδομαρτυρίων ἢ διὰ τοῦ ἐξαπατῆσαι καὶ λαβεῖν με ὑπερήμερον καὶ ἐκφορήσασθαι ὡς πλεῖστα· οὐ γὰρ ὅσα ἔχουσί μου ᾤετο λήψεσθαι, ἀλλὰ πολλῷ πλείω.
And when I asked Theophemus to oblige me by extending the time of payment, he was glad to comply in order that I might be in default, and that he might carry off as many goods as possible. It was for this reason that he acceded to my request so guilelessly and so promptly in order to win my confidence and keep me from seeing his plot; for he thought it was not possible for him in any other way to get the witnesses released from the charge of false testimony than by tricking me, catching me in default and carrying off as many goods as possible; for he expected to get, not only what they actually have of mine, but a great deal more.
§ 76
καὶ τὸν μὲν ἄλλον χρόνον ἀνέμενεν ὡς οὐ διὰ ταχέων με ποριοῦντα αὐτῷ τὸ ἀργύριον, βουλόμενος ὑπʼ αὐτοὺς τοὺς ἀγῶνας τῶν ψευδομαρτυρίων τὴν ἐνεχυρασίαν μου ποιήσασθαι· ἐπειδὴ δὲ ἐπήγγειλα αὐτῷ κομίσασθαι τὴν δίκην, ἐλθών μου τά τε σκεύη καὶ τοὺς οἰκέτας καὶ τὰ πρόβατα ἔλαβεν ἀντὶ τοῦ ἀπολαβεῖν. γεωργῶ δὲ πρὸς τῷ ἱπποδρόμῳ, ὥστε οὐ πόρρω ἔδει αὐτὸν ἐλθεῖν.
And he waited the rest of the time, thinking that I should not quickly get the money together, and wishing to seize the goods as security just when the trial for false testimony was coming on; but when I served notice on him to come and collect the amount of the judgement, he went and seized my furniture and slaves and sheep instead of receiving payment. I till a farm near the Hippodrome, so that he did not have far to go.
§ 77
ὅτι δʼ ἀληθῆ λέγω, μέγα τεκμήριον ὑμῖν ἔστω· τῇ ὑστεραίᾳ γὰρ ἐκομίσατο τὸ ἀργύριον τῆς δίκης ἢ τὰ ἐνέχυρα ἔλαβεν. καίτοι πῶς ἄν, εἰ μὴ πεπορισμένον ἦν, εὐθὺς ἀπέλαβε τὸ ἀργύριον χιλίας τριακοσίας δέκα τρεῖς δύʼ ὀβολώ; καὶ τὰ ἐνέχυρά μοι οὐκ ἀπεδίδου, ἀλλʼ ἔτι καὶ νῦν ἔχει ὡς ὑπερημέρου ὄντος. ὅτι δʼ οὐκ ἦν αὐτῷ ὑπερήμερος, ἀνάγνωθί μοι τὸν νόμον καὶ τὴν μαρτυρίαν, ὃς κελεύει κύρια εἶναι ὅ τι ἂν ἕτερος ἑτέρῳ ὁμολογήσῃ, ὥστε οὐκέτι ἦν αὐτῷ δήπου ὑπερήμερος. ΝΟΜΟΣ. ΜΑΡΤΥΡΙΑ.
That what I am saying is true let this be a strong proof: he got the amount of the judgement the day after he seized the security. And yet, if I had not got the money together, how could he have got payment at once in cash, one thousand three hundred and thirteen drachmae two obols? And the goods which he had seized as security he refused to return to me, but up to this day he keeps them, as though I were in default. But to prove that I was not in default, read me the deposition and the law which ordains that all agreements entered into by the two parties shall be binding; I was, therefore, as you see, no longer in default to him. The Law. The Deposition
§ 78
ὡς μὲν τοίνυν ὡμολόγησε καὶ ἀνεβάλετό μοι τὴν ὑπερημερίαν, μεμαρτύρηται ὑμῖν· ὡς δὲ ἐτριηράρχουν, ὁ συντριήραρχός μοι μεμαρτύρηκεν, καὶ ὡς ἡ ναῦς στρατηγὶς κατεσκευάσθη Ἀλκιμάχῳ. ὥστʼ οὐκ ἦν αὐτῷ δήπου ὑπερήμερος ἀναβαλομένῳ μοι, ἔτι δὲ καὶ ἐκτίνων. ἀλλὰ δεινὴ ἡ πλεονεξία τοῦ τρόπου, ὦ ἄνδρες δικασταί, περὶ τὸ πλέον καὶ τὸ ἔλαττον. καὶ εὖ ᾔδεσαν ὅτι, εἰ μὲν τὴν ἄνθρωπον παραδώσουσιν, ἐξελεγχθήσονται ψευδῆ ἐγκαλέσαντες, εἰ δὲ μὴ παραδώσουσιν ἣν ἐμαρτύρησαν ὡς οὗτος ἤθελε παραδιδόναι, ψευδομαρτυρίων ἁλώσονται.
Well, then, that he consented and extended the time of payment has been established for you by witnesses, and that I was serving as trierarch my colleague in the trierarchy has testified, and also that the ship was equipped as flagship for the admiral Alcimachus. Surely, then, I was not in default to him when he had extended the time, especially since I paid the money in full. But the graspingness of his disposition, when it is a question of more or less, is dreadful, men of the jury. And they knew well that, if they should deliver up the woman for examination, it would be proved that their charge was false, while, if they should not deliver up the woman, whom the witnesses stated that Theophemus was willing to deliver up, they would be convicted of false testimony.
§ 79
δέομαι δʼ ὑμῶν, ὦ ἄνδρες δικασταί, εἴ τις ἄρα τῶν τότε δικαζόντων τυγχάνει ὢν ἐν τῷ δικαστηρίῳ, τοῖς αὐτοῖς χρήσασθαι ἤθεσιν οἷσπερ καὶ τότε, καὶ εἰ μὲν ἡ μαρτυρία πιστὴ ὑμῖν ἔδοξεν εἶναι καὶ ἐγὼ φεύγειν τὸν ἔλεγχον τὸν ἐκ τῆς ἀνθρώπου, νῦν ἐξελεγχομένων αὐτῶν ψευδῆ μεμαρτυρηκότων καὶ οὐ παραδιδόντων τὴν ἄνθρωπον βοηθῆσαί μοι, εἰ δʼ ἐμοὶ ὠργίσθητε ὅτι ἐνεχυράσων ἦλθον ἐπὶ τὴν οἰκίαν τὴν τοῦ Θεοφήμου, καὶ τούτοις νῦν ὀργισθῆναι ὅτι ἐπὶ τὴν ἐμὴν ἦλθον.
I beg of you, men of the jury, if any one of those who then served as jurors happens to be in the court-room, to act upon the same principles as you did then; and, if the deposition seemed to you to be worthy of credence, and I seemed to shrink from the test which the examination of the woman would have afforded, now, when they are proved to have given false testimony and do not deliver up the woman, to come to my aid: and if you are angry with me because I went to the house of Theophemus to take security, to be angry now with these men also because they went to my house.
§ 80
καὶ ἐγὼ μὲν ὑπὸ νόμων καὶ ψηφισμάτων ἀναγκαζόμενος, πρόνοιαν ἐποιησάμην τοῦ μήτε ἐπὶ τὸν πατέρα τὸν τούτου εἰσελθεῖν μήτε ἐπὶ τὴν μητέρα, μήτε τῶν τοῦ ἀδελφοῦ λαβεῖν μηδέν, ἀλλʼ οὗ αὐτὸς ᾤκει ὁ Θεόφημος· καὶ ἐπειδὴ οὐ κατέλαβον αὐτὸν ἔνδον, οὐχ ἁρπάσας ᾠχόμην οὐδέν, ἀλλὰ μετελθεῖν ἐκέλευσα αὐτόν, καὶ παρόντος, οὐκ ἀπόντος, τὴν ἐνεχυρασίαν ἐποιησάμην, καὶ ἀφαιρούμενος ἀφῆκα, καὶ ἀνῆλθον ἐπὶ τὴν βουλὴν τοὺς κυρίους, καὶ εἰσαγγείλας καὶ ἑλὼν ἐν τῇ βουλῇ, ἀποχρῆν ἡγησάμην τὰ μὲν σκεύη ἀπολαβεῖν ἁπλᾶ, περὶ δὲ τῶν πληγῶν ἐπιτρέψαι, τῷ δὲ τιμήματι συγχωρῆσαι·
And I, who was forced to go by the laws and the decrees, was careful not to make my way into the presence of the father or mother of Theophemus or to take anything belonging to his brother; but I went to where Theophemus lived by himself, and when I did not find him at home, I did not seize anything and carry it off, but bade someone fetch him, and I took the security in his presence and not in his absence; and when it was taken from me, I gave it up and betook myself to the senate, the proper authority, and when I had preferred my impeachment and had convicted him in the senate, I thought it enough merely to recover the ship’s equipment, and to leave the matter of the assault to a referee, and to make a concession in the matter of the fine.
§ 81
ὥστε ἐγὼ μὲν οὕτω πρᾶος περὶ τούτους ἦν, οὗτοι δὲ οὕτως ἀσελγεῖς καὶ βδελυροὶ ὥστʼ ἐπὶ τὴν γυναῖκα καὶ τὰ παιδία εἰσελθεῖν, ἔχοντες μὲν τὰ πρόβατα καὶ τοὺς οἰκέτας, πλείονος ἄξια ἢ κατεδικάσαντο, ἀναβαλόμενοι δὲ τὴν ὑπερημερίαν, ἐπαγγείλαντος δʼ ἐμοῦ κομίζεσθαι αὐτοῖς τὴν δίκην, ὡς μεμαρτύρηται ὑμῖν, καὶ εἰσελθόντες εἰς τὴν οἰκίαν τά τε σκεύη ἐκφορῆσαι τήν τε τιτθὴν συγκόψαι, γραῦν γυναῖκα, ἕνεκα κυμβίου, καὶ ταῦτα πάντα ἔτι ἔχειν καὶ μὴ ἀποδιδόναι ἐκτετεικότος ἐμοῦ τὴν δίκην, χιλίας τριακοσίας δέκα τρεῖς δύʼ ὀβολώ.
I, then, was lenient toward these men, whereas they were so brutal and ruthless that they forced themselves into the presence of my wife and children, although they had in their possession the sheep and the slaves, of greater value than their judgement, and although they had given me an extension of time and I had given them notice to come and recover their judgement, as has been proved to you by testimony. They came to my house and not only carried off the furniture, but beat the nurse, an old woman, for the sake of a cup; and they keep possession of all these things, and refuse to give them up, though I have paid in full the amount of the judgement, one thousand three hundred and thirteen drachmae two obols.
§ 82
εἰ δέ τις ἀγνοήσας αὐτοὺς τότε ἀκάκους ἡγήσατο καὶ ἀπράγμονας εἶναι, βούλομαι ὑμῖν περὶ αὐτῶν τὰς μαρτυρίας ἀναγνῶναι, ἃς μεμαρτυρήκασί μοι οἱ ὑπὸ τούτων ἠδικημένοι (λόγῳ μὲν γὰρ διηγήσασθαι οὐκ ἂν ἱκανόν μοι γένοιτο τὸ ὕδωρ), ἵνʼ ἐκ τούτων ἁπάντων σκεψάμενοι, τῶν τε λεχθέντων καὶ τῶν μαρτυρουμένων, ὁσίαν καὶ δικαίαν ὑπὲρ ὑμῶν αὐτῶν τιθῆσθε τὴν ψῆφον. λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
If anyone through ignorance thought these men at the time of the former trial to be guileless and inoffensive persons, I wish to read you the depositions regarding them which have been furnished me by those whom they have wronged (for the water in the clock is not sufficient to permit me to tell the whole story in my speech), in order that, when you have considered the case in the light of all these things, both the arguments and the testimony, the verdict which you will render may be such as piety and justice demand of you. (To the clerk.) Read the depositions. The Depositions.
Against Olympiodorus · urn:cts:greekLit:tlg0014.tlg048 · Greek: κατὰ Ὀλυμπιοδώρου βλάβης — tlg0014.tlg048.perseus-grc2 · English: Against Olympiodorus — trans. Augustus Taber Murray — tlg0014.tlg048.perseus-eng2
§ 1
ἀναγκαῖον ἴσως ἐστίν, ὦ ἄνδρες δικασταί, καὶ τοὺς μὴ εἰωθότας μηδὲ δυναμένους εἰπεῖν εἰσιέναι εἰς δικαστήριον, ἐπειδὰν ὑπό τινος ἀδικῶνται, ἄλλως τε καὶ ὑφʼ ὧν ἥκιστα προσῆκεν ἀδικεῖσθαι, οἷον καὶ ἐμοὶ νυνὶ συμβαίνει. οὐ βουλόμενος γάρ, ὦ ἄνδρες δικασταί, ἀγωνίζεσθαι πρὸς Ὀλυμπιόδωρον οἰκεῖον ὄντα καὶ ἀδελφὴν τούτου ἔχων, ἠνάγκασμαι διὰ τὸ μεγάλʼ ἀδικεῖσθαι ὑπὸ τούτου.
It is perhaps necessary, men of the jury, even for those who have neither practice nor skill in speaking to come into court when they have been wronged by anyone, especially if it be by those who should be the last to wrong them, as has now come to pass with me. For, although I have been unwilling, men of the jury, to go to law with Olympiodorus, who is a relative of mine and whose sister is my wife, I have been forced to do so because of the magnitude of the wrongs which he has done me.
§ 2
εἰ μὲν οὖν μὴ ἀδικούμενος, ὦ ἄνδρες δικασταί, ἀλλὰ ψεῦδός τι ἐγκαλῶν Ὀλυμπιοδώρῳ τούτων τι ἐποίουν, ἢ τοῖς ἐπιτηδείοις τοῖς ἐμοῖς καὶ Ὀλυμπιοδώρου μὴ ἐθέλων ἐπιτρέπειν, ἢ ἄλλου τινὸς τῶν δικαίων ἀφιστάμενος, εὖ ἴστε ὅτι πάνυ ἂν ᾐσχυνόμην καὶ ἐνόμιζον ἂν ἐμαυτὸν φαῦλον εἶναι ἄνθρωπον· νῦν δʼ οὔτε μικρὰ ἐλαττούμενος ὑπὸ Ὀλυμπιοδώρου, οὔτε διαλλακτὴν οὐδένα φεύγων, οὔτʼ αὖ μὰ τὸν Δία τὸν μέγιστον ἑκών, ἀλλʼ ὡς οἷόν τε μάλιστα ἄκων, ἠνάγκασμαι ὑπὸ τούτου ἀγωνίζεσθαι ταύτην τὴν δίκην.
If I were entering upon this course, men of the jury, without having been wronged, or were trumping up a false charge against Olympiodorus, or if I were unwilling to refer the matter to men who are friends both of Olympiodorus and myself, or if I were refusing to adopt any other fair course of action, be assured that I should be thoroughly ashamed, and should think myself a worthless sort of fellow: but as it is, the loss I have suffered at the hands of Olympiodorus is no small one; I have not refused to accept any referee, and I swear by Zeus the Supreme that it is not willingly, but with the utmost possible reluctance, that I have been forced by the defendant to bring this suit.
§ 3
δέομαι οὖν ὑμῶν, ὦ ἄνδρες δικασταί, ἀκούσαντας ἀμφοτέρων ἡμῶν καὶ αὐτοὺς δοκιμαστὰς τοῦ πράγματος γενομένους μάλιστα μὲν διαλλάξαντας ἀποπέμψαι καὶ εὐεργέτας ἡμῶν ἀμφοτέρων ὑμᾶς γενέσθαι, ἐὰν δʼ ἄρα μὴ ἐπιτυγχάνητε τούτου, ἐκ τῶν ὑπολοίπων τῷ τὰ δίκαια λέγοντι, τούτῳ τὴν ψῆφον ὑμᾶς προσθέσθαι. πρῶτον μὲν οὖν μαρτυρίας ἀναγνώσεται ὅτι οὐκ ἐγὼ αἴτιός εἰμι τοῦ εἰς τὸ δικαστήριον εἰσιέναι, ἀλλʼ οὗτος αὐτός. λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
I beg of you, therefore, men of the jury, when you have heard us both and have sifted the matter for yourselves, preferably to find some settlement of our quarrel and dismiss us, and thus become benefactors of us both; but if you cannot succeed in this, of the courses remaining open to you, I beg you to give your vote to him whose plea is just.First, then, the clerk shall read to you the depositions which show that it is not I who am responsible for bringing the case into court, but the defendant himself. (To the clerk.) Read the depositions. The Depositions
§ 4
ὅτι μὲν οὖν, ὦ ἄνδρες δικασταί, καὶ μέτρια καὶ προσήκοντα προὐκαλούμην Ὀλυμπιόδωρον, μεμαρτύρηται ὑπὸ τῶν παραγενομένων. οὐκ ἐθέλοντος δὲ τούτου οὐδʼ ὁτιοῦν ποιεῖν τῶν δικαίων, ἀναγκαῖόν ἐστιν πρὸς ὑμᾶς λέγειν περὶ ὧν ἀδικοῦμαι ὑπὸ Ὀλυμπιοδώρου. ἔστιν δὲ βραχὺς ὁ λόγος.
That I offered reasonable and fitting terms to Olympiodorus has been testified to you, men of the jury, by those who were present. Since, however, he does not choose to do anything that is right, it is necessary for me to set forth before you the matters in which I have been wronged by him. But the story is a short one.
§ 5
ἦν γάρ, ὦ ἄνδρες δικασταί, Κόμων Ἁλαιεύς, οἰκεῖος ἡμέτερος. οὗτος ὁ Κόμων ἐτελεύτησεν ἄπαις ὀλίγον πάνυ χρόνον ἀρρωστήσας, ἐβίω δὲ πολλὰ ἔτη, καὶ ἦν πρεσβύτερος ὅτε ἐτελεύτα. καὶ ἐγὼ ἐπειδὴ ᾐσθόμην ὅτι οὐχ οἷός τέ ἐστιν περιγενέσθαι, μετεπεμψάμην τουτονὶ Ὀλυμπιόδωρον, ὅπως ἂν παρῇ καὶ συνεπιμελῆται μεθʼ ἡμῶν ἁπάντων ὧν προσῆκεν. καὶ Ὀλυμπιόδωρος οὑτοσί, ὦ ἄνδρες δικασταί, ἐπειδὴ ἦλθεν ὡς ἐμὲ καὶ τὴν ἀδελφὴν τὴν ἑαυτοῦ, ἐμὴν δὲ γυναῖκα, μεθʼ ἡμῶν ἅπαντα διῴκει.
There was a certain Comon of Halae, men of the, jury, a relative of ours. This Comon died without issue after a very short illness; he had lived, however, many years, and was an old man when he died. When I saw that he could not possibly recover, I sent for the defendant Olympiodorus that he might be with us, and join with us in taking all proper measures. And Olympiodorus, when he had come to me and to my wife, who is his own sister, aided us in making all the arrangements.
§ 6
ὄντων δʼ ἡμῶν περὶ ταύτην τὴν πραγματείαν, ἐξαίφνης λόγον μοι προσφέρει Ὀλυμπιόδωρος οὑτοσί, ὅτι καὶ ἡ μήτηρ αὐτοῦ προσήκουσα εἴη τῷ Κόμωνι τῷ τετελευτηκότι, καὶ ὅτι δίκαιον εἴη καὶ αὑτὸν τὸ μέρος λαβεῖν ἁπάντων ὧν ὁ Κόμων κατέλιπεν. καὶ ἐγώ, ὦ ἄνδρες δικασταί, συνειδὼς ὅτι ἐψεύδετο καὶ ἀναισχυντεῖν ἐπεχείρει, καὶ ὅτι οὐδεὶς ἦν ἄλλος τῷ Κόμωνι γένει ἐγγυτέρω ἐμοῦ, τὸ μὲν πρῶτον ὡς οἷόν τε μάλιστα ὠργίσθην καὶ ἠγανάκτησα ἐπὶ τῇ ἀναισχυντίᾳ τοῦ λόγου, ἔπειτα δὲ ἐλογισάμην πρὸς ἐμαυτὸν ὅτι οὐκ ἐν καιρῷ ὀργιζοίμην, καὶ τούτῳ ἀπεκρινάμην ὅτι ἐν μὲν τῷ παρόντι προσήκει θάπτειν τὸν τετελευτηκότα καὶ τἄλλα ποιεῖν τὰ νομιζόμενα, ἐπειδὰν δὲ τούτων ἁπάντων ἐπιμεληθῶμεν, τόθʼ ἡμῖν αὐτοῖς διαλεξόμεθα.
While we were thus occupied, this fellow Olympiodorus suddenly flung at me the statement that his mother also was related to Comon, the dead man, and that it was fair that he, too, should receive his share of all the property which Comon left. I for my part, men of the jury, as I knew that he was lying and trying to put a bold face on it, and that there was nobody else nearer of kin to Comon than myself, became at first exceedingly wroth and indignant at the shamelessness of his claim; presently, however, I reflected that it was not a proper time for anger, and I made answer to him, that for the present it was our duty to bury the dead man and do all else that custom called for, and that after we should have discharged all these duties we would talk with one another.
§ 7
καὶ οὗτος, ὦ ἄνδρες δικασταί, προσωμολόγησεν ταῦτα καὶ καλῶς μʼ ἔφη λέγειν. ἐπειδὴ δὲ ἀπηλλάγημεν καὶ ἐποιήσαμεν ἅπαντα τὰ νομιζόμενα, καθʼ ἡσυχίαν ἤδη παρακαλέσαντες τοὺς οἰκείους ἅπαντας διελεγόμεθα ἡμῖν αὐτοῖς περὶ ὧν οὗτος ἠξίου ἑαυτῷ εἶναι. ὅσα μὲν οὖν, ὦ ἄνδρες δικασταί, ἡμεῖς πρὸς ἡμᾶς αὐτοὺς διηνέχθημεν περὶ τούτων διαλεγόμενοι, τι ἂν ἐγὼ ταῦτα διηγούμενος ἢ ὑμῖν πράγματα παρέχοιμι ἢ ἐμαυτῷ ἐνοχλοίην;
And Olympiodorus, men of the jury, assented to this, and said that I was quite right. So when we had finished all this, and had done all that custom required, we called in all our relatives and quietly discussed with one another the claims which this fellow advanced. Now, men of the jury, why should I weary you or myself by relating the various differences which arose between us as we talked these matters over?
§ 8
τὸ δὲ τέλος ὃ ἐγένετο, τοῦθʼ ὑμᾶς ἀναγκαίως ἔχει ἀκοῦσαι. αὐτὸς γὰρ ἐγὼ ἐδίκασα τούτῳ καὶ οὗτος ἐμοὶ τὰ ἡμίσεα ἑκάτερον ἡμῶν λαβεῖν ὧν κατέλιπε Κόμων, καὶ μηδεμίαν ἀηδίαν εἶναι περαιτέρω. καὶ προειλόμην, ὦ ἄνδρες δικασταί, ἑκὼν μεταδοῦναι τούτῳ μᾶλλον ἢ εἰς δικαστήριον εἰσιὼν κινδυνεύειν πρὸς οἰκεῖον ὄντα τοῦτον καὶ εἰπεῖν τι ἀηδές, ἀδελφὸν ὄντα τῆς ἐμῆς γυναικὸς καὶ θεῖον τῶν ἐμῶν παίδων, καὶ ὑπὸ τούτου ἀκοῦσαί τι ἀνεπιτήδειον.
The conclusion to which we came, however, it is necessary for you to hear. I myself reached the decision regarding his claims, and he regarding mine, that we should each take half of what Comon left, and there should be no further unpleasantness between us. I chose, men of the jury, voluntarily to share the inheritance with him rather than come into court and risk a trial with the fellow, who is a relative, and to say unpleasant things of one who is a brother of my wife and the uncle of my children, and hear disagreeable things from him.
§ 9
ταῦτα πάντα ἐνθυμούμενος συνεχώρησα αὐτῷ. καὶ μετὰ ταῦτα συνθήκας ἐγράψαμεν πρὸς ἡμᾶς αὐτοὺς περὶ ἁπάντων, καὶ ὅρκους ἰσχυροὺς ὠμόσαμεν ἀλλήλοις, ἦ μὴν τά τε ὑπάρχοντα φανερὰ ὄντα καλῶς καὶ δικαίως διαιρήσεσθαι καὶ μηδʼ ὁτιοῦν πλεονεκτήσειν τὸν ἕτερον τοῦ ἑτέρου ὧν κατέλιπεν Κόμων, καὶ τἄλλα πάντα κοινῇ ζητήσειν, καὶ πράξειν μετʼ ἀλλήλων βουλευόμενοι ὅ τι ἂν ἀεὶ δέῃ.
Thinking of all these things I came to terms with him. After this we drew up written articles of agreement regarding all matters involved, and swore solemn oaths to one another that we would in very truth divide fairly and honestly all the visible property that there was, and that neither of us would in any respect take advantage of the other in regard to Comon’s estate; that we would make joint inquiry for the rest, and would act in common in forming whatever plans should from time to time be necessary.
§ 10
ὑπενοοῦμεν γάρ, ὦ ἄνδρες δικασταί, ἥξειν τινὰς ἀμφισβητήσοντας τῶν τοῦ Κόμωνος καὶ ἑτέρους· οἷον καὶ ὁ ἐμὸς ἀδελφὸς ὁ ὁμοπάτριος, ὁμομήτριος δʼ οὔ, ὃς ἀπεδήμει, καὶ εἰ δή τις ἄλλος ἐβούλετʼ ἀμφισβητεῖν, οὐκ ἦν ἡμῖν κωλύειν· οἱ γὰρ νόμοι κελεύουσι τὸν βουλόμενον ἀμφισβητεῖν. ταῦτα δὴ πάντα προνοούμενοι ἐγράψαμεν τὰς συνθήκας καὶ ὅρκους ὠμόσαμεν, ὅπως ἂν μήτε ἑκόντι μήτε ἄκοντι μηδετέρῳ ἐξουσία ἡμῶν γένηται μηδʼ ὁτιοῦν ἰδίᾳ πρᾶξαι, ἀλλὰ κοινῇ βουλευόμενοι μεθʼ ἡμῶν αὐτῶν ἅπαντα πράττωμεν.
For we suspected, men of the jury, that others besides ourselves would come to lay claim to the estate of Comon. For instance, there was my brother, on my father’s but not my mother’s side, who was out of the country; and, if anyone else wished to put in a claim, there was no way for us to prevent it; for the laws ordain that anyone who chooses may put in a claim. Foreseeing all these contingencies, we drew up our articles of agreement and swore our oaths in order that neither of us might have the opportunity of doing anything whatever independently, whether he should wish to do so or not, but that we should do everything by mutual agreement.
§ 11
καὶ μάρτυρας ἐποιησάμεθα περὶ τούτων πρῶτον μὲν τοὺς θεοὺς οὓς ὠμόσαμεν ἀλλήλοις, καὶ τοὺς οἰκείους τοὺς ἡμετέρους αὐτῶν, ἔπειτʼ Ἀνδροκλείδην Ἀχαρνέα, παρʼ ᾧ κατεθέμεθα τὰς συνθήκας. βούλομαι οὖν, ὦ ἄνδρες δικασταί, τόν τε νόμον ἀναγνῶναι, καθʼ ὃν τὰς συνθήκας ἐγράψαμεν πρὸς ἡμᾶς αὐτούς, καὶ μαρτυρίαν τοῦ ἔχοντος τὰς συνθήκας. λέγε τὸν νόμον πρῶτον. ΝΟΜΟΣ. ἀναγίγνωσκε δὴ καὶ τὴν μαρτυρίαν τὴν Ἀνδροκλείδου. ΜΑΡΤΥΡΙΑ.
And we called to witness this agreement, first the gods in whose name we exchanged our oaths, and our own relatives, and moreover Androcleides of Acharnae, with whom we deposited the articles. I wish now, men of the jury, to read the law in accordance with which we drew up our agreement, and deposition of the person who has the articles in his keeping. (To the clerk.) Read the law first. The Law Now read the deposition of Androcleides. The Deposition
§ 12
ἐπειδὴ δὲ ὠμόσαμεν ἀλλήλοις καὶ αἱ συνθῆκαι ἦσαν κείμεναι παρὰ τῷ Ἀνδροκλείδῃ, διεῖλον ἐγὼ δύο μερίδας, ὦ ἄνδρες δικασταί. καὶ ἡ μὲν ἑτέρα ἦν μερὶς ἡ οἰκία ἐν ᾗ ᾤκει αὐτὸς ὁ Κόμων, καὶ τἀνδράποδα οἱ σακχυφάνται, ἡ δʼ ἑτέρα ἦν μερὶς οἰκία ἑτέρα καὶ τἀνδράποδα οἱ φαρμακοτρίβαι. ἀργύριον δὲ εἴ τι κατέλιπεν ὁ Κόμων φανερὸν ἐπὶ τῇ τραπέζῃ τῇ Ἡρακλείδου, τοῦθʼ ἅπαν σχεδόν τι ἀνηλώθη εἴς τε τὴν ταφὴν καὶ τἄλλα τὰ νομιζόμενα καὶ εἰς τὴν οἰκοδομίαν τοῦ μνήματος.
When we had exchanged oaths, and the articles had been deposited with Androcleides, I divided the property into two shares, men of the jury. One share consisted of the house in which Comon himself had lived, and the slaves engaged in weaving sackcloth, and the other of another house and the slaves engaged in grinding colors. Whatever ready money Comon left in the bank of Heracleides had been nearly all spent on his burial and the other funeral rites, and on the building of his tomb.
§ 13
διελὼν δʼ ἐγὼ τὰς δύο ταύτας μερίδας, ἔδωκα αἵρεσιν τουτῳὶ Ὀλυμπιοδώρῳ ὁποτέραν βούλεται τῶν μερίδων λαβεῖν, καὶ οὗτος εἵλετο τοὺς φαρμακοτρίβας καὶ τὴν οἰκίσκην· ἐγὼ δʼ ἔλαβον τοὺς σακχυφάντας καὶ τὴν οἰκίαν τὴν ἑτέραν. καὶ ταῦτʼ ἔστιν ἃ ἑκάτερος ἡμῶν εἶχεν.
And after I had divided the property into these two shares, I gave Olympiodorus his choice to take whichever of the two shares he pleased; and he chose the color-grinders and the small house, while I took the weavers and the dwelling-house.
§ 14
ἐν δὲ τῇ μερίδι τῇ τουτουὶ Ὀλυμπιοδώρου ἦν εἷς τῶν φαρμακοτριβῶν, ὃν μάλιστα ἐνόμιζεν πιστὸν ἑαυτῷ εἶναι ὁ Κόμων· ὄνομα δὲ τῷ ἀνθρώπῳ ἐστὶν Μοσχίων. οὗτος ὁ οἰκέτης σχεδόν τι ᾔδει τά τε ἄλλα τὰ τοῦ Κόμωνος ἅπαντα, καὶ δὴ τὸ ἀργύριον οὗ ἦν, τὸ ἔνδον κείμενον τῷ Κόμωνι.
This is what each of us had. Now in the share of this fellow Olympiodorus there was a man, one of the color-grinders, whom Comon used to regard as most faithful to himself; the man’s name was Moschion. This slave had a pretty good knowledge of all Comon’s other affairs, and in particular knew where the money was which Comon kept in the house;
§ 15
καὶ δὴ καὶ ἔλαθεν τὸν Κόμωνα, πρεσβύτερόν τε ὄντα καὶ πεπιστευκότα αὐτῷ, ὑφαιρούμενος τὸ ἀργύριον οὗτος ὁ οἰκέτης ὁ Μοσχίων. καὶ πρῶτον μὲν ὑφαιρεῖται αὐτοῦ χιλίας δραχμὰς χωρίς που κειμένας τοῦ ἄλλου ἀργυρίου, ἔπειτα ἑτέρας ἑβδομήκοντα μνᾶς. καὶ ταῦτα ποιῶν ἐλάνθανεν τὸν Κόμωνα. καὶ τὸ ἀργύριον τοῦτο ἅπαν εἶχεν αὐτὸς διʼ ἑαυτοῦ ὁ ἄνθρωπος.
and Comon, who was oldish and who had confidence in him, was unaware that this slave Moschion was stealing his money. He first stole from him one thousand drachmae, which sum was kept separate from the rest of the money, and afterwards seventy minae more. He was doing this without Comon’s suspecting it, and the fellow kept all this money in his own possession.
§ 16
οὐ πολλῷ δὲ χρόνῳ ὕστερον, ὦ ἄνδρες δικασταί, ἢ ἡμεῖς διειλόμεθα τὰς μερίδας, ὑποψία τις ἐγένετο καὶ αἴσθησις περὶ τἀνθρώπου τούτου· ἐκ δὲ ταύτης τῆς ὑποψίας ἐδόκει ἐμοὶ καὶ τουτῳὶ Ὀλυμπιοδώρῳ βασανίζειν τὸν ἄνθρωπον. καὶ ὁ ἄνθρωπος, ὦ ἄνδρες δικασταί, αὐτὸς αὑτοῦ κατεῖπε, πρὶν βασανίζεσθαι, ὅτι χιλίας δραχμὰς ὑφείλετο τοῦ Κόμωνος, καὶ ἔφη εἶναι παρʼ ἑαυτῷ ὅσον μὴ ἦν ἀνηλωμένον· περὶ δὲ τοῦ πλείονος ἀργυρίου οὐδʼ ὁτιοῦν εἶπεν ἐν τῷ τότε χρόνῳ· καὶ ἀποδίδωσιν περὶ ἑξακοσίας τινὰς δραχμάς.
Soon after we had divided the shares between us, men of the jury, we became suspicious, and found out something about this money; and as a result of this suspicion Olympiodorus here and I decided to put the man to the torture. And the fellow, men of the jury, before he was put to the torture, voluntarily confessed that he had stolen a thousand drachmae from Comon, and said that he still had in his quarters all the money which had not been spent; but of the larger sum he did not say a word at that time.
§ 17
καὶ τούτου τοῦ ἀργυρίου, οὗ ἀπέδωκεν ὁ ἄνθρωπος, καλῶς καὶ δικαίως κατὰ τοὺς ὅρκους οὓς ὠμόσαμεν ἡμεῖς καὶ κατὰ τὰς συνθήκας τὰς κειμένας παρὰ τῷ Ἀνδροκλείδῃ τὸ μὲν ἥμισυ ἐγὼ ἔλαβον, τὸ δʼ ἥμισυ οὑτοσὶ Ὀλυμπιόδωρος.
So he paid back about six hundred drachmae. And of this sum which the man paid back we made a just and fair division in accordance with the oaths which we had sworn and the agreement deposited with Androcleides, I taking one half and the defendant Olympiodorus the other.
§ 18
μετὰ δὲ ταῦτα οὐ πολλῷ χρόνῳ ὕστερον ἐκ ταύτης τῆς ὑποψίας τῆς πρὸς τὸν οἰκέτην περὶ τοῦ ἀργυρίου οὗ ἀπέδωκεν, ἔδησεν τὸν ἄνθρωπον καὶ ἐβασάνισεν αὐτὸς ἐφʼ ἑαυτοῦ, ἡμᾶς δὲ οὐ παρεκάλεσεν, ὀμωμοκὼς κοινῇ ζητήσειν καὶ πράξειν μετʼ ἐμοῦ πάντα. καὶ ὁ ἄνθρωπος, ὦ ἄνδρες δικασταί, κατατεινόμενος ὑπὸ τῆς βασάνου προσωμολόγησε καὶ τὰς ἑβδομήκοντα μνᾶς εἰληφέναι ὑφελόμενος Κόμωνος, καὶ ἀποδίδωσιν ἅπαν τὸ ἀργύριον τοῦτο Ὀλυμπιοδώρῳ τουτῳί.
Not long after this, as a result of the suspicion against the slave in regard to the money, the defendant had the man bound and again put to the torture. He did this independently by himself without calling me in, although he had sworn to make all inquiries and do everything in concert with me. And the fellow, men of the jury, when racked by the torture made further confession that he had stolen from Comon the seventy minae; and he restored this entire sum to the defendant Olympiodorus.
§ 19
ἐγὼ δʼ, ὦ ἄνδρες δικασταί, ἐπειδὴ ἐπυθόμην περὶ τῆς βασάνου τοῦ ἀνθρώπου καὶ ὅτι ἀποδεδωκὼς εἴη τὸ ἀργύριον, ἐνόμιζόν μοι ἀποδώσειν τοῦτον τὸ ἥμισυ τοῦ ἀργυρίου, ὥσπερ καὶ τὸ πρότερον ἀπὸ τῶν χιλίων δραχμῶν ἀπέδωκε. καὶ εὐθὺς μὲν οὐ πάνυ τι ἠνώχλουν τούτῳ, ἡγούμενος αὐτὸν τοῦτο γνώσεσθαι καὶ διοικήσειν καὶ ἐμοὶ καὶ ἑαυτῷ, ὅπως ἑκάτερος ἡμῶν ἕξει τὰ δίκαια κατὰ τοὺς ὅρκους καὶ τὰς συνθήκας τὰς πρὸς ἡμᾶς αὐτοὺς περὶ τοῦ ἰσομοιρεῖν ἁπάντων ὧν Κόμων ἦν καταλελοιπώς·
I, on my part, men of the jury, when I learned that the man had been tortured, and that he had restored the money, supposed that Olympiodorus would pay me half the amount, just as he had before paid me half of the one thousand drachmae. At first I did not press him, thinking that he would recognize his obligation and arrange matters for my interest and his own, so that each of us should have what was fair in accordance with our oaths and our mutual agreement to share equally in all that Comon left;
§ 20
ἐπειδὴ δὲ ἐνδιέτριβεν καὶ οὐδὲν ἐποίει, διελεγόμην τουτῳὶ Ὀλυμπιοδώρῳ, καὶ ἠξίουν ἀπολαμβάνειν τὸ ἐμαυτοῦ μέρος τοῦ ἀργυρίου. οὑτοσὶ δὲ Ὀλυμπιόδωρος ἀεί τι προὐφασίζετο καὶ ἀναβολὰς ἐποιεῖτο. καὶ ἐν τούτῳ τῷ καιρῷ ἕτεροί τινες ἔλαχον τοῦ κλήρου τοῦ Κόμωνος, καὶ ὁ Κάλλιππος ἐπεδήμησεν ἐκ τῆς ἀποδημίας, ὁ ἐμὸς ἀδελφὸς ὁ ὁμοπάτριος· καὶ οὗτος ἔλαχεν εὐθὺς τοῦ ἡμικληρίου.
but since he delayed, and did nothing, I had a talk with this man Olympiodorus, and demanded that I receive my share of the money. But Olympiodorus here kept finding one excuse after another, and putting me off. Moreover, at this very time some other people filed claims to the estate of Comon, and Callippus, my brother on my father’s side, returned from abroad; and he too filed a claim for half the estate.
§ 21
καὶ τουτῳὶ Ὀλυμπιοδώρῳ πρόφασις καὶ αὕτη ἐγένετο πρὸς τὸ μὴ ἀποδιδόναι μοι τὸ ἀργύριον, ἐπειδὴ πολλοὶ ἦσαν οἱ ἀμφισβητοῦντες, καὶ ἔφη χρῆναί με περιμεῖναι, ἕως ἂν οἱ ἀγῶνες γένωνται. καὶ ἐμοὶ ἀνάγκη ἦν ταῦτα συγχωρεῖν, καὶ συνεχώρησα.
So Olympiodorus found in this another excuse for not paying me the money, since there were many who were laying claim to the estate; and he said that I must wait until the suits were settled. And I had to consent to this, and I did consent.
§ 22
μετὰ δὲ ταῦτα ἐβουλευόμεθα καὶ ἐγὼ καὶ οὑτοσὶ Ὀλυμπιόδωρος κοινῇ, ὥσπερ καὶ ὠμόσαμεν, ὅντινα τρόπον ἄριστα καὶ ἀσφαλέστατα προσοισόμεθα πρὸς τοὺς ἀμφισβητοῦντας. καὶ ἔδοξεν ἡμῖν, ὦ ἄνδρες δικασταί, τουτονὶ μὲν Ὀλυμπιόδωρον τοῦ κλήρου ὅλου ἀμφισβητεῖν, ἐμὲ δὲ τοῦ ἡμικληρίου, ἐπειδὴ καὶ Κάλλιππος ὁ ἀδελφὸς ὁ ἐμὸς τοῦ ἡμικληρίου μόνον ἠμφεσβήτει.
After this the defendant Olympiodorus and I took counsel together, as we had sworn to do, to determine the best and safest way to deal with the other claimants. And we decided, men of the jury, that the defendant Olympiodorus should lay claim to the whole estate, and that,I should claim a half, seeing that my brother Callippus claimed a half only.
§ 23
καὶ ἐπειδὴ ἀνεκρίθησαν πρὸς τῷ ἄρχοντι ἅπασαι αἱ ἀμφισβητήσεις καὶ ἔδει ἀγωνίζεσθαι ἐν τῷ δικαστηρίῳ, ἀπαράσκευοι ἦμεν τὸ παράπαν πρὸς τὸ ἤδη ἀγωνίζεσθαι ἐγὼ καὶ Ὀλυμπιόδωρος οὑτοσὶ διὰ τὸ ἐξαίφνης ἐπιπεπτωκέναι ἡμῖν πολλοὺς τοὺς ἀμφισβητοῦντας· ἐκ δὲ τῶν ὑπαρχόντων ἐσκοποῦμεν κοινῇ, εἴ πως ἀναβολή τις γένοιτο ἐν τῷ παρόντι, ὥστε παρασκευάσασθαι ἡμᾶς καθʼ ἡσυχίαν πρὸς τὸν ἀγῶνα.
When all the claims had been heard before the archon, and the cases were due to be tried in court, the defendant Olympiodorus and I were wholly unprepared for an immediate trial because those who had suddenly appeared as claimants were so many. However, in view of the situation that had developed, we looked into things jointly to see if in any way a postponement could be brought about for the present, so that we might get ourselves ready for the trial at our leisure.
§ 24
καὶ κατὰ τύχην τινὰ καὶ δαίμονα ὑμεῖς ἐπείσθητε ὑπὸ τῶν ῥητόρων εἰς Ἀκαρνανίαν στρατιώτας ἐκπέμπειν, καὶ ἔδει καὶ τουτονὶ Ὀλυμπιόδωρον στρατεύεσθαι, καὶ ᾤχετο μετὰ τῶν ἄλλων στρατευόμενος. καὶ συνεβεβήκει, ὡς ᾠόμεθα ἡμεῖς, αὕτη καλλίστη ἀναβολή, δημοσίᾳ τούτου ἀποδημοῦντος στρατευομένου.
And it happened by a piece of good luck that you were persuaded by the politicians to despatch troops into Acarnania, and the defendant Olympiodorus was among those called to service, and he departed with the others on the expedition. Thus had come about, as we thought, an excellent ground for postponement, the defendant being abroad on military service.
§ 25
ἐπειδὴ δὲ ἐκάλει ὁ ἄρχων εἰς τὸ δικαστήριον ἅπαντας τοὺς ἀμφισβητοῦντας κατὰ τὸν νόμον, ὑπωμοσάμεθα ἡμεῖς τουτονὶ Ὀλυμπιόδωρον δημοσίᾳ ἀπεῖναι στρατευόμενον. ὑπομοθέντος δὲ τούτου ἀνθυπωμόσαντο οἱ ἀντίδικοι, καὶ διαβάλλοντες Ὀλυμπιόδωρον τουτονί, ὕστεροι ἡμῶν λέγοντες, ἔπεισαν τοὺς δικαστὰς ψηφίσασθαι τῆς δίκης ἕνεκα ἀπεῖναι τουτονὶ καὶ οὐ δημοσίᾳ.
So, when the archon summoned into court all those who were filing claims according to law, I entered a sworn statement, asking postponement on the ground that the defendant Olympiodorus was abroad on military service, but to this sworn statement our adversaries opposed another, attacking Olympiodorus; and as they had the last word, they induced the jurors to decide that the defendant was absent on account of the trial and not on public service.
§ 26
ψηφισαμένων δὲ ταῦτα τῶν δικαστῶν διέγραψεν ὁ ἄρχων Πυθόδοτος κατὰ τὸν νόμον τὴν τουτουὶ Ὀλυμπιοδώρου ἀμφισβήτησιν. διαγραφείσης δὲ ταύτης, ἐξ ἀνάγκης καὶ ἐμοὶ ἦν ἐκλιπεῖν τὴν τοῦ ἡμικληρίου ἀμφισβήτησιν. γενομένων δὲ τούτων ἐπεδίκασεν ὁ ἄρχων τοῖς ἀντιδίκοις τοῖς ἡμετέροις τὸν κλῆρον τὸν Κόμωνος· ταῦτα γὰρ οἱ νόμοι αὐτὸν ἠνάγκαζον ποιεῖν.
When the jurors had thus decided, the archon Pythodotus in accordance with the law struck out the claim of the defendant; and when this claim was stricken out I necessarily had to abandon my claim to half the estate. After these steps had been taken, the archon adjudged the estate of Comon to our opponents; for the laws compelled him to do so.
§ 27
ἐπειδὴ δὲ ἐπεδικάσαντο, εὐθὺς εἰς Πειραιᾶ ἐλθόντες παρελάμβανον πάντα ὅσα ἡμῶν εἶχεν ἑκάτερος νειμάμενος ἐν τῇ μερίδι. κἀγὼ μὲν ἐπιδημῶν αὐτὸς παρέδωκα (ἀνάγκη γὰρ ἦν πείθεσθαι τοῖς νόμοις), τὰ δὲ Ὀλυμπιοδώρου, ἀποδημοῦντος τούτου, ἅπαντα ᾤχοντο λαβόντες, πλὴν τοῦ ἀργυρίου οὗ εἶχεν αὐτὸς παρὰ τοῦ ἀνθρώπου τοῦ οἰκέτου, ὃν ἐβασάνισεν· οὐ γὰρ εἶχον ὅπου ἐπιλάβοιντο τοῦ ἀργυρίου.
They, as soon as they had won the adjudication, went at once to the Peiraeus and proceeded to take over all that either of us had received from the division. I, being at home, voluntarily gave over to them what I had (for it was necessary to obey the laws), but since Olympiodorus was abroad, they carried off all his effects except the money which he had separately taken from the man—the slave whom he had put to the torture; for they had no means of getting hold of that money.
§ 28
καὶ τὰ μὲν πραχθέντα ταῦτʼ ἦν ἐν τῇ ἀποδημίᾳ τῇ Ὀλυμπιοδώρου, καὶ τῆς κοινωνίας τῆς πρὸς τοῦτον ταῦτα ἐγὼ ἀπέλαυσα. ἐπειδὴ δὲ ἐπεδήμησεν οὗτος καὶ οἱ ἄλλοι στρατιῶται, ἠγανάκτει Ὀλυμπιόδωρος οὑτοσί, ὦ ἄνδρες δικασταί, ἐπὶ τοῖς συμβεβηκόσι, καὶ ἡγεῖτο δεινὰ πεπονθέναι. ἐπειδὴ δὲ μεστὸς ἐγένετο ἀγανακτῶν, ἐσκοποῦμεν πάλιν καὶ ἐβουλευόμεθα κοινῇ ἐγὼ καὶ Ὀλυμπιόδωρος οὑτοσί, ὅντινα τρόπον τούτων τι πάλιν κομιούμεθα.
Such were the events which happened in the absence of Olympiodorus, and such the benefit I derived from my association with him. But when he returned with the rest of the troops, the defendant Olympiodorus was indignant, men of the jury, at what had occurred, and thought he had been outrageously treated. However, when he was at the height of his indignation, we again looked matters over, the defendant Olympiodorus and I, and took counsel together to see how we could get back something of what we had lost.
§ 29
καὶ ἐδόκει ἡμῖν βουλευομένοις προσκαλεῖσθαι τοὺς ἐπιδεδικασμένους κατὰ τὸν νόμον, καὶ ἐκ τῶν ὑπαρχόντων ἀσφαλέστατον εἶναι μὴ ἐν τῷ αὐτῷ ἡμᾶς ἀμφοτέρους τὸν κίνδυνον ποιεῖσθαι πρὸς τοὺς ἀμφισβητοῦντας, ἀλλὰ χωρὶς ἑκάτερον, καὶ τουτονὶ μὲν Ὀλυμπιόδωρον ὅλου τοῦ κλήρου λαχεῖν, ὥσπερ τὸ πρότερον, καὶ ἀγωνίζεσθαι καθʼ αὑτόν, ἐμὲ δὲ τοῦ ἡμικληρίου, ἐπειδὴ καὶ Κάλλιππος ὁ ἀδελφὸς ὁ ἐμὸς τοῦ ἡμικληρίου μόνον ἠμφεσβήτει,
And as a result of our consultation we decided to summon into court in due legal form those who had had the property adjudged to them; and in the circumstances it seemed to be the safest course not to risk a joint suit against the other claimants, but for each to act separately; and for the defendant Olympiodorus to enter suit for the whole estate as he had done before, and conduct his case by himself, and for me to enter suit for a half, since my brother Callippus claimed the half only;
§ 30
ὅπως, ἐὰν μὲν Ὀλυμπιόδωρος οὑτοσὶ ἐπιτύχῃ τοῦ ἀγῶνος, ἐγὼ κατὰ τὰς συνθήκας καὶ τοὺς ὅρκους πάλιν τὸ μέρος λάβοιμι παρὰ τούτου, ἐὰν δʼ ἄρα ἀποτύχῃ καὶ τὰ ἕτερα ψηφίσωνται οἱ δικασταί, οὗτος παρʼ ἐμοῦ τὰ μέρη καλῶς καὶ δικαίως ἀπολαμβάνοι, ὥσπερ ὠμόσαμεν ἀλλήλοις καὶ συνεθέμεθα. ἐπειδὴ δὲ ταῦτʼ ἐβουλευσάμεθα καὶ ἐδόκει ἀσφαλέστατʼ εἶναι καὶ ἐμοὶ καὶ Ὀλυμπιοδώρῳ, προσεκλήθησαν ἅπαντες οἱ ἔχοντες τὰ τοῦ Κόμωνος κατὰ τὸν νόμον. καί μοι ἀνάγνωθι τὸν νόμον, καθʼ ὃν ἡ πρόσκλησις ἐγένετο. ΝΟΜΟΣ.
so that, if Olympiodorus should win his case, I, in accordance with our agreement and our oaths, might recover my share from him, while, if he should lose it and the jurors give an adverse verdict, he might fairly and honestly recover his share from me in accordance with our oaths and the agreement made between us. After we had reached this conclusion, and it seemed safest both for Olympiodorus and for me, all those who were in possession of the estate of Comon were summoned according to law. (To the clerk.) Read, please, the law in accordance with which the summons was given. The Law
§ 31
κατὰ τὸν νόμον τοῦτον, ὦ ἄνδρες δικασταί, ἡ πρόσκλησις ἐγένετο, καὶ τὰς ἀμφισβητήσεις ἀντεγραψάμεθα, ὃν τρόπον τουτῳὶ ἐδόκει Ὀλυμπιοδώρῳ. καὶ μετὰ ταῦτα ὁ ἄρχων ἀνέκρινε πᾶσιν ἡμῖν τοῖς ἀμφισβητοῦσιν, καὶ ἀνακρίνας εἰσήγαγεν εἰς τὸ δικαστήριον. καὶ οὑτοσὶ Ὀλυμπιόδωρος ἠγωνίζετο πρῶτος, καὶ ἔλεγεν ὅ τι ἐβούλετο, καὶ μαρτυρίας παρείχετο ἃς ἐδόκει τούτῳ· κἀγώ, ὦ ἄνδρες δικασταί, σιωπῇ ἐκαθήμην ἐπὶ τοῦ ἑτέρου βήματος. τοῦτον δὲ τὸν τρόπον κατασκευασθέντος τοῦ ἀγῶνος ἐνίκησεν ῥᾳδίως.
It was in accordance with this law, men of the jury, that the summons was given, and that we filed our counter-claims in the manner approved by Olympiodorus. After this the archon conducted the preliminary examination for all claimants, and when he had concluded this he brought the case into court. The defendant Olympiodorus was the first to plead, and he said whatever he pleased and offered whatever testimony he saw fit, while I, men of the jury, sat in silence on the opposite platform. Since the trial had been fixed in this way, Olympiodorus easily won his case;
§ 32
νικήσας δὲ καὶ διαπραξαμένων ἅπαντα ὅσα ἐβουλήθημεν ἐν τῷ δικαστηρίῳ, καὶ ἀπολαβὼν παρὰ τῶν πρότερον ἐπιδικασαμένων ὅσα ἦσαν ἐκεῖνοι παρʼ ἡμῶν εἰληφότες, ταῦτα δὴ πάντα ἔχων καὶ τὸ ἀργύριον ὃ ἔλαβεν παρὰ τοῦ ἀνθρώπου τοῦ βασανισθέντος, οὐδʼ ὁτιοῦν ἠθέληκεν τῶν δικαίων πρός με ποιῆσαι, ἀλλʼ ἔχει αὐτὸς ἅπαντα, ὀμωμοκὼς καὶ συνθήκας πρός με ποιησάμενος ἦ μὴν ἰσομοιρήσειν. καὶ αἱ συνθῆκαι αὗται ἔτι καὶ νῦν κεῖνται παρὰ τῷ Ἀνδροκλείδῃ, καὶ μεμαρτύρηκεν αὐτὸς πρὸς ὑμᾶς.
but when he had got the verdict and we had accomplished in the court-room all that we wished, when he had recovered from those who had previously won the adjudication all that they had taken from us,—although he has all this now in his possession as well as the money which he got from the slave who was put to the torture, he has refused to do anything whatever that is fair toward me, but keeps everything himself, even though he has given his oath and made an agreement with me that in very truth we should take equal shares. These articles of agreement are still up to this day in the custody of Androcleides, who has himself given testimony before you.
§ 33
βούλομαι δὲ καὶ περὶ τῶν ἄλλων ἁπάντων ὧν εἴρηκα μαρτυρίας ὑμῖν παρασχέσθαι, πρώτιστον μὲν τὸ ἐξ ἀρχῆς ὅτι ἐγὼ καὶ οὗτος ἡμῖν αὐτοῖς δικάσαντες ἐνειμάμεθα τὸ ἴσον ἑκάτερος τῆς φανερᾶς οὐσίας ἧς Κόμων κατέλιπεν. καί μοι λαβὲ ταύτην τὴν μαρτυρίαν πρῶτον, ἔπειτα τὰς ἄλλας ἁπάσας ἀναγίγνωσκε. ΜΑΡΤΥΡΙΑ.
I wish, however, to bring before you depositions proving all the other statements I have made, but first of all, to prove that at the outset the defendant and I, having settled our differences by ourselves, took each an equal share of all the property left by Comon of which we had knowledge.Take, please, this deposition first, and then read all the rest. The Deposition
§ 34
λαβὲ δή μοι καὶ τὴν πρόκλησιν, ἣν προὐκαλεσάμην αὐτὸν περὶ τοῦ ἀργυρίου οὗ ἔλαβεν παρὰ τοῦ ἀνθρώπου τοῦ βασανισθέντος. ΠΡΟΚΛΗΣΙΣ. ἀναγίγνωσκε δὲ καὶ τὴν ἑτέραν μαρτυρίαν, ὅτι, ἐπειδὴ ἐπεδικάσαντο οἱ ἀντίδικοι ἡμῶν, ἅπαντα παρέλαβον ὅσα ἡμεῖς εἴχομεν, πλὴν τῶν χρημάτων ὧν εἶχεν Ὀλυμπιόδωρος παρὰ τοῦ βασανισθέντος ἀνθρώπου. ΜΑΡΤΥΡΙΑ.
Now, please take the challenge which I tendered him regarding the money which he got from the slave who was put to the torture. The Challenge Read now the other deposition, too, proving that, when our opponents had received the adjudication, they took from us all that we had except the money which Olympiodorus got from the man who was put to the torture. The Deposition
§ 35
ὃν μὲν τρόπον, ὦ ἄνδρες δικασταί, ἐξ ἀρχῆς διενειμάμεθα τὴν Κόμωνος οὐσίαν τὴν φανερὰν ἐγὼ καὶ Ὀλυμπιόδωρος, καὶ λόγῳ ἀκηκόατε καὶ μεμαρτύρηται ὑμῖν, καὶ ὡς οὗτος τὸ ἀργύριον ἔλαβεν παρὰ τοῦ ἀνθρώπου τοῦ οἰκέτου, καὶ ὅτι οἱ ἐπιδικασάμενοι ἔλαβον ὅσα ἡμεῖς εἴχομεν, ἕως οὑτοσὶ πάλιν ἐνίκησεν ἐν τῷ δικαστηρίῳ.
In what way, men of the jury, Olympiodorus and I originally divided between us the visible estate of Comon, you have both heard from my statement, and it has been proved to you by witnesses; and you have also learned that the defendant got the sum of money from the slave, and that those who had previously won the adjudication took all that was in our possession, until Olympiodorus won a verdict in the second trial.
§ 36
ἃ δὲ λέγων οὐκ ἀποδίδωσίν μοι οὐδʼ ἐθέλει τῶν δικαίων οὐδʼ ὁτιοῦν ποιεῖν, τούτοις ἤδη προσέχετε τὸν νοῦν, ὦ ἄνδρες δικασταί, ἵνα μὴ αὐτίκα ἐξαπατήσωσιν ὑμᾶς οἱ ῥήτορες, οὓς οὑτοσὶ παρεσκεύασται ἐπʼ ἐμέ. λέγει μὲν οὗτος οὐδέποτε ταὐτά, ἀλλʼ ὅ τι ἂν τύχῃ ἀεί, καὶ περιιὼν προφάσεις ἀτόπους τινὰς καὶ ὑπονοίας καὶ αἰτίας ψευδεῖς ἐπιφέρει, καὶ περὶ τὸ πρᾶγμα ὅλον ἄδικός ἐστιν ἄνθρωπος.
Now hear the reason which he gives for not paying me what is due, and for refusing to do anything whatever that is fair; and to this, men of the jury, I bid you give close heed, in order that you may not be misled presently by the orators whom he has engaged against me. This defendant never says the same thing, but one thing now and another then, just as it happens. He goes about bringing forward absurd excuses, baseless insinuations, and false charges, and acts in the whole business as a man of bad faith.
§ 37
πλεῖστοι δὲ αὐτοῦ ἀκηκόασιν λέγοντος, οἱ μὲν ὅτι τὸ παράπαν οὐκ ἔλαβε τὸ ἀργύριον παρὰ τοῦ ἀνθρώπου· ἐπειδὰν δὲ τοῦτο ἐξελέγχηται, πάλιν λέγει ὅτι παρὰ τοῦ αὑτοῦ ἀνθρώπου ἔχει τὸ ἀργύριον, καὶ οὐ μεταδώσει ἐμοὶ οὔτε τοῦ ἀργυρίου οὔτε τῶν ἄλλων οὐδενὸς ὧν κατέλιπε Κόμων.
Hosts of people have heard him say, sometimes that he never got the money from the slave at all; but again, when the contrary has been proved, he says that he got the money from his own slave, and that he will give me no share of this money or of anything else of the estate which Comon left.
§ 38
ἐπειδὰν δέ τις αὐτὸν τῶν ἐπιτηδείων τῶν τούτου καὶ τῶν ἐμῶν ἐρωτᾷ, διὰ τί οὐκ ἀποδώσει ὀμωμοκὼς ἰσομοιρήσειν καὶ τῶν συνθηκῶν ἔτι νυνὶ κειμένων, φησί με παραβεβηκέναι τὰς συνθήκας, καὶ δεινὰ πεπονθέναι ὑπʼ ἐμοῦ, καὶ διατελέσαι μέ φησιν ὑπεναντία καὶ λέγοντα καὶ πράττοντα ἑαυτῷ. καὶ ἃ μὲν προφασίζεται, ταῦτʼ ἔστιν.
And when anyone of our common friends asks him why he refuses to pay me, when he has sworn to share everything equally and when the articles of agreement are still in custody, he asserts that I have broken the agreement and have treated him outrageously, and he states that I have all along been speaking and acting in opposition to him. These are the excuses he offers.
§ 39
ἃ μὲν οὖν, ὦ ἄνδρες δικασταί, οὗτος λέγει, ὑπόνοιαι πλασταί εἰσιν καὶ προφάσεις ἄδικοι καὶ πονηρίαι ἐπὶ τῷ ἀποστερῆσαι ἃ προσήκει αὐτὸν ἀποδοῦναι ἐμοί. ἃ δὲ ἐγὼ ἐρῶ πρὸς ὑμᾶς, ὅτι οὗτος ψεύδεται, ταῦτα δὲ ὑπόνοια οὐδεμία ἔσται, φανερῶς δὲ ἐπιδείξω τὴν τούτου ἀναισχυντίαν, τεκμήρια λέγων ἀληθινὰ καὶ πᾶσι γνώριμα, καὶ μάρτυρας παρεχόμενος περὶ ἁπάντων.
The statements which the fellow makes, men of the jury, are insinuations which he has himself made up, false excuses, and bits of trickery, got up with a view to defrauding me of what he ought to pay me. But what I shall say to you to prove that he is lying will be no mere insinuation on the contrary I shall prove in glaring fashion his shamelessness, advancing proofs that are trustworthy and known to everybody, and bringing forward witnesses regarding every point.
§ 40
πρῶτον μὲν οὖν, ὦ ἄνδρες δικασταί, λέγω ὅτι οὗτος διὰ τοῦτο τοῖς οἰκείοις καὶ τοῖς ἐπιτηδείοις τοῖς ἑαυτοῦ καὶ τοῖς ἐμοῖς, τοῖς εἰδόσιν ἀκριβῶς ἅπαντα ταῦτα τὰ πράγματα ὡς ἔχει καὶ παρηκολουθηκόσιν ἐξ ἀρχῆς, οὐκ ἠθέλησεν ἐπιτρέψαι· ἀκριβῶς γὰρ ᾔδει ὅτι εὐθὺς παραχρῆμα ὑπʼ αὐτῶν ἐξελεγχθήσεται, ἐάν τι ψεύδηται· νυνὶ δʼ ἴσως ἡγεῖται ψευδόμενος ἐν ὑμῖν λήσειν.
In the first place, men of the jury, I say that the defendant refused to refer our differences to our common friends and relatives who had full knowledge of all the circumstances of the case, and had followed them from the beginning; for this reason, that he had full knowledge that if he made use of any falsehoods, he would be refuted by them on the spot, whereas he thinks that now he may perhaps lie before you without being detected.
§ 41
πάλιν λέγω ὅτι οὐκ ἀκόλουθόν ἐστιν ὑπεναντία μὲν πράττειν σοι, ὦ Ὀλυμπιόδωρε, ἐμέ, κοινῇ δὲ ἀναλίσκειν μετὰ σοῦ εἰς ὅ τι ἀεὶ δέοι, οὐδὲ ἐκλιπεῖν τὴν ἀμφισβήτησιν αὐτὸν ἑκόντα, ὅτε ἀπεδήμεις σύ, ἐπειδὴ καὶ ἡ σὴ διεγράφη δόξαντός σου ἕνεκα τῆς δίκης ἀπεῖναι καὶ οὐ δημοσίᾳ. ἐξῆν γὰρ ἔμοιγε τοῦ ἡμικληρίου ἐπιδικάσασθαι ἐμαυτῷ· οὐδεὶς γάρ μοι ἀνθρώπων ἀντέλεγεν, ἀλλὰ συνεχώρουν αὐτοὶ οἱ ἀντίδικοι.
Again I say, it is not consistent, Olympiodorus, that I should act in opposition to you, and yet should join with you in expending whatever from time to time became necessary, or that I should myself voluntarily abandon my claim, when you were abroad and your claim was stricken off because it was thought that you were absent on account of the trial and not on public service. For it was open to me to press my own claim for one-half the estate; no human being opposed my claim, but my opponents themselves allowed it.
§ 42
ἀλλὰ ταῦτα ποιήσας εὐθὺς ἂν ἦν ἐπιωρκηκώς· ὤμοσα γὰρ καὶ συνεθέμην πρὸς σὲ κοινῇ πράξειν ἅπαντα, ὅ τι ἂν δοκῇ ἐμοὶ καὶ σοὶ βουλευομένοις βέλτιστον εἶναι. ὥστε ὑπεραβέλτεροί εἰσιν αἱ προφάσεις καὶ αἰτίαι, διʼ ἃς οὐδέν μοι φὴς ποιήσειν τῶν δικαίων.
However, had I done this, I should by that very act have perjured myself, for I had sworn and contracted with you to do in concert with you whatever should seem to us on consultation to be best. Therefore the pretexts and charges on which you base your refusal to act fairly toward me are absolutely silly.
§ 43
ἔτι πρὸς τούτοις ἡγεῖ ἄν μʼ ἐπιτρέπειν σοι, Ὀλυμπιόδωρε, ἐν τῷ τελευταίῳ ἀγῶνι τῷ περὶ τοῦ κλήρου, ἢ ἃ ἔλεγες πρὸς τοὺς δικαστάς, εἰκῇ οὑτωσὶ λέγειν, ἢ περὶ ὧν τὰς μαρτυρίας παρέσχου, οὕτως ἂν παρασχέσθαι, εἰ μὴ μετὰ σοῦ κοινῇ συνηγωνιζόμην;
And furthermore—do you suppose, Olympiodorus, that in the last trial for the estate I should have permitted you either to utter so recklessly the statements which you made to the jury, or to bring forward witnesses as you did regarding the points you wished to prove, if I had not been acting in concert with you in the trial?
§ 44
οὗτος γάρ, ὦ ἄνδρες δικασταί, τά τε ἄλλα ἔλεγεν ὅ τι ἐβούλετο ἐν τῷ δικαστηρίῳ, καὶ κατεχρήσατο πρὸς τοὺς δικαστὰς ὅτι ἐγὼ τὴν οἰκίαν, ἣν ἔλαβον ἐν τῇ μερίδι τῇ ἐμαυτοῦ, μεμισθωμένος εἴην παρʼ αὐτοῦ, καὶ τὸ ἀργύριον ὃ ἔλαβον, τὸ ἥμισυ τὸ ἀπὸ τῶν χιλίων δραχμῶν τῶν παρὰ τοῦ οἰκέτου, ὅτι ἐδανεισάμην παρὰ τούτου. καὶ οὐ μόνον ἔλεγεν ταῦτα, ἀλλὰ καὶ μαρτυρίας παρείχετο περὶ τούτων. κἀγὼ οὐδʼ ὁτιοῦν ἀντέλεγον τούτοις, οὐδʼ ἤκουσέ μου φωνὴν οὐδεὶς ἀνθρώπων, ὅτε οὗτος ἠγωνίζετο, οὔτε μικρὰν οὔτε μεγάλην, ἀλλὰ προσωμολόγουν ἀληθῆ εἶναι πάντα ὅσα οὗτος ἐβούλετο λέγειν. κοινῇ γὰρ ἠγωνιζόμην μετὰ σοῦ, ὥσπερ ἔδοξεν ἐμοὶ καὶ σοί.
For the fellow, men of the jury, said everything else that he pleased in the court-room, and emphatically stated to the jurymen that I had rented from him the house which I received as part of my share, and that I had borrowed of him the money which I received—the half, that is, of the thousand drachmae recovered from the slave. And he not only made these statements, but he produced depositions to support them. And I said nothing whatever against all this, nor did any human being hear a syllable aloud or muttered from me while he was supporting his claim, but I admitted the truth of everything he chose to say. For I was cooperating with you, Olympiodorus, according to our agreement.
§ 45
ἐπεὶ εἰ μή ἐστιν ταῦτα ἀληθῆ ἃ λέγω, διὰ τί οὐκ ἐπεσκηψάμην ἐγὼ τότε τοῖς μάρτυσιν τοῖς ταῦτα μαρτυροῦσιν, ἀλλʼ ἡσυχίαν εἶχον πολλήν; ἢ διὰ τί σύ, Ὀλυμπιόδωρε, οὐδεπώποτέ μοι ἔλαχες ἐνοικίου δίκην τῆς οἰκίας ἧς ἔφασκες μισθῶσαί μοι ὡς σαυτοῦ οὖσαν, οὐδὲ τοῦ ἀργυρίου οὗ ἔλεγες πρὸς τοὺς δικαστὰς ὅτι ἐδάνεισάς μοι, τούτων οὐδὲν ἐποίησας; ὥστε πῶς ἂν μᾶλλον ἄνθρωπος ἐξελέγχοιτο ψευδόμενος καὶ ὑπεναντία λέγων αὐτὸς αὑτῷ καὶ αἰτιώμενος τὰ οὐδεπώποτε γενόμενα;
If what I am saying is not true, why did I not proceed against the witnesses who gave this evidence instead of keeping absolute silence? Or why did you, Olympiodorus, never sue me for the rent of the house which you alleged was your own and had been rented by you to me; or for the money which you told the jurymen you had lent me? Why, I say, did you do neither of these things? How, then, could any man be more clearly convicted than you have been of lying, of making contradictory statements, and of preferring charges that lack all foundation?
§ 46
ὃ δὲ πάντων μέγιστόν ἐστιν, ὦ ἄνδρες δικασταί, ᾧ καὶ γνώσεσθε τουτονὶ ὅτι ἄδικός ἐστιν καὶ πλεονέκτης ἄνθρωπος· ἐχρῆν γὰρ αὐτόν, εἴ τι ἀληθὲς ἦν ὧν λέγει, πρότερον ταῦτα λέγειν καὶ ἐπιδεικνύειν, πρὶν τὸν ἀγῶνα γενέσθαι καὶ διαπειραθῆναι τῶν δικαστῶν ὅ τι γνώσονται, καὶ παραλαβόντα πολλοὺς μάρτυρας ἀξιοῦν ἀναιρεῖσθαι τὰς συνθήκας παρὰ τοῦ Ἀνδροκλείδου ὡς παραβαίνοντος ἐμοῦ καὶ τἀναντία πράττοντος ἑαυτῷ καὶ οὐκέτι κυρίων οὐσῶν τῶν συνθηκῶν ἐμοὶ καὶ τούτῳ, καὶ τῷ Ἀνδροκλείδῃ τῷ ἔχοντι τὰς συνθήκας διαμαρτύρασθαι, ὅτι αὐτῷ οὐδέν ἐστιν ἔτι πρᾶγμα πρὸς τὰς συνθήκας ταύτας.
But here is the strongest proof of all, which will convince you, men of the jury, of his bad faith and covetousness. If there were any truth in what he says, he should have stated it and proved it before the trial came on, and before he tested the jury as to how it would decide; and he should have taken a number of witnesses and demanded that the articles of agreement be taken from the custody of Androcleides on the ground that I was violating them, and acting against his interests, and that the articles were no longer in force between him and me; also he should have protested to Androcleides, who had the articles in his possession, that he had no longer anything to do with these articles.
§ 47
ταῦτα ἐχρῆν αὐτόν, ὦ ἄνδρες δικασταί, εἴπερ τι ἦν ἀληθὲς ὧν λέγει, καὶ μόνον προσιόντα τῷ Ἀνδροκλείδῃ διαμαρτύρεσθαι καὶ μετὰ μαρτύρων πολλῶν, ἵνʼ αὐτῷ πολλοὶ ἦσαν οἱ συνειδότες. ὅτι δὲ τούτων οὐδὲν πώποτε ἐποίησεν, αὐτοῦ ὑμῖν τοῦ Ἀνδροκλείδου, παρʼ ᾧ εἰσιν αἱ συνθῆκαι κείμεναι μαρτυρίαν ἀναγνώσεται. λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
This is what he should have done, men of the jury, if there were any truth in what he says; he should have gone by himself to Androcleides, and made this protest, and gone also with many witnesses, in order that he might have many persons who were aware of the fact. But to prove that he never took any of these steps, the clerk shall read you the deposition of Androcleides himself with whom the articles of agreement are deposited. (To the clerk.) Read the deposition. The Deposition
§ 48
ἕτερον δʼ, ὦ ἄνδρες δικασταί, σκέψασθε ὃ διαπέπρακται. ἐγὼ γὰρ τοῦτον προὐκαλεσάμην καὶ ἠξίωσα ἀκολουθῆσαι ὡς Ἀνδροκλείδην, παρʼ ᾧ κεῖνται αἱ συνθῆκαι, καὶ κοινῇ ἐκγραψαμένους ἡμᾶς τὰς συνθήκας πάλιν σημήνασθαι, τὰ δὲ ἀντίγραφα ἐμβαλέσθαι εἰς τὸν ἐχῖνον, ὅπως ἂν μηδεμία ὑποψία ᾖ, ἀλλʼ ὑμεῖς ἅπαντα καλῶς καὶ δικαίως ἀκούσαντες γνῶτε ὅ τι ἂν ὑμῖν δικαιότατον δοκῇ εἶναι.
Now, men of the jury, you must consider another thing which he has done. I tendered him a challenge, and demanded that he go with me to Androcleides, with whom the articles are deposited, and that we should jointly make copies of the agreement and seal it up again, but that we should put the copies in the evidence-box, in order that there might be no ground for suspicion, but that you might hear everything plainly and fairly, and then vote as should seem to you most just.
§ 49
ταῦτα ἐμοῦ προκαλουμένου οὐκ ἠθέλησεν τούτων οὐδὲν ποιῆσαι, ἀλλʼ οὕτω πεφιλοσόφηκεν ὥστε μὴ εἶναι ὑμᾶς ἀκοῦσαι τῶν συνθηκῶν ἐκ τῶν κοινῶν γραμμάτων. καὶ ὅτι ταῦτα προὐκαλούμην, τούτων ὑμῖν μαρτυρίαν ἀναγνώσεται ὧν ἐναντίον προὐκαλούμην. λέγε τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
I tendered him this challenge, but he refused to do anything of the sort; no, he has tried thus artfully to prevent your hearing the agreement from copies jointly made. To prove that I tendered him this challenge, the clerk shall read you the deposition of the persons in whose presence I tendered it. Read the deposition. The Deposition
§ 50
πῶς ἂν οὖν μᾶλλον καταφανὴς γένοιτο ἄνθρωπος, ὅτι δικαίως μὲν οὐδὲν βούλεται πρός με πράττειν, ἀποστερήσειν δʼ οἴεται ἃ προσήκει ἐμοὶ λαβεῖν, προφάσεις λέγων καὶ ἐγκλήματα ἐγκαλῶν, τὰς δὲ συνθήκας, ἅς φησί με παραβεβηκέναι, οὐκ ᾠήθη δεῖν ὑμᾶς ἀκοῦσαι; ἐγὼ δὲ τότε μὲν ἐναντίον τῶν μαρτύρων τῶν παραγενομένων προὐκαλεσάμην, νυνὶ δὲ καὶ ὑμῶν ἐναντίον τῶν δικαστῶν πάλιν προκαλοῦμαι, καὶ ἀξιῶ συγχωρεῖν αὐτὸν καὶ ἐγὼ συγχωρῶ ἀνοιχθῆναι τὰς συνθήκας ἐνταυθὶ ἐπὶ τοῦ δικαστηρίου, καὶ ἀκοῦσαι ὑμᾶς, καὶ πάλιν σημανθῆναι ἐναντίον ὑμῶν.
How, then, could it be made more plain that the fellow is unwilling to act justly toward me in any way, that he thinks to rob me of what I ought to receive by advancing excuses and preferring charges, and that he determined that you should not hear the agreement which he asserts I have broken? But I challenged him then before the witnesses who were present, and I challenge him again now before you jurymen, and I demand that he consent, and I myself do consent, to have the articles of agreement opened here in the court-room, to let you hear them, and to have them sealed up again in your presence.
§ 51
Ἀνδροκλείδης δὲ οὑτοσὶ πάρεστιν. ἐγὼ γὰρ αὐτῷ ἐπήγγειλα ἥκειν ἔχοντι τὰς συνθήκας. καὶ συγχωρῶ, ὦ ἄνδρες δικασταί, ἐν τῷ τούτου λόγῳ ἢ ἐν τῷ προτέρῳ ἢ ἐν τῷ ὑστέρῳ ἀνοιχθῆναι· οὐδὲν γάρ μοι διαφέρει. ὑμᾶς δὲ βούλομαι ἀκοῦσαι τὰς συνθήκας καὶ τοὺς ὅρκους, οὓς ὠμόσαμεν ἀλλήλοις ἐγὼ καὶ Ὀλυμπιόδωρος οὑτοσί. καὶ εἰ μὲν συγχωρεῖ, ἔστω ταῦτα, καὶ ὑμεῖς ἀκούετε, ἐπειδὰν τούτῳ δοκῇ· ἐὰν δὲ μὴ ʼθέλῃ ταῦτα ποιεῖν, οὐκ ἤδη καταφανὴς ἔσται, ὦ ἄνδρες δικασταί, ὅτι ἀναισχυντότατός ἐστιν ἀνθρώπων ἁπάντων, καὶ δικαίως οὐδʼ ἂν ὁτιοῦν ἀποδέχοισθε τούτου ὡς ὑγιές τι λέγοντος;
Androcleides is present here; for I gave him notice to come and bring the articles of agreement. I consent, men of the jury, that they be opened during the defendant’s speech, in either his first or his second, it makes no difference to me. But I wish you to hear the agreement and the oaths which Olympiodorus the defendant and I swore to one another. If he consents, let this be done, and do you hear for yourselves the articles when he shall see fit; and if he refuses to take this course, will it not be plain without further proof, men of the jury, that he is the most shameless of humankind, and that you may rightly refuse to accept as true anything whatever that he says?
§ 52
ἀλλὰ τί ταῦτα σπουδάζω; οὐδὲ γὰρ αὐτὸς ἀγνοεῖ ταῦτα οὗτος, ὅτι ἀδικεῖ μὲν ἐμέ, ἀδικεῖ δὲ τοὺς θεοὺς οὓς ὤμοσεν, καὶ ἐπιορκεῖ. ἀλλὰ διέφθαρται, ὦ ἄνδρες δικασταί, καὶ παραφρονεῖ. ἀνιῶμαι μὲν οὖν καὶ αἰσχύνομαι, ὦ ἄνδρες δικασταί, οἷς μέλλω λέγειν πρὸς ὑμᾶς, ἐξ ἀνάγκης δέ μοί ἐστιν εἰπεῖν, ὅπως ἂν ὑμεῖς οἱ τὴν ψῆφον ἔχοντες ἀκούσαντες ἅπαντα, βουλεύσησθε ὅ τι ἂν ὑμῖν δοκῇ βέλτιστον εἶναι περὶ ἡμῶν.
But why am I so earnest in urging this? The defendant himself knows well that he has sinned against me and sinned against the gods in whose name he swore, and that he is a perjurer. But something has deranged him, men of the jury, and he is not in his senses. I am pained and I feel shame, men of the jury, at what I am about to tell you, but I am forced to tell it, in order that you, in whose hands the verdict lies, may hear all the facts before you reach the conclusion regarding us which may seem to you best.
§ 53
ὧν δὲ μέλλω λέγειν, οὗτος αἴτιός ἐστιν οὐκ ἐθέλων ἐν τοῖς οἰκείοις περὶ τούτων πρός με διαλύσασθαι, ἀλλʼ ἀναισχυντῶν. Ὀλυμπιόδωρος γὰρ οὑτοσί, ὦ ἄνδρες δικασταί, γυναῖκα μὲν ἀστὴν κατὰ τοὺς νόμους τοὺς ὑμετέρους οὐδεπώποτε ἔγημεν, οὐδʼ εἰσὶν αὐτῷ παῖδες οὐδὲ ἐγένοντο, ἑταίραν δὲ λυσάμενος ἔνδον ἔχει, καὶ αὕτη ἐστὶν ἡ λυμαινομένη ἅπαντας ἡμᾶς καὶ ποιοῦσα τουτονὶ περαιτέρω μαίνεσθαι.
For my mentioning the things which I am about to tell you this fellow is himself to blame, since he refused to settle our differences among our relatives, but chose to brazen the matter out. For you must know, men of the jury, that this fellow Olympiodorus has never married an Athenian woman in accordance with your laws; he has no children nor has ever had any, but he keeps in his house a mistress whose freedom he had purchased, and it is she who is the ruin of us all and who drives the man on to a higher pitch of madness.
§ 54
πῶς γὰρ οὐ μαίνεται ὅστις οἴεται δεῖν, ἃ μὲν ὡμολόγησεν καὶ συνέθετο ἑκὼν πρὸς ἑκόντα καὶ ὤμοσεν, τούτων μὲν μηδʼ ὁτιοῦν ποιεῖν, καὶ ταῦτα ἐμοῦ σπουδάζοντος οὐχ ὑπὲρ ἐμαυτοῦ μόνον, ἀλλὰ καὶ ὑπὲρ τῆς τούτου ἀδελφῆς τῆς ὁμοπατρίας καὶ ὁμομητρίας, ἣ ἐμοὶ συνοικεῖ, καὶ ὑπὲρ τῆς τούτου ἀδελφιδῆς, θυγατρὸς δὲ ἐμῆς; αὗται γάρ εἰσιν αἱ ἀδικούμεναι οὐχ ἧττον ἐμοῦ, ἀλλὰ καὶ μᾶλλον.
Is it not indeed a proof of his madness that he refuses to do anything whatever that was stipulated in the agreement which was entered into with his full consent and with my own, and which was confirmed by an oath?—especially when I am striving, not in my own interest only, but in the interest of her to whom I am married, his own sister, born of the same father and the same mother, and in the interest of his niece, my daughter. For they are being wronged not less than I, but even more.
§ 55
πῶς γὰρ οὐκ ἀδικοῦνται ἢ πῶς οὐ δεινὰ πάσχουσιν, ἐπειδὰν ὁρῶσι τὴν μὲν τούτου ἑταίραν περαιτέρω τοῦ καλῶς ἔχοντος καὶ χρυσία πολλὰ ἔχουσαν καὶ ἱμάτια καλά, καὶ ἐξόδους λαμπρὰς ἐξιοῦσαν, καὶ ὑβρίζουσαν ἐκ τῶν ἡμετέρων, αὐταὶ δὲ καταδεεστέρως περὶ ταῦτα ἔχωσιν ἅπαντα, πῶς οὐκ ἐκεῖναι μᾶλλον ἔτι ἀδικοῦνται ἢ ἐγώ; οὗτος δὲ πῶς οὐ καταφανῶς μαίνεται καὶ παραφρονεῖ, τοιαῦτα περὶ αὑτοῦ βουλευόμενος; ἵνα δὲ μὴ φάσκῃ, ὦ ἄνδρες δικασταί, ἐπὶ διαβολῇ ταῦτα λέγειν με τοῦ ἀγῶνος ἕνεκα τουτουί, μαρτυρίαν ὑμῖν ἀναγνώσεται τῶν τούτου οἰκείων καὶ ἐμῶν. ΜΑΡΤΥΡΙΑ.
Can anyone, indeed, say that they are not wronged and are not suffering outrageous treatment, when they see this fellow’s mistress, in defiance of all decency, decked out with masses of jewels and with fine raiment, going abroad in splendid state and flaunting the luxury purchased with what is ours, while they are themselves too poor to enjoy such things? Are they not suffering a wrong even greater than my own? And in adopting such a manner of life is not Olympiodorus not manifestly mad and beside himself? Now, that he may not claim, men of the jury, that I am speaking thus with a view to slandering him because of this suit, the clerk shall read you a deposition from his relatives and mine. The Deposition
§ 56
Ὀλυμπιόδωρος μὲν οὑτοσὶ τοιοῦτός ἐστιν ἄνθρωπος, οὐ μόνον ἄδικος, ἀλλὰ καὶ μελαγχολᾶν δοκῶν ἅπασιν τοῖς οἰκείοις καὶ τοῖς γνωρίμοις τῇ προαιρέσει τοῦ βίου, καὶ ὅπερ Σόλων ὁ νομοθέτης λέγει, παραφρονῶν ὡς οὐδεὶς πώποτε παρεφρόνησεν ἀνθρώπων, γυναικὶ πειθόμενος πόρνῃ. καὶ ἄκυρά γε ταῦτα πάντα ἐνομοθέτησεν εἶναι ὁ Σόλων, ὅ τι ἄν τις γυναικὶ πειθόμενος πράττῃ, ἄλλως τε καὶ τοιαύτῃ.
The defendant Olympiodorus, then, is a person of this sort. He is not only dishonest, but in the opinion of all his relatives and friends is proved by the manner of life which he has adopted to be mentally deranged; to use the language of the lawgiver Solon, he is beside himself as no other man ever was, for he is under the influence of a woman who is a harlot. And Solon established a law that all acts shall be null and void which are done by anyone under the influence of a woman, especially of a woman of her stamp.
§ 57
περὶ μὲν οὖν τούτων καλῶς ὁ νομοθέτης ἐπεμελήθη, ἐγὼ δὲ ὑμῶν δέομαι, καὶ οὐ μόνον ἐγώ, ἀλλὰ καὶ ἡ ἐμὴ γυνή, Ὀλυμπιοδώρου δὲ τουτουὶ ἀδελφή, καὶ ἡ θυγάτηρ ἡ ἐμή, Ὀλυμπιοδώρου δὲ τουτουὶ ἀδελφιδῆ, ἱκετεύομεν ὑμᾶς καὶ ἀντιβολοῦμεν, ὦ ἄνδρες δικασταί, ἅπαντες ἡμεῖς (νομίσατε γὰρ ἐκείνας ἐνθάδε παρεῖναι)
In this matter the lawgiver made wise provision; and I entreat you—and not I only, but my wife also, the sister of this Olympiodorus, and my daughter, his niece,—we all beg and implore you, men of the jury, (for I would have you imagine that these women are here present before you),
§ 58
μάλιστα μὲν τουτονὶ Ὀλυμπιόδωρον πεῖσαι μὴ ἀδικεῖν ἡμᾶς, ἐὰν δʼ ἄρα μὴ ʼθέλῃ πείθεσθαι, ὑμᾶς μεμνημένους ἁπάντων τῶν εἰρημένων ψηφίζεσθαι ὅ τι ἂν ὑμῖν δοκῇ βέλτιστον καὶ δικαιότατον εἶναι. καὶ ταῦτα ποιοῦντες τά τε δίκαια γνώσεσθε καὶ τὰ συμφέροντα ἡμῖν ἅπασιν, οὐχ ἥκιστα δὲ Ὀλυμπιοδώρῳ αὐτῷ τουτῳί.
if it be possible, to prevail upon this fellow Olympiodorus not to do us wrong, but if he refuses, and you cannot prevail upon him, then to bear in mind all that has been said and give whatever verdict shall seem to you best and most in accordance with justice. If you do this, you will reach a decision that is fair and one that is to the advantage of us all, and especially to the advantage of this fellow Olympiodorus himself.
Apollodorus Against Timotheus · urn:cts:greekLit:tlg0014.tlg049 · Greek: πρὸς Τιμόθεον ὑπὲρ χρέως — tlg0014.tlg049.perseus-grc2 · English: Apollodorus Against Timotheus — trans. Augustus Taber Murray — tlg0014.tlg049.perseus-eng2
§ 1
μηδενὶ ὑμῶν ἄπιστον γενέσθω, ὦ ἄνδρες δικασταί, εἰ Τιμόθεος ὀφείλων ἀργύριον τῷ πατρὶ τῷ ἐμῷ φεύγει νῦν ὑπʼ ἐμοῦ ταύτην τὴν δίκην. ἀλλʼ ἐπειδὰν ὑμᾶς ἀναμνήσω τόν τε καιρὸν ἐν ᾧ τὸ συμβόλαιον ἐγένετο, καὶ τὰ συμβάντα τούτῳ ἐν ἐκείνῳ τῷ χρόνῳ, καὶ εἰς ὅσην ἀπορίαν κατέστη οὗτος, τότε ἡγήσεσθε τὸν μὲν πατέρα τὸν ἐμὸν βέλτιστον γενέσθαι περὶ Τιμόθεον, τοῦτον δὲ οὐ μόνον ἀχάριστον εἶναι, ἀλλὰ καὶ ἀδικώτατον πάντων ἀνθρώπων,
Let no one of you think, men of the jury, that it is a thing beyond belief that Timotheus should have owed money to my father and is now being prosecuted by me in this suit. On the contrary, when I have called to your minds the occasion on which the loan was contracted and the events in which the defendant was at that time involved and the straits to which he was reduced, you will then hold that my father was most generous to Timotheus, and that the defendant is not only ungrateful, but is the most dishonest of humankind;
§ 2
ὅς γε τυχὼν παρὰ τοῦ πατρὸς τοῦ ἐμοῦ ὅσων ἐδεήθη καὶ λαβὼν ἀργύριον ἀπὸ τῆς τραπέζης, ἐν πολλῇ ἀπορίᾳ ὢν κἀν κινδύνοις τοῖς μεγίστοις καθεστηκὼς περὶ τῆς ψυχῆς, οὐ μόνον οὐκ ἀπέδωκε χάριν, ἀλλὰ καὶ τὸ δοθὲν ἀποστερεῖ με. καίτοι σφαλέντος μὲν τούτου ἀπώλλυτο καὶ τῷ πατρὶ τῷ ἐμῷ τὸ συμβόλαιον· οὔτε γὰρ ἐπʼ ἐνεχύρῳ οὔτε μετὰ μαρτύρων ἔδωκεν· σωθέντος δὲ ἐπὶ τούτῳ ἐγίγνετο, ὁπότε βούλοιτο εὐπορήσας ἡμῖν ἀποδοῦναι.
for he got from my father all that he asked, and received from the bank money at a time when he was in great need and when he was in grievous danger of losing his life; yet he has not only made no return, but even seeks to rob me of the money which was granted him. And yet, if matters had gone badly with Timotheus, my father’s money, too, was lost, for he lent it without security and without witnesses; but, if the defendant got off safe, it rested with him to choose when, having the funds available, he should pay us back.
§ 3
ἀλλʼ ὅμως, ὦ ἄνδρες δικασταί, οὐ περὶ πλείονος ἐποιήσατο ὁ πατὴρ περιουσίαν χρημάτων μᾶλλον ἢ οὐ Τιμοθέῳ ὑπηρετῆσαι ὧν ἐδεήθη αὐτοῦ, ἐν ἀπορίᾳ ὄντι. ᾤετο μὲν οὖν, ὦ ἄνδρες δικασταί, ὁ πατήρ, εἰ σωθείη Τιμόθεος τότε ἐξ ἐκείνων τῶν κινδύνων καὶ ἀφίκοιτο οἴκαδε παρὰ βασιλέως, εὐπορωτέρου γενομένου τούτου ἢ ὡς τότε διέκειτο, οὐ μόνον τὰ ἑαυτοῦ κομιεῖσθαι, ἀλλὰ καὶ ἄλλου εἴ του δέοιτο πρὸς Τιμόθεον πρᾶξαι ὑπάρξειν αὑτῷ.
But for all that, men of the jury, my father did not count the holding of large sums of money as important a matter as to supply Timotheus with what he needed in the time of his distress. No, my father thought, men of the jury, that, if Timotheus then got safely out of those dangers and returned home from the service of the king, when the defendant was in better circumstances than at the time, he would not only recover his money, but would be in a position to obtain whatever else he might wish from Timotheus.
§ 4
ἐπειδὴ δὲ οὐχ ὡς ἐκεῖνος ᾠήθη συμβέβηκεν, ἀλλʼ ἃ μετὰ χάριτος ἔλαβεν Τιμόθεος ἀπὸ τῆς τραπέζης δεηθεὶς τοῦ πατρὸς τοῦ ἐμοῦ, ταῦτα διʼ ἔχθρας καὶ δίκης τετελευτηκότος ἐκείνου ἐξελεγχθεὶς μὲν ὡς ὀφείλει οἴεται δεῖν ἀποδοῦναι, ἐὰν δὲ δύνηται ὑμᾶς πεῖσαι ὡς οὐκ ὀφείλει, ἐξαπατήσας τῷ λόγῳ, ἀποστερῆσαι ἡμᾶς τῶν χρημάτων, ἀναγκαῖόν μοι δοκεῖ εἶναι ἐξ ἀρχῆς ἅπαντα διηγήσασθαι ὑμῖν, τά τε ὀφειλόμενα, καὶ εἰς ὅ τι ἕκαστον αὐτῶν κατεχρήσατο, καὶ τοὺς χρόνους ἐν οἷς τὸ συμβόλαιον ἐγένετο.
But as matters have not turned out as my father expected, since the money which Timotheus asked of my father and gratefully received from the bank he is determined, now that my father is dead, to pay back only if forced to do so by hostile legal procedure, and by convincing proof of his indebtedness, and, if he can convince you by deceitful arguments that he is not liable, to rob us of the money—I count it necessary to inform you fully of everything from the beginning: the several loans, the purpose for which he expended each sum, and the dates at which the obligations were contracted.
§ 5
θαυμάσῃ δὲ μηδεὶς ὑμῶν εἰ ἀκριβῶς ἴσμεν· οἱ γὰρ τραπεζῖται εἰώθασιν ὑπομνήματα γράφεσθαι ὧν τε διδόασιν χρημάτων καὶ εἰς ὅ τι καὶ ὧν ἄν τις τιθῆται, ἵνα ᾖ αὐτοῖς γνώριμα τά τε ληφθέντα καὶ τὰ τεθέντα πρὸς τοὺς λογισμούς.
And let no one of you wonder that I have accurate knowledge of these matters; for bankers are accustomed to write out memoranda of the sums which they lend, the purposes for which funds are desired, and the payments which a borrower makes, in order that his receipts and his payments may be known to them for their accounts.
§ 6
ἐπὶ Σωκρατίδου γὰρ ἄρχοντος μουνιχιῶνος μηνὸς μέλλων ἐκπλεῖν τὸν ὕστερον ἔκπλουν Τιμόθεος οὑτοσί, περὶ ἀναγωγὴν ἤδη ὢν ἐν τῷ Πειραιεῖ, προσδεηθεὶς ἀργυρίου, προσελθὼν τῷ πατρὶ τῷ ἐμῷ ἐν τῷ λιμένι, ἐκέλευσεν αὐτὸν χρῆσαι χιλίας τριακοσίας πεντήκοντα μίαν δύʼ ὀβολώ· τοσούτου γὰρ ἔφη προσδεῖσθαι· καὶ δοῦναι ἐκέλευσεν Ἀντιμάχῳ τῷ ταμίᾳ τῷ ἑαυτοῦ, ὃς τούτῳ διῴκει τότε πάντα.
It was then, in the archonship of Socratidas, in the month Munichion, when the defendant Timotheus was about to sail on his second expedition and was already in the Peiraeus on the point of putting to sea, that, being in want of money, he came to my father in the port and urged him to lend him one thousand three hundred and fifty-one drachmae two obols, declaring that he needed that additional sum; and he bade him give the money to his treasurer Antimachus, who at that time managed everything for him.
§ 7
καὶ ὁ μὲν δανεισάμενος τὸ ἀργύριον παρὰ τοῦ πατρὸς τοῦ ἐμοῦ Τιμόθεος ἦν καὶ κελεύσας δοῦναι Ἀντιμάχῳ τῷ ταμίᾳ τῷ ἑαυτοῦ, ὁ δὲ λαβὼν τὸ ἀργύριον ἀπὸ τῆς τραπέζης παρὰ Φορμίωνος Αὐτόνομος, ὅσπερ Ἀντιμάχῳ διετέλει γραμματεύων τὸν ἅπαντα χρόνον.
It was Timotheus who borrowed the money from my father, and who bade him give it to his treasurer Antimachus, but the one who received the money from Phormio at the bank was Autonomus, who throughout all that time served as secretary to Antimachus.
§ 8
δοθέντος τοίνυν τοῦ ἀργυρίου τούτου ἐγράψατο μὲν ὀφείλοντα τὸν κελεύσαντα χρῆσαι Τιμόθεον, ὑπόμνημα δὲ ἐγράψατο, ᾧ τε οὗτος ἐκέλευσε δοῦναι, Ἀντιμάχῳ, καὶ ὃν ὁ Ἀντίμαχος συνέπεμψεν ἐπὶ τὴν τράπεζαν ληψόμενον τὸ ἀργύριον, τὸν Αὐτόνομον, τὰς χιλίας τριακοσίας δραχμὰς καὶ πεντήκοντα καὶ μίαν καὶ δύʼ ὀβολώ. τὸ μὲν τοίνυν πρῶτον χρέως, ὃ ἐκπλέων ἔλαβεν στρατηγῶν τὸ ὕστερον, τοσοῦτον ὀφείλει.
When, therefore, the money was paid out, the bank recorded as debtor Timotheus, who had requested the loan, but made a memorandum in the name of Antimachus, to whom Timotheus had ordered the money to be paid, and also named Autonomus, whom Antimachus had sent to the bank to receive the money, the amount being one thousand three hundred and fifty-one drachmae two obols. The first loan, then, which Timotheus contracted at the time of his going to sea, when he was serving as general the second time, was for this amount.
§ 9
ἐπειδὴ δὲ ἀπεχειροτονήθη μὲν ὑφʼ ὑμῶν στρατηγὸς διὰ τὸ μὴ περιπλεῦσαι Πελοπόννησον, ἐπὶ κρίσει δὲ παρεδέδοτο εἰς τὸν δῆμον αἰτίας τῆς μεγίστης τυχών, ἐφειστήκει δὲ αὐτῷ Καλλίστρατος καὶ Ἰφικράτης, τῷ τε πράττειν καὶ εἰπεῖν δυνάμενοι, οὕτω δὲ διέθεσαν ὑμᾶς κατηγοροῦντες τούτου αὐτοί τε καὶ οἱ συναγορεύοντες αὐτοῖς,
Again, when you had removed him from his command as general because he failed to sail round the Peloponnesus, and he had been given over to the popular assembly for trial under a very heavy charge, when he was being prosecuted by Callistratus and Iphicrates, men of power both in action and in speech, and they and their fellow-pleaders so influenced your minds by their accusations against him
§ 10
ὥστε Ἀντίμαχον μὲν ταμίαν ὄντα καὶ πιστότατα διακείμενον τούτῳ κρίναντες ἐν τῷ δήμῳ ἀπεκτείνατε καὶ τὴν οὐσίαν αὐτοῦ ἐδημεύσατε, αὐτὸν δὲ τοῦτον ἐξαιτουμένων τῶν ἐπιτηδείων καὶ οἰκείων αὐτοῦ ἁπάντων, ἔτι δὲ καὶ Ἀλκέτου καὶ Ἰάσονος, συμμάχων ὄντων ὑμῖν, μόλις μὲν ἐπείσθητε ἀφεῖναι, στρατηγοῦντα δὲ αὐτὸν ἐπαύσατε,—
that you condemned and put to death Antimachus, his treasurer and a man most devoted to him,—yes, and confiscated his property; while Timotheus himself, thanks to the intercession of all his friends and relatives, and also of Alcetas and Jason, who were allies of yours, you were reluctantly induced to pardon, but you deposed him from his command;—
§ 11
ἐν τοιαύταις δὲ ὢν διαβολαῖς καὶ ἀπορίᾳ χρημάτων πολλῇ (ἡ μὲν γὰρ οὐσία ὑπόχρεως ἦν ἅπασα, καὶ ὅροι αὐτῆς ἕστασαν, καὶ ἄλλοι ἐκράτουν· ὁ μὲν ἐν πεδίῳ ἀγρὸς ἀποτίμημα τῷ παιδὶ τῷ Εὐμηλίδου καθειστήκει, ἑξήκοντα δὲ τριηράρχοις τοῖς συνεκπλεύσασιν αὐτῷ ἑπτὰ μνῶν ἑκάστῳ ἡ ἄλλη οὐσία ὑπέκειτο, ἃς οὗτος αὐτοὺς στρατηγῶν ἠνάγκασε τοῖς ναύταις τροφὴν διαδοῦναι·
such were the charges under which he lay, and he was in desperate need of money. For all his property had been mortgaged, pillars had been set up on it, and other people were in control. His farm in the plain had been taken over as security by the son of Eumelidas; the rest of his property was mortgaged, for seven minae each, to the sixty trierarchs who set out on the voyage with him, which money he as admiral had forced them to distribute among their crews for maintenance.
§ 12
ἐπειδὴ δὲ ἀποχειροτονηθεὶς ἐν τῷ λόγῳ ἀπήνεγκεν ἐκ τῶν στρατιωτικῶν χρημάτων αὐτὸς δεδωκὼς εἰς τὰς ναῦς τὰς ἑπτὰ μνᾶς ταύτας τότε, φοβούμενος μὴ καταμαρτυρήσωσιν αὑτοῦ οἱ τριήραρχοι καὶ ἐξελέγχηται ψευδόμενος, δάνεισμα ποιεῖται ἰδίᾳ παρʼ ἑκάστου αὐτῶν τὰς ἑπτὰ μνᾶς καὶ ὑποτίθησιν αὐτοῖς τὴν οὐσίαν, ἃς νῦν αὐτοὺς ἀποστερεῖ καὶ τοὺς ὅρους ἀνέσπακεν),
When he was deposed, he reported in the account which he rendered, that he had at that time himself given those seven minae for the ships from the military fund, but, fearing lest the trierarchs should give evidence against him and he should be convicted of lying, he borrowed privately from each one of them seven minae, and gave them a mortgage on his property. Yet he is now seeking to rob them of this money, and he has dug up the pillars.
§ 13
πανταχόθεν δὲ ἀπορούμενος, καὶ ἐν ἀγῶνι τῷ μεγίστῳ καθεστηκὼς περὶ τοῦ σώματος διὰ τὸ συμβεβηκέναι τῇ πόλει τοιαῦτα πράγματα, ἄμισθον μὲν τὸ στράτευμα καταλελύσθαι ἐν Καλαυρείᾳ, πολιορκεῖσθαι δὲ τοὺς περὶ Πελοπόννησον συμμάχους ὑπὸ Λακεδαιμονίων, κατηγορούντων δὲ τοῦτον αἴτιον εἶναι τῆς παρούσης ἀτυχίας Ἰφικράτους καὶ Καλλιστράτου, ἔτι δὲ τῶν ἀφικνουμένων ἀπὸ στρατεύματος ἀπαγγελλόντων ἐν τῷ δήμῳ τὴν παροῦσαν ἔνδειαν καὶ ἀπορίαν, τὰ δὲ καὶ διʼ ἐπιστολῶν ἑκάστου πυνθανομένου παρὰ τῶν οἰκείων καὶ ἐπιτηδείων ὡς διέκειντο (ὧν ἀκούοντες ὑμεῖς ἐν τῷ δήμῳ τότε ἀναμνήσθητε πῶς ἕκαστος περὶ αὐτοῦ τὴν γνώμην εἶχεν·
He was hard pressed on every side, his life was in extreme danger because of the gravity of the misfortunes which had befallen the state, the army in Calaureia had been broken up for want of pay, the allies around Peloponnesus were being besieged by the Lacedaemonians, Iphicrates and Callistratus were accusing him of being responsible for the present disaster, and, furthermore, those who came from the army were reporting before the assembly the distress and need that existed, and at the same time individuals kept receiving word from their relatives and friends telling of their plight. These things you all heard in the popular assembly at that time, and you remember how each man of you felt toward him; you are not without knowledge of what people were saying.
§ 14
οὐ γὰρ ἀγνοεῖτε τὰ λεγόμενα), μέλλων τοίνυν καταπλεῖν ἐπὶ τὴν κρίσιν, ἐν Καλαυρείᾳ δανείζεται χιλίας δραχμὰς παρὰ Ἀντιφάνους τοῦ Λαμπτρέως, ὃς ἐπέπλει ταμίας Φιλίππῳ τῷ ναυκλήρῳ, ἵνα διαδοίη τοῖς Βοιωτίοις τριηράρχοις, καὶ παραμένωσιν ἕως ἂν αὐτῷ ἡ κρίσις γένηται, καὶ μὴ καταλυθεισῶν πρότερον τῶν Βοιωτίων τριήρων καὶ διαπελθόντων τῶν στρατιωτῶν μᾶλλον αὐτῷ ὀργίζησθε ὑμεῖς.
Well, then, when he was on the point of sailing home for his trial, the defendant, while still in Calaureia, borrowed from Antiphanes of Lamptrae, who sailed with Philip the shipowner as his treasurer, the sum of one thousand drachmae to distribute among the Boeotian trierarchs, that they might remain with the fleet until his trial should come off, for fear lest, if the Boeotian fleet should first be broken up and the troops scattered here and there to their homes, you might be the more incensed against him.
§ 15
οἱ μὲν γὰρ πολῖται ἠνείχοντο κακοπαθοῦντες καὶ παρέμενον· οἱ δὲ Βοιωτοὶ οὐκ ἔφασαν παραμενεῖν, εἰ μή τις αὐτοῖς τὴν καθʼ ἡμέραν τροφὴν δώσει. τότε οὖν ἀναγκαζόμενος δανείζεται τὰς χιλίας δραχμὰς παρὰ τοῦ Ἀντιφάνους, ὃς ἐπέπλει ταμιεύων Φιλίππῳ τῷ ναυκλήρῳ, καὶ δίδωσι τῷ Βοιωτίῳ ἄρχοντι τῶν νεῶν.
For although our countrymen endured their privations and remained at their posts, the Boeotians declared that they would not stay, unless somebody should furnish them with their daily rations. Under stress of necessity, then, at that time he borrowed the thousand drachmae from Antiphanes, who sailed with Philip, the shipowner, as his treasurer, and gave them to the admiral of the Boeotian fleet.
§ 16
ἐπειδὴ δὲ ἀφίκετο δεῦρο, ἀπῄτουν αὐτὸν ὅ τε Φίλιππος καὶ Ἀντιφάνης τὰς χιλίας δραχμὰς ἃς ἐδανείσατο ἐν Καλαυρείᾳ, καὶ ἠγανάκτουν ὅτι οὐ ταχὺ ἀπελάμβανον. φοβούμενος δὲ οὗτος τοὺς ἐχθροὺς τοὺς ἑαυτοῦ, μὴ πύθοιντο ὅτι, ἃς ἐν τῷ λόγῳ ἀπήνεγκεν χιλίας δραχμὰς δεδωκὼς εἰς τὰς Βοιωτίας ναῦς ἐκ τῶν στρατιωτικῶν χρημάτων,
But when he got back to Athens, both Philip and Antiphanes demanded of him the thousand drachmae which he had borrowed in Calaureia, and were angry at not receiving their money at once. Timotheus, then, fearing that his enemies might learn that the thousand drachmae, which in his report he stated he had paid for the Boeotian fleet out of the military fund, had in fact been lent by Philip, who could not get them back,
§ 17
ταύτας Φίλιππος δανείσας ἀποστερεῖται, καὶ ἅμα δεδιὼς τὸν Φίλιππον, μὴ καταμαρτυροίη αὑτοῦ ἐν τῷ ἀγῶνι, προσελθὼν τῷ πατρὶ τῷ ἐμῷ ἐδεήθη ἀπαλλάξαι τὸν Φίλιππον καὶ χρῆσαι αὑτῷ τὰς χιλίας δραχμάς, ἵνα ἀποδοίη Φιλίππῳ. ὁρῶν δὲ ὁ πατὴρ ὁ ἐμὸς τό τε μέγεθος τοῦ ἀγῶνος ἡλίκον ἦν τούτῳ, καὶ ὡς ἠπορεῖτο οὗτος, καὶ ἐλεῶν αὐτόν, προσαγαγὼν πρὸς τὴν τράπεζαν ἐκέλευσεν ἀποδοῦναι Φιλίππῳ χιλίας δραχμὰς τὸν Φορμίωνα τὸν ἐπικαθήμενον ἐπὶ τῇ τραπέζῃ, καὶ γράψαι ὀφείλοντα Τιμόθεον.
and fearing also that Philip might give testimony against him at his trial, came to my father and begged him to settle with Philip, and to lend him the thousand drachmae to pay Philip. And my father, seeing the seriousness of the trial in which the defendant was involved, and in what plight he was, felt pity for him, and, taking him to the bank, bade Phormio, who was cashier, to pay Philip the thousand drachmae, and to enter on the books Timotheus as owing that amount.
§ 18
καὶ ταῦτα ὅτι ἀληθῆ ἐστιν, τὸν δόντα τὸ ἀργύριον Φορμίωνα ὑμῖν μάρτυρα παρέξομαι, ἐπειδὰν καὶ περὶ τοῦ ἄλλου συμβολαίου διηγήσωμαι ὑμῖν, ἵνα τῇ αὐτῇ μαρτυρίᾳ περὶ ὅλου τοῦ χρέως ἀκούσαντες εἰδῆτε ὅτι ἀληθῆ λέγω. καλῶ δʼ ὑμῖν καὶ τὸν Ἀντιφάνην τὸν δανείσαντα τὸ ἀργύριον τούτῳ, τὰς χιλίας δραχμάς, ἐν Καλαυρείᾳ, καὶ παρόντα ὅτε ἀπέλαβε Φίλιππος τὸ ἀργύριον παρὰ τοῦ πατρὸς τοῦ ἐμοῦ ἐνθάδε.
To prove that these statements are true, I shall bring forward Phormio, who paid the money, as a witness, as soon as I shall have explained to you the other loan, in order that, being informed through the same deposition about the whole of the debt, you may know that I am speaking the truth. I shall also call before you Antiphanes, who lent the sum of one thousand drachmae to the defendant in Calaureia, and who was present when Philip received payment of the money from my father here in Athens.
§ 19
τοῦ μὲν γὰρ μαρτυρίαν με ἐμβαλέσθαι πρὸς τὸν διαιτητὴν παρεκρούσατο, φάσκων ἀεί μοι μαρτυρήσειν εἰς τὴν κυρίαν· ἐπειδὴ δὲ ἡ δίαιτα ἦν, προσκληθεὶς ἀπὸ τῆς οἰκίας (οὐ γὰρ ἦν φανερός), ἔλιπε τὴν μαρτυρίαν πεισθεὶς ὑπὸ τούτου. τιθέντος δέ μου αὐτῷ τὴν δραχμὴν τοῦ λιπομαρτυρίου κατὰ τὸν νόμον, ὁ διαιτητὴς οὐ κατεδιῄτα, ἀλλʼ ἀπιὼν ᾤχετο ἀποδιαιτήσας τούτου τὴν δίαιταν, ἑσπέρας ἤδη οὔσης.
That I did not put the deposition in the box before the arbitrator was due to a trick of Antiphanes, who kept saying that he would give evidence for me on the day set for the decision; but when the hearing was in progress before the arbitrator, although he was summoned from his house (for he was nowhere to be seen), he was persuaded by Timotheus to fail to appear as a witness. On my depositing a drachma in his name on a charge of failing to appear, as the law prescribes, the arbitrator did not make an award against the defendant, but decided in his favor, and then went off, for it was already late.
§ 20
νυνὶ δὲ τῷ Ἀντιφάνει εἴληχα βλάβης ἰδίαν δίκην, ὅτι μοι οὔτʼ ἐμαρτύρησεν οὔτʼ ἐξωμόσατο κατὰ τὸν νόμον. καὶ ἀξιῶ αὐτὸν ἀναβάντα εἰπεῖν ἐναντίον ὑμῶν διομοσάμενον, πρῶτον μὲν εἰ ἐδάνεισε Τιμοθέῳ ἐν Καλαυρείᾳ χιλίας δραχμάς, δεύτερον δʼ εἰ παρὰ τοῦ πατρὸς Φίλιππος ἀπέλαβεν ἐνθάδε τοῦτο τὸ ἀργύριον.
Now, however, I have entered suit on my own account for damages against Antiphanes because he neither gave testimony for me, nor asked under oath for a postponement, as the law provides. And I demand of him that he get up and state under oath before you, first, whether he lent Timotheus a thousand drachmae in Calaureia, and secondly, whether Philip received here payment of that sum from my father.
§ 21
σχεδὸν μὲν οὖν καὶ αὐτὸς οὗτος ὡμολόγει πρὸς τῷ διαιτητῇ ἀποδοῦναι τῷ Φιλίππῳ τὸν πατέρα τὸν ἐμὸν τὰς χιλίας δραχμάς, οὐ μέντοι αὑτῷ γέ φησιν δανεῖσαι, ἀλλὰ τῷ Βοιωτίῳ ναυάρχῳ, καὶ ὑποθεῖναί φησιν αὐτὸν τούτου τοῦ ἀργυρίου χαλκόν. ὡς δὲ οὐκ ἀληθῆ ἔλεγεν, ἀλλʼ αὐτὸς δανεισάμενος ἀποστερεῖ, ἐγὼ ὑμᾶς διδάξω, ἐπειδὰν καὶ περὶ τῶν ἄλλων ὧν ὀφείλει καθʼ ἕκαστον ὑμῖν διηγήσωμαι.
The defendant himself practically admitted before the arbitrator that my father paid Philip the thousand drachmae; but he declared that it was not to him (Timotheus) that my father lent the money, but to the Boeotian admiral, who, he alleges, gave some copper as security for the sum. However, that in this he was not stating the truth, but that he borrowed the money himself and is seeking to avoid payment, I shall prove to you, when I shall have informed you in detail regarding his other debts also.
§ 22
ἀφικομένου γὰρ Ἀλκέτου καὶ Ἰάσονος ὡς τοῦτον ἐν τῷ μαιμακτηριῶνι μηνὶ τῷ ἐπʼ Ἀστείου ἄρχοντος ἐπὶ τὸν ἀγῶνα τὸν τούτου, βοηθησόντων αὐτῷ, καὶ καταγομένων εἰς τὴν οἰκίαν τὴν ἐν Πειραιεῖ τὴν ἐν τῇ Ἱπποδαμείᾳ ἑσπέρας ἤδη οὔσης, ἀπορούμενος ὑποδέξασθαι αὐτούς, πέμψας ὡς τὸν πατέρα τὸν ἐμὸν Αἰσχρίωνα τὸν ἀκόλουθον τὸν αὑτοῦ, ἐκέλευσεν αἰτήσασθαι στρώματα καὶ ἱμάτια καὶ φιάλας ἀργυρᾶς δύο, καὶ μνᾶν ἀργυρίου δανείσασθαι.
In the month Maimacterion in the archonship of Asteius, Alcetas and Jason came to visit Timotheus to be present at his trial and give him their support, and they arrived at his house in Peiraeus in the Hippodameia when it was already evening. Being at a loss how to entertain them, he sent his body servant Aeschrion to my father and bade him ask for the loan of some bedding and cloaks and two silver bowls and to borrow a mina of silver.
§ 23
ἀκούσας δὲ ὁ πατὴρ ὁ ἐμὸς τοῦ Αἰσχρίωνος τοῦ ἀκολούθου τοῦ τούτου τούς τε ἀφιγμένους καὶ τὴν χρείαν εἰς ἣν ᾐτεῖτο, ἐφʼ ἅ τε ἦλθεν ἔχρησεν, καὶ τὴν μνᾶν τοῦ ἀργυρίου, ἣν ἐδανείζετο, ἐδάνεισεν. ἀπολελυμένῳ τοίνυν τῆς αἰτίας πολλὴ συνέβαινεν αὐτῷ μετὰ ταῦτα χρημάτων ἀπορία εἴς τε τὰς ἰδίας χρείας καὶ εἰς τὰς δημοσίας εἰσφοράς, ἃ ὁρῶν ὁ πατὴρ ὁ ἐμὸς οὐκ ἐτόλμα τοῦτον εὐθὺς ἀπαιτεῖν τὸ ἀργύριον·
And my father, hearing from Aeschrion, the body-servant of the defendant, that they had arrived and the urgent need for which the request was made, both supplied the objects for which the slave had come and lent the mina of silver which he asked to borrow. Well, when he had been acquitted of the charge, the defendant found himself in sore straits for money to pay his private debts and the taxes to the state, and my father, seeing this, did not venture to demand repayment of the money at once;
§ 24
οὔτε γὰρ ἂν τοῦτον εὐπορήσανθʼ ἡγεῖτο ἀδικῆσαι αὑτόν, οὔτʼ ἂν αὐτὸς ἀποροῦντα τοῦτον ἔχειν ὁπόθεν εἰσπράξειεν. ἐπειδὴ τοίνυν ἀπῆλθον ὅ τε Ἀλκέτας καὶ ὁ Ἰάσων, τὰ μὲν στρώματα καὶ τὰ ἱμάτια πάλιν ἀπήνεγκεν ὁ Αἰσχρίων ὁ ἀκόλουθος ὁ τούτου, τὰς δὲ φιάλας τὰς δύο οὐκ ἀπήνεγκεν, ἃς ᾐτήσατο ὅτεπερ καὶ τὰ στρώματα καὶ τὴν μνᾶν τοῦ ἀργυρίου ἐδανείσατο, ἀφικομένων ὡς τοῦτον Ἀλκέτου καὶ Ἰάσονος.
for, while he did not think that Timotheus would defraud him when he had the means to pay, he did not himself see any way to exact payment from him when he was without means. So, after the departure of Alcetas and Jason, Aeschrion, the defendant’s body-servant, brought back the bedding and the cloaks, but he did not return the two bowls, for which he had asked at the time he borrowed the bedding and the mina of silver., when Alcetas and Jason arrived at the defendant’s house.
§ 25
μέλλων τοίνυν ἀποδημεῖν ὡς βασιλέα, καὶ διαπραξάμενος ἐκπλεῦσαι ὡς βασιλεῖ στρατηγήσων τὸν ἐπʼ Αἴγυπτον πόλεμον, ἵνα μὴ δῷ ἐνθάδε λόγον καὶ εὐθύνας τῆς στρατηγίας, μεταπεμψάμενος τὸν πατέρα τὸν ἐμὸν εἰς τὸ Παράλιον τῶν τε προϋπηργμένων εἰς αὑτὸν ἐπῄνει,
Then, when he was about to leave the country to take service with the king, and had arranged to sail as the king’s general to carry on the Egyptian war, in order that he might not have to submit an account and vouchers for his military administration here, he sent for my father to come to the Paralion, thanked him for his former services to him,
§ 26
καὶ ἐδεῖτο αὐτοῦ συστήσας Φιλώνδαν, ἄνδρα τὸ μὲν γένος Μεγαρέα, μετοικοῦντα δʼ Ἀθήνησιν, πιστῶς δὲ τούτῳ διακείμενον καὶ ὑπηρετοῦντα ἐν ἐκείνῳ τῷ χρόνῳ, ἐπειδὰν ἀφίκηται ἐκ Μακεδονίας ὁ Φιλώνδας, ὃν συνίστη οὗτος τῷ πατρὶ τῷ ἐμῷ, ἄγων ξύλα τὰ δοθέντα τούτῳ ὑπὸ Ἀμύντου, τὸ ναῦλον τῶν ξύλων παρασχεῖν καὶ ἐᾶσαι ἀνακομίσαι τὰ ξύλα εἰς τὴν οἰκίαν τὴν ἑαυτοῦ τὴν ἐν Πειραιεῖ· αὑτοῦ γὰρ εἶναι τὰ ξύλα.
and, introducing to him Philondas, a Megarian by birth, but one who resided as an alien at Athens,—a man who at that time was loyally devoted to the defendant and was employed in his service—he begged my father, that when Philonidas (whom he then introduced to him) should come back from Macedonia bringing some timber, which had been given to the defendant by Amyntas, he would supply him with money for the freight of the timber, and let him deliver the timber to the defendant’s house in Peiraeus; for he declared the timber belonged to him.
§ 27
ἅμα τε τῇ δεήσει εἶπε λόγον, ᾧ οὐκ ἀκόλουθα ποιεῖ τὰ ἔργα νυνί· ἔφη γάρ, κἂν μὴ τύχῃ ὧν ἐδεῖτο τοῦ πατρός, οὐκ ὀργισθήσεσθαι ὥσπερ ἂν ἄλλος τις ἀποτυχών, ἀλλʼ ὧν αὑτῷ δεηθέντι ὑπηρέτηκεν, τούτων, ἄν ποτε δύνηται, χάριν ἀποδώσειν. ἀκούσας δὲ ὁ πατὴρ ὁ ἐμὸς ταῦτα ἥσθη τε τοῖς λόγοις, καὶ ἐπῄνει τοῦτον ὅτι μέμνηται εὖ παθών, καὶ ὅσα αὐτοῦ ἐδεῖτο ὑπέσχετο ποιήσειν.
At the same time in preferring this request, he made statements which are quite inconsistent with his present actions. For he said that even if he should not obtain what he asked of my father, he would not be angry, as another might who failed to obtain what he wanted, but would show his gratitude, if he should ever find himself able to do so, for the services which my father had rendered him at his request. On hearing this my father was pleased at his words and commended him for remembering the favors shown him, and promised to do all that he asked.
§ 28
καὶ οὗτος μὲν μετὰ ταῦτα τὴν ἀναγωγὴν ἐποιεῖτο ὡς τοὺς στρατηγοὺς τοὺς βασιλέως, ὁ δὲ Φιλώνδας, ᾧ συνέστησεν τὸν πατέρα τὸν ἐμόν, ἐπειδὰν ἀφίκηται ἄγων τὰ ξύλα, τὸ ναῦλον παρασχεῖν, εἰς τὴν Μακεδονίαν τὴν πορείαν ἐποιεῖτο. καὶ οὗτοι οἱ χρόνοι ἦσαν περὶ θαργηλιῶνα μῆνα ἐπʼ Ἀστείου ἄρχοντος.
Timotheus, then, after this set sail to join the king’s generals, but Philondas, to whom he had presented my father as one who would pay the freight, when he should come back with the timber, set out on his journey to Macedonia. The time was about the month Thargelion, in the archonship of Asteius.
§ 29
τῷ δʼ ὑστέρῳ ἔτει ἀφικομένου τοῦ Φιλώνδου ἐκ τῆς Μακεδονίας ἄγοντος τὰ ξύλα, ἀποδημοῦντος τούτου παρὰ βασιλεῖ, καὶ προσελθόντος τῷ πατρὶ τῷ ἐμῷ καὶ κελεύοντος τὸ ναῦλον τῶν ξύλων παρασχεῖν, ἵνα διαλύσῃ τὸν ναύκληρον, καθάπερ οὗτος ἐδεήθη ὅτε ἐξέπλει τοῦ πατρὸς καὶ συνέστησε τὸν Φιλώνδαν, προσαγαγὼν πρὸς τὴν τράπεζαν ὁ πατὴρ ἐκέλευσε δοῦναι Φορμίωνα τὸ ναῦλον τῶν ξύλων, χιλίας ἑπτακοσίας πεντήκοντα.
In the following year Philondas came back from Macedonia, bringing the timber, while Timotheus was absent in the king’s service. He approached my father and asked him to furnish the freight for the timber, in order that he might settle with the shipowner, as Timotheus had begged my father to do, when he was about to sail and had introduced Philondas to him. So my father took him to the bank and ordered Phormio to pay him the freight of the timber, one thousand seven hundred and fifty drachmae.
§ 30
καὶ ἠρίθμησε τὸ ἀργύριον Φορμίων· καὶ ἐγράψατο μὲν ὀφείλοντα Τιμόθεον (οὗτος γὰρ ἦν ὁ δεηθεὶς τοῦ πατρὸς παρασχεῖν τὸ ναῦλον τῶν ξύλων, καὶ τούτου ἦν), ὑπόμνημα δʼ ἐγράψατο τήν τε χρείαν εἰς ἣν ἐλήφθη τὸ ἀργύριον καὶ τὸ ὄνομα τοῦ λαβόντος. καὶ οὗτος ὁ χρόνος ἦν Ἀλκισθένους ἄρχοντος, ὁ ὕστερος ἐνιαυτὸς ἢ οὗτος ἀνήγετο ὡς βασιλέα.
And Phormio counted out the money, and set down Timotheus as owing it (for it was he who had asked my father to furnish the freight for the timber, and the timber was his), and he wrote a memorandum of the purpose for which the money was received, and the name of the person who received it. The date of the transaction was the archonship of Alcisthenes, the year after Timotheus set sail to take service with the king.
§ 31
ὑπὸ δὲ τὸν αὐτὸν χρόνον τοῦτον καὶ Τιμοσθένης ὁ Αἰγιλιεὺς ἀφικνεῖται κατʼ ἐμπορίαν ἰδίαν ἀποδημῶν. ἐπιτήδειος δὲ ὢν Φορμίωνι καὶ κοινωνὸς ὁ Τιμοσθένης, ὅτʼ ἐξέπλει, δίδωσιν ἀποθεῖναι τῷ Φορμίωνι μετʼ ἄλλων χρημάτων καὶ φιάλας λυκιουργεῖς δύο. ἀπὸ τύχης δὲ ὁ παῖς ταύτας τὰς φιάλας, οὐκ εἰδὼς ὅτι ἀλλότριαι ἦσαν, δίδωσι τῷ Αἰσχρίωνι τῷ ἀκολούθῳ τῷ τούτου, ὅτʼ ἐπέμφθη ὡς τὸν πατέρα τὸν ἐμὸν ὑπὸ τούτου, καὶ ᾐτεῖτο τὰ στρώματα καὶ τὰ ἱμάτια καὶ τὰς φιάλας, καὶ τὴν μνᾶν τοῦ ἀργυρίου ἐδανείσατο, ἀφικομένων ὡς τοῦτον Ἀλκέτου καὶ Ἰάσονος.
About the same time Timosthenes of Aegilia also arrived home from a journey abroad which he had made on private business. Timosthenes was a friend and partner of Phormio, and when he set sail he had given to Phormio to put away for him along with other articles two bowls of Lycian workmanship. By chance the boy, not knowing that these bowls were the property of someone else, gave them to Aeschrion, the body-servant of the defendant, when he was sent to my father by Timotheus and requested the bedding and the cloaks and the bowls, and borrowed the mina of silver at the time when Alcetas and Jason came to the defendant’s house.
§ 32
ἀπαιτοῦντος δὲ τοῦ Τιμοσθένους τὰς φιάλας τὸν Φορμίωνα, ἐπειδὴ ἧκεν, ἀποδημοῦντος Τιμοθέου παρὰ βασιλεῖ, πείθει αὐτὸν ὁ πατὴρ ὁ ἐμὸς τιμὴν ἀπολαβεῖν τῶν φιαλῶν, ὅσον ἦγον αἱ φιάλαι, διακοσίας τριάκοντα ἑπτά. καὶ τῷ μὲν Τιμοσθένει τιμὴν ἀπέδωκεν τῶν φιαλῶν, τοῦτον δὲ ἐγράψατο αὑτῷ ὀφείλοντα, πρὸς τὸ ἄλλο χρέως ὃ οὗτος αὐτῷ ὤφειλεν, ὃ ἀπέτεισεν τῷ Τιμοσθένει τῶν φιαλῶν.
When Timosthenes reached home and asked for the return of the bowls, Timotheus being still abroad in the king’s service, my father persuaded him to accept the value of the bowls, as much as they were worth by weight, namely two hundred and thirty-seven drachmae. So he paid to Timosthenes the value of the bowls and entered on his books the defendant as owing what he paid to Timosthenes for the bowls in addition to the rest of the debt which the defendant owed him.
§ 33
καὶ ταῦτα πάντα ὅτι ἀληθῆ λέγω, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας, πρῶτον μὲν τῶν δόντων τὸ ἀργύριον οἷς οὗτος ἐκέλευσεν ἀπὸ τῆς τραπέζης καὶ ἐπικαθημένων τότε, ἔπειτα τοῦ ἀπολαβόντος τὴν τιμὴν τῶν φιαλῶν. ΜΑΡΤΥΡΙΑΙ. ὅτι μὲν τοίνυν οὐ ψεύδομαι πρὸς ὑμᾶς περὶ ὧν εἶπον, τῶν μαρτυριῶν ἀναγιγνωσκομένων ἀκηκόατε. ὅτι δέ μοι καὶ αὐτὸς οὗτος ὡμολόγει τὰ ξύλα τὰ κομισθέντα ὑπὸ Φιλώνδου εἰς τὴν οἰκίαν τὴν ἑαυτοῦ ἀνακομισθῆναι τὴν ἐν Πειραιεῖ, τούτων ὑμῖν ἀναγνώσεται τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
To prove that all these statements of mine are true the clerk shall read you the depositions which bear upon them; first, that of those who were at that time clerks in the bank and paid the money from its funds to the persons to whom Timotheus bade them pay it, and then that of the man who received the price of the bowls. The Depositions You have learned, then, from the depositions which have just been read, that I am telling you nothing but the truth regarding the matters which I mentioned. And that the defendant himself admits that the timber brought by Philondas was delivered to his house in the Peiraeus,—this, too, is proved by the deposition which will be read to you. The Deposition
§ 34
ὡς μὲν τοίνυν τούτου ἦν τὰ ξύλα ἃ ἤγαγεν ὁ Φιλώνδας, αὐτός μοι μεμαρτύρηκεν· ὡμολόγει γὰρ αὐτὰ πρὸς τῷ διαιτητῇ ἀνακομισθῆναι εἰς τὴν οἰκίαν τὴν ἑαυτοῦ τὴν ἐν Πειραιεῖ, ὡς μεμαρτύρηται ὑμῖν ὑπὸ τῶν ἀκουόντων. ἔτι δὲ καὶ ἐκ τεκμηρίων πειράσομαι ἐγὼ ὑμᾶς διδάξαι ὅτι ἀληθῆ λέγω.
That the timber, then, which Philondas brought was the property of the defendant I have his own testimony to prove; for he admitted before the arbitrator that it was delivered to his house in Peiraeus, as those who heard him have testified. But besides this I shall try to prove to you by circumstantial evidence that I am telling the truth.
§ 35
οἴεσθε γάρ, ὦ ἄνδρες δικασταί, τὸν πατέρα τὸν ἐμόν, εἰ μὴ Τιμοθέου ἦν τὰ ξύλα καὶ ἐδεήθη οὗτος αὐτοῦ συστήσας τὸν Φιλώνδαν, ὅτε ἀνήγετο ὡς τοὺς στρατηγοὺς τοὺς βασιλέως, παρασχεῖν τὸ ναῦλον, ἐᾶσαι ἄν ποτε ὑποκειμένων αὐτῷ τῶν ξύλων τοῦ ναύλου ἀνακομίσαι τὸν Φιλώνδαν τὰ ξύλα ἐκ τοῦ λιμένος, ἀλλʼ οὐκ ἂν παρακαταστήσαντά τινα τῶν οἰκετῶν φυλάττειν καὶ τιμὴν λαμβάνειν τῶν πωλουμένων ξύλων, ἕως ἐκομίσατο τὰ ἑαυτοῦ, εἴπερ Φιλώνδου ἦν τὰ ξύλα καὶ ἐμπορίας ἕνεκα ἤχθη;
For do you suppose, men of the jury, that, if the timber had not been the property of Timotheus, and if he had not begged my father—at the time he introduced Philondas to him, when he was about to set sail to join the king’s generals—to provide the freight, my father would ever have allowed Philondas to carry the timber away from the harbor, seeing that it was pledeged as security to him for the freight, and would not rather have set one of his servants to keep watch and to receive the price as the timber was sold, until he had recovered his money, if we suppose that the timber was the property of Philondas and was brought in for the sake of trade?
§ 36
ἔπειτα πρὸς τούτοις τίνι ὑμῶν εἰκὸς δοκεῖ εἶναι, μὴ κελεύσαντος τούτου τὸ ναῦλον παρασχεῖν τῶν ξύλων τῶν δοθέντων τούτῳ ὑπὸ Ἀμύντου, πιστεῦσαι τὸν πατέρα τὸν ἐμὸν Φιλώνδᾳ καὶ ἐᾶσαι ἀνακομίσαι τὰ ξύλα ἐκ τοῦ λιμένος εἰς τὴν οἰκίαν τὴν τούτου; ἢ πῶς οἷόν τʼ ἐστὶν τὸν μὲν Φιλώνδαν ἐμπορίας ἕνεκα ἀγαγεῖν τὰ ξύλα, ὡς οὗτός φησιν, καταχρήσασθαι δὲ τοῦτον ἥκοντα εἰς τὴν οἰκοδομίαν τὴν αὑτοῦ τοῖς ξύλοις τούτοις;
Then, besides this, does it seem to anyone likely, that if Timotheus had not bidden my father to supply the freight for the timber given to him by Amyntas, my father would have trusted Philondas, and have suffered him to deliver the timber to the defendant’s house? Or, how is it possible that Philondas, as is stated by the defendant, brought in the timber for the sake of trade, and yet that the defendant on his return used this timber for the building of his house?
§ 37
σκέψασθε δὲ κἀκεῖνο, ὅτι πολλοὶ καὶ χρηστοὶ τῶν πολιτῶν οἰκεῖοι ὄντες τούτῳ ἐπεμελοῦντο τῶν τούτου, ἀποδημοῦντος παρὰ βασιλεῖ Τιμοθέου· ὧν οὐδεὶς τετόλμηκεν μαρτυρῆσαι τούτῳ ἢ ὡς οὐκ ἔλαβεν ὁ Φιλώνδας τὸ ναῦλον τῶν ξύλων ἀπὸ τῆς τραπέζης ἢ ὡς λαβὼν ἀπέδωκεν, οὐδʼ αὖ ὡς αὐτῶν τις διέλυσε τὸ ναῦλον ὑπὲρ τῶν ξύλων ὧν ἤγαγεν ὁ Φιλώνδας, δοθέντων τούτῳ παρʼ Ἀμύντου· ἡγοῦνται γὰρ περὶ πλείονος αὑτοῖς εἶναι καλοὶ κἀγαθοὶ δοκεῖν εἶναι μᾶλλον ἢ Τιμοθέῳ χαρίσασθαι τὰ ψευδῆ μαρτυροῦντες.
And observe this also, that many worthy citizens were friends of the defendant and looked after his affairs while Timotheus was abroad in the service of the king, and yet not one of these has dared to testify on his behalf either that Philondas did not receive from the bank the freight of the timber, or that, having received it, he paid it back; or, again, that any one of them settled for the freight of the timber which Philondas brought and which had been given to the defendant by Amyntas. For they deem it a matter of higher import to themselves to preserve their character as worthy and honorable men than to do a favor to Timotheus by giving false testimony.
§ 38
οὐ μέντοι οὐδὲ τούτου γʼ ἔφασαν καταμαρτυρῆσαι ἂν τἀληθῆ· οἰκεῖον γὰρ αὑτοῖς εἶναι. ὅπου τοίνυν μηδεὶς τετόλμηκε τῶν οἰκείων τούτῳ μαρτυρῆσαι καὶ ἐπιμελομένων τῶν τούτου, ὅτε ἀπεδήμει οὗτος παρὰ βασιλεῖ, ἢ ὡς οὐκ ἔλαβεν ὁ Φιλώνδας τὸ ναῦλον τῶν ξύλων ἀπὸ τῆς τραπέζης ἢ ὡς αὐτῶν τις διέλυσεν, πῶς οὐκ εἰκός ἐστιν ὑμᾶς ἡγεῖσθαί με τἀληθῆ λέγειν;
But they declared that they would not testify to the truth against him; for they said he was their friend. Since, then, no one of those who are his friends, and who looked after his affairs when he was abroad in the service of the king, has ventured to testify either that Philondas did not receive from the bank the freight for the timber, or that any one of them paid it, is it not reasonable that you should believe that I am speaking the truth?
§ 39
καὶ μὴν οὐδʼ ἐκεῖνό γε τολμήσει λέγειν, ὡς ἄλλος τις διέλυσε τὸ ναῦλον ὑπὲρ τῶν ξύλων ὧν ἤγαγεν ὁ Φιλώνδας, ἢ ὁ πατὴρ ὁ ἐμός. ἐὰν δὲ καταχρῆται τῷ λόγῳ, ἀξιοῦτε αὐτὸν καὶ τὴν μαρτυρίαν παρασχέσθαι ὑμῖν τοῦ ἀποδόντος τὸ ναῦλον ὑπὲρ τῶν ξύλων. αὐτὸς μὲν γὰρ ὁμολογεῖται ἀποδημεῖν παρὰ βασιλεῖ, τὸν δὲ Φιλώνδαν, ὃν ἔπεμψεν ἐπὶ τὰ ξύλα καὶ συνέστησε τῷ πατρὶ τῷ ἐμῷ, τεθνηκότα κατέλαβες ἥκων παρὰ βασιλέως.
Surely he will not venture to say this, that anyone other than my father paid the freight for the timber which Philondas brought. If he does insist upon this argument, demand of him that he produce before you the deposition of the person who paid the freight for the timber. For it is admitted that he was himself abroad in the king’s service, and as for Philondas, whom he sent to fetch the timber and whom he introduced to my father—you found on your return from the king’s service, Timotheus, that he was dead.
§ 40
ἀναγκαῖον δὴ τῶν ἄλλων οἰκείων καὶ ἐπιτηδείων, οὓς κατέλιπες ἀποδημεῖν μέλλων συνεπιμελεῖσθαι τῶν σαυτοῦ, εἰδέναι τινὰ ὅθεν τὸ ναῦλον τῶν ξύλων πορίσας ὁ Φιλώνδας τῷ ναυκλήρῳ διέλυσεν, εἰ μὴ φὴς τὸν πατέρα τὸν ἐμὸν συστῆσαι αὐτῷ, μηδὲ λαβεῖν τὸν Φιλώνδαν παρὰ τοῦ πατρὸς τοῦ ἐμοῦ τὸ ναῦλον τῶν ξύλων.
It must be, then, that some other of your relatives and friends, whom you left to look after your affairs when you were about to go abroad, knows from what source Philondas got the freight for the timber and paid the shipowner, if you deny that you introduced my father to Philondas, or that Philondas got the freight for the timber from my father.
§ 41
μαρτυρίαν τοίνυν οὐδενὸς ἔχεις παρασχέσθαι τῶν οἰκείων τῶν σαυτοῦ, ὡς οὐκ ἐλήφθη σοῦ ἀποδημοῦντος τὸ ναῦλον τῶν ξύλων ἀπὸ τῆς τραπέζης, ἀλλὰ δυοῖν θάτερον, ἢ οὐδενὶ χρῇ τῶν οἰκείων οὐδὲ πιστεύεις τῶν σαυτοῦ οὐδενί, ἢ εἰδὼς ἀκριβῶς τὸν Φιλώνδαν λαβόντα τὸ ναῦλον τῶν ξύλων παρὰ τοῦ πατρὸς τοῦ ἐμοῦ, ᾧπερ αὐτὸν συνέστησας ὅτε ἐξέπλεις, οἴει δεῖν ἀποστερήσας ἡμᾶς, ἐὰν δύνῃ, πλεονεκτεῖν.
However, you cannot produce a deposition from any of your friends to prove that the freight for the timber was not received from the bank, while you were abroad; therefore one or the other of two things follows: either you are on good terms with no one of your friends and have no confidence in any of your connections, or else, though knowing well that Philondas did receive the freight for the timber from my father, to whom you introduced him when you were about to set out on your voyage, you see fit to rob us, if you can, and enrich yourself.
§ 42
ἐγὼ τοίνυν, ὦ ἄνδρες δικασταί, πρὸς τῇ μαρτυρίᾳ, ἣν παρέσχημαι ὑμῖν μαρτυροῦντας τοὺς δόντας τὸ ἀργύριον οἷς οὗτος ἐκέλευσεν καὶ καθημένους ἐπὶ τῇ τραπέζῃ τότε, καὶ πίστιν ἠθέλησα ἐπιθεῖναι, ἣν ἀναγνώσεται ὑμῖν. ΟΡΚΟΣ. οὐ τοίνυν, ὦ ἄνδρες δικασταί, γράψας μοι ὁ πατὴρ κατέλιπεν τὰ χρέα μόνον, ἀλλὰ καὶ ἔλεγεν ἀρρωστῶν ὅ τι ὀφείλοιτο αὐτῷ ἕκαστον, καὶ παρʼ ᾧ, καὶ εἰς ὅ τι ἐλήφθη τὸ ἀργύριον, καὶ τῷ ἀδελφῷ τῷ ἐμῷ. καὶ ὡς ταῦτʼ ἀληθῆ λέγω, ἀνάγνωθί μοι τὴν μαρτυρίαν τοῦ ἀδελφοῦ. ΜΑΡΤΥΡΙΑ.
On my part, men of the jury, in addition to the deposition which I have produced before you of those who at the time were serving as clerks in the bank and who paid the money to the persons to whom Timotheus bade them pay it, I was ready also to confirm my statements by an oath, which the clerk will read to you. The Oath Now, men of the jury, my father not only wrote out and left to me a record of his credits, but also during his illness told me of each particular debt that was due to him, the person in whose possession the money was, and the purpose for which it was received; and he made these statements to my brother also. To prove that I am speaking the truth in this, (to the clerk) read, please, the deposition of my brother. The Deposition
§ 43
ὡς μὲν τοίνυν κατελείφθη ὀφείλων Τιμόθεος ἡμῖν τὸ ἀργύριον ὑπὸ τοῦ πατρός, οὗ δικάζομαι αὐτῷ, καὶ γίγνεται ἐμὸν τὸ μέρος, ὅ τε ἀδελφός μοι μεμαρτύρηκεν καὶ ὁ Φορμίων ὁ δοὺς τὸ ἀργύριον, κἀγὼ τούτων πίστιν ἠθέλησα ἐπιθεῖναι. προκαλεσαμένου δὲ τούτου πρὸς τῷ διαιτητῇ καὶ κελεύοντος ἐνεγκεῖν τὰ γράμματα ἀπὸ τῆς τραπέζης καὶ ἀντίγραφα αἰτοῦντος, πέμψαντος Φρασιηρίδην ἐπὶ τὴν τράπεζαν, τῷ τε Φρασιηρίδῃ ἐξενέγκας ἔδωκα ζητεῖν τὰ γράμματα καὶ ἐκγράφεσθαι ὅσα οὗτος ὤφειλε, καὶ ὡς ὡμολόγει λαβεῖν οὗτος τὰ ἀντίγραφα, ἀνάγνωθί μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Well then, that Timotheus was left by my father owing us the money as a debtor for which I am suing him, and that this is a part of my share, my brother has testified, and so has Phormio, who paid the money; and I was ready confirm the fact by an oath. But when the defendant challenged me before the arbitrator, bidding me bring the books from the bank and demanding copies, and sent Phrasiendes to the bank, I brought out the books and allowed Phrasiendes to examine them and to copy out the entries of all the sums that Timotheus owed. To prove that the defendant himself admitted having received the copies, (to the clerk) please read the deposition. The Deposition
§ 44
πρὸς τοίνυν τὸν διαιτητὴν κομίσαντός μου τὰ γράμματα, παρὼν ὁ Φορμίων καὶ ὁ Εὐφραῖος, οἱ δόντες τὸ ἀργύριον οἷς ἐκέλευσεν οὗτος, ἐξήλεγχον αὐτὸν ἐν οἷς τε χρόνοις ἕκαστον ἐδανείσατο, καὶ ὅστις ἔλαβε τὸ ἀργύριον, καὶ εἰς ἃ κατεχρήσατο. ὁ δὲ τὰς μὲν χιλίας καὶ τριακοσίας καὶ πεντήκοντα καὶ μίαν καὶ δύʼ ὀβολώ, ἃς πρώτας ἐδανείσατο τοῦ μουνιχιῶνος μηνὸς μέλλων ἐκπλεῖν ἐπὶ Σωκρατίδου ἄρχοντος, ἃς καὶ ἐκέλευσε δοῦναι Ἀντιμάχῳ τῷ ταμίᾳ τῷ ἑαυτοῦ, ἰδίᾳ ἔφη δανεῖσαι τὸν πατέρα Ἀντιμάχῳ καὶ οὐκ αὐτὸς λαβεῖν.
I therefore brought the books to the arbitrator. Phormio and Euphraeus, who had paid the money to the persons designated by Timotheus, were present, and they exposed his falsehoods by showing the date at which he had contracted each loan, the person who received the money, and the use for which he expended it. Regarding the one thousand three hundred and fifty-one drachmae two obols, which he borrowed as the first loan in the month Munichion in the archonship of Socratidas, when he was about to set out on his voyage, and which the defendant ordered to be paid to Antimachus, his treasurer, he declared that my father lent the money to Antimachus on his own private account, and that he (the defendant) did not himself receive it.
§ 45
καὶ ὡς μὲν ἀληθῆ λέγει, οὐδένα μάρτυρα παρέσχηται, λόγῳ δὲ καταχρῆται, ἵνα μὴ αὐτὸς δοκῇ ἀποστερεῖν ἀλλʼ Ἀντίμαχος δανείσασθαι. καίτοι, ὦ ἄνδρες δικασταί, μέγα ὑμῖν ἐρῶ τεκμήριον ὅτι οὐκ Ἀντιμάχῳ ἐδάνεισεν ὁ πατὴρ τοῦτο τὸ ἀργύριον, ἀλλὰ Τιμοθέῳ περὶ ἀναγωγὴν ὄντι. πότερα γὰρ ἂν οἴεσθε ῥᾷον εἶναι τῷ πατρὶ δημευθέντων τῶν Ἀντιμάχου ἐνεπισκήψασθαι ἐν τῇ οὐσίᾳ τῇ ἐκείνου ἐνοφειλόμενον αὑτῷ τοῦτο τὸ ἀργύριον, εἴπερ Ἀντιμάχῳ ἐδάνεισεν,
To prove the truth of this statement he has produced no witness, but is vigorous in his assertion, in order that it may not appear that he is himself defrauding us, but that Antimachus borrowed the money. And yet, men of the jury, I will give you a convincing proof that my father lent the money, not to Antimachus, but to Timotheus when he was about to sail. For which do you think would have been the easier course for my father, to file a claim against the estate of Antimachus, when his property was confiscated, for this sum as due to him, supposing he had lent it to Antimachus,
§ 46
ἢ ἀναμένειν ὁπότε παρὰ τούτου κομιεῖσθαι ἔμελλεν εὐπορήσαντος, ὃς οὐ πολλὰς ἐλπίδας σωτηρίας περὶ αὑτοῦ εἶχεν ἐν ἐκείνῳ τῷ χρόνῳ; καὶ μὴν ἐνεπισκηψάμενός γε οὔτʼ ἂν παρακαταβολῆς ἠπόρησεν οὔτʼ ἂν ἠπιστήθη ὑφʼ ὑμῶν (πάντες γὰρ ἴστε τὸν πατέρα τὸν ἐμὸν οὐ τῶν δημοσίων ἀδίκως ἐπιθυμοῦντα, ἀλλὰ τῶν αὑτοῦ ὑμῖν, ὅ τι κελεύσαιτε, προθύμως ἀναλίσκοντα),
or to wait until the defendant might be in better circumstances so as to collect it from him, seeing that he had at that time little hope of deliverance? Surely, if he had filed the claim, he would not have been at a loss to find the deposit money, nor would you have had any cause to disbelieve him. For you all know that my father had no wish unjustly to acquire public funds, but that he willingly expended his own money in your service whenever you bade him do so;
§ 47
εἶτα καὶ ἐπιτηδείου ὄντος αὐτῷ Καλλιστράτου, ὅσπερ ἐδήμευσεν τὰ Ἀντιμάχου, ὥστε μηδὲν ἐναντιοῦσθαι. ὥστε τί ἄν ποτε βουλόμενος ὁ πατὴρ ἐβούλετο Τιμόθεον χρήστην ἐγγράψας ἡμῖν καταλιπεῖν, εἴπερ μὴ ὤφειλεν τοῦτο τὸ ἀργύριον, μᾶλλον ἢ οὐκ ἐκ τῶν Ἀντιμάχου δημευθέντων ἐνεπισκηψάμενος κομίσασθαι;
and besides, Callistratus, who sold the goods of Antimachus, was a friend of his, so that my father was meeting no opposition. What possible motive then, could my father have had to leave Timotheus inscribed in his books is our debtor, if he did not really owe the money, rather than file his claim and recover his debt from the confiscated estate of Antimachus?
§ 48
περὶ δὲ τῶν χιλίων δραχμῶν, ἃς ἐδανείσατο παρὰ τοῦ Ἀντιφάνους ἐν Καλαυρείᾳ, ἵνα διαδοίη τοῖς Βοιωτίοις τριηράρχοις, μέλλων καταπλεῖν ἐπὶ τὴν κρίσιν, ἃς καὶ ἀπέδωκεν Φιλίππῳ τῷ ναυκλήρῳ ἐνθάδε λαβὼν παρὰ τοῦ πατρὸς τοῦ ἐμοῦ, τὸν Βοιώτιον ναύαρχόν φησι δανείσασθαι, καὶ ὑποθεῖναι τούτου τοῦ ἀργυρίου τῷ πατρὶ τῷ ἐμῷ χαλκόν.
Now with regard to the one thousand drachmae which he borrowed from Antiphanes in Calaureia to distribute to the Boeotian trierarchs,when he was about to sail home for his trial, and which he paid to Philip the shipowner after he had got them from my father, he maintains that the Boeotian admiral borrowed the money and gave my father some copper as security for it. That this, however, is untrue, I will give you a convincing proof.
§ 49
ὡς δʼ οὐκ ἀληθῆ λέγει, μέγα ὑμῖν ἐρῶ τεκμήριον. πρῶτον μὲν γὰρ ἐν Καλαυρείᾳ οὗτος φαίνεται δανεισάμενος τὰς χιλίας δραχμὰς καὶ οὐχ ὁ Βοιώτιος ναύαρχος, ἔπειτα ἀπαιτῶν ὁ Φίλιππος ἐνθάδε τοῦτον τὰς χιλίας δραχμὰς καὶ οὐ τὸν Βοιώτιον ναύαρχον, καὶ ἀποδοὺς οὗτος, ἀλλʼ οὐχ ὁ Βοιώτιος ναύαρχος· προσῆκεν γὰρ τῷ μὲν Βοιωτίῳ ἄρχοντι παρὰ τούτου τὴν τροφὴν τοῖς ἐν ταῖς ναυσὶν λαμβάνειν· ἐκ γὰρ τῶν κοινῶν συντάξεων ἡ μισθοφορία ἦν τῷ στρατεύματι· τὰ δὲ χρήματα σὺ ἅπαντα ἐξέλεξας ἐκ τῶν συμμάχων, καὶ σὲ ἔδει αὐτῶν λόγον ἀποδοῦναι.
In the first place, it is proved that the defendant borrowed the thousand drachmae in Calaureia, and not the Boeotian admiral; secondly, that Philip demanded payment of the thousand drachmae here from Timotheus and not from the Boeotian admiral, and that Timotheus made payment and not the Boeotian admiral; for it was quite proper that the Boeotian admiral should receive from Timotheus the maintenance for the crews of his ships, since the pay for the troops came out of a common contribution, and it was you, Timotheus, who collected all the money from the allies, and you were bound to account for it.
§ 50
εἶτα καταλυθεισῶν τῶν Βοιωτίων νεῶν καὶ διαπελθόντων τῶν στρατιωτῶν τῷ μὲν Βοιωτίῳ ναυάρχῳ οὐδεὶς κίνδυνος ὑπʼ Ἀθηναίων ἦν, οὐδʼ ἐν ἀγῶνι καθειστήκει οὐδενί· σὺ δʼ ἐν τῷ μεγίστῳ· περίφοβος δὲ ὢν ἡγοῦ σοι μεγάλην ἐπικουρίαν ἀπολογίας ἔσεσθαι, ἐὰν παραμείνωσιν αἱ Βοιώτιαι τριήρεις, ἕως ἄν σοι ἡ κρίσις γένηται. ἔπειτα καὶ ἐκ τίνος ἂν φιλίας ποτὲ ἐδάνεισεν ὁ πατὴρ ὁ ἐμὸς τῷ Βοιωτίῳ ναυάρχῳ τὰς χιλίας δραχμάς, ὃν οὐκ ἐγίγνωσκεν;
Again, supposing the Boeotian fleet had disbanded and the troops had dispersed to their various homes, the Boeotian admiral was in no danger from the Athenians, nor was any trial impending over him; you, however, were in very great danger, and in your utter terror you thought it would be a great aid to your defence, if the Boeotian triremes should stay with the fleet until your trial should come off. Besides, from what motive of friendship pray, would my father have lent the one thousand drachmae to the Boeotian admiral whom he did not even know?
§ 51
ἀλλὰ γὰρ ὑποθέσθαι φησὶν αὐτὸν χαλκόν. πόσον τινὰ καὶ ποδαπόν; καὶ πόθεν γενόμενον τὸν χαλκὸν τοῦτον τῷ Βοιωτίῳ ναυάρχῳ; πότερα κατʼ ἐμπορίαν ἀχθέντα ἢ ἀπʼ αἰχμαλώτων γενόμενον; εἶτα τίνες ἦσαν οἱ ἐνέγκαντες τὸν χαλκὸν ὡς τὸν πατέρα τὸν ἐμόν; μισθωτοὶ ἢ οἰκέται;
Ah, but he says the admiral pledged some copper as security. How much, then? and from what country was it imported? And from what source did the Boeotian admiral get the copper? Was it imported by way of trade, or was it obtained from prisoners? Then who were the persons who brought the copper to my father? Were they hired men, or slaves?
§ 52
ἢ τίς ὁ παραλαβὼν τῶν οἰκετῶν τῶν ἡμετέρων; χρῆν γὰρ αὐτόν, εἰ μὲν οἰκέται ἤνεγκαν, τοὺς κομίσαντας παραδιδόναι, εἰ δὲ μισθωτοί, τὸν ὑποδεξάμενον καὶ ἀποστησάμενον τὸν χαλκὸν τῶν οἰκετῶν τῶν ἡμετέρων, τοῦτον ἐξαιτεῖν· οὐ γὰρ δήπου ἄνευ γε σταθμοῦ ἔμελλεν οὔτε ὁ ὑποτιθέμενος παραλήψεσθαι οὔθʼ ὁ ὑποτιθεὶς τὸν χαλκὸν παραδώσειν, οὐδʼ αὖ ὁ πατὴρ ἔμελλεν αὐτὸς οὔτε οἴσειν τὸν χαλκὸν οὔτε στήσεσθαι, ἀλλʼ οἰκέται ἦσαν αὐτῷ, οἳ τὰ ἐνέχυρα τῶν δανεισμάτων παρελάμβανον.
And which one of our slaves was it who received it? For, if slaves brought it, he ought to have delivered them up for the torture, but if hired men, he ought to have demanded for the torture the slave of ours who received and weighed the copper; for, I fancy, neither would the one taking the copper in pledge accept it, nor the one offering it give it over, without weighing; nor was my father likely to carry the copper and weigh it himself, since he had slaves who were accustomed to receive the articles given as security for loans.
§ 53
θαυμάζω δʼ ἔγωγε καὶ τίνος ἕνεκʼ ἄν ποτε ὑπετίθει τὸν χαλκὸν τῷ πατρὶ τῷ ἐμῷ ὁ Βοιώτιος ναύαρχος, Φιλίππῳ ὀφείλων χιλίας δραχμάς. πότερον ὡς Φίλιππος οὐκ ἂν ἡδέως τόκον ἐλάμβανεν, εἴπερ ἀσφαλῶς ἦν αὐτῷ τὸ ἀργύριον δεδανεισμένον καὶ ἐπʼ ἐνεχύρῳ; ἢ ὡς οὐκ ἦν τῷ Φιλίππῳ ἀργύριον; ὥστε τι ἔδει τοῦ πατρὸς τοῦ ἐμοῦ δεηθῆναι δανεῖσαι τὰς χιλίας δραχμὰς τὸν Βοιώτιον ναύαρχον καὶ ἀποδοῦναι Φιλίππῳ μᾶλλον ἢ οὐ τὸν χαλκὸν ὑποθεῖναι τῷ Φιλίππῳ;
And I certainly wonder for what possible reason the Boeotian admiral should have given the copper to my father as security, if he owed a thousand drachmae to Philip. Was it that Philip would not have been glad to receive interest, if his money was lent safely and on security? or that Philip had no money? So, what need was there for the Boeotian admiral to ask my father to lend the thousand drachmae and pay Philip, rather than give the copper as security to Philip?
§ 54
ἀλλʼ οὔτε ὁ χαλκὸς ὑπετέθη, ὦ ἄνδρες δικασταί, οὔτε ὁ Βοιώτιος ναύαρχος ἐδανείσατο τὰς χιλίας δραχμὰς παρὰ τοῦ πατρὸς τοῦ ἐμοῦ, ἀλλὰ Τιμόθεος οὑτοσὶ ἐν ἀπορίᾳ ὢν πολλῇ· τὴν δὲ χρείαν, εἰς ἣν κατεχρήσατο τῷ ἀργυρίῳ, εἴρηκα ὑμῖν. ἀντὶ δὲ τοῦ χάριν ἀποδοῦναι ὧν ἐπιστεύθη καὶ ἔλαβεν παρὰ τοῦ πατρὸς τοῦ ἐμοῦ, οἴεται δεῖν καὶ τὰ ἀρχαῖα, ἂν δύνηται, ἀποστερῆσαι.
But, men of the jury, the copper was not given as security, nor did the Boeotian admiral borrow the thousand drachmae from my father, but this man Timotheus borrowed them, being in great distress; and the urgent need, to meet which he used the money, I have told you. But instead of evincing gratitude for the confidence shown him and the loan which he received from my father, he thinks it proper to defraud us, if he can, even of the principal.
§ 55
περὶ μὲν τοίνυν τῶν φιαλῶν καὶ τῆς μνᾶς τοῦ ἀργυρίου, ἣν ἐδανείσατο παρὰ τοῦ πατρὸς πέμψας τὸν ἀκόλουθον τὸν ἑαυτοῦ Αἰσχρίωνα τῆς νυκτὸς ὡς τὸν πατέρα τὸν ἐμόν, ἠρόμην αὐτὸν πρὸς τῷ διαιτητῇ εἰ ἔτι δοῦλος εἴη ὁ Αἰσχρίων, καὶ ἠξίουν αὐτὸν ἐν τῷ δέρματι τὸν ἔλεγχον διδόναι. ἀποκριναμένου δέ μοι τούτου ὅτι ἐλεύθερος εἴη, τῆς μὲν ἐξαιτήσεως ἐπέσχον, μαρτυρίαν δʼ αὐτὸν ἠξίουν ἐμβαλέσθαι τοῦ Αἰσχρίωνος ὡς ἐλευθέρου ὄντος.
Now, as to the bowls and the mina of silver, which he borrowed from my father when he sent his bodyservant Aeschrion to my father in the night, I asked him before the arbitrator if Aeschrion was still a slave, and demanded that he be put to the test in his hide. He answered that Aeschrion was free, so I desisted from my demand; but I required him to put in a deposition made by Aeschrion as being a free man.
§ 56
ὁ δὲ οὔτε ὡς ἐλευθέρου ὄντος τοῦ Αἰσχρίωνος μαρτυρίαν παρέσχετο, οὔθʼ ὡς δοῦλον τὸν Αἰσχρίωνα παραδοὺς ἐκ τοῦ σώματος τὸν ἔλεγχον ἠξίου γενέσθαι, φοβούμενος, ἐὰν μὲν μαρτυρίαν παράσχηται ὡς ἐλευθέρου ὄντος, μὴ ἐπισκηψάμενος ἐγὼ τῶν ψευδομαρτυρίων καὶ ἐξελέγξας τὰ ψευδῆ μεμαρτυρηκότα τὸν Αἰσχρίωνα ἐπὶ τόνδε τῶν κακοτεχνιῶν ἔλθοιμι κατὰ τὸν νόμον, εἰ δʼ αὖ βασανίζειν παραδώσει, μὴ τὰς ἀληθείας κατείποι ὁ Αἰσχρίων.
He, however, neither provided a deposition from Aeschrion, as being free, nor would he deliver him up as a slave that proof might be had from his body; for he was afraid that, if he produced a deposition from him as being free, I should bring suit for false testimony, and after proving that Aeschrion had testified falsely, should proceed against Timotheus himself for subornation, as the law provides; and if, again, he should deliver him up for the torture, he was afraid that Aeschrion would state the truth against him.
§ 57
καίτοι καλὸν ἦν αὐτῷ, εἰ τῶν ἄλλων λημμάτων τοῦ ἀργυρίου μάρτυρας μὴ εἶχεν παρασχέσθαι, τοῦτό γε ἐξελέγξαι ἐκ τοῦ Αἰσχρίωνος, ὡς οὐκ ἐλήφθησαν αἱ φιάλαι οὐδʼ ἡ μνᾶ τοῦ ἀργυρίου, οὐδὲ ἐπέμφθη ὁ Αἰσχρίων ὑπὸ τούτου ὡς τὸν πατέρα τὸν ἐμόν, καὶ τεκμηρίῳ τούτῳ καταχρήσασθαι πρὸς ὑμᾶς ὅτι ἐγὼ καὶ τἄλλα ψεύδομαι περὶ ὧν ἐγκαλῶ αὐτῷ, ὅπου γε ὅν φημι λαβεῖν οἰκέτην ὄντα τούτου τὰς φιάλας καὶ τὴν μνᾶν τοῦ ἀργυρίου, οὗτος βασανιζόμενος οὐ φαίνεται λαβών.
And yet it was a fine opportunity for him, if he was unable to produce witnesses concerning the other receipts of money, to prove this at any rate by the words of Aeschrion—that the bowls and the mina of silver were not received, and that Aeschrion was not sent by him to my father; and then to use this as evidence to you that I am uttering falsehoods in regard to my other claims upon him, seeing that his slave, whom I declare to have received the bowls and the mina of silver, was proved by the torture not to have received them.
§ 58
εἰ τοίνυν τοῦτο ἰσχυρὸν ἦν ἂν τούτῳ πρὸς ὑμᾶς τεκμήριον ὅτι ἐξεδίδου τὸν Αἰσχρίωνα, ὃν πεμφθῆναί φημι ὑπὸ τούτου καὶ λαβεῖν τὰς φιάλας παρὰ τοῦ πατρὸς τοῦ ἐμοῦ καὶ τὴν μνᾶν τοῦ ἀργυρίου δανείσασθαι, κἀμοὶ γενέσθω τεκμήριον πρὸς ὑμᾶς ὅτι συνειδώς με ἀληθῆ ἐγκαλοῦντα οὐ τολμᾷ τὸν Αἰσχρίωνα παραδοῦναι.
If, then, this would have been a strong piece of evidence for him to use before you, that, namely, he offered to deliver up Aeschrion, whom I declare to have been sent by the defendant and to have received the bowls from my father and to have borrowed the mina of silver, let it also be evidence for me to use before you, that knowing my claims to be true, he does not dare to deliver up Aeschrion for the torture.
§ 59
ἀπολογίαν τοίνυν ποιήσεται ὅτι ἐν τοῖς γράμμασιν τοῖς τραπεζιτικοῖς ἐπὶ Ἀλκισθένους ἄρχοντος ἦν ἐγγεγραμμένος τό τε ναῦλον τῶν ξύλων εἰληφὼς καὶ τὴν τιμὴν τῶν φιαλῶν, ὃ ἀπέτεισεν Τιμοσθένει ὑπὲρ τούτου ὁ πατήρ, καὶ ὅτι αὐτὸς ἐν τούτῳ τῷ χρόνῳ οὐκ ἐπεδήμει, ἀλλὰ παρὰ βασιλεῖ ἦν. περὶ δὴ τούτου σαφῶς ὑμᾶς βούλομαι διδάξαι, ἵνʼ ἀκριβῶς εἰδῆτε ὃν τρόπον ἔχει τὰ γράμματα τὰ ἀπὸ τῆς τραπέζης.
Well, he will make the defence that he was listed in the books of the bank in the archonship of Alcisthenes as having received the freight of the timber and the price of the bowls, which my father paid to Timosthenes on his behalf, and that he was not at that time in the country, but was in the service of the king. About this I wish to give you accurate information, that you may understand clearly how the books of the bank are kept.
§ 60
οὗτος γὰρ ἐν μὲν τῷ θαργηλιῶνι μηνὶ ἐπʼ Ἀστείου ἄρχοντος, μέλλων ἀνάγεσθαι ὡς βασιλέα, συνέστησεν τὸν Φιλώνδαν τῷ πατρὶ τῷ ἐμῷ· τοῦ δὲ ὑστέρου ἐνιαυτοῦ, ἐπὶ Ἀλκισθένους ἄρχοντος, ἀφικνεῖται ὁ Φιλώνδας ἄγων τὰ ξύλα ἐκ τῆς Μακεδονίας, καὶ ἔλαβεν τὸ ναῦλον τῶν ξύλων παρὰ τοῦ πατρὸς τοῦ ἐμοῦ, ἀποδημοῦντος τούτου παρὰ βασιλεῖ. ἐγράψαντο οὖν, ὅτε ἐδίδοσαν τὸ ἀργύριον, ὀφείλοντα τοῦτον, οὐχ ὅτε συνέστησε τὸν Φιλώνδαν τῷ πατρὶ τῷ ἐμῷ ἐπιδημῶν.
The defendant in the month Thargelion in the archonship of Asteius when he was about to sail to take service with the king, introduced Philondas to my father; and in the following year in the archonship of Alcisthenes, Philondas arrived bringing the timber from Macedonia and received the freight from my father, while Timotheus was abroad in the service of the king. Accordingly they entered the defendant as debtor at the time they paid the money, not at the time when, being in Athens, he had introduced Philondas to my father.
§ 61
ὅτε μὲν γὰρ συνέστησεν, οὐδέπω τὰ ξύλα ἧκεν, ἀλλʼ ἔμελλεν ἐπʼ αὐτὰ ὁ Φιλώνδας τὴν πορείαν ποιεῖσθαι· ὅτε δὲ ἦλθεν τὰ ξύλα ἄγων, οὗτος μὲν ἀπεδήμει, ὁ δὲ Φιλώνδας ἔλαβεν τὸ ναῦλον τῶν ξύλων καθάπερ οὗτος ἐκέλευσε, καὶ ἀνεκομίσθη εἰς τὴν οἰκίαν τὴν ἐν Πειραιεῖ τὴν τούτου τὰ ξύλα. ὅτι δὲ οὐκ εὐπορῶν οὗτος ἐξέπλει ἐνθένδε, ἴστε μὲν καὶ αὐτοὶ ὅσοις αὐτοῦ ἡ οὐσία ὡρισμένη ἦν, οὓς νῦν ἀποστερεῖ· ἵνα δὲ εἰδῆτε ὅτι καὶ ἄνευ ἐνεχύρων ὤφειλέ τισι τῶν πολιτῶν, οὐκ ἔχων ὑποθεῖναι τὰ ἄξια, ἀνάγνωθί μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
For, when he introduced him, the timber had not yet come, but Philondas was about to make the journey to fetch it; when, however, he came back, bringing the timber, the defendant was abroad, but Philondas received the freight for the timber according to the defendant’s orders, and the timber was delivered to the defendant’s house in Peiraeus. That Timotheus was not well provided with funds when he sailed from Athens is already known to all of you to whom his estate was mortgaged, and whom he is now seeking to defraud. However, to prove that he borrowed money from some of our citizens without security, since he had no equivalent security to give, please read the deposition. The Deposition
§ 62
περὶ δὲ τῶν φιαλῶν, ἃς ᾐτήσατο μὲν ἐν τῷ μαιμακτηριῶνι μηνὶ ὁ Αἰσχρίων ὁ ἀκόλουθος ὁ τούτου ἐπʼ Ἀστείου ἄρχοντος, ἐπιδημοῦντος τούτου, ὅτε ὑπεδέξατο Ἀλκέτην καὶ Ἰάσονα, γεγραμμένου δὲ τὴν τιμὴν ὀφείλοντος τούτου ἐπὶ Ἀλκισθένους ἄρχοντος, τέως μὲν ᾤετο αὐτὸν ἀποίσειν τὰς φιάλας, ἃς ᾐτήσατο, ὁ πατήρ· ἐπειδὴ δὲ οὗτος μὲν ἀπῆλθε, τὰς δὲ φιάλας οὐκ ἀπενηνόχει, οὐδʼ ἦσαν αἱ φιάλαι τοῦ Τιμοσθένους κείμεναι παρὰ τῷ Φορμίωνι, ἥκων δʼ ἀπῄτει τὰς φιάλας ὁ θέμενος, ἀπέτεισε τιμὴν τῶν φιαλῶν τῷ Τιμοσθένει, ἐγράψατο δὲ ὁ πατὴρ αὑτῷ τοῦτον ὀφείλοντα πρὸς τὸ ἄλλο χρέως.
Now regarding the bowls which Aeschrion, the body-servant of the defendant, requested of me in the month Maimacterion in the archonship of Asteius, when Timotheus was in Athens at the time when he entertained Alcetas and Jason, and with the value of which he was debited in the archonship of Alcisthenes—for some time my father supposed he would return the bowls which he had borrowed; but when he went off without having returned them, and the bowls of Timosthenes were no longer in the custody of Phormio, and the one who had deposited them came and demanded their return, my father paid the price of the bowls to Timosthenes, and wrote the defendant down as owing this sum in addition to the rest of his debt.
§ 63
ὥστʼ ἐὰν ταύτῃ ἀπολογίᾳ καταχρῆται, ὅτι οὐκ ἐπεδήμει ἐν τοῖς χρόνοις ἐν οἷς γέγραπται τὴν τιμὴν τῶν φιαλῶν ὀφείλων, ὑποβάλλετε αὐτῷ ὅτι ἔλαβες μὲν ἐπιδημῶν· ἐπειδὴ δὲ οὐκ ἀπέφερες, ἀπεδήμεις δέ, οὐκ ἦσαν δὲ αἱ φιάλαι ἃς ὁ θέμενος ἀπῄτει, ἐγράφης τὴν τιμὴν αὐτῶν ὀφείλων, ὃ ἀπετείσθη τῶν φιαλῶν.
If, then, he makes use of this defence, that he was not in Athens at the time when he was debited with the cost of the bowls, make this reply to him: You received them, when here, and since you did not return them, and were abroad, and the bowls which the depositor claimed were not there, you were debited with their value, that sum, namely, which was paid for the bowls.
§ 64
ἀλλὰ νὴ Δία, φήσει ἴσως, ἔδει τὸν πατέρα τὸν ἐμὸν ἀπαιτεῖν αὐτὸν τὰς φιάλας. ἀλλʼ ἑώρα σε ὡς ἠποροῦ. κᾆτα περὶ μὲν τοῦ ἄλλου χρέως σοι ἐπίστευεν, καὶ ἡγεῖτο, ἐπειδὰν ἔλθῃς, ἀπολήψεσθαι παρὰ σοῦ εὐπορήσαντος, περὶ δὲ τῶν φιαλῶν σοι ἀπιστήσειν ἔμελλεν; καὶ ὑπέσχετο μὲν δεομένου σου τὸ ναῦλον τῶν ξύλων παρασχήσειν, ὅτε ἀνήγου πρὸς βασιλέα· ἕνεκα δὲ τῶν φιαλῶν, δυοῖν οὐσῶν, ἀπιστήσειν σοι ἔμελλε; καὶ τὸ μὲν ἄλλο χρέως σε οὐκ ἀπῄτει, ἀπορούμενον ὁρῶν, τὰς δὲ φιάλας ἔμελλεν;
Ah but, he will perhaps say, my father ought to have demanded the return of the bowls from him. But my father saw in what straits you were, Timotheus. He trusted you in regard to the rest of your debt, and believed that after your return to Athens he would recover his money from you, when you should be better off for funds. Was he, then, going to distrust you in the matter of the bowls? He promised at your request that he would provide the freight for the timber when you were sailing to take service with the king; was he, then, going to distrust you because of a couple of bowls? He did not demand of you that you pay the rest of the debt, because he saw that you were without funds. Was he, then, going to demand the bowls?
§ 65
βούλομαι τοίνυν ὑμῖν καὶ περὶ τῆς προκλήσεως τοῦ ὅρκου εἰπεῖν, ἣν ἐγὼ τοῦτον προὐκαλεσάμην καὶ οὗτος ἐμέ. ἐμβαλομένου γὰρ ἐμοῦ ὅρκον εἰς τὸν ἐχῖνον, ἠξίου οὗτος καὶ αὐτὸς ὀμόσας ἀπηλλάχθαι. ἐγὼ δʼ εἰ μὲν μὴ περιφανῶς αὐτὸν ᾔδη πολλοὺς καὶ μεγάλους ὅρκους ἐπιωρκηκότα καὶ πόλεσι καὶ ἰδιώταις, ἔδωκα ἂν αὐτῷ τόνδε τὸν ὅρκον· νῦν δέ μοι ἐδόκει, μαρτύρων μὲν ὄντων ἐμοὶ ὡς ἔλαβον τὸ ἀργύριον ἀπὸ τῆς τραπέζης οἷς οὗτος ἐκέλευσεν δοῦναι, περιφανῶν δὲ τεκμηρίων, δεινὸν εἶναι τὸν ὅρκον δοῦναι τούτῳ, ὃς οὐχ ὅπως εὐορκήσει πρόνοιαν ποιήσεται, ἀλλʼ οὐδὲ τῶν ἱερῶν αὐτῶν ἕνεκα τοῦ πλεονεκτήματος ἀπέσχηται.
I wish now to speak about the challenge to an oath, which I tendered the defendant, and he tendered me. For after I had put an oath in the evidence-box, he thought that, by taking an oath himself, he could be quit of the affair. And, if I had not known that he had flagrantly perjured himself in many solemn oaths both to states and to individuals, I should have allowed him to take the oath; but as it was, seeing that I had witnesses to prove that the persons appointed by him had in fact received the money from the bank, and conclusive circumstantial evidence as well, it seemed to me a monstrous thing to give an oath to one who would not only take no care to swear honestly, but who, when it was a question of gain, has not spared even temples.
§ 66
τὰ μὲν οὖν καθʼ ἕκαστα πόλλʼ ἂν εἴη λέγειν, ὧν ἐπιώρκηκεν οὗτος ῥᾳδίως· οὓς δὲ περιφανέστατα καὶ ὑμεῖς αὐτῷ πάντες σύνιστε ὅρκους ἐπιωρκηκότι, τούτους ἀναμνήσω ὑμᾶς. ἴστε γὰρ τοῦτον ἐν τῷ δήμῳ ὀμόσαντα καὶ ἐπαρασάμενον αὑτῷ ἐξώλειαν, εἰ μὴ γράψοιτο Ἰφικράτην ξενίας, καὶ καθιερώσαντα τὴν οὐσίαν τὴν ἑαυτοῦ. ὀμόσας δὲ ταῦτα καὶ ὑποσχόμενος ἐν τῷ δήμῳ, οὐ πολλῷ χρόνῳ ὕστερον ἕνεκα τοῦ συμφέροντος αὑτῷ ἔδωκεν τῷ υἱεῖ τῷ ἐκείνου τὴν θυγατέρα.
The specific instances of the perjuries which he has committed without scruple would make a long story; but I will call to your minds the most flagrant instances and those of which you are all well aware. You know that he swore in the assembly, imprecating destruction upon himself and dedicating his property to sacred uses, if he should fail to indict Iphicrates as a usurper of the rights of citizenship. Yet, although he had sworn and promised this in the assembly, no long time afterwards, in order to serve his own interests, he gave his daughter in marraige to the son of Iphicrates.
§ 67
ὃς οὖν οὔτε ὑμᾶς ᾐσχύνθη ἐξαπατῆσαι ὑποσχόμενος, νόμων ὄντων, ἐάν τις τὸν δῆμον ὑποσχόμενος ἐξαπατήσῃ, εἰσαγγελίαν εἶναι περὶ αὐτοῦ, οὔτε τοὺς θεοὺς ὀμόσας καὶ ἐπαρασάμενος ἑαυτῷ ἔδεισεν, οὓς ἐπιώρκησεν, πῶς οὐκ εἰκὸς ἐμὲ τούτῳ μὴ ἐθέλειν ὅρκον δοῦναι; οὔπω τοίνυν πολὺς χρόνος ἐστὶν ἐξ ὅτου ἐν τῷ δήμῳ πάλιν διωμόσατο μὴ εἶναι αὑτῷ ἐφόδια τῷ γήρᾳ ἱκανά, τοσαύτην οὐσίαν κεκτημένος· οὕτως ἄπληστος καὶ αἰσχροκερδὴς ὁ τρόπος αὐτοῦ ἐστιν.
When a man, then, felt no shame in deceiving you to whom he had pledged his word, though there are laws which declare that, if a man deceive the people by a promise, he shall be liable to impeachment,—when, after swearing and imprecating destruction upon himself, he had no fear of the gods in whose name he had perjured himself—was it strange that I was unwilling to allow him to take an oath? Again, not very long ago, he once more solemnly declared in the assembly that he had not adequate provision for his old age—he, who possesses so large an estate; so insatiate and grasping is his character.
§ 68
ἡδέως δʼ ἂν ἔγωγε πυθοίμην ὑμῶν εἰ ὀργίζεσθε τοῖς ἀνεσκευασμένοις τῶν τραπεζιτῶν. εἰ γὰρ ἐκείνοις ὀργίζεσθε δικαίως ὅτι ἀδικοῦσιν ὑμᾶς, πῶς οὐκ εἰκός ἐστιν βοηθεῖν τοῖς μηδὲν ἀδικοῦσιν; καὶ μὴν διὰ τούτους τοὺς ἄνδρας αἱ τράπεζαι ἀνασκευάζονται, ὅταν ἀπορούμενοι μὲν δανείζωνται καὶ οἴωνται διὰ τὴν δόξαν πιστεύεσθαι δεῖν, εὐπορήσαντες δὲ μὴ ἀποδιδῶσιν, ἀλλʼ ἀποστερῶσιν.
I should be glad, however, to ask you whether you feel anger against bankers who have failed. For, if you have reason to feel anger against them because they do you injury, is it not reasonable for you to support those who do you no injury? Surely it is through men like Timotheus that banks are caused to fail; for when they are in need they borrow money, and think they should obtain credit because of their reputation; but when they are in funds they do not make payments but seek to defraud their creditors.
§ 69
ὅσων μὲν τοίνυν, ὦ ἄνδρες δικασταί, ἐδυνάμην ὑμῖν μάρτυρας παρασχέσθαι, μεμαρτυρήκασί μοι· ἔτι δὲ καὶ ἐκ τεκμηρίων δεδήλωκα ὑμῖν ὡς ὀφείλει Τιμόθεος τὸ ἀργύριον τῷ πατρὶ τῷ ἐμῷ. δέομαι οὖν ὑμῶν συνεισπρᾶξαί μοι τοὺς ὀφείλοντας, ἅ μοι ὁ πατὴρ κατέλιπεν.
All matters, men of the jury, in proof of which I was able to provide witnesses, have been proved to you by witnesses; further, I have shown you by circumstantial evidence that Timotheus owes the money to my father. I beg you therefore to aid me in recovering from my father’s debtors the estate which he left me.
Apollodorus Against Polycles · urn:cts:greekLit:tlg0014.tlg050 · Greek: πρὸς Πολυκλέα περὶ τοῦ ἐπιτριηραρχήματος — tlg0014.tlg050.perseus-grc2 · English: Apollodorus Against Polycles — trans. Augustus Taber Murray — tlg0014.tlg050.perseus-eng2
§ 1
τοῖς τοιούτοις τῶν ἀγώνων, ὦ ἄνδρες δικασταί, καὶ τοὺς διαγνωσομένους προσήκει μάλιστα προσέχειν τὸν νοῦν. οὐ γὰρ ἐμὸς καὶ Πολυκλέους ἴδιός ἐστιν ὁ ἀγὼν μόνον, ἀλλὰ καὶ τῆς πόλεως κοινός. ὧν γὰρ τὰ μὲν ἐγκλήματα ἴδιά ἐστιν, αἱ δὲ βλάβαι κοιναί, πῶς οὐχ ὑπὲρ τούτων εἰκός ἐστιν ἀκούσαντας ὑμᾶς ὀρθῶς διαγνῶναι; εἰ μὲν γὰρ περὶ ἄλλου τινὸς συμβολαίου ἐγὼ διαφερόμενος πρὸς Πολυκλέα εἰσῄειν εἰς ὑμᾶς, ἐμὸς ἂν ἦν καὶ Πολυκλέους ὁ ἀγών· νῦν δὲ περί τε διαδοχῆς νεώς ἐστιν ὁ λόγος καὶ ἐπιτριηραρχήματος πέντε μηνῶν καὶ ἓξ ἡμερῶν ἀνηλωμένου, καὶ περὶ τῶν νόμων, πότερα κύριοί εἰσιν ἢ οὔ.
In suits of this nature, men of the jury, it is fitting that those who are to render a decision, as well as the litigants themselves, should give the closest attention. For the suit is not a private one concerning Polycles and myself alone, but it touches also the interests of the state as well. In cases where the charges indeed are of a private nature, but the injury is public, it is surely fitting that you should listen and decide aright. If I had come before you quarrelling with Polycles about a contract of some other sort, the contest would have concerned Polycles and myself alone; but as it is, the question concerns the succession to a ship, and extra trierarchal expenses for five months and six days, and it concerns also the laws, whether they are to be in force, or not.
§ 2
ἀναγκαῖον δή μοι δοκεῖ εἶναι ἅπαντα ἐξ ἀρχῆς διηγήσασθαι πρὸς ὑμᾶς. καὶ πρὸς θεῶν, ἄνδρες δικασταί, δέομαι ὑμῶν, μή με ἡγήσησθε ἀδολεσχεῖν, ἐὰν διὰ μακροτέρων διηγῶμαι τά τε ἀναλώματα καὶ τὰς πράξεις, ὡς ἐν καιρῷ τε ἕκασται καὶ χρήσιμοι τῇ πόλει ἐδιακονήθησαν. εἰ μὲν γάρ τις ἔχει με ἐπιδεῖξαι ὡς ψεύδομαι, ἀναστὰς ἐν τῷ ἐμῷ ὕδατι ἐξελεγξάτω, ὅ τι ἂν μὴ φῇ με ἀληθῆ λέγειν πρὸς ὑμᾶς· εἰ δʼ ἐστὶν ἀληθῆ καὶ μηδεὶς ἄν μοι ἀντείποι ἄλλος ἢ οὗτος, δέομαι ὑμῶν ἁπάντων δικαίαν δέησιν·
It seems to me, therefore, to be necessary to explain all the facts to you from the beginning. And by the gods, men of the jury, I beg you not to think that I am talking idly, if I set forth at some length what I have expended and what I have done, to show that my several services were rendered opportunely, and that they were helpful to the state. If anyone is able to show that I am uttering falsehoods, let him get up in the time allotted to me and disprove whatever statement I may make to you which he holds to be false. But if my statements are true, and no one would contradict them save the defendant, I make of you all a request that is fair.
§ 3
ὅσοι μὲν τῶν στρατιωτῶν ἐστε καὶ παρῆτε ἐκεῖ, αὐτοί τε ἀναμνήσθητε καὶ τοῖς παρακαθημένοις φράζετε τήν τʼ ἐμὴν προθυμίαν καὶ τὰ συμβάντα ἐν τῷ τότε καιρῷ τῇ πόλει πράγματα καὶ τὰς ἀπορίας, ἵνα ἐκ τούτων εἰδῆτε ὁποῖός τίς εἰμι περὶ ἃ ἂν προστάξητε ὑμεῖς· ὅσοι δὲ αὐτοῦ ἐπεδημεῖτε, σιγῇ μου ἀκοῦσαι διηγουμένου ἅπαντα πρὸς ὑμᾶς, καὶ ἐπὶ τούτων ἑκάστῳ, οἷς ἂν λέγω, τούς τε νόμους παρεχομένου καὶ τὰ ψηφίσματα, τά τε τῆς βουλῆς καὶ τὰ τοῦ δήμου, καὶ τὰς μαρτυρίας.
All you who were in the army and were present in the campaign, call to mind and tell to those who sit by you my own efforts and the troubles and distresses in which the state was involved at that crisis, in order that you may know from this evidence what manner of man I am in carrying out the orders you lay upon me. And all of you who stayed at home, listen to me in silence, while I set forth before you all the facts, and produce in support of every statement that I make the laws and decrees both of the senate and the people, and the testimony of witnesses.
§ 4
ἑβδόμῃ γὰρ φθίνοντος μεταγειτνιῶνος μηνὸς ἐπὶ Μόλωνος ἄρχοντος, ἐκκλησίας γενομένης καὶ εἰσαγγελθέντων ὑμῖν πολλῶν καὶ μεγάλων πραγμάτων, ἐψηφίσασθε τὰς ναῦς καθέλκειν τοὺς τριηράρχους· ὧν καὶ ἐγὼ ἦν. καὶ τὸν μὲν καιρὸν τὸν συμβεβηκότα τῇ πόλει τότε οὐκ ἐμὲ δεῖ διεξελθεῖν, ἀλλʼ ὑμᾶς αὐτοὺς ἀναμνησθῆναι, ὅτι Τῆνος μὲν καταληφθεῖσα ὑπʼ Ἀλεξάνδρου ἐξηνδραποδίσθη,
On the twenty-fourth day of the month Metageitnion in the archonship of Molon, when an assembly had been held and tidings of many serious events had been brought before you, you voted that the trierarchs (of whom I was one) should launch their ships. It is not necessary for me to go into details regarding the crisis which had at that time befallen the state; you of yourselves know that Tenos had been seized by Alexander, and its people had been reduced to slavery;
§ 5
Μιλτοκύθης δὲ ἀφειστήκει ἀπὸ Κότυος καὶ πρέσβεις ἐπεπόμφει περὶ συμμαχίας, βοηθεῖν κελεύων καὶ τὴν Χερρόνησον ἀποδιδούς, Προκοννήσιοι δὲ σύμμαχοι ὄντες ἱκέτευον ὑμᾶς ἐν τῷ δήμῳ βοηθῆσαι αὑτοῖς, λέγοντες ὅτι ὑπὸ Κυζικηνῶν κατέχονται τῷ πολέμῳ καὶ κατὰ γῆν καὶ κατὰ θάλατταν, καὶ μὴ περιιδεῖν ἀπολομένους·
that Miltocythes had revolted from Cotys, and had sent ambassadors regarding an alliance, begging you to send troops to his aid, and offering to restore the Chersonesus; that the Proconnesians, your allies, were requesting you in the assembly to come to their aid, stating that the Cyzicenes were pressing them hard in war by both land and sea, and imploring you not to look idly on while they perished.
§ 6
ὧν ἀκούοντες τότε ὑμεῖς ἐν τῷ δήμῳ αὐτῶν τε λεγόντων καὶ τῶν συναγορευόντων αὐτοῖς, ἔτι δὲ τῶν ἐμπόρων καὶ τῶν ναυκλήρων περὶ ἔκπλουν ὄντων ἐκ τοῦ Πόντου, καὶ Βυζαντίων καὶ Καλχηδονίων καὶ Κυζικηνῶν καταγόντων τὰ πλοῖα ἕνεκα τῆς ἰδίας χρείας τοῦ σίτου, καὶ ὁρῶντες ἐν τῷ Πειραιεῖ τὸν σῖτον ἐπιτιμώμενον καὶ οὐκ ὄντα ἄφθονον ὠνεῖσθαι, ἐψηφίσασθε τάς τε ναῦς καθέλκειν τοὺς τριηράρχους καὶ παρακομίζειν ἐπὶ τὸ χῶμα, καὶ τοὺς βουλευτὰς καὶ τοὺς δημάρχους καταλόγους ποιεῖσθαι τῶν δημοτῶν καὶ ἀποφέρειν ναύτας, καὶ διὰ τάχους τὸν ἀπόστολον ποιεῖσθαι καὶ βοηθεῖν ἑκασταχοῖ. καὶ ἐνίκησε τὸ Ἀριστοφῶντος ψήφισμα τουτί. ΨΗΦΙΣΜΑ.
When you heard all these tidings at that time in the assembly from both the speakers themselves and those who supported them; when furthermore the merchants and shipowners were about to sail out of the Pontus, and the Byzantines and Calchedonians and Cyzicenes were forcing their ships to put in to their ports because of the scarcity of grain in their own countries; seeing also that the price of grain was advancing in the Peiraeus, and that there was not very much to be bought, you voted that the trierarchs should launch their ships and bring them up to the pier, and that the members of the senate and the demarchs should make out lists of the demesmen and reports of available seamen, and that the armament should be despatched at once, and aid sent to the various regions. And this decree, proposed by Aristophon, was passed, as follows: The Decree
§ 7
τοῦ μὲν ψηφίσματος τοίνυν ἀκηκόατε, ὦ ἄνδρες δικασταί. ἐγὼ δʼ ἐπειδή μοι οὐκ ἦλθον οἱ ναῦται οἱ καταλεγέντες ὑπὸ τῶν δημοτῶν, ἀλλʼ ἢ ὀλίγοι καὶ οὗτοι ἀδύνατοι, τούτους μὲν ἀφῆκα, ὑποθεὶς δὲ τὴν οὐσίαν τὴν ἐμαυτοῦ καὶ δανεισάμενος ἀργύριον πρῶτος ἐπληρωσάμην τὴν ναῦν, μισθωσάμενος ναύτας ὡς οἷόν τʼ ἦν ἀρίστους, δωρεὰς καὶ προδόσεις δοὺς ἑκάστῳ αὐτῶν μεγάλας. ἔτι δὲ σκεύεσιν ἰδίοις τὴν ναῦν ἅπασι κατεσκεύασα, καὶ τῶν δημοσίων ἔλαβον οὐδέν, καὶ κόσμῳ ὡς οἷόν τʼ ἦν κάλλιστα καὶ διαπρεπέστατα τῶν τριηράρχων. ὑπηρεσίαν τοίνυν ἣν ἐδυνάμην κρατίστην ἐμισθωσάμην.
The decree, then, you have heard, men of the jury. For my own part, when the sailors listed by the demesmen did not appear, save a very few, and these incompetent, I dismissed them; and having mortgaged my property and borrowed money, I was the first to man my ship, hiring the best sailors possible by giving to each man large bonuses and advance payments. More than that, I furnished the ship with equipment wholly my own, taking nothing from the public stores, and I made everything as beautiful and magnificent as possible, outdoing all the other trierarchs. As for rowers, I hired the best that could be had.
§ 8
οὐ μόνον τοίνυν, ὦ ἄνδρες δικασταί, τὰ κατὰ τὴν τριηραρχίαν ἀνήλισκον τότε οὕτω πολυτελῆ ὄντα, ἀλλὰ καὶ τῶν χρημάτων ὧν εἰς τὸν ἔκπλουν ἐψηφίσασθε εἰσενεχθῆναι μέρος οὐκ ἐλάχιστον ἐγὼ ὑμῖν προεισήνεγκα. δόξαν γὰρ ὑμῖν ὑπὲρ τῶν δημοτῶν τοὺς βουλευτὰς ἀπενεγκεῖν τοὺς προεισοίσοντας τῶν τε δημοτῶν καὶ τῶν ἐγκεκτημένων, προσαπηνέχθη μου τοὔνομα ἐν τριττοῖς δήμοις διὰ τὸ φανερὰν εἶναί μου τὴν οὐσίαν.
And not only did I defray the trierarchal expenses, which at that time were so very heavy, but I also paid in advance no small part of the taxes which you had ordered to be collected for the cost of the expedition. For when you had voted that the members of the senate on behalf of the demesmen should report the names of those who were to pay taxes in advance, both of those who were members of the demes and those who owned property in them, my name was reported from three demes, as my property was in land.
§ 9
καὶ τούτων ἐγώ, οὐδεμίαν πρόφασιν ποιησάμενος, ὅτι τριηραρχῶ καὶ οὐκ ἂν δυναίμην δύο λῃτουργίας λῃτουργεῖν οὐδὲ οἱ νόμοι ἐῶσιν, ἔθηκα τὰς προεισφορὰς πρῶτος. καὶ οὐκ εἰσεπραξάμην διὰ τὸ τότε μὲν ἀποδημεῖν ὑπὲρ ὑμῶν τριηραρχῶν, ὕστερον δὲ καταπλεύσας καταλαβεῖν τὰ μὲν εὔπορα ὑφʼ ἑτέρων προεξειλεγμένα, τὰ δʼ ἄπορα ὑπόλοιπα.
Of these I was the first to pay my taxes in advance, nor did I seek to get myself excused either on the ground that I was serving as trierarch and could not defray the costs of two public services at once, or that the laws did not permit such a thing. And I have never recovered the money which I advanced, because at the time I was abroad in your service as trierarch, and afterwards, when I returned, I found that the money from those who had resources had already been gathered in by others, and that those who were left had nothing.
§ 10
καὶ ταῦτα ὅτι ἀληθῆ λέγω πρὸς ὑμᾶς, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας τῶν τε τὰ στρατιωτικὰ τότε εἰσπραττόντων καὶ τῶν ἀποστολέων, καὶ τοὺς μισθοὺς οὓς ταῖς ὑπηρεσίαις καὶ τοῖς ἐπιβάταις κατὰ μῆνα ἐδίδουν, παρὰ τῶν στρατηγῶν σιτηρέσιον μόνον λαμβάνων, πλὴν δυοῖν μηνοῖν μόνον μισθὸν ἐν πέντε μησὶν καὶ ἐνιαυτῷ, καὶ τοὺς ναύτας τοὺς μισθωθέντας, καὶ ὅσον ἕκαστος ἔλαβεν ἀργύριον, ἵνʼ ἐκ τούτων εἰδῆτε τὴν ἐμὴν προθυμίαν, καὶ οὗτος διʼ ὅ τι παραλαβεῖν παρʼ ἐμοῦ τὴν ναῦν οὐκ ἤθελεν, ἐπειδή μοι ὁ χρόνος ἐξῆλθεν τῆς τριηραρχίας. ΜΑΡΤΥΡΙΑΙ.
To prove that I am stating the truth to you in this, the clerk shall read you the depositions covering these matters, those of the persons who at that time collected the military supplies and of the despatching board; also the record of the pay which I gave out every month to the rowers and the marines, receiving from the generals subsistence-money alone, except pay for two months only in a period of a year and five months also a list of the sailors who were hired, and how much money each of them received; to the end that from this evidence you may know how generous I was and why the defendant was unwilling to take over the ship from me when the term of my trierarchy had expired. The Depositions
§ 11
ὅτι μὲν τοίνυν οὐ ψεύδομαι πρὸς ὑμᾶς περὶ ὧν εἶπον, ὦ ἄνδρες δικασταί, τῶν μαρτυριῶν ἀναγιγνωσκομένων ἀκηκόατε. ἔτι δὲ περὶ ὧν μέλλω λέγειν, ἅπαντές μοι ὁμολογήσετε ὅτι ἀληθῆ ἐστιν. τριήρους γὰρ ὁμολογεῖται κατάλυσις εἶναι, πρῶτον μέν, ἐὰν μὴ μισθόν τις διδῷ, δεύτερον δέ, ἐὰν εἰς τὸν Πειραιᾶ μεταξὺ καταπλεύσῃ· ἀπόλειψίς τε γὰρ πλείστη γίγνεται, οἵ τε παραμένοντες τῶν ναυτῶν οὐκ ἐθέλουσιν πάλιν ἐμβαίνειν, ἐὰν μή τις αὐτοῖς ἕτερον ἀργύριον διδῷ ὥστε τὰ οἰκεῖα διοικήσασθαι. ἃ ἐμοὶ ἀμφότερα συνέβη, ὦ ἄνδρες δικασταί, ὥστε πολυτελεστέραν μοι γενέσθαι τὴν τριηραρχίαν.
The proof, then, that I am uttering no falsehoods in regard to the matters which I have mentioned, you have learned, men of the jury, from the reading of the depositions. But, further, you will all agree with me that what I am about to say is true. It is admitted that the usefulness of a ship is done away with, first, if the men are not paid, and secondly, if she put into the Peiraeus before her expedition is finished; for in that case there is a great deal of desertion, and those of the sailors who remain are unwilling to embark again, unless additional money is given them for their household expenses. Both of these things happened to me, men of the jury, so that my trierarchy became the more costly.
§ 12
καὶ γὰρ μισθὸν οὐδένα λαβὼν παρὰ τοῦ στρατηγοῦ ὀκτὼ μηνῶν, κατέπλευσα τοὺς πρέσβεις ἄγων διὰ τὸ ἄριστά μοι πλεῖν τὴν ναῦν, καὶ ἐνθένδε πάλιν, προσταχθέν μοι ὑπὸ τοῦ δήμου Μένωνα τὸν στρατηγὸν ἄγειν εἰς Ἑλλήσποντον ἀντὶ Αὐτοκλέους ἀποχειροτονηθέντος, ᾠχόμην ἀναγόμενος διὰ τάχους. καὶ ἀντὶ τῶν ἀπολιπόντων μὲν ναυτῶν ἑτέρους ἐμισθωσάμην ναύτας, δωρεὰς καὶ προδόσεις αὐτοῖς διδοὺς μεγάλας, τοῖς δὲ παραμείνασι τῶν ἀρχαίων ναυτῶν ἔδωκά τι εἰς διοίκησιν τῶν οἰκείων καταλιπεῖν πρὸς ᾧ πρότερον εἶχον, οὐκ ἀγνοῶν τὴν παροῦσαν χρείαν,
For I received no pay from the general for the space of eight months, and I sailed home to Peiraeus with the ambassadors because my ship was the fastest sailer, and again, when I was ordered by the people to take Menon the general to the Hellespont to replace Autocles, who had been removed from his command, I set sail on short notice from Athens. In the place of the seamen who had deserted I hired others, giving them large bonuses and advance payments, and I gave to those of the original sailors who stayed with me something to leave behind for the maintenance of their households in addition to what they had before;
§ 13
ὡς ἀναγκαία ἦν ἑκάστῳ, ἀπορῶν δὲ αὐτὸς ὡς μὰ τὸν Δία καὶ τὸν Ἀπόλλω οὐδεὶς ἄν μοι πιστεύσειεν, ὅστις μὴ ἀληθῶς παρηκολούθηκε τοῖς ἐμοῖς πράγμασιν. ὑποθεὶς δὲ τὸ χωρίον Θρασυλόχῳ καὶ Ἀρχένεῳ, καὶ δανεισάμενος τριάκοντα μνᾶς παρʼ αὐτῶν καὶ διαδοὺς τοῖς ναύταις, ᾠχόμην ἀναγόμενος, ἵνα μηδὲν ἐλλείποι τῷ δήμῳ ὧν προσέταξε τὸ κατʼ ἐμέ. καὶ ὁ δῆμος ἀκούσας ταῦτα ἐπῄνεσέν τέ με, καὶ ἐπὶ δεῖπνον εἰς τὸ πρυτανεῖον ἐκάλεσεν. καὶ ὡς ταῦτʼ ἀληθῆ λέγω, τούτων ὑμῖν ἀναγνώσεται τὴν μαρτυρίαν καὶ τὸ ψήφισμα τὸ τοῦ δήμου. ΜΑΡΤΥΡΙΑ. ΨΗΦΙΣΜΑ.
for I was well aware of the need they felt, and how it pressed upon each one, and I was myself embarrassed for funds as, by Zeus and Apollo, no one could believe, who had not accurately followed the course of my affairs. However, I mortgaged my farm to Thrasylochus and Archeneüs, and having borrowed thirty minae from them and distributed the money among the crew, I put to sea, that no part of the people’s orders might fail to be carried out, as far as it depended on me. And the people, hearing of this, gave me a vote of thanks, and invited me to dine in the Prytaneum. To prove that I am speaking the truth in this, the clerk shall read you the deposition dealing with these facts, and the decree of the people. The Deposition. The Decree
§ 14
ἐπειδὴ τοίνυν εἰς Ἑλλήσποντον ἤλθομεν, καὶ ὅ τε χρόνος ἐξεληλύθει μοι τῆς τριηραρχίας, καὶ μισθὸς οὐκ ἀπεδόθη τοῖς στρατιώταις ἀλλʼ ἢ δυοῖν μηνοῖν, ἕτερός τε στρατηγὸς ἧκεν Τιμόμαχος, καὶ οὗτος διαδόχους οὐκ ἄγων ἐπὶ τὰς ναῦς, ἀθυμήσαντές μοι πολλοὶ τοῦ πληρώματος ᾤχοντο ἀπολιπόντες τὴν ναῦν, οἱ μὲν εἰς τὴν ἤπειρον στρατευσόμενοι, οἱ δὲ εἰς τὰς Θασίων καὶ Μαρωνιτῶν ναῦς, μισθῷ μεγάλῳ πεισθέντες καὶ ἀργύριον πολὺ προλαβόντες καὶ ὑπὸ πολλῶν αὖ τῷ λόγῳ ἐξηπατημένοι.
Then, when we came to the Hellespont, and the term of my trierarchy had expired, and no pay had been given to the soldiers except for two months when another general, Timomachus, had come—though even he brought to the fleet no new trierarchs to relieve those in service,—many of my crew became discouraged and went off, deserting the ship, some to the mainland to take military service, and some to the fleet of the Thasians, and Maronites, won over by the promise of high pay and receiving substantial sums in advance.
§ 15
καὶ τὰ μὲν παρʼ ἐμοῦ ἐξανηλωμένα ἤδη ὁρῶντες, τὰ δὲ τῆς πόλεως ἀμελῆ, τὰ δὲ τῶν συμμάχων ἄπορα, τὰ δὲ τῶν στρατηγῶν ἄπιστα, καὶ τὸν χρόνον ἐξήκοντα τῆς τριηραρχίας καὶ τὸν πλοῦν οὐκέτʼ ὄντα οἴκαδε, οὐδὲ διάδοχον ἥκοντα ἐπὶ τὴν ναῦν, παρʼ οὗ ἄν τις ἠξίωσεν ὠφεληθῆναι. ὅσῳ γὰρ φιλοτιμούμενος ἄμεινον ἐπληρωσάμην τὴν ναῦν ἐρετῶν ἀγαθῶν, τοσούτῳ μοι πλείστη ἀπόλειψις ἐγένετο τῶν ἄλλων τριηράρχων.
They saw also that my resources were by now exhausted, that the state was neglectful of them, that our allies were in need, and the generals not to be depended on, and that they had been deceived by the words of many of them; and they knew that the term of my trierarchy had expired and that their voyage was not to be homeward and that no successor had arrived to take command from whom they could expect any relief. For the more ambitious I had been to man my ship with good rowers, by so much was the desertion from me greater than from the other trierarchs.
§ 16
τοῖς μὲν γὰρ ἄλλοις, εἰ μή τι ἄλλο, οἵ γε ἐκ καταλόγου ἐλθόντες ἐπὶ τὴν ναῦν παρέμενον τηροῦντες τὴν οἴκαδε σωτηρίαν, ὁπότε αὐτοὺς ἀφήσει ὁ στρατηγός· οἱ δʼ ἐμοὶ ναῦται πιστεύοντες αὑτοῖς ἐπὶ τῷ δύνασθαι ἐλαύνειν, ὅπου ἔμελλον ἀργύριον πάλιν πλεῖστον λήψεσθαι, ἐνταῦθʼ ἀπῇσαν, ἡγούμενοι τὴν ἐν τῷ παρόντι εὐπορίαν κρείττω εἶναι αὑτοῖς τοῦ μέλλοντος φόβου, εἴ ποτε ληφθείησαν ὑπʼ ἐμοῦ.
For the others had this advantage at any rate, that the sailors who had come to their ships drawn from the official lists, stayed with them in order to make sure of their return home when the general should discharge them; whereas mine, trusting in their skill as able rowers, went off wherever they were likely to be re-employed at the highest wages, thinking more of their gain for the immediate present than of the danger impending over them, if they should ever be caught by me.
§ 17
τοιούτων τοίνυν μοι τῶν πραγμάτων συμβεβηκότων, καὶ τοῦ στρατηγοῦ ἅμα Τιμομάχου προστάξαντος πλεῖν ἐφʼ Ἱερὸν ἐπὶ τὴν παραπομπὴν τοῦ σίτου καὶ μισθὸν οὐ διδόντος, εἰσαγγελθέντων δὲ ὅτι Βυζάντιοι καὶ Καλχηδόνιοι πάλιν κατάγουσι τὰ πλοῖα καὶ ἀναγκάζουσι τὸν σῖτον ἐξαιρεῖσθαι, δανεισάμενος ἐγὼ ἀργύριον παρʼ Ἀρχεδήμου μὲν τοῦ Ἀναφλυστίου πεντεκαίδεκα μνᾶς ἐπίτοκον, ὀκτακοσίας δὲ δραχμὰς παρὰ Νικίππου τοῦ ναυκλήρου ναυτικὸν ἀνειλόμην, ὃς ἔτυχεν ὢν ἐν Σηστῷ, ἐπόγδοον, σωθέντος δὲ τοῦ πλοίου Ἀθήναζε ἀποδοῦναι αὐτὸ καὶ τοὺς τόκους,
Consequently when my affairs were in the condition which I have described, and at the same time I was ordered by the general, Timomachus, to sail to Hieron to convoy the grain, though he provided no pay (word had been brought that the Byzantines and the Calchedonians were again bringing the ships into port and forcing them to unload their grain), I borrowed money from Archidemus of Anaphlystus, fifteen minae at interest, and I secured from Nicippus, the shipowner, who happened to be in Sestus, eight hundred drachmae, as a maritime loan at 12 1/2 per cent, on condition that I should pay him principal and interest when the ship should get safely back to Athens.
§ 18
καὶ πέμψας Εὐκτήμονα τὸν πεντηκόνταρχον εἰς Λάμψακον, δοὺς αὐτῷ ἀργύριον καὶ γράμματα πρὸς τοὺς ξένους τοῦ πατρὸς τοῦ ἐμοῦ, ἐκέλευσά μοι αὐτὸν ναύτας μισθώσασθαι ὡς ἂν δύνηται ἀρίστους· αὐτὸς δʼ ὑπομείνας ἐν Σηστῷ τοῖς τε παραμείνασι τῶν ἀρχαίων ναυτῶν ἔδωκά τι, ὅσον εἶχον, ἐπειδή μοι ὁ χρόνος ἐξῆκεν τῆς τριηραρχίας, καὶ ἑτέρους ναύτας ἐντελομίσθους προσέλαβον, ἐν ὅσῳ ὁ στρατηγὸς τὸν ἀνάπλουν τὸν ἐφʼ Ἱερὸν παρεσκευάζετο.
Further, I sent Euctemon, the pentecontarch, to Lampsacus, giving him money and letters to friends of my father, and bade him hire for me the best sailors he could. I myself stayed in Sestus and gave some money—all I had—to the old sailors who stayed with me, since the term of my trierarchy had expired, and I secured also some other sailors at full pay, while the general was making ready for his voyage to Hieron.
§ 19
ἐπειδὴ δʼ ὅ τε Εὐκτήμων ἧκεν ἐκ τῆς Λαμψάκου ἄγων τοὺς ναύτας οὓς ἐμισθώσατο, καὶ ὁ στρατηγὸς παρήγγειλεν ἀνάγεσθαι, τῷ μὲν Εὐκτήμονι ἀσθενῆσαι ἐξαίφνης συνέβη, καὶ πάνυ πονηρῶς διετέθη· τούτῳ μὲν οὖν ἀποδοὺς τὸν μισθὸν καὶ ἐφόδια προσθεὶς ἀπέπεμψα οἴκαδε· αὐτὸς δὲ πεντηκόνταρχον ἕτερον λαβὼν ἀνηγόμην ἐπὶ τὴν παραπομπὴν τοῦ σίτου, καὶ ἐκεῖ περιέμεινα πέντε καὶ τετταράκοντα ἡμέρας, ἕως ὁ ἔκπλους τῶν πλοίων τῶν μετʼ ἀρκτοῦρον ἐκ τοῦ Πόντου ἐγένετο.
But when Euctemon came back from Lampsacus, bringing the sailors whom he had hired, and the general gave the word for us to put to sea, it happened that Euctemon suddenly fell sick, and was in a very serious condition. I, therefore, gave him his pay, adding money for his journey, and sent him home; while I secured another pentecontarch and put out to sea to convoy the grain, and I stayed there forty-five days, until the vessels sailed out from Pontus after the rising of Arcturus.
§ 20
ἀφικόμενος δὲ εἰς Σηστὸν ἐγὼ μὲν ᾤμην οἴκαδε καταπλεύσεσθαι, τοῦ τε χρόνου μοι ἐξήκοντος καὶ ἐπιτετριηραρχημένων ἤδη μοι δυοῖν μηνοῖν καὶ διαδόχου οὐχ ἥκοντος ἐπὶ τὴν ναῦν· ὁ δὲ στρατηγὸς Τιμόμαχος, ἀφικομένων ὡς αὐτὸν πρέσβεων Μαρωνιτῶν καὶ δεομένων αὑτοῖς τὰ πλοῖα παραπέμψαι τὰ σιτηγά, προσέταξεν ἡμῖν τοῖς τριηράρχοις ἀναδησαμένοις τὰ πλοῖα ἕλκειν εἰς Μαρώνειαν, πλοῦν καὶ πολὺν καὶ πελάγιον.
When I arrived at Sestus, I expected to sail for home, as my term of service had expired, and I had already served two months beyond it and no successor had arrived to take over the ship. The general, Timomachus, however,—for an embassy from the Maronites had come to him, begging him to convoy their grain ships—ordered us trierarchs to make cables fast to the ships and tow them to Maroneia—a long voyage across the open sea.
§ 21
καὶ ταῦθʼ ὑμῖν διὰ τοῦτο ἅπαντα διηγησάμην ἐξ ἀρχῆς, ἵνα εἰδῆτε ὅσα ἀνηλωκὼς αὐτὸς καὶ ἡλίκης μοι γεγενημένης τῆς λῃτουργίας ὕστερον ὅσα ἀναλώματα ὑπὲρ τούτου ἀνήλωσα ἐπιτριηραρχῶν, οὐχ ἥκοντος τούτου ἐπὶ τὴν ναῦν, καὶ κινδύνους ὅσους ἐκινδύνευσα αὐτὸς πρός τε χειμῶνα καὶ πρὸς πολεμίους. μετὰ γὰρ τὴν παραπομπὴν τῶν πλοίων τὴν εἰς Μαρώνειαν καὶ τὴν ἄφιξιν τὴν εἰς Θάσον, ἀφικόμενος παρέπεμπε πάλιν ὁ Τιμόμαχος μετὰ τῶν Θασίων εἰς τὴν Στρύμην σῖτον καὶ πελταστάς, ὡς παραληψόμενος αὐτὸς τὸ χωρίον.
I have told all these facts to you from the beginning, that you may know how much I have myself expended and how burdensome my service as trierarch has been to me, and all the expenses which I subsequently bore in the interest of the defendant by serving beyond my term, since he did not come to take over the ship, and all the dangers I myself incurred from storms and from the enemy. For after we had convoyed the ships to Maroneia, and had arrived at Thasos, Timomachus came and undertook again in conjunction with the Thasians to convoy grain and a body of peltasts to Strymê, with the intention of taking the place himself.
§ 22
παραταξαμένων δὲ Μαρωνιτῶν ἡμῖν ταῖς ναυσὶν ὑπὲρ τοῦ χωρίου τούτου καὶ μελλόντων ναυμαχήσειν, καὶ τῶν στρατιωτῶν ἀπειρηκότων, πλοῦν πολὺν πεπλευκότων καὶ πλοῖα ἑλκόντων ἐκ Θάσου εἰς Στρύμην, ἔτι δὲ χειμῶνος ὄντος καὶ τοῦ χωρίου ἀλιμένου, καὶ ἐκβῆναι οὐκ ὂν οὐδὲ δειπνοποιήσασθαι πολεμίας τῆς χώρας οὔσης καὶ περικαθημένων κύκλῳ τὸ τεῖχος καὶ ξένων μισθοφόρων καὶ βαρβάρων προσοίκων, ἀναγκαῖον ἦν ἐπʼ ἀγκύρας ἀποσαλεύειν τὴν νύκτα μετεώρους, ἀσίτους καὶ ἀγρύπνους, φυλαττομένους μὴ τῆς νυκτὸς ἡμῖν ἐπιθῶνται αἱ Μαρωνιτῶν τριήρεις.
However, the Maronites arrayed their ships against us in defence of the place, and offered battle, and our men were tired out with their long voyage and from towing the ships from Thasos to Strymê besides, it was stormy, and the place offered no harbor, and it was impossible to go ashore and get a meal, for the country was hostile, and all around the wall bands of mercenaries and barbarians from the neighborhood lay encamped; so we were forced to ride at anchor all night long in the open sea without food and without sleep, keeping watch lest the ships of the Maronites should attack us in the night.
§ 23
ἔτι δὲ συνέβη τῆς νυκτὸς ὥρᾳ ἔτους ὕδωρ καὶ βροντὰς καὶ ἄνεμον μέγαν γενέσθαι (ὑπʼ αὐτὰς γὰρ Πλειάδων δύσεις οἱ χρόνοι οὗτοι ἦσαν), ἐξ ὧν τίνα οὐκ οἴεσθε, ὦ ἄνδρες δικασταί, τοῖς στρατιώταις ἀθυμίαν ἐμπεσεῖν; πόσην δέ μοι μετὰ ταῦτα ἀπόλειψιν γενέσθαι πάλιν, τῶν ἀρχαίων ναυτῶν ταλαιπωρουμένων μὲν πολλά, ὠφελουμένων δὲ βραχέα, ὅσα ἐγὼ δυναίμην ἑκάστῳ δανειζόμενος ἐπαρκέσαι πρὸς ᾧ πρότερον εἶχον παρʼ ἐμοῦ, ἐπεὶ ὅ γε στρατηγὸς οὐδὲ τὸ ἐφʼ ἡμέραν αὐτοῖς τροφὴν διαρκῆ ἐδίδου. καὶ ἤδη τρεῖς μῆνες ἐπετετριηράρχηντό μοι, καὶ οὐδέπω οὗτος ἧκεν ἐπὶ τὴν ναῦν, ἀλλʼ ἐμισθούμην ναύτας ἀντὶ τῶν ἀπολιπόντων, δανειζόμενος ἀργύριον.
Nor was this all. It was our lot to have by night rain and thunder and a violent wind at that season of the year (for the time was just at the setting of the Pleiades); so can you not imagine, men of the jury, what despondency fell upon our men, and what an amount of desertion I had again to face after this? For the old sailors had borne many hardships and received but little compensation—merely what I was able to borrow and give to each man in addition to what they had had from me before, since the general did not supply enough even for their daily sustenance. By now I had served three months beyond my term, and the defendant had not yet come to take over the ship; but I borrowed money and hired sailors to replace those who had deserted.
§ 24
μόνῳ τοίνυν τούτῳ τῶν ἄλλων διαδόχων οὐκ ἔστι πρόφασις ὑπολειπομένη, διʼ ὅ τι οὐ πάλαι ἧκεν ἐπὶ τὴν ναῦν. ὁ γὰρ Εὐκτήμων ὁ πεντηκόνταρχος, ὡς ἐκ τοῦ Ἑλλησπόντου ἀπεστάλη οἴκαδε ἀσθενήσας, ἐπειδὴ κατέπλευσε καὶ ἤκουσε τοῦτον ἐμοὶ διάδοχον καθεστηκότα, εἰδὼς τόν τε χρόνον ἐξήκοντά μοι τῆς τριηραρχίας καὶ ἤδη ἐπιτριηραρχοῦντά με, παραλαβὼν Δεινίαν τὸν κηδεστὴν τὸν ἐμὸν προσέρχεται αὐτῷ ἐν τῷ δείγματι, καὶ ἐκέλευεν αὐτὸν ὡς τάχιστα ἐπὶ τὴν ναῦν ἀποπλεῖν, ὡς τῶν ἀναλωμάτων πολλῶν ὄντων ἃ καθʼ ἡμέραν ἑκάστην πρὸς τῷ παρὰ τοῦ στρατηγοῦ σιτηρεσίῳ εἰς τὴν ναῦν διδομένῳ ἀνηλίσκετο,
The defendant alone of the trierarchs appointed to succeed us has no excuse left him for not having come to take over the ship long before. For Euctemon, the pentecontarch, after he was sent home from the Hellespont on account of his sickness, when he reached port and heard that Polycles had been appointed to relieve me, knowing that the term of my trierarchy had expired and that I was now serving over time, took with him my father-in-law, Deinias, and coming up to Polycles in the sample market, bade him set sail and take over the ship with all speed, telling him that the expenses which were incurred every day in addition to the provision money supplied by the general were very heavy.
§ 25
καθʼ ἕκαστον αὐτῷ διεξιὼν τούς τε μισθοὺς τοὺς τῇ ὑπηρεσίᾳ καὶ τοῖς ἐπιβάταις κατὰ μῆνα διδομένους, τοῖς τε ναύταις οὓς αὐτὸς ἐκ τῆς Λαμψάκου ἐμισθώσατο, καὶ τοῖς ὕστερον ἐπεμβᾶσιν ἀντὶ τῶν ἀπολιπόντων, ἔτι δὲ ὃ τῶν ἀρχαίων ναυτῶν ἑκάστῳ προσέθηκα δεηθέντι, ἐπειδή μοι ὁ χρόνος ἐξῆκε τῆς τριηραρχίας, καὶ τἄλλα ὅσα ἦν τὰ καθʼ ἡμέραν ἑκάστην ἀναλισκόμενα εἰς τὴν ναῦν, οὐκ ἀπείρως ἔχων· διὰ γὰρ ἐκείνου πεντηκονταρχοῦντος καὶ ἠγοράζετο καὶ ἀνηλίσκετο.
He told him in detail of the pay given each month to the rowers and the marines, both to the sailors whom he had himself hired at Lampsacus and to those who came on board subsequently to replace those who had deserted, and also of the additional sums which I had given to each of the old sailors at their request after the term of my trierarchy had expired, and all the rest of the money expended upon the ship from day to day. With all these matters Euctemon was thoroughly acquainted, for it was through him as pentecontarch that all purchases and disbursements were made.
§ 26
καὶ περὶ τῶν σκευῶν ἔφραζεν αὐτῷ ὅτι ἴδια ἔχοιμι καὶ δημόσιον οὐδέν· ὡς οὖν, ἔφη, ἢ πείσων ἐκεῖνον διανοοῦ, ἢ σκεύη ἔχων σαυτῷ ἀνάπλει. οἶμαι δέ σοι, ἔφη, αὐτὸν οὐδὲν διοίσεσθαι· ὀφείλει γὰρ ἀργύριον ἐκεῖ, ὃ διαλῦσαι βουλήσεται ἐκ τῆς τιμῆς τῶν σκευῶν. ἀκούσας δὲ οὗτος ταῦτα τοῦ τʼ Εὐκτήμονος καὶ τοῦ Δεινίου τοῦ κηδεστοῦ τοῦ ἐμοῦ, περὶ μὲν ὧν ἔλεγον αὐτῷ οὐδὲν αὐτοῖς ἀποκρίνεται, γελάσαντα δὲ ἔφασαν αὐτὸν εἰπεῖν ἄρτι μῦς πίττης γεύεται· ἐβούλετο γὰρ Ἀθηναῖος εἶναι.
He told him, too, about the ship’s equipment, that it was wholly my own, and that I had nothing from the public stores. Therefore, he said, plan to come to an agreement with him, or sail from here taking your own equipment with you. I think, however, he added, that he will readily come to terms with you; for he owes money there, which he will be glad to pay from the price of the equipment. When the defendant heard these words from Euctemon and Deinias my father-in-law, he made no answer to them regarding the matters of which they spoke but, they said, he broke into a laugh, and said, The mouse has just tasted pitch; for he wanted to be an Athenian.
§ 27
ἐπειδὴ τοίνυν τοῦ Εὐκτήμονος καὶ τοῦ Δεινίου ἀκούσας οὐδὲν ἐφρόντιζεν, πάλιν αὐτῷ προσέρχονται ὕστερον Πυθόδωρός τε ὁ Ἀχαρνεὺς καὶ Ἀπολλόδωρος ὁ Λευκονοεύς, ἐπιτήδειοι ὄντες ἐμοὶ καὶ φίλοι, καὶ ἐκέλευον αὐτὸν ἐπί τε τὴν ναῦν ἀπιέναι ὡς διάδοχον ὄντα, καὶ περὶ τῶν σκευῶν ἔφραζον αὐτῷ, ὅτι ἴδια ἔχοιμι ἅπαντα καὶ δημόσιον οὐδέν·
Well, when he paid no heed to what he heard from Euctemon and Deinias, later on Pythodorus of Acharnae, and Apollodorus of Leuconoë, friends and connections of mine, again approached him, and urged him to go and take over the ship, as he had been designated as my successor; and they told him about the equipment, that it was wholly my own, and that I had nothing from the public stores.
§ 28
εἰ μὲν οὖν ἐκείνοις ἐθέλεις χρῆσθαι, κατάλιπε ἔφασαν ἀργύριον αὐτοῦ, καὶ μὴ διακινδύνευε ἐκεῖσε ἄγων, ἵνα λύσωνταί μοι τὸ χωρίον, ἀποδόντες Ἀρχένεῳ καὶ Θρασυλόχῳ τὰς τριάκοντα μνᾶς. περὶ δὲ ἀποτριβῆς τῶν σκευῶν, ἤθελον αὐτῷ γράμματα γράφειν, καὶ ἐγγυηταὶ αὐτοὶ γίγνεσθαι ὑπὲρ ἐμοῦ ἦ μὴν ἔσεσθαι αὐτῷ ὅ τι ἂν καὶ τοῖς ἄλλοις τριηράρχοις πρὸς τοὺς διαδόχους ᾖ. ὡς οὖν πάντα ταῦτʼ ἀληθῆ λέγω, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
So, if you want to make use of that, they said, leave money here, and do not run the risk of carrying it abroad. For they wanted to redeem the farm for me by paying Archeneüs and Thrasylochus thirty minae. Regarding the wear and tear of the ship’s equipment they were willing to draw up an agreement with him, and themselves to be sureties for me, that he would assuredly have the terms which the other trierarchs gave to their successors. To prove that I am speaking the truth in all this, the clerk shall read you the depositions bearing upon these matters. The Depositions
§ 29
ἐκ πολλῶν μὲν τοίνυν τεκμηρίων οἶμαι ὑμῖν ἐπιδείξειν Πολυκλέα ὅτι οὔτε αὐτόθεν διενοεῖτο παραλαμβάνειν παρʼ ἐμοῦ τὴν ναῦν, οὔτε, ἐπειδὴ ὑφʼ ὑμῶν καὶ τοῦ ψηφίσματος τοῦ ὑμετέρου ἠναγκάσθη ἐπὶ τὴν ναῦν ἀπιέναι, ἐλθὼν ἠθέλησέ μοι διαδέξασθαι αὐτήν. οὗτος γὰρ ἐπειδὴ ἀφίκετο εἰς Θάσον ἤδη μου τέταρτον μῆνα ἐπιτριηραρχοῦντος, παραλαβὼν ἐγὼ μάρτυρας τῶν τε πολιτῶν ὡς ἐδυνάμην πλείστους καὶ τοὺς ἐπιβάτας καὶ τὴν ὑπηρεσίαν προσέρχομαι αὐτῷ ἐν Θάσῳ ἐν τῇ ἀγορᾷ, καὶ ἐκέλευον αὐτὸν τήν τε ναῦν παραλαμβάνειν παρʼ ἐμοῦ ὡς διάδοχον ὄντα, καὶ τοῦ ἐπιτετριηραρχημένου χρόνου ἀποδιδόναι μοι τἀναλώματα.
There are many proofs from which I think I can show you that Polycles neither at the first intended to take over the ship from me, nor, after he was forced by you and your decree to go and join the ship, was he willing to take it over as my successor. For after he arrived at Thasos, when I was serving for the fourth month after my term had expired, I took witnesses with me, as many of the citizens as I could and the marines and rowers, and, coming up to him in the market-place at Thasos, I bade him take over the ship from me as my successor and repay me what I had expended since the expiration of my term.
§ 30
λογίσασθαι δʼ ἤθελον αὐτῷ καθʼ ἕκαστον, ἕως μοι μάρτυρες παρῆσαν τῶν ἀνηλωμένων οἵ τε ναῦται καὶ οἱ ἐπιβάται καὶ ἡ ὑπηρεσία, ἵνʼ εἴ τι ἀντιλέγοι εὐθὺς ἐξελέγχοιμι. οὕτω γάρ μοι ἀκριβῶς ἐγέγραπτο, ὥστʼ οὐ μόνον αὐτά μοι τἀναλώματα ἐγέγραπτο, ἀλλὰ καὶ ὅποι ἀνηλώθη καὶ ὅ τι ποιούντων, καὶ ἡ τιμὴ τίς ἦν καὶ νόμισμα ποδαπόν, καὶ ὁπόσου ἡ καταλλαγὴ ἦν τῷ ἀργυρίῳ, ἵνʼ εἴη ἀκριβῶς ἐξελέγξαι με τῷ διαδόχῳ, εἴ τι ἡγοῖτο ψεῦδος αὑτῷ λογίζεσθαι.
I was ready to reckon it up item by item, while I had by me as witnesses to the expenditures the sailors and the marines and the rowers, in order that, if he disputed anything, I might refute him at once. Everything had been recorded so accurately by me, that I had written down not only the disbursements themselves, but also the objects for which the money had been spent, the nature of the service rendered, what the price was, in the coinage of what country the payment was made, and what the loss in exchange was, in order that I might be able to give convincing proof to my successor, if he thought any false entries were being made against him.
§ 31
ἔτι δὲ καὶ πίστιν αὐτῷ ἐπιθεὶς ἠθέλησα λογίσασθαι τὰ ἀνηλωμένα. προκαλουμένου δέ μου ταῦτα, ἀπεκρίνατό μοι ὅτι οὐδὲν αὐτῷ μέλοι ὧν λέγοιμι. ἐν δὲ τούτῳ ὑπηρέτης ἥκων παρὰ τοῦ στρατηγοῦ ἐμοὶ παρήγγελλεν ἀνάγεσθαι, οὐ τούτῳ τῷ διαδόχῳ, οὗ ἡ λῃτουργία ἤδη ἐγίγνετο· τούτου δὲ τὸ αἴτιον ἐγὼ ὑμᾶς προϊόντος τοῦ λόγου διδάξω. τότε μὲν οὖν μοι ἐδόκει ἀνάγεσθαι καὶ πλεῖν οἷ ἐκέλευεν·
And besides I was ready to take an oath to confirm my reckoning. Upon my giving him this challenge, he answered that he had no interest in what I was saying. At this point a servant came from the general with orders for me to set sail. The order was given to me, not to the defendant, my successor, upon whom the duty was now devolving; but the reason for this I will explain in the course of my address. For the time being it seemed to me best to weigh anchor and sail where he ordered me,
§ 32
ἐπειδὴ δὲ κατέπλευσα πάλιν εἰς Θάσον, ἑλκύσας τὰ πλοῖα εἰς Στρύμην, οἷ προσέταξεν ὁ στρατηγός, κελεύσας τοὺς ναύτας ἐν τῇ νηὶ μένειν καὶ τοὺς ἐπιβάτας καὶ τὴν ὑπηρεσίαν, ἐκβὰς αὐτὸς πορεύομαι ἐπὶ τὴν οἰκίαν οὗ κατήγετο Τιμόμαχος ὁ στρατηγός, βουλόμενος κἀκείνου ἐναντίον παραδιδόναι τὴν ναῦν Πολυκλεῖ τουτῳὶ πλήρη.
but when I put into Thasos again, after towing the vessels to Strymê as the general had ordered, bidding the sailors and the marines and the rowers to remain on board, I went by myself to the house where the general, Timomachus, lodged, wishing that he too should be present, when I offered the ship with her full crew to the defendant Polycles.
§ 33
καταλαμβάνω οὖν καὶ τοῦτον ἐκεῖ καὶ τοὺς τριηράρχους καὶ τοὺς διαδόχους καὶ ἄλλους τινὰς τῶν πολιτῶν, καὶ εἰσελθὼν εὐθὺς ἐναντίον τοῦ στρατηγοῦ λόγους πρὸς αὐτὸν ἐποιούμην, καὶ ἠξίουν αὐτὸν τήν τε ναῦν μοι παραλαμβάνειν καὶ τοῦ ἐπιτετριηραρχημένου χρόνου ἀποδιδόναι μοι τὰ ἀναλώματα, καὶ περὶ τῶν σκευῶν ἠρώτων αὐτόν, πότερα παραλήψεται ἢ ἴδια σκεύη ἔχων ἥκοι ἐπὶ τὴν ναῦν.
I found the defendant there and the trierarchs and those who were to succeed them, and some others of our citizens; and on coming in I spoke at once to Polycles in the presence of the general, and called upon him to take over the ship from me, and to pay me for the disbursements made during the period since my term of service had expired; and I asked him about the ship’s equipment, whether he would take it over, or whether he had brought equipment of his own with him.
§ 34
ταῦτα δέ μου προκαλουμένου αὐτόν, ἠρώτα με διʼ ὅ τι σκεύη τε ἴδια μόνος ἔχοιμι τῶν τριηράρχων, καὶ πότερα ἡ πόλις οὐκ εἰδείη τινὰς δυναμένους σκεύη παρασχεῖν ταῖς ναυσίν, ὥστε αὐτὴ μὴ παρέχειν. ἢ σὺ τοσοῦτον ἔφη ὑπερπέπαικας πλούτῳ τοὺς ἄλλους, ὥστε καὶ σκεύη ἴδια ἔχειν καὶ κόσμον χρυσόπαστον μόνος τῶν τριηράρχων;
When I thus challenged him, he asked me why I was the only one of the trierarchs who had equipment of my own, and whether the state did not know that there were some people able to provide equipment for their ships, so that the state itself did not need to do it. Or have you, he said, so far surpassed the others in wealth as to be the only one of the trierarchs to have equipment of your own and gilded ornaments?
§ 35
τίς ἂν οὖν δύναιτʼ ἔφη τὴν σὴν μανίαν καὶ πολυτέλειαν ὑπομεῖναι, διεφθαρμένον μὲν πλήρωμα καὶ εἰωθὸς ἀργύριον πολὺ προλαμβάνειν καὶ ἀτελείας ἄγειν τῶν νομιζομένων ἐν τῇ νηὶ λῃτουργιῶν καὶ λοῦσθαι ἐν βαλανείῳ, τρυφῶντας δʼ ἐπιβάτας καὶ ὑπηρεσίαν ὑπὸ μισθοῦ πολλοῦ καὶ ἐντελοῦς; κακῶν δʼ, ἔφη, διδάσκαλος γέγονας ἐν τῷ στρατεύματι, καὶ αἴτιος εἶ μέρος τι καὶ τοῖς ἄλλοις τριηράρχοις πονηροτέρους εἶναι τοὺς στρατιώτας, ζητοῦντας ταὐτὰ τοῖς παρὰ σοί· ἔδει γὰρ σὲ ταὐτὰ ποιεῖν τοῖς ἄλλοις τριηράρχοις.
Who, he continued, could endure your madness and extravagance, a crew corrupted and accustomed to receive large sums in advance and to enjoy exemption from services normally required on board a ship, and able also to make use of the baths, and marines and rowers rendered luxurious by high wages paid in full? Bad ways, he said, are these you have taught the army. It is partly your fault that the troops of the other trierarchs have become more unruly, seeking to have the same treatment that yours enjoy; you ought to have done the same as the other trierarchs.
§ 36
λέγοντος δὲ αὐτοῦ ταῦτα, ἀπεκρινάμην αὐτῷ ὅτι σκεύη μὲν διὰ τοῦτο οὐ λάβοιμι ἐκ τοῦ νεωρίου, ὅτι σὺ ἀδόκιμα ἐποίησας αὐτά. ἀλλʼ εἰ μὲν βούλει, ταῦτα παράλαβε· εἰ δὲ μή, σκεύη σαυτῷ παρασκεύαζε. περὶ δὲ τῶν ναυτῶν καὶ τῶν ἐπιβατῶν καὶ τῆς ὑπηρεσίας, εἰ φὴς ὑπʼ ἐμοῦ αὐτοὺς διεφθάρθαι, παραλαβὼν τὴν τριήρη αὐτὸς σαυτῷ κατασκεύασαι καὶ ναύτας καὶ ἐπιβάτας καὶ ὑπηρεσίαν, οἵτινές σοι μηδὲν λαβόντες συμπλεύσονται. τὴν δὲ ναῦν παράλαβε· οὐ γὰρ ἔτι μοι προσήκει τριηραρχεῖν· ὅ τε γὰρ χρόνος ἐξήκει μοι τῆς τριηραρχίας, καὶ ἐπιτετριηράρχηκα τέτταρας μῆνας.
Upon his saying this, I answered that the reason I had taken no equipment from the docks was because, You, said I, have brought the stores into bad repute. However, if you like, take this equipment of mine; if not, provide equipment for yourself. As for the sailors and marines and rowers, if you say that they have been corrupted by me, take over the ship, and get sailors and marines and rowers for yourself, who will sail with you without pay. But take over the ship, for it is not my place to serve any longer; the term of my trierarchy has expired, and I have served four months beyond it.
§ 37
λέγοντος δέ μου ταῦτα, ἀποκρίνεταί μοι ὅτι ὁ συντριήραρχος αὐτῷ οὐχ ἥκοι ἐπὶ τὴν ναῦν· οὔκουν παραλήψομαι μόνος τὴν τριήρη. ὡς οὖν ἀληθῆ ταῦτα λέγω πρὸς ὑμᾶς, καὶ ἐν μὲν τῇ ἀγορᾷ ἀπεκρίνατό μοι τὰ πρότερον, ὅτι οὐδὲν αὐτῷ μέλοι ὧν λέγοιμι, ἐν δὲ τῇ οἰκίᾳ οὗ ὁ Τιμόμαχος κατήγετο, ὅτι μόνος οὐ παραλήψεται τὴν ναῦν, τούτων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
When I said this to him, he answered that his colleague in the trierarchy had not come to the ship. So, said he, I will not take over the ship alone. To prove that I am telling you the truth in this, that in the market-place he made the answer mentioned above, that he cared nothing for what I was saying, and that in the house where Timomachus lodged he declared that he would not take over the ship alone—the clerk shall read you the depositions bearing on these facts. The Depositions
§ 38
μετὰ ταῦτα τοίνυν, ὦ ἄνδρες δικασταί, ὡς οὔτε οὗτος ἤθελέ μοι τὴν ναῦν διαδέχεσθαι, οὔτε τὰ ἀναλώματα ἀπεδίδου τοῦ ἐπιτετριηραρχημένου χρόνου, ὅ τε στρατηγὸς προσέταττέ μοι ἀνάγεσθαι, προσελθὼν αὐτῷ ἐν Θάσῳ ἐν τῷ λιμένι ἐναντίον τοῦ στρατηγοῦ, πλήρους οὔσης τῆς τριήρους, ἔλεγον ἃ δίκαια μὲν οὐκ ἦν, ἀλλὰ πλεονεκτήματα τούτου, ἀναγκαῖα δέ μοι ἐκ τῶν παρόντων εἰπεῖν, ἐπειδή σοι φής,
After this, men of the jury, when the defendant would neither take over the ship from me nor pay the expenses for the period beyond my term, and the general ordered me to set sail, I approached him in the harbor in Thasos, and in the presence of the general, when the ship was fully manned, and made a proposal, which was not indeed fair, since the advantage was all on his side, but which was forced upon me by the circumstances.
§ 39
ὦ Πολύκλεις, τὸν συντριήραρχον οὐχ ἥκειν, τοῦ μὲν ἐπιτετριηραρχημένου χρόνου ἐκεῖνον ἐγὼ πράξομαι τὰ ἀναλώματα, ἂν δύνωμαι, τῶν τεττάρων μηνῶν· σὺ δὲ παραλαβὼν τὴν ναῦν πρῶτον μὲν τὸν ὑπὲρ σεαυτοῦ χρόνον τριηράρχησον, τοὺς ἓξ μῆνας· ἔπειτʼ ἐὰν μέν σοι ἔλθῃ ἐν τούτῳ ὁ συντριήραρχος, ἐκείνῳ παραδώσεις λῃτουργήσας, ἐὰν δὲ μή, οὐδὲν δεινὸν πείσει δύο μῆνας ἐπιτριηραρχήσας.
Since you say, Polycles, that your associate in the trierarchy has not come, I will get from him, if I can, the amount expended during my extra time of service, the four months; but do you take over the ship, and first serve as trierarch for your term, the six months; then, if your colleague shall have arrived in the interim, you will give over the ship, having fulfilled your term of service; and, if he does not come, you will suffer no great harm in serving two months beyond your term.
§ 40
ἢ ἐγὼ μὲν ὁ τόν τε ὑπὲρ ἐμαυτοῦ χρόνον καὶ τοῦ συντριηράρχου λελῃτουργηκὼς ἐπετριηράρχησα ὑπὲρ ὑμῶν, σὺ δʼ οὐδὲν ἀνηλωκὼς οὐκ ἀξιοῖς οὐδὲ τὸν ὑπὲρ σεαυτοῦ χρόνον, παραλαβὼν τὴν ναῦν, λῃτουργῆσαι, οὐδὲ τὰ ἀναλώματʼ ἀποδοῦναι; λέγοντος δέ μου ταῦτα, ἀπεκρίνατό μοι ὅτι μύθους λέγοιμι. ὁ δὲ στρατηγὸς ἐμβαίνειν με ἐκέλευεν εἰς τὴν ναῦν καὶ ἀνάγεσθαι μεθʼ ἑαυτοῦ. ὡς οὖν ταῦτʼ ἀπεκρίνατο, ἀνάγνωθί μοι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Or, am I, who have served for my own term and that of my colleague, to have performed extra service as trierarch for you and your associate, and are you, who have incurred no expense, to refuse either to take over the ship and serve your own term, or to reimburse me for the expenses I have borne? When I said this, he answered that I was romancing. Then the general ordered me to go on board my ship and put to sea with him. To prove that he did give me this answer, (to the clerk) please read the deposition. The Deposition
§ 41
βούλομαι δʼ ὑμῖν καὶ τεκμήριόν τι εἰπεῖν, ἵνʼ εἰδῆτε ὅτι περιφανῶς ἠδίκημαι. Ἁγνίᾳ γὰρ καὶ Πραξικλεῖ ὑπὸ τὸν αὐτὸν χρόνον κατέστησαν διάδοχοι Μνησίλοχός τε ὁ Περιθοίδης καὶ Φρασιηρίδης ὁ Ἀναφλύστιος. οὐκ ἀφικομένου δὲ τοῦ Φρασιηρίδου ἐπὶ τὴν ναῦν, ὁ Μνησίλοχος ἐλθὼν εἰς τὴν Θάσον παρέλαβέ τε παρὰ τοῦ Ἁγνίου τὴν τριήρη,
I wish now to mention a matter to you, to the end that you may understand how flagrantly I have been wronged. For about the same time Mnesilochus of Perithoidae and Phrasierides of Anaphlystus were appointed to succeed Hagnias and Praxicles. But, since Phrasierides did not arrive to join the ship, Mnesilochus went to Thasos and took over the trireme from Hagnias,
§ 42
καὶ τὸ ἐπιτριηράρχημα ἀπέδωκεν τῷ Ἁγνίᾳ τοῦ χρόνου οὗ ἐπανήλωσεν ὑπὲρ αὐτῶν, ὅσον ἔπεισεν, καὶ τὰ σκεύη παρὰ τοῦ Ἁγνίου ἐμισθώσατο, καὶ αὐτὸς ἐτριηράρχει. ὕστερον δʼ οἱ παρὰ τοῦ Φρασιηρίδου ἐλθόντες τῶν τε ἀνηλωμένων τὸ μέρος ἀπέδοσαν τῷ Μνησιλόχῳ, καὶ τοῦ λοιποῦ χρόνου ὅσα ἐδεῖτο εἰς τὴν ναῦν συνανήλισκον. καί μοι τούτων ἀνάγνωθι τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
and paid to Hagnias what the latter convinced him was due for the expenses he had incurred on their behalf while serving as trierarch beyond his time, and hired from Hagnias the ship’s equipment, and assumed himself the duties of trierarch. Afterwards, when the men from Phrasierides came, they paid his share of the expenses to Mnesilochus, and for the remainder of the term joined in meeting whatever expenditures he required for the ship. (To the clerk.) Read, please, the deposition establishing these facts. The Deposition
§ 43
ἴσως οὖν, ὦ ἄνδρες δικασταί, ποθεῖτε ἀκοῦσαι, διὰ τί ποτε ὁ στρατηγὸς οὐκ ἠνάγκαζε τοῦτον παραλαμβάνειν τὴν ναῦν, διάδοχον ἥκοντα ἐπʼ αὐτήν, τῶν νόμων οὕτως ἰσχυρῶν ὄντων. περὶ δὴ τούτων βούλομαι ὑμᾶς σαφῶς διδάξαι τὸ αἴτιον. Τιμόμαχος γάρ, ὦ ἄνδρες δικασταί, πρῶτον μὲν ἐβούλετο εὖ κατεσκευασμένῃ τῇ τριήρει πρὸς ἅπαντα χρῆσθαι.
Perhaps, now, men of the jury, you want to hear for what possible reason the general failed to compel the defendant to take over the ship, when he came to it as my successor, the laws on the matter being so strict. In regard to this I wish to show you clearly why it was. For Timomachus, men of the jury, wished above all things to have the trireme well equipped for every service.
§ 44
ᾔδειν οὖν ὅτι οὗτος μὲν παραλαβὼν αὐτὴν κακῶς ἔμελλε τριηραρχήσειν· οὔτε γὰρ τῷ τριηραρχήματι οὔτε τοῖς ἐπιβάταις καὶ τῇ ὑπηρεσίᾳ χρήσοιτο· οὐδεὶς γὰρ αὐτῷ παραμενεῖ. ἔτι δὲ πρὸς τούτοις, ὁπότε μὴ διδοὺς ἀργύριον προστάττοι πλεῖν, οὐκ ἔμελλεν αὐτῷ ἀνάξεσθαι ὥσπερ ἐγώ, ἀλλὰ πράγματα παρέξειν. πρὸς δὲ τούτῳ δανείζεται παρʼ αὐτοῦ τριάκοντα μνᾶς, ὥστε μὴ ἀναγκάσαι παραλαβεῖν τὴν ναῦν.
He knew, however, that the defendant, if he took over the ship, would manage wretchedly as trierarch; that he would get service neither from the crew nor the marines nor the rowers, for not one of them would stay with him. Besides, he knew that, if he ordered him to sail without giving him money, he would not put out to sea at his bidding, as I should do, but would make trouble. And in addition to this he borrowed from him thirty minae on the understanding that he would not force him to take over the ship.
§ 45
ἐξ ὧν δὲ μάλιστά μοι ὀργισθεὶς ἐπηρέαζε καὶ οὐδὲ λόγον ἑκάστοτε ἐδίδου οὐδὲ περὶ ἑνός, βούλομαι ὑμῖν σαφῶς διηγήσασθαι, ἵνʼ εἰδῆτε ὅτι οὐ περὶ πλείονος ἐποιούμην οὔτε τὴν ἐμαυτοῦ ῥᾳστώνην ἐν ἐκείνῳ τῷ χρόνῳ οὔτε τὴν ἐκείνου ῥώμην τοῦ δήμου τοῦ Ἀθηναίων καὶ τῶν νόμων, ἀλλʼ ἠνειχόμην καὶ ἔργῳ ἀδικούμενος καὶ λόγῳ προπηλακιζόμενος, ἃ πολλῷ μοι βαρύτερα ἦν τῶν ἀναλωμάτων.
But why it was that he was especially incensed against me and treated me despitefully, and would never on any occasion listen to a word from me regarding any matter, I wish to show you clearly, that you may understand that I cared less at that time for my own comfort or for the general’s power than for the people of Athens and the laws, and that I endured ill-treatment and abuse, which were far more grievous to me than the expenses I incurred.
§ 46
ὡς γὰρ ἐν Θάσῳ διατριβαὶ τοῦ ναυτικοῦ ἐγίγνοντο, ἀφικνεῖται ἐκ Μεθώνης τῆς Μακεδονίας ὑπηρετικὸν εἰς Θάσον ἄγον ἄνδρα καὶ ἐπιστολὰς παρὰ Καλλιστράτου ὡς Τιμόμαχον, ἐν αἷς ἦν, ὡς ὕστερον ἐγὼ ταῦτʼ ἐπυθόμην, ἀποπέμψαι αὐτῷ τριήρη τὴν ἄριστα πλέουσαν, ἵνʼ ἀφίκηται ὡς αὐτόν. εὐθὺς οὖν τῇ ὑστεραίᾳ ἅμα τῇ ἡμέρᾳ ὁ ὑπηρέτης ἐλθὼν ἐκέλευέ με καλεῖν εἰς τὴν ναῦν τοὺς ναύτας.
For, while the fleet was lying at Thasos, a despatch-boat came from Methonê in Macedonia to Thasos, bringing a man with letters from Callistratus to Timomachus, which, as I afterward learned, contained a request that he should send the swiftest-sailing ship he had to bring Callistratus to him. At once, then, at daybreak the next morning, the officer from the general came and ordered me to summon my crew to the ship.
§ 47
ἐπεὶ δὲ πλήρης ἦν, ἀναβαίνει Κάλλιππος ὁ Φίλωνος ὁ Αἰξωνεύς, καὶ φράζει πρὸς τὸν κυβερνήτην τὸν ἐπὶ Μακεδονίας πλοῦν πλεῖν. ἐπειδὴ δὲ ἀφικόμεθα εἰς χωρίον τι ἐν τῇ ἀπαντικρὺ ἠπείρῳ, Θασίων ἐμπόριον, καὶ ἐκβάντες ἠριστοποιούμεθα, προσέρχεταί μοι τῶν ναυτῶν Καλλικλῆς Ἐπιτρέφους Θριάσιος, λέγων ὅτι βούλοιτό μοι διαλεχθῆναι ἐμόν τι πρᾶγμα. κελεύσαντος δέ μου, λέγει ὅτι βούλοιτό μοι χάριν ἀποδοῦναι καθʼ ὅ τι δύναται ὧν αὐτῷ ἀπορηθέντι ἔδωκα·
When it was manned, Callippus, the son of Philon, of Aexonê, came on board, and ordered the pilot to steer the course for Macedonia. When we had reached a place on the opposite mainland, a trading post of the Thasians, and had gone ashore and were getting our dinner, one of the sailors, Callicles, the son of Epitrephes, of Thria, came up to me, and said that he wished to speak to me about a matter which concerned myself. I bade him speak on, and he said that he wanted to make what return he could for the help I had given him in his need.
§ 48
σὺ οὖν, ἔφη, τὸν πλοῦν τοῦτον οἶσθα ἐφʼ ὅ τι πλεῖς ἢ ποῖ; ἀποκριναμένου δέ μου ὅτι οὐκ εἰδείην, ἀλλʼ ἐγώ σοι, ἔφη, ἐρῶ· δεῖ γάρ σε ἀκούσαντα ὀρθῶς βουλεύσασθαι. μέλλεις γάρ, ἔφη, ἄγειν ἄνδρα φυγάδα, οὗ Ἀθηναῖοι θάνατον δὶς κατεψηφίσαντο, Καλλίστρατον ἐκ Μεθώνης εἰς Θάσον ὡς Τιμόμαχον τὸν κηδεστήν, ὡς ἐγώ, ἔφη, πέπυσμαι τῶν παίδων τῶν Καλλίππου. σὺ οὖν, ἐὰν σωφρονῇς, οὐδένα τῶν φευγόντων ἐάσεις ἐπὶ τὴν ναῦν ἀναβαίνειν· οὐ γὰρ ἐῶσιν οἱ νόμοι.
Do you know, then, he asked, for what purpose you are making this voyage, and where you are going? When I replied that I did not know, he said, Then I will tell you; for you must learn this in order to plan your action aright. You are going, said he, to bring Callistratus, an exile whom the Athenians have twice condemned to death, from Methonê to Thasos to Timomachus, his kinsman by marriage. I have found this out, he said, from the servants of Callippus. For your own part, then, if you are wise, you will not permit any exile to come on board the ship; for the laws forbid it.
§ 49
ἀκούσας δʼ ἐγὼ ταῦτα τοῦ Καλλικλέους προσέρχομαι τῷ Καλλίππῳ, καὶ ἐρωτῶ αὐτὸν ὅποι τε τὸν πλοῦν ποιεῖται καὶ ἐπὶ τίνα. διαχλευάσαντος δʼ αὐτοῦ με καὶ ἀπειλήσαντος ἃ οὐδʼ ἂν ὑμεῖς ἀγνοήσαιτε (τοῦ γὰρ τρόπου τοῦ Καλλίππου οὐκ ἀπείρως ἔχετε), λέγω αὐτῷ ὅτι ἀκούω σε πλεῖν ἐπὶ Καλλίστρατον. ἐγὼ οὖν τῶν φευγόντων οὐδένα ἄξω, οὐδὲ πλεύσομαι ἐπʼ αὐτόν· οἱ γὰρ νόμοι οὐκ ἐῶσιν ὑποδέχεσθαι τῶν φευγόντων οὐδένα, ἢ ἐν τοῖς αὐτοῖς κελεύουσιν ἐνέχεσθαι τὸν ὑποδεχόμενον τοὺς φεύγοντας. ἀποπλεύσομαι οὖν πάλιν ὡς τὸν στρατηγὸν εἰς Θάσον.
On hearing this from Callicles, I approached Callippus, and asked him to what place he was sailing, and whom he was going to fetch. He spoke roughly to me and threatened me in a way you can easily understand (for you are not without experience of the ways of Callippus), and I said to him, I hear that you are sailing to fetch Callistratus. Now, I will transport no exile, nor will I go to fetch him; for the laws forbid anyone to give harborage to any exile, and make one who does so liable to the same punishment. I shall, therefore, sail back to the general in Thasos.
§ 50
καὶ ἐπειδὴ ἐνέβησαν οἱ ναῦται, λέγω τῷ κυβερνήτῃ ἀποπλεῖν εἰς τὴν Θάσον. ἀντιλέγοντος δὲ τοῦ Καλλίππου καὶ κελεύοντος πλεῖν εἰς τὴν Μακεδονίαν, οἷ προσέταξεν ὁ στρατηγός, ἀποκρίνεται αὐτῷ Ποσείδιππος ὁ κυβερνήτης ὅτι τριήραρχός τε ἐγὼ τῆς νεὼς εἴην καὶ ὑπεύθυνος, καὶ τὸν μισθὸν παρʼ ἐμοῦ λαμβάνοι· πλεύσοιτο οὖν οἷ ἐγὼ κελεύω, εἰς Θάσον ὡς τὸν στρατηγόν.
So, when the sailors came on board, I ordered the pilot to sail back to Thasos. Callippus protested, and bade him sail for Macedonia in accordance with the general’s commands; but Posidippus, the pilot, answered him that I was trierarch of the ship, and the one responsible, and that he got his pay from me; he would sail, therefore, whither I bade him sail—to Thasos, to the general.
§ 51
ἀφικομένων δʼ ἡμῶν τῇ ὑστεραίᾳ εἰς τὴν Θάσον, μεταπέμπεταί με ὁ Τιμόμαχος, οὗ κατήγετο ἔξω τείχους. φοβούμενος δʼ ἐγὼ μὴ δεθείην διαβληθεὶς ὑπὸ τοῦ Καλλίππου, αὐτὸς μὲν οὐχ ὑπακούω, ἀλλὰ λέγω τῷ ὑπηρέτῃ ὅτι εἴ τι βούλοιτό μοι διαλέγεσθαι, ἐν τῇ ἀγορᾷ ἔσομαι, τὸν δὲ παῖδα συμπέμπω αὐτῷ, ἵνʼ εἴ τί μοι προστάττοι, ἀκούσας ἀπαγγείλαι μοι.
When we reached Thasos the next day, Timomachus sent for me to come to the place where he lodged outside the wall. I was afraid that he would put me under arrest on false charges preferred by Callippus, so did not obey the summons in person, but told the officer that, if he had anything to say to me, I should be in the market-place; and I sent my servant with him, in order that, if the general had any orders to give he might hear and report to me.
§ 52
διὰ μὲν ταύτας τὰς αἰτίας, ὦ ἄνδρες δικασταί, ἃς εἴρηκα πρὸς ὑμᾶς, ὁ Τιμόμαχος οὐκ ἠνάγκαζε παραλαμβάνειν τοῦτον τὴν ναῦν, ἔτι δὲ καὶ βουλόμενος αὐτὸς χρῆσθαι τῇ νηὶ ὡς ἄριστα πλεούσῃ. τὴν μὲν γὰρ τοῦ Θρασυλόχου τοῦ Ἀναγυρασίου τριήρη, ἐφʼ ἧς αὐτὸς ἔπλει, τὸν Θρασύλοχον τῷ Καλλίππῳ μισθῶσαι τὴν τριηραρχίαν ἔπεισεν, ἵνʼ αὐτοκράτωρ ὢν ὁ Κάλλιππος τῆς νεὼς ἄγοι τὸν Καλλίστρατον· αὐτὸς δʼ ἀναβὰς ἐπὶ τὴν ἐμὴν ναῦν περιέπλει πανταχοῖ, ἕως ἀφίκετο εἰς Ἑλλήσποντον.
It was for this reason, which I have stated to you, men of the jury, that Timomachus did not force the defendant to take over the ship, and besides, he wanted the use of the ship for himself, as she was the best sailer. As for the trireme of Thrasylochus of Anagyrus, on board which he was himself sailing, he induced Thrasylochus to let his trierarchy to Callippus, that Callippus, being in full control of the ship, might carry Callistratus about, as he pleased. Timomachus himself came on board my ship, and sailed around here and there until he reached the Hellespont.
§ 53
ἐπειδὴ δʼ οὐκέτι χρεία ἦν αὐτῷ τριήρων, ἐμβιβάσας μοι Λυκῖνον τὸν Παλληνέα ἄρχοντα εἰς τὴν ναῦν, καὶ προστάξας αὐτῷ καθʼ ἡμέραν ἀργύριον διδόναι τοῖς ναύταις, ἀποπλεῖν οἴκαδέ με ἐκέλευεν. ἐπειδὴ τοίνυν καταπλέοντες οἴκαδε ἦμεν ἐν Τενέδῳ, καὶ οὔτε ὁ Λυκῖνος, ᾧ προσέταξεν ὁ Τιμόμαχος, ἐδίδου τοῖς ναύταις σιτηρέσιον (οὐ γὰρ ἔφη ἔχειν, ἀλλʼ ἐκ Μυτιλήνης λήψεσθαι), οἵ τε στρατιῶται εἶχον οὐδὲν ὅτου ἂν ἐπεσιτίσαντο, ἄσιτοι δὲ οὐκ ἂν ἐδύναντο ἐλαύνειν,
When he had no longer need of ships of war, he put on board my vessel Eucinus of Pallenê, as commander, and, enjoining upon him to give the sailors money every day, ordered me to sail for home. When, then, on our homeward voyage we were in Tenedos, and Lucinus, despite the orders given him by Timomachus, was furnishing no money for sustenance to the sailors (he said he had none, but should get some from Mytilenê), and the men had nothing with which to buy provisions, and without food could not have continued rowing,
§ 54
πάλιν παραλαβὼν ἐγὼ μάρτυρας τῶν πολιτῶν, προσελθὼν Πολυκλεῖ τουτῳὶ ἐν Τενέδῳ, ἐκέλευον αὐτὸν τήν τε ναῦν παραλαμβάνειν ὡς διάδοχον ὄντα, καὶ τὸ ἐπιτριηράρχημα ἀποδιδόναι τοῦ χρόνου οὗ ἐπανήλωσα ὑπὲρ τούτου ἐπιτριηραρχῶν, ἵνα μὴ πρόφασις αὐτῷ γένοιτο ἀπολογίας πρὸς ὑμᾶς, ὡς ἐγὼ διὰ τοῦτο οὐκ ἤθελον αὐτῷ παραδοῦναι τὴν ναῦν φιλοτιμούμενος, ἵνα καταπλεύσαιμι οἴκαδε ἐπὶ νεὼς εὖ πλεούσης καὶ ἐνδειξαίμην ὑμῖν τὰ ἀναλώματα.
again taking some of our citizens as witnesses I approached the defendant in Tenedos, and bade him take over the ship as my successor, and to reimburse me for the expenses I had incurred while I serving as trierarch in his stead beyond my term. I did this in order that he might not make use of the pretext, in his defence before you, that I refused to hand over the ship to him because I was ambitious to sail home in a fast-sailing ship and show off to you my lavish expenditure.
§ 55
οὐκ ἐθέλοντος δʼ αὐτοῦ παραλαμβάνειν, τῶν δὲ ναυτῶν ἀργύριον αἰτούντων ἵνα ἀγοράσωνται τὰ ἐπιτήδεια, πάλιν αὐτῷ προσέρχομαι μάρτυρας ἔχων, καὶ ἠρώτων αὐτὸν εἰ ἀναπλεύσειεν ἔχων ἀργύριον ὡς διαδεξόμενός μοι τὴν ναῦν, ἢ οὔ. ἀποκριναμένου δʼ αὐτοῦ ὅτι ἔχων ἀργύριον ἥκοι, ἐκέλευον αὐτόν μοι δανεῖσαι ὑποθέμενον τὰ σκεύη τῆς νεώς, ἵνʼ ἔχοιμι διαδοῦναι τοῖς ναύταις καὶ κατακομίσαι τὴν ναῦν, ἐπειδὴ οὐ βούλεται παραλαβεῖν διάδοχος ὤν.
Since he refused to take over the ship, and the sailors were asking for money that they might buy supplies, I came up to him again, having witnesses with me, and asked whether he had come out with money with the purpose of taking over the ship from me, or not. On his replying that he had brought money with him, I urged him to lend me some on the security of the ship’s equipment, that I might distribute it among the sailors and bring the ship home, seeing that he refused to take over the ship, although he was my successor.
§ 56
δεομένου δέ μου ταῦτα, ἀπεκρίνατό μοι ὅτι οὐδʼ ἀκαρῆ δανείσοι. ἐγὼ μὲν οὖν παρὰ ξένων Τενεδίων τοῦ πατρός, Κλεάνακτος καὶ Ἐπηράτου, ἐδανεισάμην καὶ ἔδωκα τοῖς ναύταις τὸ σιτηρέσιον· διὰ γὰρ τὸ Πασίωνος εἶναι καὶ ἐκεῖνον ἐπεξενῶσθαι πολλοῖς καὶ πιστευθῆναι ἐν τῇ Ἑλλάδι οὐκ ἠπόρουν, ὅπου δεηθείην, δανείσασθαι. ὡς οὖν ταῦτα ἀληθῆ πρὸς ὑμᾶς λέγω, τούτων ὑμῖν τὰς μαρτυρίας παρέξομαι. ΜΑΡΤΥΡΙΑΙ.
To this request of mine he replied that he would not lend me a farthing. Accordingly I borrowed from Cleanax and Eperatus, friends of my father in Tenedos, and gave the sailors their provision-money; for on account of my being Pasion’s son, and the fact that he was connected by ties of hospitality with many, and was trusted throughout the Greek world, I had no difficulty in borrowing money wherever I needed it. To prove that the statements I am making to you are true, I shall produce for you the depositions establishing these facts. The Depositions
§ 57
ὅσων μὲν τοίνυν ὑμῖν ἐδυνάμην τὰς μαρτυρίας παρασχέσθαι τῶν παραγενομένων, ὡς παρεδίδουν τὴν ναῦν Πολυκλεῖ πολλάκις, οὗτος δὲ οὐκ ἤθελεν παραλαβεῖν, ἀνέγνωκεν ὑμῖν· ἔτι δὲ καὶ ἐκ τεκμηρίων ἱκανῶν δεδήλωκα ὑμῖν, διʼ ὅ τι οὐκ ἤθελεν παραλαβεῖν τὴν ναῦν. βούλομαι δʼ ὑμῖν καὶ τὸν νόμον ἀναγνωσθῆναι τὸν περὶ τῶν διαδόχων, ἵνʼ εἰδῆτε ἡλίκων τῶν ἐπιτιμίων ὄντων, ἐάν τις μὴ διαδέξηται τὴν ναῦν ἐν τῷ χρόνῳ τῷ εἰρημένῳ, κατεφρόνησεν οὐκ ἐμοῦ μόνον, ἀλλὰ καὶ ὑμῶν καὶ τῶν νόμων.
The clerk has read the depositions of all those whom I was able to produce, who were present in person, to prove that I again and again offered to give over the ship to Polycles, and that he refused to take it. More than that, I have shown by convincing circumstantial evidence, why it was that he refused to take over the ship. I desire now to have read to you the law also regarding those appointed to succeed others in the trierarchy, that you may know how severe the penalties are when a man fails to take over a ship from his predecessor within the appointed time, and how Polycles scoffed, not at me only, but at you and at the laws.
§ 58
καὶ διὰ μὲν τοῦτον πάντα τῇ πόλει ἄπρακτα γέγονεν καὶ τοῖς συμμάχοις· οὔτε γὰρ ἀφίκετο ἐπὶ τὴν ναῦν κατὰ τὸν νόμον, οὔτʼ ἐπειδὴ ἦλθεν ἠθέλησε διαδέξασθαι· ἐγὼ δὲ καὶ τὸν ὑπὲρ ἐμαυτοῦ ὑμῖν χρόνον καὶ τὸν ὑπὲρ τοῦ συντριηράρχου ἐλῃτούργησα, καὶ ἐπειδὴ ἐξῆλθέ μοι ὁ χρόνος τῆς τριηραρχίας, προστάττοντός μοι τοῦ στρατηγοῦ πλεῖν ἐφʼ Ἱερὸν παρέπεμψα τῷ δήμῳ τὸν σῖτον,
So far as he is concerned, all measures undertaken by the state and her allies have failed; for he neither joined his ship, as the law commands, nor, when he did come, was he willing to take over the ship from his predecessor; whereas I served for my own term and that of my associate in the trierarchy, and when my term of service had expired and I was ordered by the general to sail to Hieron, I convoyed the grain for our people,
§ 59
ἵνα ἔχητε ἄφθονον ὠνεῖσθαι καὶ μηδὲν ὑμῖν τὸ κατʼ ἐμὲ ἐλλείπηται, καὶ ἄλλα ὅσα ἢ ἐμοὶ ἢ τῇ τριήρει ἐβουλήθη ὁ στρατηγὸς χρῆσθαι, παρέσχον αὐτῷ, οὐ μόνον τὴν οὐσίαν ἀναλίσκων, ἀλλὰ καὶ τῷ σώματι κινδυνεύων συνεπιπλέων, τῶν οἰκείων μοι πραγμάτων τοιούτων συμβεβηκότων ἐν τῷ τότε καιρῷ, ὥστε ὑμᾶς ἂν ἀκούσαντας ἐλεῆσαι.
that they might buy in a plentiful market, and that, so far as depended on me, there should be no lack; and I performed for the general every other service which he desired either of myself or of my trireme, not only spending my property, but risking my life as well through always making the voyage in person, although my domestic affairs were in such a condition at that time that you would pity me, if you heard them.
§ 60
ἡ μέν γε μήτηρ ἔκαμνε καὶ ἐπιθάνατος ἦν ἐμοῦ ἀποδημοῦντος, ὥστε μὴ δύνασθαι ἂν ἔτι αὐτὴν βοηθῆσαι τοῖς ἐμοῖς πράγμασιν ἀνηλωμένοις ἀλλʼ ἢ βραχέα. ἑκταῖος γὰρ ἥκων ἐτύγχανον, καὶ ἐκείνη ἰδοῦσά με καὶ προσειποῦσα τὴν ψυχὴν ἀφῆκεν, οὐκέτι τῶν ὄντων κυρία οὖσα ὥστε δοῦναι ὅσα ἐβούλετό μοι. πολλάκις δὲ πρότερον μετεπέμπετό με, ἀφικέσθαι δεομένη αὐτόν, εἰ μὴ τῇ τριήρει οἷόν τε εἴη.
My mother lay sick, and was at the point of death while I was abroad, so that she was unable any longer to help in the depletion of my resources save to a slight extent. I had been but six days at home, when, after she had seen and greeted me, she breathed her last, being no longer mistress of her property, so as to give me I as much as she wished. She had often sent for me before this, begging me to come to her by myself if I could not come in my ship.
§ 61
ἡ δὲ γυνή, ἣν ἐγὼ περὶ πλείστου ποιοῦμαι, ἀσθενῶς διέκειτο πολὺν χρόνον ἐν τῇ ἐμῇ ἀποδημίᾳ· τὰ δὲ παιδία μικρά, ἡ δὲ οὐσία ὑπόχρεως· ἡ δὲ γῆ οὐχ ὅπως τινὰ καρπὸν ἤνεγκεν, ἀλλὰ καὶ τὸ ὕδωρ ἐν ἐκείνῳ τῷ ἐνιαυτῷ, ὡς πάντες ἴστε, ἐκ τῶν φρεάτων ἐπέλιπεν, ὥστε μηδὲ λάχανον γενέσθαι ἐν τῷ κήπῳ· οἱ δὲ δεδανεικότες ἧκον ἐπὶ τοὺς τόκους, ἐπειδὴ ὁ ἐνιαυτὸς ἐξῆλθεν, εἰ μή τις ἀποδοίη αὐτοῖς κατὰ τὰς συγγραφάς.
My wife, too, to whom I am deeply attached, was in poor health for a long time during my absence; my children were small and my estate was in debt; my land not only produced no crops, but that year, as you all know, the water even dried up in the wells, so that not a vegetable grew in the garden; and my creditors at the expiration of the year came to collect their interest, unless the principal was paid to them according to the contract.
§ 62
ὧν ἀκούοντά με καὶ παρὰ τῶν ἀφικνουμένων λόγῳ, τὰ δὲ καὶ διʼ ἐπιστολῶν παρὰ τῶν οἰκείων, τίνα με οἴεσθε ψυχὴν ἔχειν ἢ πόσα δάκρυα ἀφιέναι, τὰ μὲν ἐκλογιζόμενον περὶ τῶν παρόντων, τὰ δὲ καὶ ποθοῦντα ἰδεῖν παιδία καὶ γυναῖκα καὶ μητέρα, ἣν ἐγὼ οὐ πολλὰς ἐλπίδας εἶχον ζῶσαν καταλήψεσθαι; ὧν τί ἥδιόν ἐστιν ἀνθρώπῳ, ἢ τοῦ ἕνεκʼ ἄν τις εὔξαιτο τούτων στερηθεὶς ζῆν.
When I heard these facts from the lips of those who came and also through letters from my relatives, how do you think I must have felt, and how many tears must I have shed, while I reckoned up my present troubles and was longing to see my children and my wife, and my mother whom I had little hope of finding alive? For what is sweeter to a man than these, or why should one wish to live, if deprived of them?
§ 63
τοιούτων τοίνυν μοι συμβεβηκότων τῶν πραγμάτων, οὐ περὶ πλείονος ἐποιησάμην τὰ ἐμαυτοῦ ἴδια ἢ τὰ ὑμέτερα, ἀλλʼ ἡγούμην δεῖν καὶ χρημάτων ἀναλισκομένων κρείττων εἶναι καὶ τῶν οἴκοι ἀμελουμένων καὶ γυναικὸς καὶ μητρὸς νοσούσης, ὥστε μήτε τὴν τάξιν αἰτιᾶσθαί μέ τινα λιπεῖν μήτε τὴν τριήρη τῇ πόλει ἄχρηστον γενέσθαι.
Although the misfortunes which had befallen me were thus grievous, I did not count my private interests of so much importance as your interests, but felt that I ought to rise above the wasting of my fortune, the neglect of my household affairs, and the sickness of my wife and my mother, so that no one could accuse me of deserting my post or letting my ship be useless to the state.
§ 64
ἀνθʼ ὧν ἁπάντων νῦν ὑμῶν δέομαι, ὥσπερ ἐγὼ ὑμῖν εὔτακτον καὶ χρήσιμον ἐμαυτὸν παρέσχον, οὕτω καὶ ὑμᾶς νυνὶ περὶ ἐμοῦ πρόνοιαν ποιησαμένους, καὶ ἀναμνησθέντας ἁπάντων ὧν τε διηγησάμην πρὸς ὑμᾶς, τῶν τε μαρτυριῶν ὧν παρεσχόμην καὶ τῶν ψηφισμάτων, βοηθῆσαι μὲν ἐμοὶ ἀδικουμένῳ, τιμωρήσασθαι δʼ ὑπὲρ ὑμῶν αὐτῶν, εἰσπρᾶξαι δὲ τὰ ὑπὲρ τούτου ἀνηλωμένα. ἢ τίς ἐθελήσει φιλοτιμεῖσθαι πρὸς ὑμᾶς, ὅταν ὁρῶσι μήτε τοῖς χρηστοῖς καὶ εὐτάκτοις χάριν οὖσαν, μήτε τοῖς πονηροῖς καὶ ἀκοσμοῦσιν τιμωρίαν παρʼ ὑμῶν.
In return for all this I now implore you, that, as I showed myself obedient and useful in your service, so you will now take thought of me, and, remembering all that I have told you, the depositions which I have produced and the decrees, you will succor me when I am being wronged, will mete out punishment in your own interest, and will exact repayment of the funds expended in the defendant’s behalf. Or who will wish to be zealous on your service, when men see that you neither reward those who are honest and obedient, nor punish those who are dishonest and disobedient?
§ 65
ἀναγνώσεται δὲ καὶ τὸν νόμον ὑμῖν καὶ τὰ ἀναλώματα τοῦ χρόνου οὗ ἐπετριηράρχησα ὑπὲρ τούτου, καθʼ ἕκαστον, καὶ τοὺς λιπόνεως, ὅσον ἕκαστος ἔχων ἀργύριον ἀπέδρα καὶ ὅπου, ἵνα εἰδῆτε ὅτι οὔτε νῦν πρὸς ὑμᾶς ψεῦδος οὐδὲν λέγω οὔτε ἐν τῷ πρόσθεν χρόνῳ, ἡγοῦμαί τε δεῖν τὸν μὲν ὑπὸ τῶν νόμων χρόνον ὡρισμένον ἀμέμπτως ὑμῖν λῃτουργεῖν, τοὺς δὲ καταφρονοῦντας καὶ ὑμῶν καὶ τῶν νόμων καὶ οὐκ ἐθέλοντας πείθεσθαι τοῖς νόμοις ἐξελέγξας ἀδικοῦντας ἐν ὑμῖν τιμωρήσασθαι.
The clerk shall read you the law and an account of my expenses in detail for the period during which I served as trierarch beyond my term on the defendant’s behalf, and the sums which the several deserters took with them when they ran away from the ship, and where they went, in order that you may be assured that neither now nor at any time before have I made false statements to you. I count it my duty to serve you in a manner above reproach for the period prescribed by law, and as regards those who scorn you and the laws, and will not obey the laws, to convict them and get them punished in your courts.
§ 66
εὖ δʼ ἴστε ὅτι οὐ περὶ τῶν ἐμῶν ἰδίων μᾶλλον τιμωρήσεσθε Πολυκλέα ἢ οὐχ ὑπὲρ ὑμῶν αὐτῶν, οὐδὲ περὶ τῶν παρεληλυθότων τριηράρχων ἐπιμέλειαν ποιήσεσθε μόνον, ἀλλὰ καὶ περὶ τῶν μελλόντων πρόνοιαν, ὥστε μήτε τοὺς λῃτουργοῦντας ἀθυμεῖν, μήτε τοὺς διαδόχους καταφρονεῖν τῶν νόμων, ἀλλʼ ἀπιέναι ἐπὶ τὰς ναῦς, ὅταν κατασταθῶσιν. ἃ προσήκει ὑμᾶς ἐνθυμηθέντας ὀρθῶς καὶ δικαίως διαγνῶναι περὶ ἁπάντων.
Be assured that it will be no more in my interest than in your own that you will punish Polycles, nor will you be showing concern merely for those who have served as trierarchs in the past; no, you will be taking thought also for those who are to serve in the future, so that those who perform public services may not be discouraged, and those who are designated as their successors may not show contempt toward the laws, but may go to their ships when they are appointed. These matters you should bear in mind, and reach a fair and just decision regarding all the points at issue.
§ 67
ἡδέως δʼ ἂν ὑμῶν πυθοίμην, ὦ ἄνδρες δικασταί, τίνʼ ἄν ποτε γνώμην περὶ ἐμοῦ εἴχετε, εἰ τοῦ τε χρόνου ἐξήκοντος καὶ τούτου μὴ ἥκοντος ἐπὶ τὴν ναῦν μὴ ἐπετριηράρχησα κελεύοντος τοῦ στρατηγοῦ, ἀλλὰ πλέων ᾠχόμην. ἆρʼ οὐκ ἂν ὠργίζεσθέ μοι καὶ ἡγεῖσθε ἂν ἀδικεῖν; εἰ τοίνυν ἂν ἐμοὶ τότε ὠργίζεσθε, ὅτι οὐκ ἐπετριηράρχησα, πῶς οὐχὶ νῦν προσήκει ὑμᾶς τοῦτον εἰσπρᾶξαί μοι τὰ ἀναλώματα, ἃ ἐγὼ ὑπὲρ τούτου ἀνήλωσα, τὸν οὐ διαδεξάμενον τὴν ναῦν.
I should gladly ask you, men of the jury, what opinion you would have had of me, if, when my term of service had expired and the defendant had not come to take over the ship, I had refused to serve longer when the general so ordered, but had sailed away. Would you not have been indignant and have thought that I was wronging you? If, then, you would have been indignant in that case, because I refused to serve beyond my term, should you not now exact from the defendant the money expended by me on his behalf, seeing that he did not take over the ship?
§ 68
ὅτι δʼ οὐκ ἐμοὶ μόνῳ οὐ διεδέξατο τὴν ναῦν, ἀλλὰ καὶ πρότερον Εὐριπίδῃ συντριήραρχος ὢν καὶ συνθηκῶν οὐσῶν αὐτοῖς τοὺς ἓξ μῆνας ἑκάτερον πλεῖν, ἐπειδὴ Εὐριπίδης ἐξέπλευσεν καὶ ὁ χρόνος ἐξῆκεν, οὐ διεδέξατο τὴν ναῦν αὐτῷ, ἀναγνώσεται τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
To prove that it is not in my case only that he failed to take over his ship, but that on a former occasion also, when he was the associate of Euripides in the trierarchy and there was an agreement between them that each should sail for six months, when Euripides had sailed and the term had expired, Polycles did not take over the ship from him,—to prove this, I say, the clerk shall read the deposition. The Deposition.
On The Trierarchic Crown · urn:cts:greekLit:tlg0014.tlg051 · Greek: περὶ τοῦ Στεφάνου τῆς τριηραρκίας — tlg0014.tlg051.perseus-grc2 · English: On The Trierarchic Crown — trans. Augustus Taber Murray — tlg0014.tlg051.perseus-eng2
§ 1
εἰ μὲν ὅτῳ πλεῖστοι συνείποιεν, ὦ βουλή, τὸ ψήφισμʼ ἐκέλευε δοῦναι τὸν στέφανον, κἂν ἀνόητος ἦν εἰ λαβεῖν αὐτὸν ἠξίουν, Κηφισοδότου μόνου μοι συνειρηκότος, τούτοις δὲ παμπόλλων. νῦν δὲ τῷ πρώτῳ παρασκευάσαντι τὴν τριήρη τὸν ταμίαν προσέταξεν ὁ δῆμος δοῦναι, πεποίηκα δὲ τοῦτʼ ἐγώ· διό φημι δεῖν αὐτὸς στεφανοῦσθαι.
If the decree, men of the senate, ordered that the crown should be given to the man having the largest number of advocates, it would have been senseless for me to claim it, for Cephisodotus alone has spoken on my behalf, while a host of pleaders has spoken for my opponents. But the fact is, the people appointed that the treasurer should give the crown to the one who first got his trireme ready for sea; and this I have done; so I declare that it is I who should be crowned.
§ 2
θαυμάζω δὲ καὶ τούτων, ὅτι τῆς τριήρους ἀμελήσαντες τοὺς ῥήτορας παρεσκεύασαν, καὶ δοκοῦσί μοι παντὸς διημαρτηκέναι τοῦ πράγματος, καὶ νομίζειν οὐχὶ τοῖς ποιοῦσιν ἃ δεῖ χάριν ὑμᾶς ἔχειν, ἀλλὰ τοῖς φάσκουσιν, οὐ τὸν αὐτὸν τρόπον ἐγνωκότες ὅνπερ ἐγὼ περὶ ὑμῶν. καὶ κατʼ αὐτὸ δὴ τοῦτο δικαίως ἂν ἔχοιτʼ εὐνοϊκωτέρως ἐμοί· φαίνομαι γὰρ βελτίους ὑμᾶς ὑπολαμβάνων ἢ οὗτοι.
Also I am surprised that my opponents neglected their ships, but took care to get their orators ready; and they seem to me to be mistaken in regard to the whole affair, and to imagine that you are grateful, not to those who do their duty, but to those who say they do it; and they have formed a totally different estimate regarding you from that which I hold. For this very reason it is right that you should feel more kindly disposed toward me; for it is plain that I entertain a higher opinion of you than they do.
§ 3
ἐχρῆν μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, καὶ δίκαιον ἦν τοὺς τὸν στέφανον οἰομένους δεῖν παρʼ ὑμῶν λαβεῖν αὑτοὺς ἀξίους ἐπιδεικνύναι τούτου, μὴ ἐμὲ κακῶς λέγειν. ἐπειδὴ δὲ τοῦτο παρέντες ἐκεῖνο ποιοῦσιν, ἀμφότερʼ αὐτοὺς ἐπιδείξω ψευδομένους, ἅ θʼ αὑτοὺς ἐνεκωμίασαν καὶ ὅσʼ εἰς ἡμᾶς ἐβλασφήμησαν, ἐξ αὐτῶν τῶν πεπραγμένων ἑκατέροις.
Surely it would have been right and proper, men of Athens, that those who claim to receive a crown from you, should show that they are worthy of it, and not speak ill of me. But since they leave out the former of these two things and do the latter, I shall show that they are speaking falsely both in their praise of themselves and in their slander of me; and I shall prove this by their own deeds and by mine.
§ 4
ψήφισμα γὰρ ὑμῶν ποιησαμένων, ὃς ἂν μὴ πρὸ τῆς ἕνης καὶ νέας ἐπὶ χῶμα τὴν ναῦν περιορμίσῃ, δῆσαι καὶ δικαστηρίῳ παραδοῦναι, καὶ ταῦτα κυρωσάντων, ἐγὼ μὲν περιώρμισα καὶ στέφανον διὰ ταῦτα παρʼ ὑμῶν ἔλαβον, οὗτοι δʼ οὐδὲ καθείλκυσαν, ὥστʼ ἔνοχοι δεσμῷ γεγόνασιν. πῶς οὖν οὐκ ἀτοπώτατον ἂν διαπράξαισθʼ ἔργον, εἰ τοὺς καθʼ ἑαυτῶν ἐάσαντας τίμημα τοιοῦτον ἐπαχθῆναι, τούτους στεφανώσαντες ὑμεῖς φαίνοισθε;
When you had passed a decree and confirmed it, to the effect that whoever did not bring his ship around to the pier before the last day of the month should be placed under arrest and handed over to the court, I brought my ship up to the pier, and for this I received a crown from you, while the others had not even launched their ships; they therefore have made themselves liable to imprisonment. Would it not, then, be the strangest possible act on your part, if you should be seen to confer a crown on people who had suffered themselves to become liable to so grievous a penalty?
§ 5
τὰ σκεύη τοίνυν, ὅσα δεῖ παρέχειν τὴν πόλιν τοῖς τριηράρχοις, ἐγὼ μὲν ἐκ τῶν ἰδίων ἀνήλωσα καὶ τῶν δημοσίων ἔλαβον οὐδέν, οὗτοι δʼ ὑμετέροις κέχρηνται καὶ τῶν σφετέρων οὐδὲν εἰς ταῦτα προεῖνται. καὶ μὴν οὐδʼ ἂν ἐκεῖνό γʼ ἔχοιεν εἰπεῖν, ὡς ἀνεπειρῶντʼ ἐμοῦ πρότεροι· πρὶν γὰρ ἧφθαι μόνον τῆς τριήρους τούτους ἐπεπλήρωτό μοι, καὶ πάντες ἑωρᾶθʼ ὑμεῖς ἀναπειρωμένην τὴν ναῦν.
As to the ship’s equipment, moreover, all, that is, which the state is bound to supply to the trierarchs, I purchased it with my own resources and took nothing from the public stores, while these men used equipment of yours and spent none of their own money for this purpose. And surely they cannot say either that they got their ship ready for trial before I did mine; for mine was manned before they had so much as touched theirs, and you all saw the ship being tested.
§ 6
ἔτι τοίνυν ὑπηρεσίαν τὴν κρατίστην ἔλαβον, πολλῷ πλεῖστον ἀργύριον δούς. οὗτοι δʼ εἰ μὲν εἶχον χείρονʼ ἡμῶν, οὐδὲν ἂν ἦν δεινόν· νῦν δʼ οὐδʼ ὁποιαντινοῦν μεμίσθωνται, περὶ τοῦ πλείονος ἀντιλέγοντες. καίτοι πῶς εἰσιν δίκαιοι ταῦτα μὲν ὕστερον ἐξαναπληροῦν, νῦν δʼ ὡς πρῶτοι παρασκευασάμενοι τὸν στέφανον λαβεῖν;
More than this, I secured the very best rowers, giving by far the highest wages. If my opponents had had rowers inferior to mine, it would have been nothing disgraceful, but in fact they have hired rowers of no sort whatever, though they lay claim to larger numbers. And yet, how can it be fair, when they manned their ship later than I did mine, for them now to receive the crown as having been the first to get ready?
§ 7
ἡγοῦμαι τοίνυν, ὅτι μὲν δικαιότατʼ ἂν στεφανώσαιτʼ ἐμέ, καὶ μηδὲν εἰπόντος ἐμοῦ γιγνώσκειν ὑμᾶς· ὅτι δʼ οὐκ ἔνεστι μόνοις τούτοις περὶ τοῦ στεφάνου λόγος, τοῦτʼ ἐπιδεῖξαι βούλομαι. πόθεν οὖν τοῦτο μάλιστʼ ἔσται δῆλον; ἀφʼ ὧν αὐτοὶ πεποιήκασιν· σκεψάμενοι γὰρ τὸν ἐξ ἐλαχίστου τριηραρχεῖν βουλόμενον, μεμισθώκασι τὴν λῃτουργίαν. καίτοι πῶς οὐκ ἄδικον τῶν μὲν ἀναλωμάτων ἀφεστηκέναι, τῶν δὲ γιγνομένων διʼ ἐκεῖνα τιμῶν ἀξιοῦν αὑτοῖς μετεῖναι; καὶ τοῦ μὲν μὴ περιορμίσαι τὴν ναῦν τότε τὸν μεμισθωμένον αἰτιᾶσθαι, τῶν δὲ καλῶς δεδιακονημένων νῦν αὑτοῖς κελεύειν χάριν ὑμᾶς ἔχειν;
I think therefore that even without my saying anything you recognize that you would most justly grant me the crown, but I wish to show you that of all people in the world these men have the least claim to it. How can I prove this most clearly? By what they have themselves done. For they sought out the man who would take their trierarchy on the lowest terms, and have let the service to him. Yet is it not unjust to shrink from making the outlay, and still to demand a share in the honors accruing from it, and while they lay the blame for not bringing their ship up to the pier at that time on the man they hired, to bid you now reward them for good service rendered?
§ 8
δεῖ τοίνυν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, μὴ μόνον ἐκ τούτων σκοπεῖν τὸ δίκαιον, ἀλλὰ καὶ ἐξ ὧν αὐτοὶ πρότερον πεποιήκατε ταὐτὰ τινῶν διαπραξαμένων τούτοις. ὅτε γὰρ τῇ ναυμαχίᾳ τῇ πρὸς Ἀλέξανδρον ἐνικήθητε, τότε τῶν τριηράρχων τοὺς μεμισθωκότας τὰς τριηραρχίας αἰτιωτάτους τοῦ γεγενημένου νομίζοντες παρεδώκατʼ εἰς τὸ δεσμωτήριον, καταχειροτονήσαντες προδεδωκέναι τὰς ναῦς καὶ λελοιπέναι τὴν τάξιν.
You ought, men of Athens, to seek a just course, not only in the light of these considerations, but also in the light of your own previous actions in the case of others who have acted as these men have done. For, when you were worsted in the sea-fight against Alexander, you thought that the trierarchs who had let out their trierarchies were chiefly responsible for what had happened, and you gave them over for imprisonment, having decided by show of hands that they had betrayed their ships and deserted their post.
§ 9
καὶ κατηγόρει μὲν Ἀριστοφῶν, ἐδικάζετε δʼ ὑμεῖς· εἰ δὲ μὴ μετριωτέραν ἔσχετε τὴν ὀργὴν τῆς ἐκείνων πονηρίας, οὐδὲν αὐτοὺς ἐκώλυε τεθνάναι. ταὐτὰ τοίνυν εἰδότες οὗτοι πεπραγμένʼ αὑτοῖς καὶ ἐκείνοις, οὐχὶ φρίττουσιν ἐν ὑμῖν ὑπὲρ ὧν προσήκει παθεῖν αὐτούς, ἀλλὰ δημηγοροῦσι κατʼ ἄλλων καὶ στεφανοῦν κελεύουσιν αὑτούς. καίτοι σκέψασθε τίνʼ ἄν ποτε δόξαιτε βεβουλεῦσθαι τρόπον, εἰ διὰ τὴν αὐτὴν πρόφασιν τοὺς μὲν θανάτου κρίναντες, τοὺς δὲ στεφανώσαντες φανείητε.
The accusation was made by Aristophon, and you were the judges; and, if the anger you felt had been equal to their crime, nothing could have prevented their being put to death. My opponents, although they are aware that they have done just what those others did, instead of shuddering before you at the thought of what they ought to suffer, make speeches attacking others, and demand that they themselves be crowned. And yet, consider what would be thought of your way of reaching decisions, if you are seen to have condemned some persons to death and to have crowned others for the same cause!
§ 10
καὶ μὴν οὐ μόνον εἰ τοῦτο ποιήσαιτε, δοκεῖτʼ ἂν ἁμαρτεῖν, ἀλλʼ εἰ μὴ καὶ κολάσαιτε τοὺς τὰ τοιαῦτα ποιοῦντας, ἔχοντες. οὐ γὰρ ἐπειδὰν ἐάσητέ τι τῶν ὑμετέρων ἀπολέσθαι, τότε χρὴ χαλεπαίνειν, ἀλλʼ ἐν ᾧ τὰ μὲν ὑμέτερʼ ἐστὶν σᾶ, καθορᾶτε δὲ τοὺς ἐφεστηκότας διʼ αἰσχροκερδίαν οὐχὶ προσήκουσαν πρόνοιαν περὶ σωτηρίας αὐτῶν ποιουμένους. καὶ μηδεὶς ὑμῶν ἐπιτιμήσῃ τῷ λόγῳ, πικρὸν εἶναι νομίσας, ἀλλὰ τοῖς τὸ ἔργον αὐτὸ πεποιηκόσιν· διὰ γὰρ τούτους τοιοῦτός ἐστιν.
And you would be thought to be making a mistake, not only if you should do this, but also if you should fail to punish those who do things of this sort, when you have them in your power. For the time to feel indignation is not when you have suffered some of your possessions to be lost, but while they are safe, but you see those placed in charge of them failing through a shameful love of gain to make adequate provision for their safety. Let no one of you condemn my speech because he regards it as bitter; condemn rather those who have committed the crime; for it is because of them that my speech is such as it is.
§ 11
θαυμάζω δʼ ἔγωγε, τί δή ποτε τῶν μὲν ναυτῶν τοὺς ἀπολειπομένους, ὧν τριάκοντα δραχμὰς ἕκαστος ἔχει μόνας, δοῦσι καὶ κολάζουσιν οὗτοι· τῶν δὲ τριηράρχων τοὺς μὴ συμπλέοντας, ὧν τριάκοντα μνᾶς εἰς ἔκπλουν εἴληφεν ἕκαστος, οὐ ταὐτὰ ποιεῖθʼ ὑμεῖς· ἀλλʼ ἐὰν μὲν πένης ὤν τις διʼ ἔνδειαν ἁμάρτῃ, τοῖς ἐσχάτοις ἐπιτιμίοις ἐνέξεται, ἐὰν δὲ πλούσιος ὢν διʼ αἰσχροκερδίαν ταὐτὰ ποιήσῃ, συγγνώμης τεύξεται; καὶ ποῦ τὸ πάντας ἔχειν ἴσον καὶ δημοκρατεῖσθαι φαίνεται, τοῦτον τὸν τρόπον ὑμῶν ταῦτα βραβευόντων;
I for my part wonder why in the world these men should imprison and punish those of the sailors who desert their ships—men who receive only thirty drachmae apiece,—while you do not deal in the same manner with those of the trierarchs who do not sail with their ships yet receive thirty minae apiece for so doing; if a poor man through stress of need commits a fault, is he to be liable to the severest penalties, while, if a rich man does the same thing through shameful love of gain, is he to win pardon? Where, then, is equality for all and popular government, if you decide matters in this way?
§ 12
ἔτι τοίνυν ἔμοιγε δοκεῖ κἀκεῖνʼ ἀλόγως ἔχειν, τὸν μὲν εἰπόντα τι μὴ κατὰ τοὺς νόμους, ἐὰν ἁλῷ τὸ τρίτον, μέρος ἠτιμῶσθαι τοῦ σώματος, τοὺς δὲ μὴ λόγον, ἀλλʼ ἔργον παράνομον πεποιηκότας μηδεμίαν δοῦναι δίκην. καὶ μήν, ὦ ἄνδρες Ἀθηναῖοι, πάντες ὑμεῖς φήσετε τὸ πρὸς τὰ τοιαῦτα πράως ἔχειν προδιδάσκειν ἑτέρους ἀδικεῖν εἶναι.
More than this, it seems to me to be absurd that, when a man says anything contrary to law, he should, if he is convicted, be deprived of one third of his personal rights, while those guilty not of words but of acts that are illegal should pay no penalty. Surely, men of Athens, you would all say that leniency in regard to such offences merely trains up others to commit them.
§ 13
βούλομαι τοίνυν, ἐπειδήπερ παρῆλθον, καὶ τὰ συμβαίνοντʼ ἀπὸ τῶν τοιούτων ὑμῖν διεξελθεῖν. ἐπειδὰν γάρ τις μισθωσάμενος τριηραρχίαν ἐκπλεύσῃ, πάντας ἀνθρώπους ἄγει καὶ φέρει, καὶ τὰς μὲν ὠφελίας ἰδίᾳ καρποῦται, τὰς δὲ δίκας τούτων ὁ τυχὼν δίδωσιν ὑμῶν, καὶ μόνοις ὑμῖν οὐδαμόσε ἔστιν ἄνευ κηρυκείου βαδίσαι διὰ τὰς ὑπὸ τούτων ἀνδροληψίας καὶ σύλας κατεσκευασμένας·
I wish, now that I have entered upon this subject, to set forth to you also the consequences which result from such actions. When a man who has taken the trierarchy for hire sets sail, he plunders and pillages everybody; the profits he reaps for himself, but whoever it may chance to be of you citizens pays the damages; and you alone of all people are unable to travel anywhere without a herald’s staff of truce because of the acts of these men in seizing hostages and in provoking reprisals;
§ 14
ὥστε τῇ γʼ ἀληθείᾳ σκοπῶν ἄν τις εὕροι τὰς τοιαύτας τριήρεις οὐχ ὑπὲρ ὑμῶν, ἀλλὰ καθʼ ὑμῶν ἐκπεπλευκυίας. τὸν γὰρ ὑπὲρ τῆς πόλεως τριήραρχον οὐκ ἀπὸ τῶν κοινῶν προσδοκᾶν χρὴ πλουτήσειν, ἀλλʼ ἀπὸ τῶν ἰδίων τὰ τῆς πόλεως ἐπανορθώσειν, εἴπερ ἔσται τι τῶν δεόντων ὑμῖν. τούτων δὲ τἀναντίʼ ἕκαστος ἐγνωκὼς ἐκπλεῖ· καὶ γάρ τοι τὰ τῶν αὑτῶν τρόπων ἁμαρτήματα ταῖς ὑμετέραις βλάβαις ἐπανορθοῦνται.
so that, if one looks at the matter frankly, he will find that triremes such as these have sailed forth, not for you, but against you. For a man who serves as trierarch in the interest of Athens ought not to expect to grow rich at the public expense, but ought by means of his own resources to repair the losses of the state, if you are to have the service which you need. But each commander goes out determined to pursue the opposite course, and the losses resulting from their own evil ways are repaired by the damages which fall on you.
§ 15
καὶ τούτων οὐδέν ἐστιν ἄλογον. δεδώκατε γὰρ τοῖς βουλομένοις ἀδικεῖν, ἂν μὲν λάθωσιν, ἔχειν, ἐὰν δὲ ληφθῶσι, συγγνώμης τυχεῖν· τοῖς οὖν ἠμεληκόσι δόξης ἄδεια ποιεῖν ὅ τι ἂν βούλωνται γέγονεν. τῶν μὲν τοίνυν ἰδιωτῶν τοὺς μετὰ τοῦ παθεῖν μανθάνοντας ἀπροσκέπτους ὀνομάζομεν· ὑμᾶς δέ, οἵτινες οὐδὲ πεπονθότες πολλάκις ἤδη φυλάττεσθε, τί τις καλέσειεν ἄν;
And this is but natural. For you have suffered those who choose to act dishonestly, if they escape discovery, to keep what they have stolen, and, even if they are caught, to win pardon; those therefore who have no regard for their reputation have acquired licence to do as they please. Men in private life who learn only through suffering we call lacking in foresight; what, then, should we call you, who are not on your guard even after repeated suffering?
§ 16
ἄξιον τοίνυν καὶ περὶ τῶν συνειρηκότων εἰπεῖν. οὕτως γὰρ ἡγοῦνταί τινες ἐξουσίαν εἶναι σφίσιν καὶ ποιεῖν ὅ τι βούλονται καὶ λέγειν παρʼ ὑμῖν, ὥστε τῶν τότε συγκατηγορούντων μετʼ Ἀριστοφῶντος καὶ πικρῶν ὄντων τοῖς μεμισθωκόσι τὰς τριηραρχίας νῦν κελεύουσί τινες τούτους στεφανῶσαι, καὶ δυοῖν θάτερον ἐξελέγχουσιν αὑτούς, ἢ τότʼ ἐκείνους ἀδίκως συκοφαντοῦντες, ἢ νῦν τοῖσδʼ ἐπὶ μισθῷ συνηγοροῦντες.
It is right that I should say something about those who have spoken as their advocates. Certain people are so convinced that they have the right to do or say whatever they please before you, that some of those who joined with Aristophon in preferring his charges, and were bitter against those who let out their trierarchies, now bid you to crown these people here; and they prove one or the other of two things against themselves. Either in the former instance they brought forward charges that were baseless, or they have now been bribed to plead the cause of my opponents;
§ 17
καὶ χαρίσασθαι κελεύουσιν ὑμᾶς, ὥσπερ περὶ δωρεᾶς, ἀλλʼ οὐ περὶ νικητηρίων τῶν λόγων ὄντων, ἢ καὶ χάριν τιθεμένων διὰ τῶν τοιούτων τοῖς ἀμελοῦσιν ὑμῶν, ἀλλʼ οὐ διὰ τῶν βελτιόνων τοῖς ὑπηρετοῦσιν ἃ δεῖ χαρίζεσθαι προσῆκον. ἔπειθʼ οὕτως ὀλιγωροῦσιν τοῦ δοκεῖν ἐπιεικεῖς εἶναι, καὶ παντελῶς τἄλλα πάρεργα πρὸς τὸ λαβεῖν νομίζουσιν, ὥστʼ οὐ μόνον τοῖς πρότερον ῥηθεῖσιν ὑφʼ αὑτῶν ἐναντία τολμῶσιν δημηγορεῖν, ἀλλὰ καὶ νῦν οὐ ταὐτὰ λέγουσιν ἑαυτοῖς, οἵτινες τοὺς μὲν ναύτας φασὶ δεῖν οἰκείους εἶναι τῆς τριήρους τῆς ληψομένης τὸν στέφανον, τῶν δὲ τριηράρχων τοὺς ἠλλοτριωκότας αὑτοὺς ἀπὸ τῆς λῃτουργίας, τούτους στεφανῶσαι κελεύουσι.
and they bid you grant them a favor, as if the argument were about a gift instead of a prize, or as if you, at the instance of men like them, were seeking to win the favor of those who neglect your interests, and as if it were not rather your duty, at the instance of better men, to show favor to those who serve you as they should. Then again, they care so little for a good reputation, and are so thoroughly of the opinion that everything is of secondary importance compared with gain, that they not only have the audacity to contradict in their public speeches what they said before, but even now their statements do not agree; for they assert that the trireme which is to win the crown should have its proper crew on board, yet they bid you crown the trierarchs who have let their service devolve upon others.
§ 18
καὶ φασὶ μὲν οὐδένα τούτων πρότερον παρασκευάσασθαι, κελεύουσι δὲ κοινῇ στεφανοῦν ἡμᾶς, τοῦ ψηφίσματος οὐ ταῦτα λέγοντος. ἐγὼ δὲ τοσούτου δέω τοῦτο συγχωρεῖν ὅσουπερ καὶ μεμισθωκέναι τὴν τριηραρχίαν· οὔτε γὰρ τοῦθʼ ὑπομείναιμʼ ἂν οὔτʼ ἐκεῖνʼ ἐποίησα. προσποιοῦνται μὲν τοίνυν ὑπὲρ τοῦ δικαίου συνηγορεῖν, σπουδάζουσιν δὲ μᾶλλον ἢ προῖκʼ ἄν τις ὑμῶν πράττων, ὥσπερ ἄξια τοῦ μισθοῦ ποιῆσαι προσῆκον ἑαυτοῖς, ἀλλʼ οὐ γνώμην ἀποφήνασθαι.
And they state that no one got his ship in readiness before my opponents did, yet they bid you crown us jointly, which is not what the decree orders. I am as far from granting this as I am from having let out my trierarchy; I would not submit to the one, nor have I done the other. They pretend to be pleading in the interests of justice, but they show more zeal than any one of you would do without reward, as though their duty was to earn their pay, not to give an opinion.
§ 19
εἶθʼ ὥσπερ οὐχὶ πολιτείας κοινῆς μετέχοντες καὶ διὰ ταῦτα τῷ βουλομένῳ λέγειν ἐξόν, ἀλλʼ ἱερωσύνην ἰδίαν αὐτοί τινα ταύτην ἔχοντες, ἐὰν ὑπὲρ τῶν δικαίων ἐν ὑμῖν τις εἴπῃ, δεινὰ πάσχουσιν καὶ θρασὺν εἶναί φασιν. καὶ εἰς τοσοῦτον ἀναισθησίας προήκουσιν, ὥστʼ οἴονται τὸν ἅπαξ εἰρηκότʼ ἂν καλέσωσιν ἀναιδῆ, σφᾶς αὐτοὺς πάντʼ ἂν τὸν βίον καλοὺς κἀγαθοὺς νομίζεσθαι.
And then, as if they were not members of a free state, in which because of this fact anyone who chooses has the right to speak, but as if they possessed this right as a sort of sacred prerogative of their own, if any man speaks in your midst in defence of what is right, they feel themselves grossly wronged, and say that he is an impudent fellow. And they have gone so far in their senseless folly, that they think that, if they call a man impudent who has spoken but once, they will themselves be thought good and worthy men all their lives.
§ 20
καίτοι διὰ μὲν τὰς τούτων δημηγορίας πολλὰ χεῖρον ἔχει, διὰ τοὺς δʼ οἰομένους δεῖν τὰ δίκαιʼ ἀντιλέγειν οὐ πάντʼ ἀπόλωλεν. τοιούτους τοίνυν τοὺς συνεροῦντας αὑτοῖς παρεσκευασμένοι, καὶ τοσαύτην βλασφημίαν εἰδότες οὖσαν καθʼ ἑαυτῶν τοῖς βουλομένοις τι λέγειν φλαῦρον, ὅμως εἰς λόγον ἠξίωσαν καταστῆναι καὶ κακῶς τινʼ ἐτόλμησαν εἰπεῖν, οἷς ἀγαπητὸν ἦν μὴ πάσχουσιν κακῶς αὐτοῖς.
Yet it is because of the public speeches of these men that many matters are going from bad to worse, while it is owing to those who honestly oppose them that not everything is lost. Such are the pleaders, then, that my opponents have engaged to speak on their behalf, and so readily open to attack are they themselves for any who wish to speak any ill of them (as they well know); yet they have seen fit to contest this matter, and they have had the audacity to speak ill of another, when they should have been well content to keep out of trouble themselves.
§ 21
τοῦ τοίνυν τούτους ἀδίκους εἶναι καὶ θρασεῖς οὐδένες ὑμῶν εἰσιν αἰτιώτεροι· παρὰ γὰρ τῶν λεγόντων, οὓς ἴστʼ ἐπὶ μισθῷ τοῦτο πράττοντας, πυνθάνεσθε ποῖόν τινʼ ἕκαστον δεῖ νομίζειν, οὐκ αὐτοὶ θεωρεῖτε. καίτοι πῶς οὐκ ἄτοπον τούτους μὲν αὐτοὺς πονηροτάτους τῶν πολιτῶν νομίζειν, τοὺς δʼ ὑπὸ τούτων ἐπαινουμένους χρηστοὺς ἡγεῖσθαι;
For the wrongdoing and insolence of these men nobody is more to blame than yourselves; for you inquire what the character of every man is from the speakers who you know are doing what they do for pay; you do not investigate for yourselves. Yet is it not absurd for you to consider these orators themselves the basest of your citizens, but to regard those whom they praise as worthy men?
§ 22
καὶ γάρ τοι πάντα διʼ αὑτῶν ποιοῦνται, καὶ μόνον οὐχ ὑπὸ κήρυκος πωλοῦσι τὰ κοινά, καὶ στεφανοῦν, ὃν ἂν αὐτοῖς δοκῇ, καὶ μὴ στεφανοῦν κελεύουσι, κυριωτέρους αὑτοὺς τῶν ὑμετέρων δογμάτων καθιστάντες. ἐγὼ δʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, παραινῶ μὴ ποιεῖν τὴν τῶν ἀναλίσκειν ἐθελόντων φιλοτιμίαν ἐπὶ τῇ τῶν λεγόντων πλεονεξίᾳ. εἰ δὲ μή, διδάξετε πάντας τὰ μὲν ὑφʼ ὑμῶν προσταττόμενʼ ὡς εὐτελέστατα διοικεῖν, τοὺς δʼ ὑπὲρ τούτων ἀναιδῶς εἰς ὑμᾶς ψευδομένους ὡς πλείστου μισθοῦσθαι.
For they are their own masters in all that they do, and they all but sell the public weal by the voice of the common crier; and they order you to crown, or not to crown, whomsoever they will, setting themselves up as superior to your decrees. I advise you, men of Athens, not to allow the ambitions of those who are ready to lavish their money to be dependent upon the greed of those who serve as pleaders. Otherwise you will teach all to perform the duties imposed by you with the least possible outlay, but to hire the largest number of people possible to utter impudent falsehoods before you in support of their claims.
Apollodorus Against Callipus · urn:cts:greekLit:tlg0014.tlg052 · Greek: πρὸς Κάλλιππον — tlg0014.tlg052.perseus-grc2 · English: Apollodorus Against Callipus — trans. Augustus Taber Murray — tlg0014.tlg052.perseus-eng2
§ 1
οὐκ ἔστιν χαλεπώτερον οὐδέν, ὦ ἄνδρες δικασταί, ἢ ὅταν ἄνθρωπος δόξαν ἔχων καὶ δυνάμενος εἰπεῖν τολμᾷ ψεύδεσθαι καὶ μαρτύρων εὐπορῇ. ἀνάγκη γάρ ἐστιν τῷ φεύγοντι μηκέτι περὶ τοῦ πράγματος μόνον λέγειν, ἀλλὰ καὶ περὶ αὐτοῦ τοῦ λέγοντος, ὡς οὐκ εἰκὸς αὐτῷ διὰ τὴν δόξαν πιστεύειν.
There is no situation harder to deal with, men of the jury, than when a man possessing both reputation and ability to speak is audacious enough to lie and is well provided with witnesses. For it becomes necessary for the defendant, no longer to speak merely about the facts of the case, but about the character of the speaker as well, and to show that he ought not to be believed on account of his reputation.
§ 2
εἰ γὰρ ἔθος καταστήσετε τοῖς δυναμένοις εἰπεῖν καὶ δόξαν ἔχουσι μᾶλλον πιστεύειν ἢ τοῖς ἀδυνατωτέροις, ἐφʼ ὑμῖν αὐτοῖς ἔσεσθε τὸ ἔθος τοῦτο κατεσκευακότες. δέομαι οὖν ὑμῶν, εἴπερ τι καὶ ἄλλο πώποτε πρᾶγμα αὐτὸ καθʼ αὑτὸ ἐδικάσατε, μηδὲ μεθʼ ἑτέρων τὴν γνώμην γενόμενοι, μήτε μετὰ τῶν διωκόντων μήτε μετὰ τῶν φευγόντων, ἀλλὰ τὸ δίκαιον σκεψάμενοι, οὕτω καὶ νῦν διαγνῶναι. ἐξ ἀρχῆς δʼ ὑμῖν διηγήσομαι.
If you are to establish the custom, that those who are able speakers and who enjoy a reputation are more to be believed than men of less ability, it will be against yourselves that you will have established this custom. I beg you therefore, if you ever decided any other case upon its merits, without becoming partisans of either side, whether the plaintiff’s or the defendant’s, but looking to justice alone, to decide the present case upon these principles. And I shall set forth the facts to you from the beginning.
§ 3
Λύκων γὰρ ὁ Ἡρακλεώτης, ὦ ἄνδρες δικασταί, οὗτος ὃν καὶ αὐτὸς λέγει, τῇ τραπέζῃ τῇ τοῦ πατρὸς ἐχρῆτο, ὥσπερ καὶ οἱ ἄλλοι ἔμποροι, ξένος μὲν ὢν Ἀριστόνῳ τῷ Δεκελεῖ καὶ Ἀρχεβιάδῃ τῷ Λαμπτρεῖ, ἄνθρωπος δέ τις σώφρων. οὗτος ἐπειδὴ ἐκπλεῖν ἔμελλεν εἰς τὴν Λιβύην, διαλογισάμενος πρὸς τὸν πατέρα τὸν ἐμὸν ἐναντίον Ἀρχεβιάδου καὶ Φρασίου προσέταξεν τὸ ἀργύριον ὃ κατέλειπεν (ἦν δὲ τοῦτο ἑκκαίδεκα μναῖ καὶ τετταράκοντα δραχμαί, ὡς ἐγὼ ὑμῖν πάνυ ἀκριβῶς ἐπιδείξω) Κηφισιάδῃ ἀποδοῦναι, λέγων ὅτι κοινωνὸς εἴη αὑτοῦ ὁ Κηφισιάδης οὗτος, οἰκήτωρ μὲν ὢν ἐν Σκίρῳ, ἐν δὲ τῷ παρόντι ἐφʼ ἑτέρᾳ ἀποδημῶν ἐμπορίᾳ.
Lycon, the Heracleote, men of the jury, of whom the plaintiff himself makes mention, was a customer of my father’s bank like the other merchants, a guest friend of Aristonoüs of Decelea and Archebiades of Lamptrae, and a man of prudence. This Lycon, when he was about to set out on a voyage to Libya, reckoned up his account with my father in the presence of Archebiades and Phrasias, and ordered my father to pay the money which he left (it was sixteen minae forty drachmae, as I shall show you very clearly) to Cephisiades, saying that this Cephisiades was a partner of his, a resident of Scyros, but was for the time being abroad on another mercantile enterprise.
§ 4
δεῖξαι δʼ αὐτὸν τῷ πατρὶ τῷ ἐμῷ καὶ συστῆσαι τῷ Ἀρχεβιάδῃ καὶ τῷ Φρασίᾳ προσέταξεν, ἐπειδὴ ἥκοι ἐκ τῆς ἀποδημίας. εἰώθασι δὲ πάντες οἱ τραπεζῖται, ὅταν τις ἀργύριον τιθεὶς ἰδιώτης ἀποδοῦναί τῳ προστάττῃ, πρῶτον τοῦ θέντος τοὔνομα γράφειν καὶ τὸ κεφάλαιον τοῦ ἀργυρίου, ἔπειτα παραγράφειν τῷ δεῖνι ἀποδοῦναι δεῖ, καὶ ἐὰν μὲν γιγνώσκωσι τὴν ὄψιν τοῦ ἀνθρώπου ᾧ ἂν δέῃ ἀποδοῦναι, τοσοῦτο μόνον ποιεῖν, γράψαι ᾧ δεῖ ἀποδοῦναι, ἐὰν δὲ μὴ γιγνώσκωσι, καὶ τούτου τοὔνομα προσπαραγράφειν ὃς ἂν μέλλῃ συστήσειν καὶ δείξειν τὸν ἄνθρωπον, ὃν ἂν δέῃ κομίσασθαι τὸ ἀργύριον.
He instructed Archebiades and Phrasias to point him out and introduce him to my father, when he should return from his journey. It is the custom of all bankers, when a private person deposits money and directs that it be paid to a given person, to write down first the name of the person making the deposit and the amount deposited, and then to write on the margin to be paid to so-and-so; and if they know the face of the person to whom payment is to be made, they do merely this, write down whom they are to pay; but, if they do not know it, it is their custom to write on the margin the name also of him who is to introduce and point out the person who is to receive the money. For a grievous misfortune befell this Lycon.
§ 5
τύχης δὲ συμβάσης τοιαύτης τῷ Λύκωνι τούτῳ ὥστε εὐθὺς ἐκπλέοντα αὐτὸν περὶ τὸν Ἀργολικὸν κόλπον ὑπὸ λῃστρίδων νεῶν τά τε χρήματα καταχθῆναι εἰς Ἄργος καὶ αὐτὸν τοξευθέντα ἀποθανεῖν, ἔρχεται ἐπὶ τὴν τράπεζαν Κάλλιππος οὑτοσὶ εὐθὺς ἐρωτῶν, Λύκωνα Ἡρακλεώτην εἰ γιγνώσκοιεν. ἀποκριναμένου δὲ Φορμίωνος τουτουὶ ὅτι γιγνώσκοιεν, ἆρα καὶ ἐχρῆτο ὑμῖν; ἔφη ὁ Φορμίων· ἀλλὰ πρὸς τί ἐρωτᾷς; πρὸς τί; ἔφη· ἐγώ σοι ἐρῶ. ἐκεῖνος μὲν τετελεύτηκεν, ἐγὼ δὲ προξενῶν τυγχάνω τῶν Ἡρακλεωτῶν. ἀξιῶ δή σε δεῖξαί μοι τὰ γράμματα, ἵνʼ εἰδῶ εἴ τι καταλέλοιπεν ἀργύριον· ἐξ ἀνάγκης γάρ μοί ἐστιν ἁπάντων Ἡρακλεωτῶν ἐπιμελεῖσθαι.
No sooner had he set out, and was sailing around the Argolic gulf, than his ship was captured by pirate vessels and his goods taken to Argos, while he himself was shot down by an arrow, and met his death. Immediately after this mischance this man Callippus came to the bank, and asked whether they knew Lycon, the Heracleote. Phormion, who is here present, answered that they knew him. Was he a customer of yours? He was, said Phormion, but why do you ask? Why? said he, I will tell you. He is dead, and, as it happens, I am proxenos of the Heracleotes. I demand therefore that you show me your books, that I may know whether he has left any money; for I must of necessity look after the affairs of all the men of Heraclea.
§ 6
ἀκούσας δʼ αὐτοῦ ὁ Φορμίων, ὦ ἄνδρες δικασταί, ἔδειξεν εὐθέως παραχρῆμα. δείξαντος δὲ αὐτοῦ τὸ γραμματεῖον, ἀναγνοὺς αὐτὸς καὶ ἄλλος οὐδείς, καὶ ἰδὼν γεγραμμένον ἐν αὐτῷ Λύκων Ἡρακλεώτης χιλίας ἑξακοσίας τετταράκοντα· Κηφισιάδῃ ἀποδοῦναι δεῖ· Ἀρχεβιάδης Λαμπτρεὺς δείξει τὸν Κηφισιάδην, ᾤχετο ἀπιὼν σιωπῇ, καὶ πλέον ἢ πέντε μηνῶν οὐδένα λόγον ἐποιήσατο.
On hearing this, men of the jury, Phormion immediately showed him the books, and, when he had done so, and Callippus (it was he himself, and not another) had read them, and had seen in them the entry, Lycon, the Heracleote, sixteen hundred and forty drachmae, to be paid to Cephisiades; Archebiades of Lamptrae will identify Cephisiades, he went off in silence and for more than five months made no mention of the matter.
§ 7
ἐπιδημήσαντος δὲ τοῦ Κηφισιάδου μετὰ ταῦτα καὶ προσελθόντος πρὸς τὴν τράπεζαν καὶ ἀπαιτοῦντος τὰ χρήματα, παρόντος δέ, ὦ ἄνδρες δικασταί, Ἀρχεβιάδου καὶ τοῦ Φρασίου, οὓς ὁ Λύκων τῷ πατρὶ συνέστησεν καὶ ἐκέλευσε τὸν Κηφισιάδην δεῖξαι ὃς εἴη, ἐπειδὴ ἔλθοι, παρόντων δὲ καὶ ἄλλων, ἐξαριθμήσας αὐτῷ τὰς ἑκκαίδεκα μνᾶς καὶ τετταράκοντα δραχμὰς ἀπέδωκε Φορμίων οὑτοσί. ὡς δὲ ἀληθῆ λέγω, τούτων ἁπάντων ὑμῖν τὰς μαρτυρίας ἀναγνώσεται. ΜΑΡΤΥΡΙΑΙ.
After this Cephisiades, having returned to Athens, came to the bank and demanded the money, and in the presence of Archebiades and Phrasias, men of the jury, the persons whom Lycon had introduced to my father, and had hidden to identify Cephisiades, when he should return and in the presence of other witnesses also, Phormion, who is here in court, counted out and paid him the sixteen minae forty drachmae. To prove that I am speaking the truth, the clerk shall read you the depositions which bear upon all these facts. The Depositions
§ 8
ὅτι μὲν ἀληθῆ ἅπαντα εἶπον πρὸς ὑμᾶς, ὦ ἄνδρες δικασταί, τῶν μαρτυριῶν ἀκηκόατε. προσελθὼν δὲ συχνῷ χρόνῳ ὕστερον πρὸς τὸν πατέρα Κάλλιππος οὑτοσὶ ἐν ἄστει, ἤρετο αὐτὸν εἰ ἤδη ἐπιδεδημηκὼς εἴη ὁ Κηφισιάδης, ὅτῳ γεγραμμένον εἴη ἀποδοῦναι τὸ ἀργύριον τὸ ὑπὸ τοῦ Λύκωνος τοῦ Ἡρακλεώτου καταλειφθέν. ἀποκριναμένου δὲ τοῦ πατρὸς ὅτι οἴοιτο μέν, εἰ μέντοι βούλοιτο εἰς Πειραιᾶ καταβῆναι, τὴν ἀκρίβειαν εἴσοιτο, οἶσθά τοι ἔφη, ὅ τι ἔστιν, ὦ Πασίων, ὅ σε ἐρωτῶ;
That all I have told you is true, men of the jury, you have learned from the depositions. However, a long time after this, the plaintiff Callippus came up to my father in the city, and asked him if Cephisiades, to whom according to the entry in the book the money left by Lycon the Heracleote was to be paid, had returned to Athens. On my father’s replying that he thought so, but, if he wanted to go down to the Peiraeus, he would find out the truth, Callippus said to him, Do you know, Pasion, what it is that I am asking you?—
§ 9
(καὶ μὰ τὸν Δία καὶ τὸν Ἀπόλλω καὶ τὴν Δήμητρα, οὐ ψεύσομαι πρὸς ὑμᾶς, ὦ ἄνδρες δικασταί, ἀλλʼ ἃ τοῦ πατρὸς ἤκουον, διηγήσομαι ὑμῖν.) ἔξεστί σοι ἔφη ἐμέ τε εὖ ποιῆσαι καὶ αὐτὸν μηδὲν βλαβῆναι. προξενῶν μὲν γὰρ τυγχάνω τῶν Ἡρακλεωτῶν, βούλοιο δʼ ἄν, ὡς οἶμαι ἐγώ, ἐμὲ μᾶλλον τὸ ἀργύριον λαβεῖν ἢ τὸν μέτοικον ἄνθρωπον καὶ ἐν Σκίρῳ κατοικοῦντα καὶ οὐδενὸς ἄξιον. συμβέβηκεν δὲ τοιοῦτόν τι· ὁ Λύκων τυγχάνει ὢν καὶ ἄπαις καὶ κληρονόμον οὐδένα οἴκοι καταλιπών, ὡς ἐγὼ πυνθάνομαι.
(and by Zeus and Apollo and Demeter, I shall make no false statement to you, men of the jury, but shall relate to you what I heard from my father)—You have a chance, he continued, to do a good turn to me, and no harm to yourself. It happens that I am proxenos of the Heracleotes, and you would be glad, I should think, to have me get the money rather than an alien who resides in Scyros, and is a man of no account. Matters have turned out like this. Lycon was without children, and has left, as I am informed, no heir in his house.
§ 10
πρὸς δὲ τούτῳ, ἐπειδὴ εἰς Ἄργος κατήχθη τετρωμένος, τῷ προξένῳ τῶν Ἡρακλεωτῶν τῷ Ἀργείῳ Στραμμένῳ τὰ χρήματα δέδωκεν ἃ κατήχθη μετʼ αὐτοῦ. οἷος οὖν εἰμι καὶ ἐγὼ τὰ ἐνθάδε αὐτὸς ἀξιοῦν λαμβάνειν· ἡγοῦμαι γὰρ δίκαιος εἶναι ἔχειν. σὺ οὖν, εἰ ἄρα μὴ ἀπείληφεν, λέγε ὅτι ἐγὼ ἀμφισβητῶ, ἂν ἄρα ἔλθῃ ὁ Κηφισιάδης. εἰ δʼ ἄρα ἀπείληφεν, λέγε ὅτι ἐγὼ μάρτυρας ἔχων ἠξίουν ἐμφανῆ καταστῆσαι τὰ χρήματα ἢ τὸν κεκομισμένον, καὶ εἴ τίς με βούλεται ἀφελέσθαι, πρόξενον ὄντα ἀφαιρεθῆναι.
More than this, when he was brought to Argos, wounded, he gave to Strammenus, the Argive proxenos of the Heracleotes, the property which was brought in with him. I, therefore, am likewise in a position to claim the money that is here; for I think it is right that I should have it. Do you, therefore, if Cephisiades has not recovered it, say, if he should come here, that I dispute his claim; and if he has recovered it, say that I came with witnesses and demanded that the money be produced, or the person who has received it; and, if anyone tries to defraud me, let him know that he is defrauding a proxenos.
§ 11
ἐπειδὴ δὲ αὐτῷ εἴρητο, ἐγώ, ἔφη ὁ πατήρ, ὦ Κάλλιππε, χαρίζεσθαι μέν σοι βούλομαι (καὶ γὰρ ἂν καὶ μαινοίμην, εἰ μή), οὕτω μέντοι ὅπως αὐτός τε μὴ χείρων δόξω εἶναι καὶ ἐκ τοῦ πράγματος μηδὲν ζημιώσομαι. εἰπεῖν μὲν οὖν μοι ταῦτα πρὸς τὸν Ἀρχεβιάδην καὶ τὸν Ἀριστόνουν καὶ πρὸς αὐτὸν δὲ τὸν Κηφισιάδην οὐδὲν διαφέρει· ἐὰν μέντοι μὴ ʼθέλωσι ταῦτα ποιεῖν εἰπόντος ἐμοῦ, αὐτὸς ἤδη διαλέγου αὐτοῖς. ἀμέλει, ἔφη οὗτος, ὦ Πασίων, ἐὰν βούλῃ σύ, ἀναγκάσεις αὐτοὺς ταῦτα ποιῆσαι.
After he had spoken thus, my father answered, Callippus, I want to oblige you (I should be mad, if I did not), but on this condition, that I shall not damage my own reputation, nor suffer any loss through the business; to suggest what you propose to Archebiades and Aristonoüs and to Cephisiades himself, can cause me no trouble; but if they do not choose to do as you say at my suggestion, you must talk to them yourself. Be easy in your mind, Pasion, said he; if you like, you will force them to do what I want.
§ 12
ἃ μὲν διελέχθη, ὦ ἄνδρες δικασταί, οὗτος μὲν τῷ πατρί, ἐκεῖνος δὲ τῷ Ἀρχεβιάδῃ καὶ τῷ Κηφισιάδῃ τούτου δεηθέντος καὶ τούτῳ χαριζόμενος, ταῦτʼ ἔστιν, ἐξ ὧν κατὰ μικρὸν ἡ δίκη αὕτη πέπλασται· ὧν ἐγὼ ἤθελον τούτῳ ταύτην ἥτις εἴη μεγίστη πίστις δοῦναι, ἦ μὴν ἐγὼ τοῦ πατρὸς ἀκούειν.
This, men of the jury, is what the plaintiff said to my father, and what my father repeated to Archebiades and Cephisiades at the plaintiff’s request and as a favor to him; and from this, little by little, this suit has been got up. I was ready to swear by the most solemn of oaths, that I verily heard these statements from my father.
§ 13
οὗτος δὲ ὁ ἀξιῶν ὑφʼ ὑμῶν πιστεύεσθαι ὡς ἀληθῆ λέγων, τρία ἔτη διαλιπὼν ἐπειδὴ τὸ πρῶτον διαλεχθέντος τοῦ πατρὸς τῷ Ἀρχεβιάδῃ καὶ τοῖς ἄλλοις τοῖς Κηφισιάδου ἐπιτηδείοις οὐκ ἔφασαν Καλλίππῳ προσέχειν τὸν νοῦν οὐδὲ οἷς λέγει,
The plaintiff, however, who demands that you believe him as one speaking the truth, waited for three years after my father had spoken for the first time to Archebiades and the other friends of Cephisiades, and after they had refused to pay any attention to Callippus or to what he said;
§ 14
ἐπειδὴ ᾔσθετο ἀδυνάτως ἤδη ἔχοντα τὸν πατέρα καὶ μόγις εἰς ἄστυ ἀναβαίνοντα καὶ τὸν ὀφθαλμὸν αὐτὸν προδιδόντα, λαγχάνει αὐτῷ δίκην, οὐ μὰ Δίʼ οὐχ ὥσπερ νῦν ἀργυρίου, ἀλλὰ βλάβης, ἐγκαλέσας βλάπτειν ἑαυτὸν ἀποδιδόντα Κηφισιάδῃ τὸ ἀργύριον, ὃ κατέλιπε Λύκων ὁ Ἡρακλεώτης παρʼ αὐτῷ, ἄνευ αὑτοῦ ὁμολογήσαντα μὴ ἀποδώσειν. λαχὼν δὲ παρὰ μὲν τοῦ διαιτητοῦ ἀνείλετο τὸ γραμματεῖον, προὐκαλέσατο δʼ αὐτὸν ἐπιτρέψαι Λυσιθείδῃ, αὑτοῦ μὲν καὶ Ἰσοκράτους καὶ Ἀφαρέως ἑταίρῳ, γνωρίμῳ δὲ τοῦ πατρός.
then, when he learned that my father was in poor health, and had difficulty in coming up to the city, and that his sight was failing, he brought an action against him, not indeed an action for money, like the present one, but an action for damages, declaring that my father had wrought him injury by paying to Cephisiades the money which Lycon, the Heracleote, had left in his keeping after having promised not to pay it without the plaintiff’s consent. After he had brought suit, he took back the papers from the public arbitrator, and challenged my father to refer the case to Lysitheides, a friend of Callippus himself and of Isocrates and Aphareus, and an acquaintance of my father.
§ 15
ἐπιτρέψαντος δὲ τοῦ πατρός, ὃν μὲν χρόνον ἔζη ὁ πατήρ, ὅμως καίπερ οἰκείως ἔχων τούτοις ὁ Λυσιθείδης οὐκ ἐτόλμα οὐδὲν εἰς ἡμᾶς ἐξαμαρτάνειν. καίτοι οὕτω τινὲς ἀναίσχυντοι τῶν οἰκείων τῶν τουτουί, ὥστε ἐτόλμησαν μαρτυρῆσαι ὡς ὁ μὲν Κάλλιππος ὅρκον τῷ πατρὶ δοίη, ὁ δὲ πατὴρ οὐκ ἐθέλοι ὀμόσαι παρὰ τῷ Λυσιθείδῃ, καὶ οἴονται ὑμᾶς πείσειν ὡς ὁ Λυσιθείδης, οἰκεῖος μὲν ὢν τῷ Καλλίππῳ διαιτῶν δὲ τὴν δίαιταν, ἀπέσχετʼ ἂν μὴ οὐκ εὐθὺς τοῦ πατρὸς καταδιαιτῆσαι, αὐτοῦ γε ἑαυτῷ μὴ ʼθέλοντος δικαστοῦ γενέσθαι τοῦ πατρός.
My father gave his consent, and during his lifetime Lysitheides despite his intimacy with these men did not venture to commit any wrong against us. And yet some of the plaintiff’s friends are so lacking in shame, that they had the audacity to depose that Callippus challenged my father to take an oath, and that my father refused to swear before Lysitheides; and they imagine that they can convince you that in that case Lysitheides, a friend of Callippus and the one acting as arbitrator in the case, would have refrained from making an immediate award against my father, especially since my father thus refused to make himself the judge of his own case.
§ 16
ὡς δὲ ἐγὼ μὲν ἀληθῆ λέγω, οὗτοι δὲ ψεύδονται, πρῶτον μὲν αὐτὸ ὑμῖν τοῦτο γενέσθω τεκμήριον, ὅτι κατεγνώκει ἂν αὐτοῦ ὁ Λυσιθείδης, καὶ ὅτι ἐγὼ ἐξούλης ἂν ἔφευγον νῦν, ἀλλʼ οὐκ ἀργυρίου δίκην· πρὸς δὲ τούτῳ ἐγὼ ὑμῖν τοὺς παρόντας ἑκάστοτε τῷ πατρὶ ἐν ταῖς συνόδοις ταῖς πρὸς τοῦτον, αἳ παρὰ τῷ Λυσιθείδῃ ἐγίγνοντο, μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
That I am telling the truth and that these men are lying, is proved, I claim, by the very fact that Lysitheides would have made the award against my father, and that I should now be defendant in an ejectment suit, and not in an action for money; and, besides this, I shall bring before you as witnesses the persons who were present on the various occasions when I met the plaintiff before Lysitheides. The Witnesses
§ 17
ὅτι μὲν οὐ προκαλεσάμενος εἰς ὅρκον τὸν πατέρα τότε, νυνὶ ἐκείνου τετελευτηκότος καταψεύδεται, καὶ κατʼ ἐμοῦ ῥᾳδίως τὰ ψευδῆ μαρτυροῦντας τοὺς οἰκείους τοὺς ἑαυτοῦ παρέχεται, ἔκ τε τῶν τεκμηρίων καὶ ἐκ τῆς μαρτυρίας ταύτης ῥᾴδιον ὑμῖν εἰδέναι. ὅτι δὲ ἐγὼ ὑπὲρ τοῦ πατρὸς ἠθέλησα αὐτῷ πίστιν δοῦναι ἥνπερ ὁ νόμος κελεύει, ἐάν τις τεθνεῶτι ἐπικαλῶν δικάζηται τῷ κληρονόμῳ,
That he did not challenge my father to an oath at that time, but now maligns him after his death, and brings forward his own intimates who recklessly bear false witness against me, you can easily see from the circumstantial evidence and from the deposition. And that I was ready on my father’s behalf to take the oath which the law prescribes when an heir is sued in court on a charge brought against one who is dead,—
§ 18
μὴ δοκεῖν μοι μήτε ὁμολογῆσαι τὸν πατέρα τούτῳ ἀποδώσειν τὸ ἀργύριον ὃ κατέλιπε Λύκων, μήτε συσταθῆναι αὐτὸν τῷ πατρὶ ὑπὸ τοῦ Λύκωνος, καὶ Φορμίων, ἦ μὴν διαλογίσασθαί τε ἐναντίον Ἀρχεβιάδου τῷ Λύκωνι αὐτὸς καὶ προσταχθῆναι αὑτῷ Κηφισιάδῃ ἀποδοῦναι τὸ ἀργύριον, τὸν δὲ Κηφισιάδην δεῖξαι αὑτῷ τὸν Ἀρχεβιάδην,
that, namely, I believed that my father never agreed to pay the plaintiff the money which Lycon left, and that the plaintiff was not introduced to my father by Lycon; and Phormion was ready to swear that in very truth he had himself reckoned up the amount with Lycon in the presence of Archebiades, and that instructions were given him to pay the money to Cephisiades, and that Archebiades had identified Cephisiades for him;
§ 19
καὶ ὅτε Κάλλιππος προσῆλθεν τὸ πρῶτον πρὸς τὴν τράπεζαν, λέγων ὅτι τετελευτηκὼς εἴη ὁ Λύκων καὶ αὐτὸς ἀξιοίη τὰ γράμματα ἰδεῖν, εἴ τι καταλελοιπὼς εἴη ὁ ξένος ἀργύριον, ἦ μὴν δείξαντος ἑαυτοῦ εὐθὺς αὐτῷ τὰ γράμματα, ἰδόντα αὐτὸν τῷ Κηφισιάδῃ γεγραμμένον ἀποδοῦναι, σιωπῇ οἴχεσθαι ἀπιόντα, οὐδὲν οὔτε ἀμφισβητήσαντα οὔτʼ ἀπειπόνθʼ αὑτῷ περὶ τοῦ ἀργυρίου, τούτων ὑμῖν τάς τε μαρτυρίας ἀμφοτέρας καὶ τὸν νόμον ἀναγνώσεται. ΜΑΡΤΥΡΙΑΙ. ΝΟΜΟΣ.
also that when Callippus came for the first time to the bank, saying that Lycon was dead and that he, Callippus, claimed the right to inspect the books to see whether the Heracleote had left any money, he, Phormion, had at once shown him the books, and that Callippus, after seeing the entry that payment was to be made to Cephisiades, went away in silence, without filing any counterclaim or making any protest to him about the payment of the money—in proof of all these matters the clerk shall read you the depositions which establish both facts, and also the law. The Depositions. The Law
§ 20
φέρε δὴ ὑμῖν, ὦ ἄνδρες δικασταί, ὡς οὐδʼ ἐχρῆτο Λύκων τῷ Καλλίππῳ ἐπιδείξω· οἶμαι γάρ τί μοι καὶ τοῦτο εἶναι πρὸς τὴν ἀλαζονείαν τὴν τουτουὶ τοῦ φάσκοντος αὑτῷ δωρεὰν δοθῆναι τὸ ἀργύριον τοῦτο παρὰ τοῦ Λύκωνος. ἐκεῖνος γὰρ τετταράκοντα μνᾶς ἔκδοσιν ἐκδοὺς εἰς Ἄκην Μεγακλείδῃ τῷ Ἐλευσινίῳ καὶ Θρασύλλῳ τῷ ἀδελφῷ αὐτοῦ, μεταδόξαν αὐτῷ μὴ ἐκεῖσε πλεῖν μηδὲ κινδυνεύειν, ἐγκαλέσας τι τῷ Μεγακλείδῃ περὶ τῶν τόκων ὡς ἐξηπατημένος διεφέρετο καὶ ἐδικάζετο, βουλόμενος τὴν ἔκδοσιν κομίσασθαι.
Now, men of the jury, I shall show you that Lycon had no dealings with Callippus; for I think this will be something to confound the impudent assurance of this man, who asserts that this money was given to him by Lycon as a present. Lycon had lent to Megacleides of Eleusis and his brother Thrasyllus the sum of forty minae for a voyage to Acê but, when they changed their minds and decided not to risk the voyage to that point, Lycon, after making some complaints against Megacleides regarding the interest, and believing that he had been deceived, quarrelled with him and went to law for the purpose of recovering his loan.
§ 21
συχνῆς δὲ πάνυ πραγματείας περὶ τοσαῦτα χρήματα γενομένης, τὸν μὲν Κάλλιππον ὁ Λύκων οὐδαμοῖ πώποτε παρεκάλεσεν, τὸν δὲ Ἀρχεβιάδην καὶ τοὺς τοῦ Ἀρχεβιάδου φίλους· καὶ ὁ διαλλάξας αὐτοὺς Ἀρχεβιάδης ἦν. ὡς δὲ ἀληθῆ λέγω, τούτων ὑμῖν αὐτὸν τὸν Μεγακλείδην μάρτυρα παρέξομαι. ΜΑΡΤΥΡΙΑ.
The proceedings were prolonged, as so large a sum was at stake, yet Lycon never at any time called in Callippus for consultation; he sought the aid of Archebiades and the friends of Archebiades, and it was Archebiades who brought about a settlement between them. To prove that I am speaking the truth, I shall bring before you Megacleides himself as a witness to these facts. Deposition
§ 22
οὑτωσὶ μὲν οἰκείως φαίνεται χρώμενος, ὦ ἄνδρες δικασταί, ὁ Λύκων τῷ Καλλίππῳ, ὥστε μήτε παρακαλεῖν αὐτὸν ἐπὶ τὰ αὑτοῦ πράγματα μήτε κατάγεσθαι ὡς τοῦτον μηδεπώποτε· καὶ αὐτό γε τοῦτο μόνον οὐ τετολμήκασιν οἱ οἰκεῖοι οἱ τούτου μαρτυρῆσαι, ὡς κατήγετο παρὰ τούτῳ ἐκεῖνος, εὖ εἰδότες ὅτι διὰ βασάνου ἐκ τῶν οἰκετῶν ὁ ἔλεγχος ἤδη ἔσοιτο, εἴ τι τοιοῦτο ψεύσοιντο.
You see, men of the jury, how intimate Lycon was with Callippus. He neither called him in for consultation about his affairs, nor did he ever put up at the home of Callippus as a guest; and this very fact is the one thing to which the plaintiff’s friends have not ventured to depose, that, namely, he ever did put up at his house; for they knew well that, if they told any such lie as this, they would at once be convicted by the slaves when these were put to the torture.
§ 23
βούλομαι δʼ ὑμῖν καὶ τεκμήριόν τι εἰπεῖν τηλικοῦτον, ᾧ δῆλον ὑμῖν ἔσται, ὡς ἐγὼ οἴομαι, ὅτι πάντα πρὸς ὑμᾶς ἔψευσται. τῷ γὰρ Λύκωνι, ὦ ἄνδρες δικασταί, εἴπερ ἠσπάζετο μὲν τουτονὶ καὶ οἰκείως εἶχεν, ὥσπερ οὗτός φησιν, ἐβούλετο δὲ δωρεὰν δοῦναι αὐτῷ,
But I wish to mention to you a piece of circumstantial evidence so striking, that it will, I think, convince you that Callippus has uttered nothing but a pack of lies. If Lycon, men of the jury, had been as fond of the plaintiff and as intimate with him as the plaintiff claims, and had wished to give him this money as a present in the event of anything happening to himself,
§ 24
εἴ τι πάθοι, τὸ ἀργύριον, πότερον κάλλιον ἦν ἄντικρυς παρὰ τῷ Καλλίππῳ καταλιπεῖν τὸ ἀργύριον, ὃ ἔμελλε σωθεὶς μὲν ὀρθῶς καὶ δικαίως ἀπολήψεσθαι παρὰ φίλου γε ὄντος αὐτῷ καὶ προξένου, εἰ δέ τι πάθοι, ἄντικρυς ἔσεσθαι δεδωκώς, ὥσπερ καὶ ἐβούλετο, ἢ ἐπὶ τῇ τραπέζῃ καταλιπεῖν; ἐγὼ μὲν γὰρ οἶμαι ἐκεῖνο καὶ δικαιότερον καὶ μεγαλοπρεπέστερον εἶναι. οὐ τοίνυν φαίνεται τούτων οὐδὲν ποιήσας, ὥστε καὶ ταῦτα ὑμῖν τεκμήρια ἔστω, ἀλλὰ τῷ Κηφισιάδῃ καὶ γράψας καὶ προστάξας ἀποδοῦναι.
would it not have been better to have left the money outright in the custody of Callippus, in which case, if he returned safe, he would have recovered it duly and justly from one who was his friend and his proxenos, and, if anything had happened to him, he would have given the money outright as he purposed? Would this, I ask, not have been better than leaving it in the bank? For my part, I think the former course would have been fairer and more highminded. However, he is seen to have done nothing of the kind, so you must regard this as presumptive evidence; no; he gave written and oral instructions that it was to Cephisiades that the money was to be paid.
§ 25
ἔτι τοίνυν καὶ τοδὶ σκέψασθε, ὦ ἄνδρες δικασταί, ὅτι Κάλλιππος μὲν ἦν πολίτης ὑμέτερος καὶ οὐκ ἀδύνατος οὐδέτερα ποιῆσαι, οὔτε κακῶς οὔτε εὖ, ὁ δὲ Κηφισιάδης καὶ μέτοικος καὶ οὐδὲν δυνάμενος, ὥστε μὴ προσθέσθαι ἂν παρὰ τὸ δίκαιον τῷ Κηφισιάδῃ μᾶλλον τὸν πατέρα ἢ τούτῳ τὰ δίκαια ποιῆσαι.
I would have you regard the following point also, men of the jury. Callippus was one of your citizens, a man able both to render a service and to do an injury, while Cephisiades was a resident alien and a person without influence; so one cannot suppose that my father would have taken the side of Cephisiades in defiance of justice rather than do what was right for the plaintiff.
§ 26
ἀλλὰ νὴ Δία, ἴσως ἂν εἴποι, κερδαίνων τι ἰδίᾳ ὁ πατὴρ ἀπὸ τοῦ ἀργυρίου ἐκείνῳ μᾶλλον προσετίθετο τὴν γνώμην ἢ τούτῳ. εἶτα πρῶτον μὲν τὸν δυνησόμενον διπλάσιον τοῦ λήμματος κακὸν ποιῆσαι ἠδίκει, ἔπειτα ἐνταῦθα μὲν αἰσχροκερδὴς ἦν, εἰς δὲ τὰς εἰσφορὰς καὶ λῃτουργίας καὶ δωρεὰς τῇ πόλει οὔ;
Ah, but he will say perhaps, that my father got some private profit out of the money, and therefore took sides with Cephisiades rather than with the plaintiff. Then we are to believe, in the first place, that he wronged a man who would be able to do him injury to twice the amount of his gains, and secondly that my father in this instance was a base lover of gain, whereas in regard to special taxes and public services and gifts to the state he was not.
§ 27
καὶ τῶν μὲν ξένων οὐδένα ἠδίκει, Κάλλιππον δέ; καὶ οὗτος, ὡς χρηστῷ μὲν αὐτῷ ὄντι καὶ οὐδὲν ἂν ψευσαμένῳ ὅρκον ἐδίδου, ὥς φησιν, ὡς περὶ πονηροῦ δὲ καὶ ἀπαλείφοντος ἀπὸ τῶν παρακαταθηκῶν νυνὶ διαλέγεται; κἀκεῖνος οὔτʼ ὀμόσαι ʼθέλων, ὡς οὗτός φησιν, οὔτʼ ἀποδιδοὺς οὐκ εὐθὺς ἂν ὠφλήκει; τῷ ταῦτα πιστά, ὦ ἄνδρες δικασταί;
And did he, who never wronged a stranger, wrong Callippus? And did the plaintiff, as he alleges, tender an oath to my father as to one who was a worthy man and would tell no falsehood, and yet does he now speak of him as a base fellow, who erases records of deposits? And, if my father refused to take the oath, as the plaintiff claims, or to make payment, how could he have escaped immediate condemnation? Who can believe this, men of the jury? I certainly think no one can.
§ 28
ἐγὼ μὲν γὰρ οὐδενὶ οἴομαι. καὶ ὁ Ἀρχεβιάδης εἰς τοῦτο φαυλότητος ἥκει, ὥστε τοῦ Καλλίππου δημότου ὄντος αὐτῷ καὶ πολιτευομένου καὶ οὐκ ἰδιώτου ὄντος καταμαρτυρεῖ, καὶ φησὶν ἡμᾶς μὲν ἀληθῆ λέγειν, τοῦτον δὲ ψεύδεσθαι, καὶ ταῦτα εἰδὼς ὅτι, ἂν οὗτος βούληται ἐπισκήψασθαι αὐτῷ τῶν ψευδομαρτυρίων καὶ ἄλλο μηδὲν ποιῆσαι ἢ ἐξορκῶσαι, ἀνάγκη αὐτῷ ἔσται πίστιν ἐπιθεῖναι ἣν ἂν κελεύῃ οὗτος.
And has Archebiades forsooth sunk to such an extreme of baseness as to testify against Callippus, a fellow-demesman of his own, one in public life, and an official, and to say that I am telling the truth while Callippus is lying, and all this, when he knows that, if Callippus chooses to proceed against him for false testimony, or to do no more than put him on oath, he will be compelled to take whatever oath Callippus may require?
§ 29
ἔπειτα ἵνα ὁ Κηφισιάδης ἔχῃ τὸ ἀργύριον, ἄνθρωπος μέτοικος, ἢ Φορμίων, ὅν φησιν ἀπαληλιφέναι τι οὗτος τοῦ ἀργυρίου, πεισθήσεσθε ὑμεῖς ὡς ἐπιορκήσειεν ἂν ὁ Ἀρχεβιάδης; οὐκ ἔκ γε τῶν εἰκότων, ὦ ἄνδρες δικασταί. οὐ γὰρ ἄξιον οὔτε Ἀρχεβιάδου κακίαν οὐδεμίαν καταγνῶναι οὔτε τοῦ πατρὸς τοῦ ἡμετέρου· πολὺ γὰρ αὐτὸν φιλότιμον ἴστε μᾶλλον ὄντα ἢ κακόν τι ἢ αἰσχρὸν ἐπιτηδεύοντα, καὶ πρὸς Κάλλιππον οὐχ οὕτως ἔχοντα ὥστε καταφρονήσαντα τούτου ἀδικῆσαι ἄν τι αὐτόν.
And again, can anyone persuade you that Archebiades would perjure himself in order that Cephisiades, a resident alien, might get the money, or Phormion either, a man whom Callippus charges with having expunged some records of deposit? It is not a probable thing, men of the jury. Nor is it right to judge either Archebiades or my father guilty of any act of baseness; you know that my father was too emulous of honor to indulge in any base or shameful practices, and that his relations with Callippus were not such as to lead him through contempt to do him an injury.
§ 30
οὐ γὰρ οὕτω μοι δοκεῖ δύνασθαι ὥστʼ εὐκαταφρόνητος εἶναι, ὃς οὕτως ἐρρωμένος ἐστίν, ὥστε πέρυσί μοι λαχὼν τὴν δίκην ταυτηνὶ καὶ προκαλεσάμενος τῷ Λυσιθείδῃ ἐπιτρέψαι, ἐγὼ μὲν καίπερ καταπεφρονημένος ὑπʼ αὐτοῦ τοῦτό γε ὀρθῶς ἐβουλευσάμην (κατὰ τοὺς νόμους γὰρ ἐπέτρεψα καὶ ἀπήνεγκα πρὸς τὴν ἀρχήν), οὗτος δὲ τὸν κατὰ τοὺς νόμους ἀπενηνεγμένον διαιτητὴν ἔπεισεν ἀνώμοτον διαιτῆσαι, ἐμοῦ διαμαρτυρομένου κατὰ τοὺς νόμους ὀμόσαντα διαιτᾶν, ἵνα αὐτῷ ᾖ πρὸς ὑμᾶς λέγειν ὅτι καὶ Λυσιθείδης, ἀνὴρ καλὸς κἀγαθός, ἔγνω περὶ αὐτῶν.
Callippus indeed does not appear to me to be a man of such slight importance as to be treated with contempt—a man of such influence that last year, after he had instituted this action against me, and had challenged me to refer the matter to Lysitheides for arbitration (and I, although scorned by him, yet took wise counsel in this at any rate—I made the reference in due legal form, and carried the matter before the magistrate), Callippus, I say, induced the arbitrator, who had been designated according to the laws, to pronounce his award without taking oath, although I protested that he should give it on oath as the laws ordain, his purpose being that he might be able to say before you, that Lysitheides, a good and worthy man, had already given a decision regarding the matters at issue.
§ 31
Λυσιθείδης γάρ, ὦ ἄνδρες δικασταί, ἕως μὲν ὁ πατὴρ ἔζη, καὶ ἄνευ ὅρκου καὶ μεθʼ ὅρκου ἴσως ἂν οὐκ ἠδίκησεν ἐκεῖνον· ἔμελε γὰρ αὐτῷ ἐκείνου. ἐμοῦ δὲ ἄνευ μὲν ὅρκου οὐδὲν αὐτῷ ἔμελεν, μεθʼ ὅρκου δὲ ἴσως ἂν οὐκ ἠδίκησεν διὰ τὸ αὑτοῦ ἴδιον· διόπερ ἀνώμοτος ἀπεφήνατο. ὡς δὲ ἀληθῆ λέγω, καὶ τούτων ὑμῖν τοὺς παραγενομένους μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
Lysitheides, men of the jury, so long as my father lived, would probably not have wronged him either with or without an oath, for he had a regard for him; but for me he had no regard, while not upon his oath, although perhaps, if put upon his oath, he would have abstained from wronging me in his own interest. This is why he made the award without taking an oath. To prove that I am speaking the truth, I shall, in regard to these matters also, bring forward as witnesses those who were present. The Witnesses
§ 32
ὅ τι μὲν καὶ παρὰ τοὺς νόμους καὶ παρὰ τὸ δίκαιον δύναται διαπράττεσθαι Κάλλιππος, ὦ ἄνδρες δικασταί, τῆς μαρτυρίας ἀκηκόατε. δέομαι δὲ ὑμῶν αὐτός τε ὑπὲρ ἐμαυτοῦ καὶ ὑπὲρ τοῦ πατρός, ἀναμνησθέντας ὅτι πάντων μὲν ὑμῖν καὶ μάρτυρας καὶ τεκμήρια καὶ νόμους καὶ πίστεις παρεσχόμην ὧν εἴρηκα, τούτῳ δὲ ἐπιδείκνυμι ὅτι ἐξόν, εἴπερ τι αὐτῷ προσῆκεν τοῦ ἀργυρίου, ἐπὶ τὸν Κηφισιάδην βαδίζειν τὸν ὁμολογοῦντα κεκομίσθαι καὶ ἔχειν τὸ ἀργύριον,
That Callippus is able to achieve his ends contrary to the laws and contrary to justice, you have heard, men of the jury, from the deposition. I, on my part, beseech you on my own behalf and on my father’s, to bear in mind that, in support of all that I have said, I have produced before you witnesses and circumstantial evidence and laws and sworn statements; and in the case of the plaintiff I have shown that, while, if he had any claim to this money, he might have proceeded against Cephisiades, who admits that he collected the money and has it in his possession, and still take these pledges from me, he does not proceed against him, although he knows that the money is not in our hands—I beseech you to remember all these facts, and to give a verdict in my favor.
§ 33
καὶ ταῦτα μηδὲν ἧττον τὰ πιστὰ παρʼ ἡμῶν λαβόντα, οὐκ ἔρχεται, εἰδὼς ὅτι οὐκ ἔστιν παρʼ ἡμῖν τὸ ἀργύριον, δέομαι ὑμῶν ἀποψηφίσασθαί μου. καὶ ταῦτα ποιοῦντες πρῶτον μὲν τὰ δίκαια καὶ κατὰ τοὺς νόμους ἔσεσθε ἐψηφισμένοι, ἔπειτα ἄξια μὲν αὐτῶν ὑμῶν, ἄξια δὲ τοῦ πατρὸς τοῦ ἐμοῦ· ὡς ἐγὼ ὑμᾶς ἂν δεξαίμην ἅπαντα τὰ ἐμαυτοῦ λαβεῖν μᾶλλον ἢ ἀδίκως τι συκοφαντούμενος ἀποτεῖσαι.
If you do this, you will have rendered a decision both just and in accordance with the laws, and moreover one that is worthy of yourselves and of my father; since for myself, I should rather let you take everything I have, than pay an unjust claim as the victim of a malicious suit.
Apollodorus Against Nicostratus · urn:cts:greekLit:tlg0014.tlg053 · Greek: πρὸς Νικόστρατον περὶ ἀνδραπόδων ἀπογραφῆς Ἀρεθουσίου — tlg0014.tlg053.perseus-grc2 · English: Apollodorus Against Nicostratus — trans. Augustus Taber Murray — tlg0014.tlg053.perseus-eng2
§ 1
ὅτι μὲν οὐ συκοφαντῶν, ἀλλʼ ἀδικούμενος καὶ ὑβριζόμενος ὑπὸ τούτων καὶ οἰόμενος δεῖν τιμωρεῖσθαι τὴν ἀπογραφὴν ἐποιησάμην, μέγιστον ὑμῖν ἔστω τεκμήριον, ὦ ἄνδρες δικασταί, τό τε μέγεθος τῆς ἀπογραφῆς, καὶ ὅτι αὐτὸς ἐγὼ ἀπέγραψα. οὐ γὰρ δήπου συκοφαντεῖν γε βουλόμενος ἀπέγραψα μὲν ἂν πένθʼ ἡμιμναίων ἄξια ἀνδράποδα, ὡς αὐτὸς ὁ ἀμφισβητῶν τετίμηται αὐτά, ἐκινδύνευον δʼ ἂν περί τε χιλίων δραχμῶν καὶ τοῦ μηδέποτε μηδένα αὖθις ὑπὲρ ἐμαυτοῦ γράψασθαι·
I have no desire to bring a baseless and malicious charge; but I have filed this inventory of property because I have suffered wrong and indignity from these men and therefore thought it my duty to avenge myself upon them. Of this you will find convincing proof, men of the jury, in the amount of the valuation, and in my having filed the information in my own name. For, I take it, if I had wished to bring a malicious suit, I should not have listed slaves worth two minae and a half, the sum at which the claimant himself has fixed their value, and myself have run the risk of losing a thousand drachmae, and forfeiting the right ever again to indict anyone on my own behalf. Nor, again, was I so lacking in resources or in friends as to be unable to find some one to file the information;
§ 2
οὐδʼ αὖ οὕτως ἄπορος ἦν οὐδʼ ἄφιλος ὥστε οὐκ ἂν ἐξευρεῖν τὸν ἀπογράψοντα· ἀλλὰ τῶν ἐν ἀνθρώποις ἁπάντων ἡγησάμενος δεινότατον εἶναι ἀδικεῖσθαι μὲν αὐτός, ἕτερον δʼ ὑπὲρ ἐμοῦ τοῦ ἀδικουμένου τοὔνομα παρέχειν, καὶ εἶναι ἄν τι τούτοις τοῦτο τεκμήριον, ὁπότε ἐγὼ λέγοιμι τὴν ἔχθραν πρὸς ὑμᾶς, ὡς ψεύδομαι (οὐ γὰρ ἄν ποτε ἕτερον ἀπογράψαι, εἴπερ ἐγὼ αὐτὸς ἠδικούμην), διὰ μὲν ταῦτα ἀπέγραψα. ἀπογράψας δὲ ἐὰν ἀποδείξω τὰ ἀνδράποδα Ἀρεθουσίου ὄντα, οὗπερ ἐγέγραπτο εἶναι, τὰ μὲν τρία μέρη, ἃ ἐκ τῶν νόμων τῷ ἰδιώτῃ τῷ ἀπογράψαντι γίγνεται, τῇ πόλει ἀφίημι, αὐτῷ δʼ ἐμοὶ τετιμωρῆσθαι ἀρκεῖ μόνον.
but I thought it the most outrageous thing ever seen among men, that I should myself suffer the wrong, but that another should lend his name on behalf of me, the one wronged; and that this would then serve as presumptive proof to my adversaries that I am lying whenever I speak to you of our enmity; for they would say that no other man would have filed the information, if I were myself the one wronged. It was for this reason that I filed the information. And now that I have done so, if I can prove that the slaves belong to Arethusius, to whom they are stated in the information to belong, I relinquish to the state the three fourths which under the law are given to the private citizen filing the information; for myself it is enough to have taken vengeance.
§ 3
εἰ μὲν οὖν μοι ἦν ἱκανὸν τὸ ὕδωρ διηγήσασθαι πρὸς ὑμᾶς τὰ ἐξ ἀρχῆς, ὅσʼ ἀγαθὰ πεπονθότες ὑπʼ ἐμοῦ οἷά με εἰργασμένοι εἰσίν, εὖ οἶδʼ ὅτι ὑμεῖς τʼ ἄν μοι ἔτι μᾶλλον συγγνώμην εἴχετε τοῦ ὀργίζεσθαι αὐτοῖς, τούτους τʼ ἀνοσιωτάτους ἀνθρώπων ἡγήσασθε εἶναι· νῦν δʼ οὐδὲ διπλάσιόν μοι τούτου ὕδωρ ἱκανὸν ἂν γένοιτο. τὰ μὲν οὖν μέγιστα καὶ περιφανῆ τῶν ἀδικημάτων, καὶ ὁπόθεν ἡ ἀπογραφὴ αὕτη γέγονεν, ἐρῶ πρὸς ὑμᾶς, τὰ δὲ πολλὰ ἐάσω.
If, now, there were water enough in the water-clock to permit my telling you in detail from the beginning all the benefits I have conferred on them and all the acts they have committed toward me, I am sure that you would feel more lenient toward me for my resentment against them, and would deem these men the most wicked of humankind. As it is, however, even double the amount of water that I now have would be insufficient. I shall therefore relate to you the greatest and most flagrant of their wrongdoings, and those which gave rise to the filing of the information; the bulk of them I shall pass over.
§ 4
Νικόστρατος γὰρ οὑτοσί, ὦ ἄνδρες δικασταί, γείτων μοι ὢν ἐν ἀγρῷ καὶ ἡλικιώτης, γνωρίμως μέν μοι εἶχεν καὶ πάλαι, ἐπειδὴ δὲ ἐτελεύτησεν ὁ πατὴρ καὶ ἐγὼ ἐν ἀγρῷ κατῴκουν, οὗπερ καὶ νῦν οἰκῶ, καὶ μᾶλλον ἀλλήλοις ἤδη ἐχρώμεθα διὰ τὸ γείτονές τε εἶναι καὶ ἡλικιῶται. χρόνου δὲ προβαίνοντος καὶ πάνυ οἰκείως διεκείμεθα, καὶ ἐγώ τε οὕτως οἰκείως διεκείμην πρὸς τοῦτον, ὥστʼ οὐδενὸς πώποτε ὧν ἐδεήθη οὗτος ἐμοῦ ἀπέτυχεν, οὗτός τε αὖ ἐμοὶ οὐκ ἄχρηστος ἦν πρὸς τὸ ἐπιμεληθῆναι καὶ διοικῆσαι, καὶ ὁπότε ἐγὼ ἀποδημοίην ἢ δημοσίᾳ τριηραρχῶν ἢ ἰδίᾳ κατʼ ἄλλο τι, κύριον τῶν ἐν ἀγρῷ τοῦτον ἁπάντων κατέλειπον.
Nicostratus, whom you see here in court, men of the jury, was a neighbor of mine in the country, and a man of my own age. We had long known each other, but after my father’s death, when I went to live in the country, where I still live, we had much more to do with one another, since we were neighbors and men of the same age. As time went on we became very intimate; indeed I came to feel on such intimate terms with him that he never failed to win any favor he asked of me; and he, on his part, was useful to me in looking after my affairs and managing them, and whenever I was abroad on public service as trierarch, or on any private business of my own, I used to leave him in charge of everything on the farm.
§ 5
συμβαίνει δή μοι τριηραρχία περὶ Πελοπόννησον, ἐκεῖθεν δὲ εἰς Σικελίαν ἔδει τοὺς πρέσβεις ἄγειν, οὓς ὁ δῆμος ἐχειροτόνησεν. ἡ οὖν ἀναγωγὴ διὰ ταχέων ἐγίγνετό μοι. ἐπιστέλλω δὴ αὐτῷ ὅτι αὐτὸς μὲν ἀνῆγμαι καὶ οὐχ οἷός τε ἦν οἴκαδε ἀφικέσθαι, ἵνα μὴ κατακωλύοιμι τοὺς πρέσβεις· τούτῳ δὲ προσέταξα ἐπιμελεῖσθαί τε τῶν οἴκοι καὶ διοικεῖν, ὥσπερ καὶ ἐν τῷ ἔμπροσθεν χρόνῳ.
It happened that I was sent as trierarch round the Peloponnesus, and from thence I had to carry to Sicily the ambassadors whom the people had elected. I was forced to set sail in haste, so I wrote to Nicostratus, telling him that I had to put to sea, and that I should not be able to come home for fear of delaying the ambassadors; and I charged him to look after the administration of matters at home, as he had done before.
§ 6
ἐν δὲ τῇ ἐμῇ ἀποδημίᾳ ἀποδιδράσκουσιν αὐτὸν οἰκέται τρεῖς ἐξ ἀγροῦ παρὰ τούτου, οἱ μὲν δύο ὧν ἐγὼ ἔδωκα αὐτῷ, ὁ δὲ εἷς ὧν αὐτὸς ἐκτήσατο. διώκων οὖν ἁλίσκεται ὑπὸ τριήρους καὶ κατήχθη εἰς Αἴγιναν, καὶ ἐκεῖ ἐπράθη. ἐπειδὴ δὲ κατέπλευσα ἐγὼ τριηραρχῶν, προσέρχεταί μοι Δείνων ὁ ἀδελφὸς ὁ τούτου, λέγων τήν τε τούτου συμφοράν, αὐτός τε ὅτι διʼ ἀπορίαν ἐφοδίων οὐ πεπορευμένος εἴη ἐπὶ τοῦτον πέμποντος τούτου αὐτῷ ἐπιστολάς, καὶ ἅμα λέγων πρὸς ἐμὲ ὡς ἀκούοι αὐτὸν δεινῶς διακεῖσθαι.
During my absence three household slaves of Nicostratus ran away from him from his farm, two of those whom I had given him, and one of a number whom he had purchased for himself. He pursued them, but was taken captive by a trireme and brought to Aegina, where he was sold. When I had come home with the ship of which I was in command, Deinon, this man’s brother, came to me and told me of his misfortunes, stating that, although Nicostratus had sent him letters, he had not gone in quest of him for want of funds for the journey, and he told me also that he heard that his brother was in a dreadful condition.
§ 7
ἀκούσας δʼ ἐγὼ ταῦτα καὶ συναχθεσθεὶς ἐπὶ τῇ ἀτυχίᾳ τῇ τούτου, ἀποστέλλω τὸν Δείνωνα τὸν ἀδελφὸν αὐτοῦ εὐθὺς ἐπὶ τοῦτον, δοὺς ἐφόδιον αὐτῷ τριακοσίας δραχμάς. ἀφικόμενος δʼ οὗτος καὶ ἐλθὼν ὡς ἐμὲ πρῶτον μὲν ἠσπάζετο καὶ ἐπῄνει ὅτι παρέσχον τὰ ἐφόδια τῷ ἀδελφῷ αὐτοῦ, καὶ ὠδύρετο τὴν αὑτοῦ συμφοράν, καὶ κατηγορῶν ἅμα τῶν ἑαυτοῦ οἰκείων ἐδεῖτό μου βοηθῆσαι αὑτῷ, ὥσπερ καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ἦν περὶ αὐτὸν ἀληθινὸς φίλος· καὶ κλάων ἅμα, καὶ λέγων ὅτι ἓξ καὶ εἴκοσι μνῶν λελυμένος εἴη, εἰσενεγκεῖν αὑτῷ τι ἐκέλευέ με εἰς τὰ λύτρα.
When I heard this I was touched with compassion for Nicostratus on account of his ill-fortune, and at once sent his brother Deinon to fetch him, giving him three hundred drachmae for his journey. When Nicostratus got home, he came at once to me, embraced me, thanked me for giving his brother money for his journey, bewailed his own unhappy lot, and, while complaining of his own relatives, begged me to succor him, just as in time past I had been a true friend to him. Then he wept, and told me that he had been ransomed for twenty-six minae, and urged me to contribute something toward the cost of his redemption.
§ 8
ταῦτα δὲ ἐγὼ ἀκούων καὶ ἐλεήσας τοῦτον, καὶ ἅμα ὁρῶν κακῶς διακείμενον καὶ δεικνύοντα ἕλκη ἐν ταῖς κνήμαις ὑπὸ δεσμῶν, ὧν ἔτι τὰς οὐλὰς ἔχει, καὶ ἐὰν κελεύσητε αὐτὸν δεῖξαι, οὐ μὴ ʼθελήσῃ, ἀπεκρινάμην αὐτῷ ὅτι καὶ ἐν τῷ ἔμπροσθεν χρόνῳ εἴην αὐτῷ φίλος ἀληθινός, καὶ νῦν ἐν τῇ συμφορᾷ βοηθήσοιμι αὐτῷ, καὶ τάς τε τριακοσίας, ἃς τῷ ἀδελφῷ αὐτοῦ ἔδωκα ἐφόδιον ὅτε ἐπορεύετο ἐπὶ τοῦτον, ἀφιείην αὐτῷ, χιλίας τε δραχμὰς ἔρανον αὐτῷ εἰς τὰ λύτρα εἰσοίσοιμι.
On hearing this story, I felt pity for him, and moreover I saw in what wretched plight he was, and he showed me the wounds of the fetters on his calves (he has the scars of them still, but, if you bid him show them to you, he will not wish to do so); I therefore answered that in time past I had been a true friend to him, and that now I would help him in his distress, that I forgave him the three hundred drachmae which I had given his brother for the expenses of his journey to fetch him, and that I would make a contribution of one thousand drachmae toward his ransom.
§ 9
καὶ τοῦτο οὐ λόγῳ μὲν ὑπεσχόμην, ἔργῳ δὲ οὐκ ἐποίησα, ἀλλʼ ἐπειδὴ οὐκ ηὐπόρουν ἀργυρίου διὰ τὸ διαφόρως ἔχειν τῷ Φορμίωνι καὶ ἀποστερεῖσθαι ὑπʼ αὐτοῦ τὴν οὐσίαν ἥν μοι ὁ πατὴρ κατέλιπεν, κομίσας ὡς Θεοκλέα τὸν τότε τραπεζιτεύοντα ἐκπώματα καὶ στέφανον χρυσοῦν, ἃ παρʼ ἐμοὶ ἐκ τῶν πατρῴων ὄντα ἐτύγχανεν, ἐκέλευσα δοῦναι τούτῳ χιλίας δραχμάς, καὶ τοῦτο ἔδωκα δωρεὰν αὐτῷ τὸ ἀργύριον, καὶ ὁμολογῶ δεδωκέναι.
Nor did I make this promise in words only and fail to perform it in act; but, since I was not well provided with funds in consequence of my quarrel with Phormion and of his depriving me of the estate which my father left me, I took to Theocles, who at that time was carrying on a banking business, some cups and a chaplet of gold, which I happened to have in my house as a part of my ancestral inheritance, and bade him give Nicostratus a thousand drachmae; and that sum I gave him outright as a gift, and I acknowledge that it was a gift.
§ 10
ἡμέραις δὲ οὐ πολλαῖς ὕστερον προσελθών μοι κλάων ἔλεγεν, ὅτι οἱ ξένοι ἀπαιτοῖεν αὑτόν, οἱ δανείσαντες τὰ λύτρα, τὸ λοιπὸν ἀργύριον, καὶ ἐν ταῖς συγγραφαῖς εἴη τριάκονθʼ ἡμερῶν αὐτὸν ἀποδοῦναι ἢ διπλάσιον ὀφείλειν, καὶ ὅτι τὸ χωρίον τὸ ἐν γειτόνων μοι τοῦτο οὐδεὶς ἐθέλοι οὔτε πρίασθαι οὔτε θέσθαι· ὁ γὰρ ἀδελφὸς ὁ Ἀρεθούσιος, οὗ τἀνδράποδʼ ἐστὶ ταῦτα ἃ νῦν ἀπογέγραπται, οὐδένα ἐῴη οὔτε ὠνεῖσθαι οὔτε τίθεσθαι, ὡς ἐνοφειλομένου αὑτῷ ἀργυρίου.
A few days afterwards he came up to me weeping, and told me that the strangers who had lent him the ransom money were demanding payment of the balance, and that it was stipulated in the agreement that he should pay it within thirty days or be indebted for double the amount; that, moreover, no one would either buy or take a mortgage on the farm adjoining mine, because his brother Arethusius, who is the owner of the slaves mentioned in the information, would not suffer anyone to buy it or take it on mortgage, alleging that money was owing him on it already.
§ 11
σὺ οὖν μοι, ἔφη, πόρισον τὸ ἐλλεῖπον τοῦ ἀργυρίου, πρὶν τὰς τριάκονθʼ ἡμέρας παρελθεῖν, ἵνα μὴ ὅ τε ἀποδέδωκα, ἔφη, τὰς χιλίας δραχμάς, ἀπόληται, καὶ αὐτὸς ἀγώγιμος γένωμαι. συλλέξας δʼ, ἔφη, τὸν ἔρανον, ἐπειδὰν τοὺς ξένους ἀπαλλάξω, σοὶ ἀποδώσω ὃ ἄν μοι χρήσῃς. οἶσθα δʼ, ἔφη, ὅτι καὶ οἱ νόμοι κελεύουσιν τοῦ λυσαμένου ἐκ τῶν πολεμίων εἶναι τὸν λυθέντα, ἐὰν μὴ ἀποδιδῷ τὰ λύτρα.
Do you, therefore, he said, provide for me the amount which is lacking before the thirty days have passed, in order that what I have already paid, the thousand drachmae, may not be lost, and that I myself be not liable to seizure. I shall make a collection from my friends, he said, and when I have got rid of the strangers, I shall pay you in full whatever you shall have lent me. You know, he said, that the laws enact that a person ransomed from the enemy shall be the property of the ransomer, if he fail to pay the redemption money.
§ 12
ἀκούων δὲ αὐτοῦ ταῦτα καὶ δοκῶν οὐ ψεύδεσθαι, ἀπεκρινάμην αὐτῷ ἅπερ ἂν νέος τε ἄνθρωπος καὶ οἰκείως χρώμενος, οὐκ ἂν νομίσας ἀδικηθῆναι, ὅτι ὦ Νικόστρατε, καὶ ἐν τῷ πρὸ τοῦ σοι χρόνῳ φίλος ἦν ἀληθινός, καὶ νῦν ἐν ταῖς συμφοραῖς σου, καθʼ ὅσον ἐγὼ ἐδυνάμην, βεβοήθηκα. ἐπειδὴ δὲ ἐν τῷ παρόντι οὐ δύνασαι πορίσαι ἅπαντα τὰ χρήματα, ἀργύριον μὲν ἐμοὶ οὐ πάρεστιν, οὐδʼ ἔχω οὐδʼ αὐτός, τῶν δὲ κτημάτων σοι τῶν ἐμῶν κίχρημι ὅ τι βούλει, θέντα τοῦ ἐπιλοίπου ἀργυρίου ὅσου ἐνδεῖ σοι, ἐνιαυτὸν ἀτόκῳ χρῆσθαι τῷ ἀργυρίῳ καὶ ἀποδοῦναι τοῖς ξένοις. συλλέξας δὲ ἔρανον, ὥσπερ αὐτὸς φής, λῦσαί μοι.
When I heard these words of Nicostratus, having no idea that he was lying, I answered, as was natural for a young man who was an intimate friend, and who was far from thinking that he would be defrauded, Nicostratus, in time past I was a true friend to you, and now in your misfortunes I have helped you to the full extent of my power. But since at the moment you are unable to find the whole amount due, I indeed have no funds on hand, nor have I money any more than yourself, but I grant you a loan of whatever part of my property you choose, for you to mortgage for the balance of your debt, and to use the money without interest for a year, and to pay off the strangers. When you have made the collection from your friends, pay off my mortgage, as you yourself propose.
§ 13
ἀκούσας δʼ οὗτος ταῦτα καὶ ἐπαινέσας με, ἐκέλευσε τὴν ταχίστην πρᾶξαι, πρὶν ἐξήκειν τὰς ἡμέρας ἐν αἷς ἔφη δεῖν τὰ λύτρα καταθεῖναι. τίθημι οὖν τὴν συνοικίαν ἑκκαίδεκα μνῶν Ἀρκέσαντι Παμβωτάδῃ, ὃν αὐτὸς οὗτος προὐξένησεν, ἐπὶ ὀκτὼ ὀβολοῖς τὴν μνᾶν δανείσαντι τοῦ μηνὸς ἑκάστου. λαβὼν δὲ τὸ ἀργύριον οὐχ ὅπως χάριν τινά μοι ἀποδίδωσιν ὧν εὖ ἔπαθεν, ἀλλʼ εὐθέως ἐπεβούλευέ μοι, ἵνα ἀποστερήσειε τὸ ἀργύριον καὶ εἰς ἔχθραν κατασταίη, καὶ ἀπορούμενος ἐγὼ τοῖς πράγμασιν νέος ὢν ὅ τι χρησαίμην καὶ ἄπειρος πραγμάτων, ὅπως μὴ εἰσπράττοιμι αὐτὸν τὸ ἀργύριον οὗ ἡ συνοικία ἐτέθη, ἀλλʼ ἀφείην αὐτῷ.
Hearing this, Nicostratus thanked me, and bade me to proceed with the matter with all speed before the expiration of the days in the course of which he said he must pay the ransom. Accordingly I mortgaged my lodging-house for sixteen minae, to Arcesas of Pambotadae, whom Nicostratus himself introduced to me, and he lent me the money at the interest rate of eight obols a month for each mina. But, when Nicostratus had got the money, so far from showing any gratitude for what I had done for him, he immediately began to lay a plot against me to rob me of my money and become my enemy, in order that I might be at a loss how to deal with the matter, since I was young and without experience in affairs, and might not exact from him the sum for which the lodging-house had been mortgaged, but might forgive him the debt.
§ 14
πρῶτον μὲν οὖν ἐπιβουλεύει μοι μετὰ τῶν ἀντιδίκων, καὶ πίστιν αὐτοῖς δίδωσιν· ἔπειτʼ ἀγώνων μοι συνεστηκότων πρὸς αὐτούς, τούς τε λόγους ἐκφέρει μου εἰδώς, καὶ ἐγγράφει τῷ δημοσίῳ ἀπρόσκλητον ἐξ ἐμφανῶν καταστάσεως ἐπιβολὴν ἑξακοσίας καὶ δέκα δραχμάς, διὰ Λυκίδου τοῦ μυλωθροῦ ποιησάμενος τὴν δίκην. κλητῆρα δὲ κατʼ ἐμοῦ τόν τε ἀδελφὸν τὸν αὑτοῦ τὸν Ἀρεθούσιον τοῦτον ἐπιγράφεται, οὗπέρ ἐστιν τὰ ἀνδράποδα ταῦτα, καὶ ἄλλον τινά· καὶ παρεσκευάζοντο, εἰ ἀνακρινοίμην κατὰ τῶν οἰκείων τῶν ἀδικούντων με τὰς δίκας ἃς εἰλήχειν αὐτοῖς, ἐνδεικνύναι με ὡς ὀφείλοντα τῷ δημοσίῳ καὶ ἐμβάλλειν εἰς τὸ δεσμωτήριον.
Accordingly he first conspired against me with some persons with whom I was at law, and bound himself by an oath to support them; then, after my action against them had commenced, he divulged to them my arguments, with which he was acquainted, and he entered me as a debtor to the public treasury to the amount of six hundred and ten drachmae, as a fine for non-production of property (although no citation had been served upon me), having got the case brought on through the agency of Lycidas the miller. As witnesses against me to attest the citation, he entered the name of his own brother, this Arethusius to whom these slaves belong, and another person; and they were prepared, in the event of my bringing to a preliminary hearing the suits which I had entered against my relatives who were wronging me, to lay an information against me, as being a debtor to the treasury, and throw me into prison.
§ 15
ἔτι δὲ πρὸς τούτοις ὁ Ἀρεθούσιος ἀπρόσκλητόν μου ἑξακοσίων καὶ δέκα δραχμῶν δίκην καταδικασάμενος καὶ ψευδεῖς κλητῆρας ἐπιγραψάμενος, καὶ εἰσελθὼν εἰς τὴν οἰκίαν βίᾳ τὰ σκεύη πάντα ἐξεφόρησεν, πλέον ἢ εἴκοσι μνῶν ἄξια, καὶ οὐδʼ ὁτιοῦν κατέλιπεν. ὅτε δὲ τιμωρεῖσθαι ᾤμην δεῖν, καὶ ἐκτείσας τῷ δημοσίῳ τὸ ὄφλημα, ἐπειδὴ ἐπυθόμην τὴν ἐπιβουλήν, ἐβάδιζον ἐπὶ τὸν κλητῆρα τὸν ὁμολογοῦντα κεκλητευκέναι, τὸν Ἀρεθούσιον, τῆς ψευδοκλητείας κατὰ τὸν νόμον, ἐλθὼν εἰς τὸ χωρίον τῆς νυκτός, ὅσα ἐνῆν φυτὰ ἀκροδρύων γενναῖα ἐμβεβλημένα καὶ τὰς ἀναδενδράδας ἐξέκοψε, καὶ φυτευτήρια ἐλαῶν περιστοίχων κατέκλασεν, οὕτως δεινῶς ὡς οὐδʼ ἂν οἱ πολέμιοι διαθεῖεν.
And more than all this, he who had secured a judgement against me for six hundred and ten drachmae, when no citation had been served upon me, and had entered the names of false witnesses to the citation, made a forcible entry into my house and carried off all the furniture to the value of more than twenty minae; he did not leave a thing. I thought it my duty to avenge myself, and after paying the debt to the treasury on hearing of the fine, I was proceeding to indict the one who admitted that he had cited me to appear (that is, Arethusius), on a charge of false citation, as the law directs. He, however, came to my farm by night, cut off all the choice fruit-grafts that were there, and the tree-vines as well, and broke down the nursery-beds of olive trees set in rows round about, making worse havoc than enemies in war would have done.
§ 16
πρὸς δὲ τούτοις μεθʼ ἡμέραν παιδάριον ἀστὸν εἰσπέμψαντες διὰ τὸ γείτονες εἶναι καὶ ὅμορον τὸ χωρίον, ἐκέλευον τὴν ῥοδωνιὰν βλαστάνουσαν ἐκτίλλειν, ἵνα, εἰ καταλαβὼν αὐτὸν ἐγὼ δήσαιμι ἢ κατάξαιμι ὡς δοῦλον ὄντα, γραφήν με γράψαιντο ὕβρεως. ὡς δὲ τούτου διήμαρτον, καὶ ἐγὼ μάρτυρας μὲν ὧν ἔπασχον ἐποιούμην, αὐτὸς δὲ οὐδὲν ἐξημάρτανον εἰς αὐτούς, ἐνταῦθα ἤδη μοι ἐπιβουλεύουσι τὴν μεγίστην ἐπιβουλήν·
More than this, as they were neighbors and my farm adjoined theirs, they sent into it in the daytime a young boy who was an Athenian, and put him up to plucking off the flowers from my rose-bed, in order that, if I caught him and in a fit of anger put him in bonds or struck him, assuming him to be a slave, they might bring against me an indictment for assault. When they failed in this, and I merely called witnesses to observe the wrong done me without committing any offence against them myself, they played against me the most dastardly trick.
§ 17
ἀνακεκριμένου γὰρ ἤδη μου κατʼ αὐτοῦ τὴν τῆς ψευδοκλητείας γραφὴν καὶ μέλλοντος εἰσιέναι εἰς τὸ δικαστήριον, τηρήσας με ἀνιόντα ἐκ Πειραιῶς ὀψὲ περὶ τὰς λιθοτομίας παίει τε πὺξ καὶ ἁρπάζει μέσον καὶ ἐώθει με εἰς τὰς λιθοτομίας, εἰ μή τινες προσιόντες, βοῶντός μου ἀκούσαντες, παρεγένοντο καὶ ἐβοήθησαν. ἡμέραις δὲ οὐ πολλαῖς ὕστερον εἰσελθὼν εἰς τὸ δικαστήριον πρὸς ἡμέραν διαμεμετρημένην, καὶ ἐξελέγξας αὐτὸν τὰ ψευδῆ κεκλητευκότα καὶ τὰ ἄλλα ὅσα εἴρηκα ἠδικηκότα, εἷλον.
When I had now brought my indictment of him for false citation to the preliminary examination and was about to bring the case into court, Nicostratus lay in wait for me near the stone quarries, as I was coming back late from Peiraeus, and struck me with his fist and seizing me around the waist was on the point of throwing me into the quarries, had not some people come up and, hearing my cries, run to my assistance. A few days later, I came into court on a day that was divided up among a number of cases, and proving that he had falsely attested the citation and was guilty of all the other crimes which I have mentioned, I won a conviction.
§ 18
καὶ ἐν τῇ τιμήσει βουλομένων τῶν δικαστῶν θανάτου τιμῆσαι αὐτῷ, ἐδεήθην ἐγὼ τῶν δικαστῶν μηδὲν διʼ ἐμοῦ τοιοῦτον πρᾶξαι, ἀλλὰ συνεχώρησα ὅσουπερ αὐτοὶ ἐτιμῶντο, ταλάντου, οὐχ ἵνα μὴ ἀποθάνῃ ὁ Ἀρεθούσιος (ἄξια γὰρ αὐτῷ θανάτου εἴργαστο εἰς ἐμέ), ἀλλʼ ἵνα ἐγὼ Πασίωνος ὢν καὶ κατὰ ψήφισμα πολίτης μηδένα Ἀθηναίων ἀπεκτονὼς εἴην. ὡς δʼ ἀληθῆ εἴρηκα πρὸς ὑμᾶς, τούτων ὑμῖν πάντων τοὺς μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
When it came to fixing the penalty, the jurymen wished to impose a sentence of death upon him, but I begged them to do nothing like that on a prosecution brought by me, and I agreed to the fine of a talent which these men themselves proposed,—not that I wished to save Arethusius from the death penalty (for he deserved death on account of the wrongs which he had committed against me), but that I, Pasion’s son, made a citizen by a decree of the people, might not be said to have caused the death of any Athenian. To prove that I have told you the truth, I shall call before you witnesses to all these facts. The Witnesses
§ 19
ἃ μὲν τοίνυν ἀδικούμενος, ὦ ἄνδρες δικασταί, ὑπʼ αὐτῶν τὴν ἀπογραφὴν ἐποιησάμην, δεδήλωκα ὑμῖν· ὡς δʼ ἔστιν Ἀρεθουσίου τὰ ἀνδράποδα ταῦτα καὶ ὄντα ἐν τῇ οὐσίᾳ τῇ ἐκείνου ἀπέγραψα, ἐπιδείξω ὑμῖν. τὸν μὲν γὰρ Κέρδωνα ἐκ μικροῦ παιδαρίου ἐξεθρέψατο· καὶ ὡς ἦν Ἀρεθουσίου, τούτων ὑμῖν τοὺς εἰδότας μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
The wrongs done to me by these people, men of the jury, which led me to file the information, I have made clear to you. That these slaves are the property of Arethusius, and that I listed them in the inventory because they formed a part of his estate, I shall proceed to show you. Cerdon he reared from early childhood; and to prove that he belonged to Arethusius, I shall bring before you witnesses who know the fact. The Witnesses
§ 20
παρʼ οἷς τοίνυν ἠργάσατο πώποτε, ὡς τοὺς μισθοὺς Ἀρεθούσιος ἐκομίζετο ὑπὲρ αὐτοῦ, καὶ δίκας ἐλάμβανε καὶ ἐδίδου, ὁπότε κακόν τι ἐργάσαιτο, ὡς δεσπότης ὤν, τούτων ὑμῖν τοὺς εἰδότας μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ. τὸν δὲ Μάνην, δανείσας ἀργύριον Ἀρχεπόλιδι τῷ Πειραιεῖ, ἐπειδὴ οὐχ οἷός τʼ ἦν αὐτῷ ἀποδοῦναι ὁ Ἀρχέπολις οὔτε τὸν τόκον οὔτε τὸ ἀρχαῖον ἅπαν, ἐναπετίμησεν αὐτῷ. καὶ ὅτι ἀληθῆ λέγω, τούτων ὑμῖν τοὺς μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
I shall also bring before you witnesses to prove that Arethusius got the wages on his account from all the persons with whom Cerdon ever worked, and that he used, as being his master, to receive compensation or give it, whenever Cerdon wrought any damage. The Witnesses As for Manes: Arethusius lent some money to Archepolis of Peiraeus, and when Archepolis was unable to pay either the interest or the principal in full, he made over to him Manes in settlement. To prove that I am speaking the truth, I shall bring before you witnesses to establish these statements. The Witnesses
§ 21
ἔτι τοίνυν καὶ ἐκ τῶνδε γνώσεσθε, ὦ ἄνδρες δικασταί, ὅτι εἰσὶν Ἀρεθουσίου οἱ ἄνθρωποι. ὁπότε γὰρ οἱ ἄνθρωποι οὗτοι ἢ ὀπώραν πρίαιντο ἢ θέρος μισθοῖντο ἐκθερίσαι ἢ ἄλλο τι τῶν περὶ γεωργίαν ἔργων ἀναιροῖντο, Ἀρεθούσιος ἦν ὁ ὠνούμενος καὶ μισθούμενος ὑπὲρ αὐτῶν. ὡς δʼ ἀληθῆ λέγω, καὶ τούτων ὑμῖν τοὺς μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
Furthermore, from the following facts also you will see that the men belong to Arethusius. For whenever they bought up the produce of an orchard, or hired themselves out to reap a harvest, or undertook any other piece of farming work, it was Arethusius who made the purchase or paid the wages on their behalf. To prove that I am speaking the truth, I shall bring before you witnesses to establish these statements also. The Witnesses
§ 22
ὅσας μὲν τοίνυν μαρτυρίας παρασχέσθαι εἶχον ὑμῖν, ὡς ἔστιν Ἀρεθουσίου τὰ ἀνδράποδα, δεδήλωκα ὑμῖν. βούλομαι δὲ καὶ περὶ τῆς προκλήσεως εἰπεῖν, ἣν οὗτοί με προὐκαλέσαντο καὶ ἐγὼ τούτους. οὗτοι μὲν γάρ με προὐκαλέσαντο, ὅτε ἡ πρώτη ἀνάκρισις ἦν, φάσκοντες ἕτοιμοι εἶναι παραδιδόναι ἐμοὶ αὐτῷ τὰ ἀνδράποδα βασανίσαι, βουλόμενοι μαρτυρίαν τινὰ αὑτοῖς ταύτην γενέσθαι.
All the evidence which I had to offer to prove that the slaves belong to Arethusius, I have laid before you. I wish, however, to speak also about the challenge which these men tendered me, and which I also tendered them. They challenged me at the preliminary hearing, stating that they were ready to deliver up the slaves, that I myself might put them to the torture, their wish being that this offer should serve as a sort of evidence for their side.
§ 23
ἐγὼ δὲ ἀπεκρινάμην αὐτοῖς ἐναντίον μαρτύρων, ὅτι ἕτοιμός εἰμι ἰέναι εἰς τὴν βουλὴν μετʼ αὐτῶν καὶ παραλαμβάνειν μετʼ ἐκείνης ἢ μετὰ τῶν ἕνδεκα, λέγων ὅτι, εἰ μὲν ἰδίαν δίκην ἐδικαζόμην αὐτοῖς, εἰ ἐμοὶ ἐξεδίδοσαν, παρελάμβανον ἄν, νῦν δὲ τῆς πόλεως εἴη τὰ ἀνδράποδα καὶ ἡ ἀπογραφή· δεῖν οὖν δημοσίᾳ βασανίζεσθαι.
I answered, however, in the presence of witnesses, that I was ready to go with them to the senate, and in conjunction with the senate or the Eleven to receive the slaves for the torture, telling them that, if my suit against them had been a private one, I should have accepted the slaves for the torture, if they had offered them, but that, as it was, both the slaves and the information belonged to the state; and therefore the examination by the torture should be conducted by a public official.
§ 24
ἡγούμην γὰρ οὐ προσήκειν ἐμοὶ ἰδιώτῃ ὄντι τοὺς δημοσίους βασανίζειν· οὔτε γὰρ τῆς βασάνου κύριος ἐγιγνόμην, οὔτε καλῶς ἔχειν τὰ λεγόμενα ὑπὸ τῶν ἀνθρώπων ἐμὲ κρίνειν, ἡγούμην τε δεῖν τὴν ἀρχὴν ἢ τοὺς ᾑρημένους ὑπὸ τῆς βουλῆς γράφεσθαι, καὶ κατασημηναμένους τὰς βασάνους, ὅ τι εἴποιεν οἱ ἄνθρωποι, παρέχειν εἰς τὸ δικαστήριον, ἵνʼ ἀκούσαντες ἐκ τούτων ἐψηφίσασθε ὁποῖόν τι ὑμῖν ἐδόκει.
I thought that it was not proper for me as a private individual to put public slaves to the torture; for I was not empowered to conduct the torture, nor was it proper that I should decide on the meaning of the answers given by the men. I thought that the Eleven, or persons chosen by the senate, should have everything written down, and then, having sealed up the evidence extorted by the torture—the answers, that is, given by the men—should produce it in court, that you might hear it, and in the light of this reach whatever verdict you might think right.
§ 25
ἰδίᾳ μὲν γὰρ βασανιζομένων τῶν ἀνθρώπων ὑπʼ ἐμοῦ ἀντελέγετʼ ἂν ἅπαντα ὑπὸ τούτων, εἰ δὲ δημοσίᾳ, ἡμεῖς μὲν ἂν ἐσιωπῶμεν, οἱ δʼ ἄρχοντες ἢ οἱ ᾑρημένοι ὑπὸ τῆς βουλῆς ἐβασάνιζον ἂν μέχρι οὗ αὐτοῖς ἐδόκει. ταῦτα δʼ ἐμοῦ ἐθέλοντος, οὐκ ἂν ἔφασαν τῇ ἀρχῇ παραδοῦναι, οὐδʼ εἰς τὴν βουλὴν ἤθελον ἀκολουθεῖν. ὡς οὖν ἀληθῆ λέγω, κάλει μοι τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
For if the men had been put to the torture privately by me, everything would have been disputed by these men; but, if publicly, we should have kept quiet, and the officers or those chosen by the senate would have carried on the torture as far as they saw fit. When I made this offer, they declared that they would not deliver up the slaves to the officials, nor would they go with me to the senate. To prove that I am speaking the truth, (to the clerk) call, please, the witnesses to these facts. The Witnesses
§ 26
κατὰ πολλὰ μὲν οὖν ἔμοιγε δοκοῦσιν εἶναι ἀναίσχυντοι ἀμφισβητοῦντες τῶν ὑμετέρων, οὐχ ἥκιστα δὲ ὑμῖν αὐτοὺς ἐπιδείξω ἐκ τῶν νόμων τῶν ὑμετέρων. οὗτοι γάρ, ὅτε οἱ δικασταὶ ἐβούλοντο θανάτου τιμῆσαι τῷ Ἀρεθουσίῳ, ἐδέοντο τῶν δικαστῶν χρημάτων τιμῆσαι καὶ ἐμοῦ συγχωρῆσαι, καὶ ὡμολόγησαν αὐτοὶ συνεκτείσειν.
Their shameless impudence in laying claim to what is yours appears to me manifest on many grounds, but I shall make their character to appear most clearly by a reference to your laws. For these men, when the jurors wished to impose a sentence of death upon Arethusius, begged the jurors to impose a fine in money, and begged me to give my assent to this; and they agreed to be jointly responsible for the payment.
§ 27
τοσούτου δὴ δέουσιν ἐκτίνειν καθʼ ἃ ἠγγυήσαντο, ὥστε καὶ τῶν ὑμετέρων ἀμφισβητοῦσι. καίτοι οἵ γε νόμοι κελεύουσι τὴν οὐσίαν εἶναι δημοσίαν, ὃς ἂν ἐγγυησάμενός τι τῶν τῆς πόλεως μὴ ἀποδιδῷ τὴν ἐγγύην· ὥστε καὶ εἰ τούτων ἦν τὰ ἀνδράποδα, προσῆκεν αὐτὰ δημόσια εἶναι, εἴπερ τι τῶν νόμων ὄφελος.
But so far are they from making payment according to their guarantee, that they even lay claim to what is yours. And yet the laws enact that any man’s estate shall be confiscated who, after guaranteeing any sum due to the state, does not make good his guarantee; so that, even if the slaves belonged to them, they ought to be state-property, if the laws are of any use.
§ 28
καὶ πρὶν μὲν ὀφείλειν τῷ δημοσίῳ, ὁ Ἀρεθούσιος ὡμολογεῖτο τῶν ἀδελφῶν εὐπορώτατος εἶναι· ἐπειδὴ δὲ οἱ νόμοι κελεύουσιν τἀκείνου ὑμέτερα εἶναι, τηνικαῦτα πένης ὢν φαίνεται ὁ Ἀρεθούσιος, καὶ τῶν μὲν ἡ μήτηρ ἀμφισβητεῖ, τῶν δὲ οἱ ἀδελφοί. χρῆν δʼ αὐτούς, εἴπερ ἐβούλοντο δικαίως προσφέρεσθαι πρὸς ὑμᾶς, ἀποδείξαντας ἅπασαν τὴν οὐσίαν τὴν ἐκείνου, τὰ τούτων αὐτῶν εἴ τις ἀπέγραφεν, ἀμφισβητεῖν.
And before Arethusius became a debtor to the state, he was admitted to be the richest of the brothers, but since the laws declare his property to be yours, Arethusius is made out to be a poor man, and his mother lays claim to one part of his property, and his brothers to another. If they had wished to act fairly toward you, they should have disclosed the entire estate of Arethusius, and then have filed a claim, if any of their own property had been included in the inventory.
§ 29
ἐὰν οὖν ἐνθυμηθῆτε, ὅτι οὐδέποτε ἔσται ἀπορία τῶν ἀμφισβητησόντων ὑμῖν περὶ τῶν ὑμετέρων (ἢ γὰρ ὀρφανοὺς ἢ ἐπικλήρους κατασκευάσαντες ἀξιώσουσιν ἐλεεῖσθαι ὑφʼ ὑμῶν, ἢ γῆρας καὶ ἀπορίας καὶ τροφὰς μητρὶ λέγοντες, καὶ ὀδυρόμενοι διʼ ὧν μάλιστα ἐλπίζουσιν ἐξαπατήσειν ὑμᾶς, πειράσονται ἀποστερῆσαι τὴν πόλιν τοῦ ὀφλήματος), ἐὰν οὖν ταῦτα παριδόντες πάντα καταψηφίσησθε, ὀρθῶς βουλεύσεσθε.
If, then, you reflect that there will be no lack of persons to lay claim to what is yours—for they will either suborn some orphans or heiresses and claim your sympathy, or they will talk about old age and embarrassments and a mother’s maintenance, and by dwelling tearfully upon these matters by which they think they can most easily deceive you, they will try to rob the state of what is due her;—if, I say, you disregard all these tricks, and reach an adverse verdict, you will decide aright.
Against Conon · urn:cts:greekLit:tlg0014.tlg054 · Greek: κατὰ Κόνωνος αἰκείας — tlg0014.tlg054.perseus-grc2 · English: Against Conon — trans. Augustus Taber Murray — tlg0014.tlg054.perseus-eng2
§ 1
ὑβρισθείς, ὦ ἄνδρες δικασταί, καὶ παθὼν ὑπὸ Κόνωνος τουτουὶ τοιαῦτα, ὥστε πολὺν χρόνον πάνυ μήτε τοὺς οἰκείους μήτε τῶν ἰατρῶν μηδένα προσδοκᾶν περιφεύξεσθαί με, ὑγιάνας καὶ σωθεὶς ἀπροσδοκήτως ἔλαχον αὐτῷ τὴν δίκην τῆς αἰκείας ταυτηνί. πάντων δὲ τῶν φίλων καὶ τῶν οἰκείων, οἷς συνεβουλευόμην, ἔνοχον μὲν φασκόντων αὐτὸν ἐκ τῶν πεπραγμένων εἶναι καὶ τῇ τῶν λωποδυτῶν ἀπαγωγῇ καὶ ταῖς τῆς ὕβρεως γραφαῖς, συμβουλευόντων δέ μοι καὶ παραινούντων μὴ μείζω πράγματʼ ἢ δυνήσομαι φέρειν ἐπάγεσθαι, μηδʼ ὑπὲρ τὴν ἡλικίαν περὶ ὧν ἐπεπόνθειν ἐγκαλοῦντα φαίνεσθαι, οὕτως ἐποίησα καὶ διʼ ἐκείνους ἰδίαν ἔλαχον δίκην, ἥδιστʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, θανάτου κρίνας τουτονί.
With gross outrage I have met, men of the jury, at the hands of the defendant, Conon, and have suffered such bodily injury that for a very long time neither my relatives nor any of the attending physicians thought that I should survive. Contrary to expectation, however, I did recover and regain my strength, and I then brought against him this action for the assault. All my friends and relatives, whose advice I asked, declared that for what he had done the defendant was liable to summary seizure as a highwayman, or to public indictments for criminal outrage; but they urged and advised me not to take upon myself matters which I should not be able to carry, or to appear to be bringing suit for the maltreatment I had received in a manner too ambitious for one so young. I took this course, therefore, and, in deference to their advice, have instituted a private suit, although I should have been very glad, men of Athens, to prosecute the defendant on a capital charge.
§ 2
καὶ τούτου συγγνώμην ἕξετε, εὖ οἶδʼ ὅτι, πάντες, ἐπειδὰν ἃ πέπονθʼ ἀκούσητε· δεινῆς γὰρ οὔσης τῆς τότε συμβάσης ὕβρεως οὐκ ἐλάττων ἡ μετὰ ταῦτʼ ἀσέλγειʼ ἐστὶ τουτουί. ἀξιῶ δὴ καὶ δέομαι πάντων ὁμοίως ὑμῶν πρῶτον μὲν εὐνοϊκῶς ἀκοῦσαί μου περὶ ὧν πέπονθα λέγοντος, εἶτα, ἐὰν ἠδικῆσθαι καὶ παρανενομῆσθαι δοκῶ, βοηθῆσαί μοι τὰ δίκαια. ἐξ ἀρχῆς δʼ ὡς ἕκαστα πέπρακται διηγήσομαι πρὸς ὑμᾶς, ὡς ἂν οἷός τʼ ὦ διὰ βραχυτάτων.
And for this you will all pardon me, I am sure, when you hear what I have suffered. For, grievous as was the injury which at that time fell to my lot, it was no more so than the subsequent insults of the defendant. I ask as my right, therefore, and implore you all without distinction, to listen with goodwill, while I tell you what I have suffered, and then, if you think that I have been the victim of wrongful and lawless acts, to render me the aid which is my due. I shall state to you from the beginning each incident as it occurred in the fewest words I can.
§ 3
ἐξῆλθον ἔτος τουτὶ τρίτον εἰς Πάνακτον φρουρᾶς ἡμῖν προγραφείσης. ἐσκήνωσαν οὖν οἱ υἱεῖς οἱ Κόνωνος τουτουὶ ἐγγὺς ἡμῶν, ὡς οὐκ ἂν ἐβουλόμην· ἡ γὰρ ἐξ ἀρχῆς ἔχθρα καὶ τὰ προσκρούματʼ ἐκεῖθεν ἡμῖν συνέβη· ἐξ ὧν δέ, ἀκούσεσθε. ἔπινον ἑκάστοθʼ οὗτοι τὴν ἡμέραν, ἐπειδὴ τάχιστʼ ἀριστήσαιεν, ὅλην, καὶ τοῦθʼ, ἕως περ ἦμεν ἐν τῇ φρουρᾷ, διετέλουν ποιοῦντες. ἡμεῖς δʼ ὥσπερ ἐνθάδʼ εἰώθειμεν, οὕτω διήγομεν καὶ ἔξω.
Two years ago I went out to Panactum, where we had been ordered to do garrison duty. The sons of the defendant, Conon, encamped near us, as I would to heaven they had not done; for our original enmity and our quarrels began in fact just there. How these came about, you shall hear. These men used always to spend the entire day after luncheon in drinking, and they kept this up continually as long as we were in the garrison. We, on our part, conducted ourselves while in the country just as we were wont to do here.
§ 4
ἣν οὖν δειπνοποιεῖσθαι τοῖς ἄλλοις ὥραν συμβαίνοι, ταύτην ἂν ἤδη ἐπαρῴνουν οὗτοι, τὰ μὲν πόλλʼ εἰς τοὺς παῖδας ἡμῶν τοὺς ἀκολούθους, τελευτῶντες δὲ καὶ εἰς ἡμᾶς αὐτούς. φήσαντες γὰρ καπνίζειν αὑτοὺς ὀψοποιουμένους τοὺς παῖδας ἢ κακῶς λέγειν, ὅ τι τύχοιεν, ἔτυπτον καὶ τὰς ἀμίδας κατεσκεδάννυον καὶ προσεούρουν, καὶ ἀσελγείας καὶ ὕβρεως οὐδʼ ὁτιοῦν ἀπέλειπον. ὁρῶντες δʼ ἡμεῖς ταῦτα καὶ λυπούμενοι τὸ μὲν πρῶτον ἀπεπεμψάμεθα, ὡς δʼ ἐχλεύαζον ἡμᾶς καὶ οὐκ ἐπαύοντο, τῷ στρατηγῷ τὸ πρᾶγμʼ εἴπομεν κοινῇ πάντες οἱ σύσσιτοι προσελθόντες, οὐκ ἐγὼ τῶν ἄλλων ἔξω.
Well, at whatever time the others might be having their dinner, these men were already drunk and abusive, at first toward our body-slaves, but in the end toward ourselves. For, alleging that the slaves annoyed them with smoke while getting dinner, or were impudent toward them, or whatever else they pleased, they used to beat them and empty their chamber-pots over them, or befoul them with urine; there was nothing in the way of brutality and outrage in which they did not indulge. When we saw this, we were annoyed and at first expostulated with them, but they mocked at us, and would not desist, and so our whole mess in a body—not I alone apart from the rest—went to the general and told him what was going on.
§ 5
λοιδορηθέντος δʼ αὐτοῖς ἐκείνου καὶ κακίσαντος αὐτοὺς οὐ μόνον περὶ ὧν εἰς ἡμᾶς ἠσέλγαινον, ἀλλὰ καὶ περὶ ὧν ὅλως ἐποίουν ἐν τῷ στρατοπέδῳ, τοσούτου ἐδέησαν παύσασθαι ἢ αἰσχυνθῆναι, ὥστʼ ἐπειδὴ θᾶττον συνεσκότασεν, εὐθὺς ὡς ἡμᾶς εἰσεπήδησαν ταύτῃ τῇ ἑσπέρᾳ, καὶ τὸ μὲν πρῶτον κακῶς ἔλεγον, τελευτῶντες δὲ καὶ πληγὰς ἐνέτειναν ἐμοί, καὶ τοσαύτην κραυγὴν καὶ θόρυβον περὶ τὴν σκηνὴν ἐποίησαν ὥστε καὶ τὸν στρατηγὸν καὶ τοὺς ταξιάρχους ἐλθεῖν καὶ τῶν ἄλλων στρατιωτῶν τινάς, οἵπερ ἐκώλυσαν μηδὲν ἡμᾶς ἀνήκεστον παθεῖν μηδʼ αὐτοὺς ποιῆσαι παροινουμένους ὑπὸ τουτωνί.
He rebuked them with stern words, not only for their brutal treatment of us, but for their whole behavior in camp; yet so far from desisting, or being ashamed of their acts, they burst in upon us that very evening as soon as it grew dark, and, beginning with abusive language, they proceeded to beat me, and they made such a clamor and tumult about the tent, that both the general and the taxiarchs came and some of the other soldiers, by whose coming we were prevented from suffering, or ourselves doing, some damage that could not be repaired, being victims as we were of their drunken violence.
§ 6
τοῦ δὲ πράγματος εἰς τοῦτο προελθόντος, ὡς δεῦρʼ ἐπανήλθομεν, ἦν ἡμῖν, οἷον εἰκός, ἐκ τούτων ὀργὴ καὶ ἔχθρα πρὸς ἀλλήλους. μὰ τοὺς θεοὺς οὐ μὴν ἔγωγʼ ᾠόμην δεῖν οὔτε δίκην λαχεῖν αὐτοῖς οὔτε λόγον ποιεῖσθαι τῶν συμβάντων οὐδένα, ἀλλʼ ἐκεῖνʼ ἁπλῶς ἐγνώκειν τὸ λοιπὸν εὐλαβεῖσθαι καὶ φυλάττεσθαι μὴ πλησιάζειν τοῖς τοιούτοις. πρῶτον μὲν οὖν τούτων ὧν εἴρηκα βούλομαι τὰς μαρτυρίας παρασχόμενος, μετὰ ταῦθʼ οἷʼ ὑπʼ αὐτοῦ τούτου πέπονθʼ ἐπιδεῖξαι, ἵνʼ εἰδῆθʼ ὅτι ᾧ προσῆκεν τοῖς τὸ πρῶτον ἁμαρτηθεῖσιν ἐπιτιμᾶν, οὗτος αὐτὸς πρότερος πολλῷ δεινότερʼ εἴργασται. ΜΑΡΤΥΡΙΑΙ.
When matters had gone thus far, it was natural that after our return home there should exist between us feelings of anger and hatred. However, on my own part I swear by the gods I never saw fit to bring an action against them, or to pay any attention to what had happened. I simply made this resolve—in future to be on my guard, and to take care to have nothing to do with people of that sort. I wish in the first place to bring before you depositions proving these statements, and then to show what I have suffered at the hands of the defendant himself, in order that you may see that Conon, who should have dealt rigorously with the first offences, has himself added to these far more outrageous acts of his own doing. The Depositions
§ 7
ὧν μὲν τοίνυν οὐδένʼ ᾤμην δεῖν λόγον ποιεῖσθαι, ταῦτʼ ἐστίν. χρόνῳ δʼ ὕστερον οὐ πολλῷ περιπατοῦντος, ὥσπερ εἰώθειν, ἑσπέρας ἐν ἀγορᾷ μου μετὰ Φανοστράτου τοῦ Κηφισιέως, τῶν ἡλικιωτῶν τινός, παρέρχεται Κτησίας ὁ υἱὸς ὁ τούτου, μεθύων, κατὰ τὸ Λεωκόριον, ἐγγὺς τῶν Πυθοδώρου. κατιδὼν δʼ ἡμᾶς καὶ κραυγάσας, καὶ διαλεχθείς τι πρὸς αὑτὸν οὕτως ὡς ἂν μεθύων, ὥστε μὴ μαθεῖν ὅ τι λέγοι, παρῆλθε πρὸς Μελίτην ἄνω. ἔπινον δʼ ἄρʼ ἐνταῦθα (ταῦτα γὰρ ὕστερον ἐπυθόμεθα) παρὰ Παμφίλῳ τῷ γναφεῖ Κόνων οὑτοσί, Θεότιμός τις, Ἀρχεβιάδης, Σπίνθαρος ὁ Εὐβούλου, Θεογένης ὁ Ἀνδρομένους, πολλοί τινες, οὓς ἐξαναστήσας ὁ Κτησίας ἐπορεύετʼ εἰς τὴν ἀγοράν.
These, then, are the acts of which I thought proper to take no account. Not long after this, however, one evening, when I was taking a walk, as my custom was, in the agora with Phanostratus of Cephisia, a man of my own age, Ctesias, the son of the defendant, passed by me in a drunken state opposite the Leocorion, near the house of Pythodorus. At sight of us he uttered a yell, and, saying something to himself, as a drunken man does, in an unintelligible fashion, passed on up, toward Melitê. Gathered together there for a drinking bout, as we afterwards learned, at the house of Pamphilus the fuller, were the defendant Conon, a certain Theotimus, Archeblades, Spintharus, son of Eubulus, Theogenes, son of Andromenes, and a number of others. Ctesias made them all get up, and proceeded to the agora.
§ 8
καὶ ἡμῖν συμβαίνει ἀναστρέφουσιν ἀπὸ τοῦ Φερρεφαττίου καὶ περιπατοῦσιν πάλιν κατʼ αὐτό πως τὸ Λεωκόριον εἶναι, καὶ τούτοις περιτυγχάνομεν. ὡς δʼ ἀνεμείχθημεν, εἷς μὲν αὐτῶν, ἀγνώς τις, Φανοστράτῳ προσπίπτει καὶ κατεῖχεν ἐκεῖνον, Κόνων δʼ οὑτοσὶ καὶ ὁ υἱὸς αὐτοῦ καὶ ὁ Ἀνδρομένους υἱὸς ἐμοὶ προσπεσόντες τὸ μὲν πρῶτον ἐξέδυσαν, εἶθʼ ὑποσκελίσαντες καὶ ῥάξαντες εἰς τὸν βόρβορον οὕτω διέθηκαν ἐναλλόμενοι καὶ ὑβρίζοντες, ὥστε τὸ μὲν χεῖλος διακόψαι, τοὺς δʼ ὀφθαλμοὺς συγκλεῖσαι· οὕτω δὲ κακῶς ἔχοντα κατέλιπον, ὥστε μήτʼ ἀναστῆναι μήτε φθέγξασθαι δύνασθαι. κείμενος δʼ αὐτῶν ἤκουον πολλὰ καὶ δεινὰ λεγόντων.
It happened that we were turning back from the temple of Persephonê, and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language,
§ 9
καὶ τὰ μὲν ἄλλα καὶ βλασφημίαν ἔχει τινὰ καὶ ὀνομάζειν ὀκνήσαιμʼ ἂν ἐν ὑμῖν ἔνια, ὃ δὲ τῆς ὕβρεώς ἐστι τῆς τούτου σημεῖον καὶ τεκμήριον τοῦ πᾶν τὸ πρᾶγμʼ ὑπὸ τούτου γεγενῆσθαι, τοῦθʼ ὑμῖν ἐρῶ· ᾖδε γὰρ τοὺς ἀλεκτρυόνας μιμούμενος τοὺς νενικηκότας, οἱ δὲ κροτεῖν τοῖς ἀγκῶσιν αὐτὸν ἠξίουν ἀντὶ πτερύγων τὰς πλευράς. καὶ μετὰ ταῦτʼ ἐγὼ μὲν ἀπεκομίσθην ὑπὸ τῶν παρατυχόντων γυμνός, οὗτοι δʼ ᾤχοντο θοἰμάτιον λαβόντες μου. ὡς δʼ ἐπὶ τὴν θύραν ἦλθον, κραυγὴ καὶ βοὴ τῆς μητρὸς καὶ τῶν θεραπαινίδων ἦν, καὶ μόγις ποτʼ εἰς βαλανεῖον ἐνεγκόντες με καὶ περιπλύναντες ἔδειξαν τοῖς ἰατροῖς. ὡς οὖν ταῦτʼ ἀληθῆ λέγω, τούτων ὑμῖν τοὺς μάρτυρας παρέξομαι. ΜΑΡΤΥΡΕΣ.
a great deal of which was such foul abuse that I should shrink from repeating some of it in your presence. One thing, however, which is an indication of the fellow’s insolence and a proof that the whole affair has been of his doing, I will tell you. He began to crow, mimicking fighting cocks that have won a battle and his fellows bade him flap his elbows against his sides like wings. After this some people who happened to pass took me home stripped as I was, for these men had gone off taking my cloak with them. When my bearers got to my door, my mother and the women servants began shrieking and wailing, and it was with difficulty that I was at length carried to a bath. There I was thoroughly bathed, and shown to the surgeons. To prove that these statements of mine are true, I shall call before you the witnesses who attest them. The Witnesses
§ 10
συνέβη τοίνυν, ὦ ἄνδρες δικασταί, καὶ Εὐξίθεον τουτονὶ τὸν Χολλῄδην, ὄνθʼ ἡμῖν συγγενῆ, καὶ Μειδίαν μετὰ τούτου ἀπὸ δείπνου ποθὲν ἀπιόντας περιτυχεῖν πλησίον ὄντι μοι τῆς οἰκίας ἤδη, καὶ εἴς τε τὸ βαλανεῖον φερομένῳ παρακολουθῆσαι, καὶ ἰατρὸν ἄγουσιν παραγενέσθαι. οὕτω δʼ εἶχον ἀσθενῶς ὥστε, ἵνα μὴ μακρὰν φεροίμην οἴκαδʼ ἐκ τοῦ βαλανείου, ἐδόκει τοῖς παροῦσιν ὡς τὸν Μειδίαν ἐκείνην τὴν ἑσπέραν κομίσαι, καὶ ἐποίησαν οὕτω. λάβʼ οὖν καὶ τὰς τούτων μαρτυρίας, ἵνʼ εἰδῆθʼ ὅτι πολλοὶ συνίσασιν ὡς ὑπὸ τούτων ὑβρίσθην. ΜΑΡΤΥΡΙΑΙ. λαβὲ δὴ καὶ τὴν τοῦ ἰατροῦ μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
It happened, men of the jury, that Euxitheus of Cholleidae, who is here in court and is a relative of mine, and with him Meidias, on their way back from a dinner somewhere, came up to me, when I was now near my home, followed after me as I was borne to the bath, and were present when men brought the surgeon. I was so weak, that, as it was far for me to be carried from the bath to my home, those who were with me decided to carry me to the house of Meidias for that night; and so they did. Now let the clerk take the depositions establishing these facts, that you may understand that a host of people know what outrage I suffered at the hands of these men. The Depositions (To the clerk.) Take now the deposition of the surgeon also. The Deposition
§ 11
τότε μὲν τοίνυν παραχρῆμʼ ὑπὸ τῶν πληγῶν ἃς ἔλαβον καὶ τῆς ὕβρεως οὕτω διετέθην, ὡς ἀκούετε καὶ μεμαρτύρηται παρὰ πάντων ὑμῖν τῶν εὐθὺς ἰδόντων. μετὰ δὲ ταῦτα τῶν μὲν οἰδημάτων τῶν ἐν τῷ προσώπῳ καὶ τῶν ἑλκῶν οὐδὲν ἔφη φοβεῖσθαι λίαν ὁ ἰατρός, πυρετοὶ δὲ παρηκολούθουν μοι συνεχεῖς καὶ ἀλγήματα, ὅλου μὲν τοῦ σώματος πάνυ σφοδρὰ καὶ δεινά, μάλιστα δὲ τῶν πλευρῶν καὶ τοῦ ἤτρου, καὶ τῶν σιτίων ἀπεκεκλείμην.
At that time, then, as the immediate result of the blows and the maltreatment I received, I was brought into this condition, as you hear from my own lips, and as all the witnesses who saw me at the time have testified. Afterwards, although the swellings on my face and the bruises, my physician said, did not give him great concern, continuous attacks of fever ensued and violent and acute pains throughout all my body, but especially in my sides and the pit of my stomach, and I was unable to take my food.
§ 12
καὶ ὡς μὲν ὁ ἰατρὸς ἔφη, εἰ μὴ κάθαρσις αἵματος αὐτομάτη μοι πάνυ πολλὴ συνέβη περιωδύνῳ ὄντι καὶ ἀπορουμένῳ ἤδη, κἂν ἔμπυος γενόμενος διεφθάρην· νῦν δὲ τοῦτʼ ἔσῳσεν τὸ αἷμʼ ἀποχωρῆσαν. ὡς οὖν καὶ ταῦτʼ ἀληθῆ λέγω, καὶ παρηκολούθησέ μοι τοιαύτη νόσος ἐξ ἧς εἰς τοὔσχατον ἦλθον, ἐξ ὧν ὑπὸ τούτων ἔλαβον πληγῶν, λέγε τὴν τοῦ ἰατροῦ μαρτυρίαν καὶ τὴν τῶν ἐπισκοπούντων. ΜΑΡΤΥΡΙΑΙ.
Indeed, the surgeon said that, if a copious hemorrhage had not spontaneously occurred, while my agony was extreme and my attendants were at their wits’ end, I should have died of internal suppuration; but as it was, this loss of blood saved me. To prove now that these statements of mine are true, and that from the blows which these men dealt me there resulted an illness so severe that it brought me to the point of death. Read the depositions of the surgeon and of those who came to see me. The Depositions
§ 13
ὅτι μὲν τοίνυν οὐ μετρίας τινὰς καὶ φαύλας λαβὼν πληγάς, ἀλλʼ εἰς πᾶν ἐλθὼν διὰ τὴν ὕβριν καὶ τὴν ἀσέλγειαν τὴν τούτων πολὺ τῆς προσηκούσης ἐλάττω δίκην εἴληχα, πολλαχόθεν νομίζω δῆλον ὑμῖν γεγενῆσθαι. οἴομαι δʼ ὑμῶν ἐνίους θαυμάζειν, τί ποτʼ ἐστὶν ἃ πρὸς ταῦτα τολμήσει Κόνων λέγειν. βούλομαι δὴ προειπεῖν ὑμῖν ἁγὼ πέπυσμαι λέγειν αὐτὸν παρεσκευάσθαι, ἀπὸ τῆς ὕβρεως καὶ τῶν πεπραγμένων τὸ πρᾶγμʼ ἄγοντʼ εἰς γέλωτα καὶ σκώμματʼ ἐμβαλεῖν πειράσεσθαι,
That the wounds I received, then, were not slight or trifling, but that I was brought near to death by the outrage and brutality of these men, and that the action which I have entered is far more lenient than the case deserves, has been made clear to you, I think, on many grounds. I fancy, however, that some of you are wondering what in the world there can be that Conon will have the audacity to say in reply to these charges. I wish, therefore, to tell you in advance the defence which I hear he is prepared to make. He will try to divert your attention from the outrage and the actual facts, and will seek to turn the whole matter into mere jest and ridicule.
§ 14
καὶ ἐρεῖν ὡς εἰσὶν ἐν τῇ πόλει πολλοί, καλῶν κἀγαθῶν ἀνδρῶν υἱεῖς, οἳ παίζοντες οἷʼ ἄνθρωποι νέοι σφίσιν αὐτοῖς ἐπωνυμίας πεποίηνται, καὶ καλοῦσι τοὺς μὲν ἰθυφάλλους, τοὺς δʼ αὐτοληκύθους, ἐρῶσι δʼ ἐκ τούτων ἑταιρῶν τινές, καὶ δὴ καὶ τὸν υἱὸν τὸν ἑαυτοῦ εἶναι τούτων ἕνα, καὶ πολλάκις περὶ ἑταίρας καὶ εἰληφέναι καὶ δεδωκέναι πληγάς, καὶ ταῦτʼ εἶναι νέων ἀνθρώπων. ἡμᾶς δὲ πάντας τοὺς ἀδελφοὺς παροίνους μέν τινας καὶ ὑβριστὰς κατασκευάσει, ἀγνώμονας δὲ καὶ πικρούς.
He will tell you that there are many people in the city, sons of respectable persons, who in sport, after the manner of young men, have given themselves nicknames, such as Ithyphalli or Autolecythi, and that some of them are infatuated with mistresses; that his own son is one of these and has often given and received blows on account of some girl; and that things of this sort are natural for young men. As for me and all my brothers, he will make out that we are not only drunken and insolent fellows, but also unfeeling and vindictive.
§ 15
ἐγὼ δʼ, ὦ ἄνδρες δικασταί, χαλεπῶς ἐφʼ οἷς πέπονθα ἐνηνοχώς, οὐχ ἧττον τοῦτʼ ἀγανακτήσαιμʼ ἂν καὶ ὑβρίσθαι νομίσαιμι, εἰ οἷόν τʼ εἰπεῖν, εἰ ταῦτʼ ἀληθῆ δόξει Κόνων οὑτοσὶ λέγειν περὶ ἡμῶν, καὶ τοσαύτη τις ἄγνοια παρʼ ὑμῖν ἐστιν, ὥσθʼ, ὁποῖος ἄν τις ἕκαστος εἶναι φῇ ἢ ὁ πλησίον αὐτὸν αἰτιάσηται, τοιοῦτος νομισθήσεται, τοῦ δὲ καθʼ ἡμέραν βίου καὶ τῶν ἐπιτηδευμάτων μηδʼ ὁτιοῦν ἔσται τοῖς μετρίοις ὄφελος.
For myself, men of the jury, deeply indignant though I am at what I have suffered, I should feel no less indignation at this, and should count myself the victim of a fresh outrage, if you will pardon the strong expression, if this fellow Conon shall be deemed by you to be speaking the truth about us, and you are to be so misguided as to assume that a man bears the character which he claims for himself or which someone else accuses him of possessing, and respectable people are to derive no benefit from their daily life and conduct.
§ 16
ἡμεῖς γὰρ οὔτε παροινοῦντες οὔθʼ ὑβρίζοντες ὑπʼ οὐδενὸς ἀνθρώπων ἑωράμεθα, οὐδʼ ἄγνωμον οὐδὲν ἡγούμεθα ποιεῖν, εἰ περὶ ὧν ἠδικήμεθʼ ἀξιοῦμεν κατὰ τοὺς νόμους δίκην λαβεῖν. ἰθυφάλλοις δὲ καὶ αὐτοληκύθοις συγχωροῦμεν εἶναι τοῖς υἱέσι τοῖς τούτου, καὶ ἔγωγʼ εὔχομαι τοῖς θεοῖς εἰς Κόνωνα καὶ τοὺς υἱεῖς τοὺς τούτου καὶ ταῦτα καὶ τὰ τοιαῦθʼ ἅπαντα τρέπεσθαι.
No man in the world has ever seen us drunken or committing outrages, and I hold that I am doing nothing unfeeling in demanding to receive satisfaction according to the law for the wrongs I have suffered. This man’s sons are welcome, so far as I am concerned, to be Ithyphalli and Autolecythi; I only pray the gods that these things and all things like them may recoil upon Conon and his sons;
§ 17
οὗτοι γάρ εἰσιν οἱ τελοῦντες ἀλλήλους τῷ ἰθυφάλλῳ, καὶ τοιαῦτα ποιοῦντες ἃ πολλὴν αἰσχύνην ἔχει καὶ λέγειν, μή τί γε δὴ ποιεῖν ἀνθρώπους μετρίους. ἀλλὰ τί ταῦτʼ ἐμοί; θαυμάζω γὰρ ἔγωγε, εἴ τίς ἐστιν πρόφασις παρʼ ὑμῖν ἢ σκῆψις ηὑρημένη διʼ ἥν, ἂν ὑβρίζων τις ἐξελέγχηται καὶ τύπτων, δίκην οὐ δώσει. οἱ μὲν γὰρ νόμοι πολὺ τἀναντία καὶ τὰς ἀναγκαίας προφάσεις, ὅπως μὴ μείζους γίγνωνται, προείδοντο, οἷον (ἀνάγκη γάρ μοι ταῦτα καὶ ζητεῖν καὶ πυνθάνεσθαι διὰ τοῦτον γέγονεν) εἰσὶ κακηγορίας δίκαι·
for they are those who initiate one another with the rites of Ithyphallus, and indulge in acts which decent people cannot even speak of without deep disgrace, to say nothing of performing them. But what has all this to do with me? Why, for my part, I am amazed if they have discovered any excuse or pretext which will make it possible in your court for any man, if convicted of assault and battery, to escape punishment. The laws take a far different view, and have provided that even pleas of necessity shall not be pressed too far. For example (you see I have had to inquire into these matters and inform myself about them because of the defendant), there are actions for evil-speaking;
§ 18
φασὶ τοίνυν ταύτας διὰ τοῦτο γίγνεσθαι, ἵνα μὴ λοιδορούμενοι τύπτειν ἀλλήλους προάγωνται. πάλιν αἰκείας εἰσί· καὶ ταύτας ἀκούω διὰ τοῦτʼ εἶναι τὰς δίκας, ἵνα μηδείς, ὅταν ἥττων ᾖ, λίθῳ μηδὲ τῶν τοιούτων ἀμύνηται μηδενί, ἀλλὰ τὴν ἐκ τοῦ νόμου δίκην ἀναμένῃ. τραύματος πάλιν εἰσὶν γραφαὶ τοῦ μὴ τιτρωσκομένων τινῶν φόνους γίγνεσθαι.
and I am told that these are instituted for this purpose—that men may not be led on, by using abusive language back and forth, to deal blows to one another. Again, there are actions for battery; and these, I hear, exist for this reason—that a man, finding himself the weaker party, may not defend himself with a stone or anything of that sort, but may await legal redress. Again, there are public prosecutions for wounding, to the end that wounds may not lead to murder.
§ 19
τὸ φαυλότατον, οἶμαι, τὸ τῆς λοιδορίας, πρὸ τοῦ τελευταίου καὶ δεινοτάτου προεώραται, τοῦ μὴ φόνον γίγνεσθαι, μηδὲ κατὰ μικρὸν ὑπάγεσθαι ἐκ μὲν λοιδορίας εἰς πληγάς, ἐκ δὲ πληγῶν εἰς τραύματα, ἐκ δὲ τραυμάτων εἰς θάνατον, ἀλλʼ ἐν τοῖς νόμοις εἶναι τούτων ἑκάστου τὴν δίκην, μὴ τῇ τοῦ προστυχόντος ὀργῇ μηδὲ βουλήσει ταῦτα κρίνεσθαι.
The least of these evils, namely abusive language, has, I think, been provided for to prevent the last and most grievous, that murder may not ensue, and that men be not led on step by step from vilification to blows, from blows to wounds, and from wounds to murder, but that in the laws its own penalty should be provided for each of these acts, and that the decision should not be left to the passion or the will of the person concerned.
§ 20
εἶτʼ ἐν μὲν τοῖς νόμοις οὕτως· ἂν δʼ εἴπῃ Κόνων ἰθύφαλλοί τινές ἐσμεν ἡμεῖς συνειλεγμένοι, καὶ ἐρῶντες οὓς ἂν ἡμῖν δόξῃ παίομεν καὶ ἄγχομεν, εἶτα γελάσαντες ὑμεῖς ἀφήσετε; οὐκ οἴομαί γε. οὐ γὰρ ἂν γέλως ὑμῶν ἔλαβεν οὐδένα, εἰ παρὼν ἐτύγχανεν ἡνίχʼ εἱλκόμην καὶ ἐξεδυόμην καὶ ὑβριζόμην, καὶ ὑγιὴς ἐξελθὼν φοράδην ἦλθον οἴκαδε, ἐξεπεπηδήκει δὲ μετὰ ταῦθʼ ἡ μήτηρ, καὶ κραυγὴ καὶ βοὴ τῶν γυναικῶν τοσαύτη παρʼ ἡμῖν ἦν ὡσπερανεὶ τεθνεῶτός τινος, ὥστε τῶν γειτόνων τινὰς πέμψαι πρὸς ἡμᾶς ἐρησομένους ὅ τι ἐστὶν τὸ συμβεβηκός.
This, then, is what is ordained in the laws; but if Conon says, We belong to a club of Ithyphalli, and in our love-affairs we strike and throttle whom we please, are you, then, going to let him off with a laugh? I think not. No one of you would have been seized with a fit of laughter, if he had happened to be present when I was dragged and stripped and maltreated, when I was borne home on a litter to the house which I had left strong and well, and my mother rushed out, and the women set up such a wailing and screaming (as if someone had died in the house) that some of the neighbors sent to inquire what it was that had happened.
§ 21
ὅλως δʼ, ὦ ἄνδρες δικασταί, δίκαιον μὲν οὐδενὶ δήπου σκῆψιν οὐδεμίαν τοιαύτην οὐδʼ ἄδειαν ὑπάρχειν παρʼ ὑμῖν, διʼ ἣν ὑβρίζειν ἐξέσται· εἰ δʼ ἄρʼ ἐστίν τῳ, τοῖς διʼ ἡλικίαν τούτων τι πράττουσιν, τούτοις ἀποκεῖσθαι προσήκει τὰς τοιαύτας καταφυγάς, κἀκείνοις οὐκ εἰς τὸ μὴ δοῦναι δίκην, ἀλλʼ εἰς τὸ τῆς προσηκούσης ἐλάττω.
Speaking broadly, men of the jury, I hold it right that no man should have any excuse or immunity to rely on, when he is brought before you, so valid that he is to be permitted to commit outrage; but if allowance is to be made for anyone, it should be for those only who commit an act of this sort in the folly of youth,—it is for these, I say, that such indulgence should be reserved, and even in their case it should not extend to the remission of the penalty, but to its mitigation.
§ 22
ὅστις δʼ ἐτῶν μέν ἐστιν πλειόνων ἢ πεντήκοντα, παρὼν δὲ νεωτέροις ἀνθρώποις καὶ τούτοις υἱέσιν, οὐχ ὅπως ἀπέτρεψεν ἢ διεκώλυσεν, ἀλλʼ αὐτὸς ἡγεμὼν καὶ πρῶτος καὶ πάντων βδελυρώτατος γεγένηται, τίνʼ ἂν οὗτος ἀξίαν τῶν πεπραγμένων ὑπόσχοι δίκην; ἐγὼ μὲν γὰρ οὐδʼ ἀποθανόντʼ οἴομαι. καὶ γὰρ εἰ μηδὲν αὐτὸς εἴργαστο τῶν πεπραγμένων, ἀλλʼ εἰ παρεστηκότος τούτου Κτησίας ὁ υἱὸς ὁ τούτου ταὔθʼ ἅπερ νυνὶ πεποιηκὼς ἐφαίνετο, τοῦτον ἐμισεῖτʼ ἂν δικαίως.
But when a man over fifty years of age in the company of younger men, and these his own sons, not only did not discourage or prevent their wantonness, but has proved himself the leader and the foremost and the vilest of all, what punishment could he suffer that would be commensurate with his deeds? For my part, I think that even death would be too mild. Why, if Conon had committed none of the acts himself, but had merely stood by while his son Ctesias did what he is himself proved to have done, you would regard him with loathing, and rightly.
§ 23
εἰ γὰρ οὕτω τοὺς αὑτοῦ προῆκται παῖδας ὥστʼ ἐναντίον ἐξαμαρτάνοντας ἑαυτοῦ, καὶ ταῦτʼ ἐφʼ ὧν ἐνίοις θάνατος ἡ ζημία κεῖται, μήτε φοβεῖσθαι μήτʼ αἰσχύνεσθαι, τί τοῦτον οὐκ ἂν εἰκότως παθεῖν οἴεσθε; ἐγὼ μὲν γὰρ ἡγοῦμαι ταῦτʼ εἶναι σημεῖα τοῦ μηδὲ τοῦτον τὸν ἑαυτοῦ πατέρʼ αἰσχύνεσθαι· εἰ γὰρ ἐκεῖνον αὐτὸς ἐτίμα καὶ ἐδεδίει, κἂν τούτους αὑτὸν ἠξίου.
For if he has trained up his sons in such fashion that they feel no fear or shame while committing in his presence crimes for some of which the punishment of death is ordained, what punishment do you think too severe for him? I think these actions are a proof that he has no reverence for his own father; for if he had honored and feared him, he would have exacted honor and fear from his own children.
§ 24
λαβὲ δή μοι καὶ τοὺς νόμους, τόν τε τῆς ὕβρεως καὶ τὸν περὶ τῶν λωποδυτῶν· καὶ γὰρ τούτοις ἀμφοτέροις ἐνόχους τούτους ὄψεσθε. λέγε. ΝΟΜΟΙ. τούτοις τοῖς νόμοις ἀμφοτέροις ἐκ τῶν πεπραγμένων ἔνοχος Κόνων ἐστὶν οὑτοσί· καὶ γὰρ ὕβριζεν καὶ ἐλωποδύτει. εἰ δὲ μὴ κατὰ τούτους προειλόμεθʼ ἡμεῖς δίκην λαμβάνειν, ἡμεῖς μὲν ἀπράγμονες καὶ μέτριοι φαινοίμεθʼ ἂν εἰκότως, οὗτος δʼ ὁμοίως πονηρός.
(To the clerk.) Now take the statutes, that concerning assault and that concerning highway robbers. You will see that the defendant is amenable to them both. Read. The Laws By both these statutes, then, the defendant Conon is amenable for what he has done; for he committed both assault and highway robbery. If I on my part have not chosen to proceed against him under these statutes, that should fairly prove that I am a peaceful and inoffensive person, not that he is any the less a villain.
§ 25
καὶ μὴν εἰ παθεῖν τί μοι συνέβη, φόνου καὶ τῶν δεινοτάτων ἂν ἦν ὑπόδικος. τὸν γοῦν τῆς Βραυρωνόθεν ἱερείας πατέρʼ ὁμολογουμένως οὐχ ἁψάμενον τοῦ τελευτήσαντος, ὅτι τῷ πατάξαντι τύπτειν παρεκελεύσατο, ἐξέβαλεν ἡ βουλὴ ἡ ἐξ Ἀρείου πάγου, δικαίως· εἰ γὰρ οἱ παρόντες ἀντὶ τοῦ κωλύειν τοὺς ἢ διʼ οἶνον ἢ διʼ ὀργὴν ἤ τινʼ ἄλλην αἰτίαν ἐξαμαρτάνειν ἐπιχειροῦντας αὐτοὶ παροξυνοῦσιν, οὐδεμίʼ ἐστὶν ἐλπὶς σωτηρίας τῷ περιπίπτοντι τοῖς ἀσελγαίνουσιν, ἀλλʼ ἕως ἂν ἀπείπωσιν, ὑβρίζεσθαι ὑπάρξει· ὅπερ ἐμοὶ συνέβη.
And, assuredly, if anything had happened to me, he would have been liable to a charge of murder and the severest of penalties. At any rate the father of the priestess at Brauron, although it was admitted that he had not laid a finger on the deceased, but had merely urged the one who dealt the blow to keep on striking, was banished by the court of the Areopagus. And justly; for, if the bystanders, instead of preventing those who through the influence of drink or anger or any other cause are undertaking to act lawlessly, are themselves to urge them on, there is no hope of safety for one who falls in with lawless rascals; he may be sure that he will be maltreated until they grow weary as was the case with me.
§ 26
ἃ τοίνυν, ὅθʼ ἡ δίαιτα ἐγίγνετο, ἐποίουν, βούλομαι πρὸς ὑμᾶς εἰπεῖν· καὶ γὰρ ἐκ τούτων τὴν ἀσέλγειαν θεάσεσθʼ αὐτῶν. ἐποίησαν μὲν γὰρ ἔξω μέσων νυκτῶν τὴν ὥραν, οὔτε τὰς μαρτυρίας ἀναγιγνώσκειν ἐθέλοντες οὔτʼ ἀντίγραφα διδόναι, τῶν τε παρόντων ἡμῖν καθʼ ἕνʼ οὑτωσὶ πρὸς τὸν λίθον ἄγοντες καὶ ἐξορκοῦντες, καὶ γράφοντες μαρτυρίας οὐδὲν πρὸς τὸ πρᾶγμα, ἀλλʼ ἐξ ἑταίρας εἶναι παιδίον αὐτῷ καὶ τοῦτο πεπονθέναι τὰ καὶ τά, ἃ μὰ τοὺς θεούς, ἄνδρες δικασταί, οὐδεὶς ὅστις οὐκ ἐπετίμα τῶν παρόντων καὶ ἐμίσει, τελευτῶντες δὲ καὶ αὐτοὶ οὗτοι ἑαυτούς.
I wish now to tell you what they sought to do at the arbitration; for from this you will perceive their utter insolence. They spun out the time till past midnight, refusing to read the depositions or to put in copies; leading to the altar one at a time our witnesses who were present and putting them on oath; writing depositions which had nothing to do with the case (for instance that Ctesias was the son of Conon by a mistress, and that he had been treated thus and so)—a course of action, men of the jury, which I assure you by the gods roused resentment and disgust in the mind of every one present; and finally they were disgusted at themselves.
§ 27
ἐπειδὴ δʼ οὖν ποτʼ ἀπεῖπον καὶ ἐνεπλήσθησαν ταῦτα ποιοῦντες, προκαλοῦνται ἐπὶ διακρούσει καὶ τῷ μὴ σημανθῆναι τοὺς ἐχίνους ἐθέλειν ἐκδοῦναι περὶ τῶν πληγῶν παῖδας, ὀνόματα γράψαντες. καὶ νῦν οἶμαι περὶ τοῦτʼ ἔσεσθαι τοὺς πολλοὺς τῶν λόγων αὐτοῖς. ἐγὼ δʼ οἶμαι δεῖν πάντας ὑμᾶς ἐκεῖνο σκοπεῖν, ὅτι οὗτοι, εἰ τοῦ γενέσθαι τὴν βάσανον ἕνεκα προὐκαλοῦντο καὶ ἐπίστευον τῷ δικαίῳ τούτῳ, οὐκ ἂν ἤδη τῆς διαίτης ἀποφαινομένης, νυκτός, οὐδεμιᾶς ὑπολοίπου σκήψεως οὔσης, προὐκαλοῦντο,
Be that as it may, when they had had their fill and were tired of acting thus, they put in a challenge with a view to gaining time and preventing the boxes from being sealed, offering to deliver up certain slaves, whose names they wrote down, to be examined as to the assault. And I fancy that their defence will hinge chiefly upon this point. I think, however, that you should all note one thing—that if these men tendered the challenge in order that the inquiry by the torture should take place, and had confidence in this method of proof, they would not have tendered it when the award was now just being announced, when night had fallen and no further pretext was left them;
§ 28
ἀλλὰ πρῶτον μὲν πρὸ τοῦ τὴν δίκην ληχθῆναι, ἡνίκʼ ἀσθενῶν ἐγὼ κατεκείμην, καὶ οὐκ εἰδὼς εἰ περιφεύξομαι, πρὸς ἅπαντας τοὺς εἰσιόντας τοῦτον ἀπέφαινον τὸν πρῶτον πατάξαντα καὶ τὰ πλεῖσθʼ ὧν ὑβρίσμην διαπεπραγμένον, τότʼ ἂν εὐθέως ἧκεν ἔχων μάρτυρας πολλοὺς ἐπὶ τὴν οἰκίαν, τότʼ ἂν τοὺς οἰκέτας παρεδίδου καὶ τῶν ἐξ Ἀρείου πάγου τινὰς παρεκάλει· εἰ γὰρ ἀπέθανον, παρʼ ἐκείνοις ἂν ἦν ἡ δίκη.
no, before the action had been brought, while I was lying ill and not knowing whether I should recover, and was denouncing the defendant to all who came to see me as the one who dealt the first blow and was the perpetrator of most of the maltreatment I received,—it was then, I say, that he would have come to my house without delay, bringing with him a number of witnesses; it was then that he would have offered to deliver up his slaves for the torture, and would have invited some members of the Areopagus to attend; for if I had died, the case would have come before them.
§ 29
εἰ δʼ ἄρʼ ἠγνόησε ταῦτα, καὶ τοῦτο τὸ δίκαιον ἔχων, ὡς νῦν φήσει, οὐ παρεσκευάσατʼ ὑπὲρ τηλικούτου κινδύνου, ἐπειδή γʼ ἀνεστηκὼς ἤδη προσεκαλεσάμην αὐτόν, ἐν τῇ πρώτῃ συνόδῳ πρὸς τῷ διαιτητῇ παραδιδοὺς ἐφαίνετʼ ἄν· ὧν οὐδὲν πέπρακται τούτῳ. ὅτι δʼ ἀληθῆ λέγω καὶ διακρούσεως ἕνεχʼ ἡ πρόκλησις ἦν, λέγε ταύτην τὴν μαρτυρίαν· ἔσται γὰρ ἐκ ταύτης φανερόν. ΜΑΡΤΥΡΙΑ.
But if he was unaware of this situation, and having this proof, as he will now say, made no preparation against so serious a danger, surely when I had left my sick bed and summoned him, he would at our first meeting before the arbitrator have shown himself ready to deliver up the slaves. But he did nothing of the kind. To prove that I am speaking the truth, and that the challenge was tendered merely for the sake of gaining time, read this deposition. It will be clear from this. The Deposition
§ 30
περὶ μὲν τοίνυν τῆς βασάνου ταῦτα μέμνησθε, τὴν ὥραν ἡνίκα προὐκαλεῖτο, ὧν ἕνεκʼ ἐκκρούων ταῦτʼ ἐποίει, τοὺς χρόνους τοὺς πρώτους, ἐν οἷς οὐδαμοῦ τοῦτο βουληθεὶς τὸ δίκαιον αὑτῷ γενέσθαι φαίνεται, οὐδὲ προκαλεσάμενος, οὐδʼ ἀξιώσας. ἐπειδὴ τοίνυν ταὐτὰ πάντʼ ἠλέγχεθʼ ἅπερ καὶ νῦν, πρὸς τῷ διαιτητῇ, καὶ φανερῶς ἐδείκνυτο πᾶσιν ὢν ἔνοχος τοῖς ἐγκεκλημένοις,
With regard to the examination by the torture, then, bear these facts in mind: the time when the challenge was tendered, his evasive purpose in doing this, and the first occasions, in the course of which he showed that he did not wish this test to be accorded him, and neither proposed it nor demanded it. Since, however, he was convicted on all these points before the arbitrator, just as he is now, and proved manifestly guilty of all the charges against him,
§ 31
ἐμβάλλεται μαρτυρίαν ψευδῆ καὶ ἐπιγράφεται μάρτυρας ἀνθρώπους οὓς οὐδʼ ὑμᾶς ἀγνοήσειν οἴομαι, ἐὰν ἀκούσητε, Διότιμος Διοτίμου Ἰκαριεύς, Ἀρχεβιάδης Δημοτέλους Ἁλαιεύς, Χαιρήτιος Χαιριμένους Πιθεὺς μαρτυροῦσιν ἀπιέναι ἀπὸ δείπνου μετὰ Κόνωνος, καὶ προσελθεῖν ἐν ἀγορᾷ μαχομένοις Ἀρίστωνι καὶ τῷ υἱεῖ τῷ Κόνωνος,
he puts into the box a false deposition, and writes at the head of it as witnesses the names of people whom I think you will know well when you hear them— Diotimus, son of Diotimus, of Icaria, Archebiades, son of Demoteles, of Halae, Chaeretimus, son of Chaerimenes, of Pithus, depose that they were returning from a dinner with Conon, and came upon Ariston and the son of Conon fighting in the agora, and that Conon did not strike Ariston,
§ 32
καὶ μὴ πατάξαι Κόνωνα Ἀρίστωνα, ὡς ὑμᾶς εὐθέως πιστεύσοντας, τὸ δʼ ἀληθὲς οὐ λογιουμένους, ὅτι πρῶτον μὲν οὐδέποτʼ ἂν οὔθʼ ὁ Λυσίστρατος οὔθʼ ὁ Πασέας οὔθʼ ὁ Νικήρατος οὔθʼ ὁ Διόδωρος, οἳ διαρρήδην μεμαρτυρήκασιν ὁρᾶν ὑπὸ Κόνωνος τυπτόμενον ἐμὲ καὶ θοἰμάτιον ἐκδυόμενον καὶ τἄλλʼ ὅσʼ ἔπασχον ὑβριζόμενον, ἀγνῶτες ὄντες κἀπὸ ταὐτομάτου παραγενόμενοι τῷ πράγματι τὰ ψευδῆ μαρτυρεῖν ἠθέλησαν, εἰ μὴ ταῦθʼ ἑώρων πεπονθότα· ἔπειτʼ αὐτὸς ἐγὼ οὐδέποτʼ ἄν, μὴ παθὼν ὑπὸ τούτου ταῦτα, ἀφεὶς τοὺς καὶ παρʼ αὐτῶν τούτων ὁμολογουμένους τύπτειν ἐμὲ πρὸς τὸν οὐδʼ ἁψάμενον πρῶτον εἰσιέναι προειλόμην.
—as though you would believe them off-hand, and would have no regard to the truth of the matter that, to begin with, Lysistratus and Paseas and Niceratus and Diodorus, who have expressly testified that they saw me being beaten by Conon, stripped of my cloak, and suffering all the other forms of brutal outrage I experienced—men, remember, who were unacquainted with me and who happened on the affair by chance—that these men, I say, would never in the world have consented to give testimony which they would have known to be false, if they had not seen the maltreatment which I received; and, secondly, that I myself, if I had not been thus treated by the defendant, should never have let off men who are admitted by my opponents themselves to have struck me, and have chosen to proceed first against the one who never laid a finger on me.
§ 33
τί γὰρ ἄν; ἀλλʼ ὑφʼ οὗ γε πρώτου ἐπλήγην καὶ μάλισθʼ ὑβρίσθην, τούτῳ καὶ δικάζομαι καὶ μισῶ καὶ ἐπεξέρχομαι. καὶ τὰ μὲν παρʼ ἐμοῦ πάνθʼ οὕτως ἐστὶν ἀληθῆ καὶ φαίνεται· τούτῳ δὲ μὴ παρασχομένῳ τούτους μάρτυρας ἦν δήπου λόγος οὐδείς, ἀλλʼ ἑαλωκέναι παραχρῆμʼ ὑπῆρχε σιωπῇ. συμπόται δʼ ὄντες τούτου καὶ πολλῶν τοιούτων ἔργων κοινωνοὶ εἰκότως τὰ ψευδῆ μεμαρτυρήκασιν. εἰ δʼ ἔσται τὸ πρᾶγμα τοιοῦτον, ἐὰν ἅπαξ ἀπαναισχυντήσωσίν τινες καὶ τὰ ψευδῆ φανερῶς τολμήσωσι μαρτυρεῖν, οὐδὲν δὲ τῆς ἀληθείας ὄφελος, πάνδεινον ἔσται πρᾶγμα.
Why should I? No; the man who was first to strike me and from whom I suffered the greatest indignity, he it is whom I am suing, whom I abhor, and whom I am now prosecuting. My words, then, are all true and are proved to be so, whereas the defendant, if he had not brought forward these witnesses, had, I take it, not an argument to advance, but would have had silently to undergo an immediate conviction. But it stands to reason, that these men, who have been partners in his drinking bouts and have shared in many deeds of this sort, have given false testimony. If matters are to come to this pass, if once certain people shall prove shameless enough to give manifestly false testimony, and there shall be no advantage in the truth, it will be a terrible state of things.
§ 34
ἀλλὰ νὴ Δίʼ οὐκ εἰσὶ τοιοῦτοι. ἀλλʼ ἴσασιν ὑμῶν, ὡς ἐγὼ νομίζω, πολλοὶ καὶ τὸν Διότιμον καὶ τὸν Ἀρχεβιάδην καὶ τὸν Χαιρήτιον τὸν ἐπιπόλιον τουτονί, οἳ μεθʼ ἡμέραν μὲν ἐσκυθρωπάκασιν καὶ λακωνίζειν φασὶ καὶ τρίβωνας ἔχουσιν καὶ ἁπλᾶς ὑποδέδενται, ἐπειδὰν δὲ συλλεγῶσιν καὶ μετʼ ἀλλήλων γένωνται, κακῶν καὶ αἰσχρῶν οὐδὲν ἐλλείπουσι.
Ah but, they will say, they are not people of that sort. I am inclined to think, however, that many of you know Diotimus and Archebiades and Chaeretimus, the grey-headed man yonder, men who by day put on sour looks and pretend to play the Spartan and wear short cloaks and single-soled shoes, but when they get together and are by themselves leave no form of wickedness or indecency untried.
§ 35
καὶ ταῦτα τὰ λαμπρὰ καὶ νεανικά ἐστιν αὐτῶν οὐ γὰρ ἡμεῖς μαρτυρήσομεν ἀλλήλοις; οὐ γὰρ ταῦθʼ ἑταίρων ἐστὶ καὶ φίλων; τί δὲ καὶ δεινόν ἐστιν ὧν παρέξεται κατὰ σοῦ; τυπτόμενόν φασί τινες ὁρᾶν; ἡμεῖς δὲ μηδʼ ἧφθαι τὸ παράπαν μαρτυρήσομεν. ἐκδεδύσθαι θοἰμάτιον; τοῦτʼ ἐκείνους προτέρους πεποιηκέναι ἡμεῖς μαρτυρήσομεν. τὸ χεῖλος ἐρράφθαι; τὴν κεφαλὴν δέ γʼ ἡμεῖς ἢ ἕτερόν τι κατεαγέναι φήσομεν.
And these are their brilliant and vigorous pleas, What! Are we not to give testimony for one another? Isn’t that the way of comrades and friends? What is there that you really fear in the charges he will bring against you? Do some people say they saw him being beaten? We will testify that he wasn’t even touched by you. That his cloak was stripped off? We will testify that they had done this first to you. That his lip has been sewn up? We will say that your head or something else has been broken.
§ 36
ἀλλὰ καὶ μάρτυρας ἰατροὺς παρέχομαι. τοῦτʼ οὐκ ἔστιν, ὦ ἄνδρες δικασταί, παρὰ τούτοις· ὅσα γὰρ μὴ διʼ αὑτῶν, οὐδενὸς μάρτυρος καθʼ ἡμῶν εὐπορήσουσιν. ἡ δʼ ἀπʼ αὐτῶν ἑτοιμότης οὐδʼ ἂν εἰπεῖν μὰ τοὺς θεοὺς δυναίμην ὅση καὶ οἵα πρὸς τὸ ποιεῖν ὁτιοῦν ὑπάρχει. ἵνα δʼ εἰδῆθʼ οἷα καὶ διαπραττόμενοι περιέρχονται, λέγʼ αὐτοῖς ταυτασὶ τὰς μαρτυρίας, σὺ δʼ ἐπίλαβε τὸ ὕδωρ. ΜΑΡΤΥΡΙΑΙ.
But I bring forward surgeons also as witnesses. This, men of the jury, is not the case with them, but except what is deposed by themselves they will have not a single witness against me. But Heaven knows I could not tell you how great and how reckless a readiness you may expect on their part to perpetrate anything whatever. Now that you may know what sort of things they do as they go about—read them these depositions, and do you check the flow of the water. The Depositions
§ 37
τοίχους τοίνυν διορύττοντες καὶ παίοντες τοὺς ἀπαντῶντας, ἆρʼ ἂν ὑμῖν ὀκνῆσαι δοκοῦσιν ἐν γραμματειδίῳ τὰ ψευδῆ μαρτυρεῖν ἀλλήλοις οἱ κεκοινωνηκότες τοσαύτης καὶ τοιαύτης φιλαπεχθημοσύνης καὶ πονηρίας καὶ ἀναιδείας καὶ ὕβρεως; πάντα γὰρ ταῦτʼ ἔμοιγʼ ἐν τοῖς ὑπὸ τούτων πραττομένοις ἐνεῖναι δοκεῖ. καίτοι καὶ τούτων ἕτερʼ ἐστὶν πεπραγμένα τούτοις δεινότερα, ἀλλʼ ἡμεῖς οὐχ οἷοί τε γενοίμεθʼ ἂν πάντας ἐξευρεῖν τοὺς ἠδικημένους.
Well then, if people break into houses and beat those who come in their way, do you suppose they would scruple to swear falsely on a scrap of paper in the interest of one another—these men who are partners in such great and such reckless malignity and villainy and impudence and outrage? For I certainly think that all these terms fit the deeds they are in the habit of doing. And yet there are other deeds of theirs more dreadful even than these, though I should be unable to find out all who have suffered from them.
§ 38
ὃ τοίνυν πάντων ἀναιδέστατον μέλλειν αὐτὸν ἀκούω ποιεῖν, βέλτιον νομίζω προειπεῖν ὑμῖν εἶναι. φασὶ γὰρ παραστησάμενον τοὺς παῖδας αὐτὸν κατὰ τούτων ὀμεῖσθαι, καὶ ἀράς τινας δεινὰς καὶ χαλεπὰς ἐπαράσεσθαι καὶ τοιαύτας οἵας ἀκηκοώς γέ τις θαυμάσας ἀπήγγελλεν ἡμῖν. ἔστι δʼ, ὦ ἄνδρες δικασταί, ἀνυπόστατα μὲν τὰ τοιαῦτα τολμήματα· οἱ γὰρ οἶμαι βέλτιστοι καὶ ἥκιστʼ ἂν αὐτοί τι ψευσάμενοι μάλισθʼ ὑπὸ τῶν τοιούτων ἐξαπατῶνται· οὐ μὴν ἀλλὰ δεῖ πρὸς τὸν βίον καὶ τὸν τρόπον ἀποβλέποντας πιστεύειν.
The thing, however, which is the most impudent of all that he is going to do, as I hear, I think it better to warn you of in advance. For they say that he will bring his children, and, placing them by his side, will swear by them, imprecating some dread and awful curses of such a nature that a person who heard them and reported them to me was amazed. Now, men of the jury, there is no way of withstanding such audacity; for, I take it, the most honorable men and those who would be the last to tell a falsehood themselves, are most apt to be deceived by such people—not but that they ought to look at their lives and characters before believing them.
§ 39
τὴν δὲ τούτου πρὸς τὰ τοιαῦτʼ ὀλιγωρίαν ἐγὼ πρὸς ὑμᾶς ἐρῶ· πέπυσμαι γὰρ ἐξ ἀνάγκης. ἀκούω γάρ, ὦ ἄνδρες δικασταί, Βάκχιόν τέ τινα, ὃς παρʼ ὑμῖν ἀπέθανε, καὶ Ἀριστοκράτην τὸν τοὺς ὀφθαλμοὺς διεφθαρμένον καὶ τοιούτους ἑτέρους καὶ Κόνωνα τουτονὶ ἑταίρους εἶναι μειράκιʼ ὄντας καὶ Τριβαλλοὺς ἐπωνυμίαν ἔχειν· τούτους τά θʼ Ἑκαταῖα κατεσθίειν, καὶ τοὺς ὄρχεις τοὺς ἐκ τῶν χοίρων, οἷς καθαίρουσιν ὅταν εἰσιέναι μέλλωσιν, συλλέγοντας ἑκάστοτε συνδειπνεῖν ἀλλήλοις, καὶ ῥᾷον ὀμνύναι καὶ ἐπιορκεῖν ἢ ὁτιοῦν.
The contempt, however, which this fellow feels for all sacred things I must tell you about; for I have been forced to make inquiry. For I hear, then, men of the jury, that a certain Bacchius, who was condemned to death in your court, and Aristocrates, the man with the bad eyes, and certain others of the same stamp, and with them this man Conon, were intimates when they were youths, and bore the nickname Triballi; and that these men used to devour the food set out for Hecatê and to gather up on each occasion for their dinner with one another the testicles of the pigs which are offered for purification when the assembly convenes, and that they thought less of swearing and perjuring themselves than of anything else in the world.
§ 40
οὐ δὴ Κόνων ὁ τοιοῦτος πιστός ἐστιν ὀμνύων, οὐδὲ πολλοῦ δεῖ, ἀλλʼ ὁ μηδʼ εὔορκον ἑκὼν μηδὲν ἂν ὀμόσας, κατὰ δὲ δὴ παίδων ὧν μὴ νομίζετε μηδʼ ἂν μελλήσας, ἀλλὰ κἂν ὁτιοῦν παθὼν πρότερον, εἰ δʼ ἄρʼ ἀναγκαῖον, ὀμνύων ὡς νόμιμον, κατʼ ἐξωλείας αὑτοῦ καὶ γένους καὶ οἰκίας, ἀξιοπιστότερος τοῦ κατὰ τῶν παίδων ὀμνύοντος καὶ διὰ τοῦ πυρός. ἐγὼ τοίνυν ὁ δικαιότερόν σου πιστευθεὶς ἂν κατὰ πάντʼ, ὦ Κόνων, ἠθέλησʼ ὀμόσαι ταυτί, οὐχ ὑπὲρ τοῦ μὴ δοῦναι δίκην ὧν ἠδίκηκα, καὶ ὁτιοῦν ποιῶν, ὥσπερ σύ, ἀλλʼ ὑπὲρ τῆς ἀληθείας καὶ ὑπὲρ τοῦ μὴ προσυβρισθῆναι, ὡς οὐ κατεπιορκησόμενος τὸ πρᾶγμα. λέγε τὴν πρόκλησιν. ΠΡΟΚΛΗΣΙΣ.
Surely Conon, a man of that sort, is not to be believed on oath; far from it indeed. No; the man who would not swear by any object which your custom does not recognize even an oath which he intended to observe, and would not even think of doing so by the lives of his children, but would suffer anything rather than that; and who, if forced to swear, will take only a customary oath, imprecating destruction upon himself, his race, and his house, is more to be believed than one who swears by his children or is ready to pass through fire. I, then, who on every account am more worthy to be believed than you, Conon, offered to take the oath here cited, not that through readiness to do anything whatsoever I might avoid paying the penalty for crimes which I had committed, as is the case with you, but in the interest of truth, and in order that I might not be subjected to further outrage, and as one who will not allow his case to be lost through your perjury. (To the clerk.) Read the challenge. The Challenge
§ 41
ταῦτʼ ἐγὼ καὶ τότʼ ἠθέλησʼ ὀμόσαι, καὶ νῦν ὀμνύω τοὺς θεοὺς καὶ τὰς θεὰς ἅπαντας καὶ πάσας ὑμῶν ἕνεκʼ, ὦ ἄνδρες δικασταί, καὶ τῶν περιεστηκότων, ἦ μὴν παθὼν ὑπὸ Κόνωνος ταῦθʼ ὧν δικάζομαι, καὶ λαβὼν πληγάς, καὶ τὸ χεῖλος διακοπεὶς οὕτως ὥστε καὶ ῥαφῆναι, καὶ ὑβρισθεὶς τὴν δίκην διώκειν. καὶ εἰ μὲν εὐορκῶ, πολλά μοι ἀγαθὰ γένοιτο καὶ μηδέποτʼ αὖθις τοιοῦτο μηδὲν πάθοιμι, εἰ δʼ ἐπιορκῶ, ἐξώλης ἀπολοίμην αὐτὸς καὶ εἴ τί μοι ἔστιν ἢ μέλλει ἔσεσθαι.
This oath I was at that time ready to take, and now, to convince you and those who stand gathered about, I swear by all the gods and goddesses that I have in very truth suffered at the hands of Conon this wrong for which I am suing him; that I was beaten by him, and that my lip was cut open so that it had to be sewn up, and that it is because of gross maltreatment that I am prosecuting him. If I swear truly, may many blessings be mine, and may I never again suffer such an outrage; but, if I am forsworn, may I perish utterly, I and all I possess or ever may possess. But I am not forsworn; no, not though Conon should say so till he bursts.
§ 42
ἀλλʼ οὐκ ἐπιορκῶ, οὐδʼ ἂν Κόνων διαρραγῇ. ἀξιῶ τοίνυν ὑμᾶς, ὦ ἄνδρες δικασταί, πάνθʼ ὅσʼ ἐστὶν δίκαιʼ ἐπιδείξαντος ἐμοῦ καὶ πίστιν προσθέντος ὑμῖν, ὥσπερ ἂν αὐτὸς ἕκαστος παθὼν τὸν πεποιηκότʼ ἐμίσει, οὕτως ὑπὲρ ἐμοῦ πρὸς Κόνωνα τουτονὶ τὴν ὀργὴν ἔχειν, καὶ μὴ νομίζειν ἴδιον τῶν τοιούτων μηδὲν ὃ κἂν ἄλλῳ τυχὸν συμβαίη, ἀλλʼ ἐφʼ ὅτου ποτʼ ἂν συμβῇ, βοηθεῖν καὶ τὰ δίκαιʼ ἀποδιδόναι, καὶ μισεῖν τοὺς πρὸ μὲν τῶν ἁμαρτημάτων θρασεῖς καὶ προπετεῖς, ἐν δὲ τῷ δίκην ὑπέχειν ἀναισχύντους καὶ πονηροὺς καὶ μήτε δόξης μήτʼ ἔθους μήτʼ ἄλλου μηδενὸς φροντίζοντας πρὸς τὸ μὴ δοῦναι δίκην.
Therefore, men of the jury, since I have shown you all the just arguments which I have to present, and have furthermore added an oath, it is but right that you should feel toward Conon on my behalf the same resentment which each one of you, had he been the victim, would have felt toward the one who did the wrong, and not to regard an act of this sort as a private matter which might fall to the lot of any man. No; whoever may be the victim, bear him aid and give him the redress that is his due, and loathe those who in the face of their crimes are bold and reckless, but when they are brought to trial are impudent villains, caring nothing for reputation or character or anything else, provided only they can escape punishment.
§ 43
ἀλλὰ δεήσεται Κόνων καὶ κλαήσει. σκοπεῖτε δὴ πότερός ἐστιν ἐλεινότερος, ὁ πεπονθὼς οἷʼ ἐγὼ πέπονθʼ ὑπὸ τούτου, εἰ προσυβρισθεὶς ἄπειμι καὶ δίκης μὴ τυχών, ἢ Κόνων, εἰ δώσει δίκην; πότερον δʼ ὑμῶν ἑκάστῳ συμφέρει ἐξεῖναι τύπτειν καὶ ὑβρίζειν ἢ μή; ἐγὼ μὲν οἴομαι μή. οὐκοῦν, ἂν μὲν ἀφιῆτε, ἔσονται πολλοί, ἐὰν δὲ κολάζητε, ἐλάττους.
Of course Conon will entreat you and wail aloud. But consider, which of us is more deserving of pity, a man who has suffered such treatment as I have at the hands of the defendant, if I am to go forth having met with the further disgrace of losing my suit, or Conon, if he is to be punished? Is it to the advantage of each one of you that a man be permitted to indulge in battery and outrage, or that he be not permitted? I certainly think he should not be. Well then, if you let him off, there will be many such; if you punish him, fewer.
§ 44
πόλλʼ ἂν εἰπεῖν ἔχοιμʼ, ὦ ἄνδρες δικασταί, καὶ ὡς ἡμεῖς χρήσιμοι, καὶ αὐτοὶ καὶ ὁ πατήρ, ἕως ἔζη, καὶ τριηραρχοῦντες καὶ στρατευόμενοι καὶ τὸ προσταττόμενον ποιοῦντες, καὶ ὡς οὐδὲν οὔθʼ οὗτος οὔτε τῶν τούτου οὐδείς· ἀλλʼ οὔτε τὸ ὕδωρ ἱκανὸν οὔτε νῦν περὶ τούτων ὁ λόγος ἐστίν. εἰ γὰρ δὴ ὁμολογουμένως ἔτι τούτων καὶ ἀχρηστοτέροις καὶ πονηροτέροις ἡμῖν εἶναι συνέβαινεν, οὐ τυπτητέοι, οὐδʼ ὑβριστέοι δήπου ἐσμέν. οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν· οἶμαι γὰρ ὑμᾶς οὐδὲν ἀγνοεῖν τῶν εἰρημένων.
I might have much to say, men of the jury, about the services we have rendered you, I, and my father while he lived, both as trierarchs and in the army, and in performing whatever duty was laid upon us, and I could show that neither the defendant nor any of his sons have rendered any service; but the allowance of water is not sufficient nor is it at this time a question of such services. For, if it were indeed our lot to be by common consent regarded as more useless and more base than Conon, we are not, I suppose, to be beaten or maltreated. I do not know what reason there is why I should say more; for I believe that nothing which I have said has escaped you.
Against Callicles · urn:cts:greekLit:tlg0014.tlg055 · Greek: πρὸς Καλλικλέα περὶ χωρίου βλάβης — tlg0014.tlg055.perseus-grc2 · English: Against Callicles — trans. Augustus Taber Murray — tlg0014.tlg055.perseus-eng2
§ 1
οὐκ ἦν ἄρʼ, ὦ ἄνδρες Ἀθηναῖοι, χαλεπώτερον οὐδὲν ἢ γείτονος πονηροῦ καὶ πλεονέκτου τυχεῖν, ὅπερ ἐμοὶ νυνὶ συμβέβηκεν. ἐπιθυμήσας γὰρ τῶν χωρίων μου Καλλικλῆς οὕτω διατέθηκέν με συκοφαντῶν, ὥστε πρῶτον μὲν τὸν ἀνεψιὸν τὸν ἑαυτοῦ κατεσκεύασεν ἀμφισβητεῖν μοι τῶν χωρίων,
There is after all, men of Athens, nothing more vexatious than to have a neighbor who is base and covetous; the very thing which has fallen to my lot. For Callicles, having set his heart on my land, has pestered me with malicious and baseless litigation: in the first place he suborned his cousin to claim my property,
§ 2
ἐξελεγχθεὶς δὲ φανερῶς καὶ περιγενομένου μου τῆς τούτων σκευωρίας πάλιν δύο δίκας ἐρήμους μου κατεδιῃτήσατο, τὴν μὲν αὐτὸς χιλίων δραχμῶν, τὴν δὲ τὸν ἀδελφὸν τουτονὶ πείσας Καλλικράτην. δέομαι δὴ πάντων ὑμῶν ἀκοῦσαί μου καὶ προσέχειν τὸν νοῦν, οὐχ ὡς αὐτὸς δυνησόμενος εἰπεῖν, ἀλλʼ ἵνʼ ὑμεῖς ἐξ αὐτῶν τῶν πραγμάτων καταμάθητε, ὅτι φανερῶς συκοφαντοῦμαι.
but the claim was proved manifestly false, and I got the better of that intrigue; then, again, he secured two awards against me for default, one in an action brought in his own name for one thousand drachmae, and another in an action which he persuaded his brother Callicrates, who is here in court, to bring. I beg you all to listen to me, and to give me your attention, not because I am going to show myself an able speaker, but in order that you may learn from the facts themselves, that I am manifestly the victim of a malicious and baseless suit.
§ 3
ἓν μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, πρὸς ἅπαντας τοὺς τούτων λόγους ὑπάρχει μοι δίκαιον. τὸ γὰρ χωρίον τοῦτο περιῳκοδόμησεν ὁ πατὴρ μικροῦ δεῖν πρὶν ἐμὲ γενέσθαι, ζῶντος μὲν ἔτι Καλλιππίδου τοῦ τούτων πατρὸς καὶ γειτνιῶντος, ὃς ἀκριβέστερον ᾔδει δήπου τούτων, ὄντος δὲ Καλλικλέους ἀνδρὸς ἤδη καὶ ἐπιδημοῦντος Ἀθήνησιν.
A single plea, men of Athens, I bring before you to answer all the arguments of these men, a just one. My father built the wall around this land almost before I was born, while Callippides, the father of these men was still living, and was my father’s neighbor (and of course he knew the facts better than these men do), and when, moreover, Callicles was already a grown man, and was living at Athens;
§ 4
ἐν δὲ τούτοις τοῖς ἔτεσιν ἅπασιν οὔτʼ ἐγκαλῶν οὐδεὶς πώποτʼ ἦλθεν οὔτε μεμφόμενος (καίτοι δῆλον ὅτι καὶ τόθʼ ὕδατα πολλάκις ἐγένετο), οὐδʼ ἐκώλυσεν ἐξ ἀρχῆς, εἴπερ ἠδίκει τινὰ περιοικοδομῶν ὁ πατὴρ τὸ ἡμέτερον χωρίον, ἀλλʼ οὐδʼ ἀπηγόρευσεν οὐδὲ διεμαρτύρατο, πλέον μὲν ἢ πεντεκαίδεκʼ ἔτη τοῦ πατρὸς ἐπιβιόντος, οὐκ ἐλάττω δὲ τοῦ τούτων πατρὸς Καλλιππίδου.
and my father lived on more than fifteen years longer, and their father as many. In all these years no one ever came to object or make complaint (and yet of course it often rained then, just as it does now); no one made any opposition at the start, as he would have done, if my father by walling in his land had caused injury to anyone; nor did anyone forbid him, or protest against his action.
§ 5
καίτοι, ὦ Καλλίκλεις, ἐξῆν δήπου τόθʼ ὑμῖν, ὁρῶσιν ἀποικοδομουμένην τὴν χαράδραν, ἐλθοῦσιν εὐθὺς ἀγανακτεῖν καὶ λέγειν πρὸς τὸν πατέρα Τεισία, τί ταῦτα ποιεῖς; ἀποικοδομεῖς τὴν χαράδραν; εἶτʼ ἐμπεσεῖται τὸ ὕδωρ εἰς τὸ χωρίον τὸ ἡμέτερον, ἵνʼ εἰ μὲν ἐβούλετο παύσασθαι, μηδὲν ἡμῖν ἦν δυσχερὲς πρὸς ἀλλήλους, εἰ δʼ ὠλιγώρησεν καὶ συνέβη τι τοιοῦτον, μάρτυσιν εἶχες τοῖς τότε παραγενομένοις χρῆσθαι.
And yet, Callicles, when you saw that the watercourse was being dammed, you people might, I suppose, have gone at once to my father and complained angrily, and said to him, Teisias, what is this that you are doing? Are you damming the watercourse? Why, then the water will burst through on to our land. In that case, if he had seen fit to desist, you and I would be having no quarrel with one another; or, if he paid no heed, and any such mischief resulted, you would have been able to avail yourself of those who were present as witnesses.
§ 6
καὶ νὴ Διʼ ἐπιδεῖξαί γέ σʼ ἔδει πᾶσιν ἀνθρώποις χαράδραν οὖσαν, ἵνα μὴ λόγῳ μόνον, ὥσπερ νῦν, ἀλλʼ ἔργῳ τὸν πατέρʼ ἀδικοῦντʼ ἀπέφαινες. τούτων τοίνυν οὐδὲν πώποτʼ οὐδεὶς ποιεῖν ἠξίωσεν. οὐ γὰρ ἂν οὔτʼ ἐρήμην, ὥσπερ ἐμοῦ νῦν, κατεδιῃτήσασθε, οὔτε πλέον ἂν ἦν ὑμῖν συκοφαντοῦσιν οὐδέν,
And, by heaven, you ought to have satisfied all men that there was a watercourse, that you might have shown, not by your mere statement, as is the case now, but on a basis of fact, that my father was guilty of wrongdoing. Yet no one of these men ever thought of doing any such thing. For, had you done this, you would not have got an award for default against me, as you now have, nor would you have gained anything by your malicious charges;
§ 7
ἀλλʼ εἰ ἠνέγκατε τότε μάρτυρα καὶ ἐπεμαρτύρασθε, νῦν ἀπέφαινεν ἂν ἐκεῖνος εἰδὼς ἀκριβῶς ὅπως εἶχεν ἕκαστα τούτων, καὶ τοὺς ῥᾳδίως τούτους μαρτυροῦντας ἐξήλεγχεν. ἀνθρώπου δʼ οἶμαι τηλικούτου καὶ ἀπείρου τῶν πραγμάτων ἅπαντες καταπεφρονήκατέ μου. ἀλλʼ ἐγὼ πρὸς ἅπαντας τούτους, ὦ ἄνδρες Ἀθηναῖοι, τὰς αὐτῶν πράξεις ἰσχυροτάτας μαρτυρίας παρέχομαι. διὰ τί γὰρ οὐδεὶς οὔτʼ ἐπεμαρτύρατʼ οὔτʼ ἐνεκάλεσεν, ἀλλʼ οὐδʼ ἐμέμψατο πώποτε, ἀλλʼ ἐξήρκει ταῦτʼ αὐτοῖς ἠδικημένοις περιορᾶν;
for if you had at that time brought a witness and appealed to his testimony, he would now have proved from his own knowledge precisely how the several matters stood, and would have refuted these men who are so glib with their testimony. But, I fancy, you have all come to despise one so young as I am, and so inexperienced in affairs. But, men of Athens, I adduce their own acts as the strongest evidence against them all; for how is it that not one of them ever protested, or lodged a complaint, or even uttered a word of censure, but they were content to submit to this injury?
§ 8
ἐγὼ τοίνυν ἱκανὰ μὲν ἡγοῦμαι καὶ ταῦτʼ εἶναι πρὸς τὴν τούτων ἀναίδειαν· ἵνα δʼ εἰδῆτʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ περὶ τῶν ἄλλων, ὡς οὔθʼ ὁ πατὴρ οὐδὲν ἠδίκει περιοικοδομῶν τὸ χωρίον οὗτοί τε κατεψευσμένοι πάντʼ εἰσὶν ἡμῶν, ἔτι σαφέστερον ὑμᾶς πειράσομαι διδάσκειν. τὸ μὲν γὰρ χωρίον ὁμολογεῖται καὶ παρʼ αὐτῶν τούτων ἡμέτερον ἴδιον εἶναι·
Well, I think that what I have said is by itself a sufficient answer to their shameless claims; but that you may be assured, men of Athens, on other grounds as well that my father committed no wrong in walling in the land, and that these men have uttered nothing but falsehoods, I shall try to explain to you even more clearly.
§ 9
τούτου δʼ ὑπάρχοντος, ὦ ἄνδρες Ἀθηναῖοι, μάλιστα μὲν ᾔδειτʼ ἂν ἰδόντες τὸ χωρίον ὅτι συκοφαντοῦμαι. διὸ καὶ τοῖς εἰδόσιν ἐπιτρέπειν ἐβουλόμην ἐγώ, τοῖς ἴσοις. ἀλλʼ οὐχ οὗτοι, καθάπερ νυνὶ λέγειν ἐπιχειροῦσιν· δῆλον δʼ ὑμῖν καὶ τοῦτʼ αὐτίκʼ ἔσται πᾶσιν. ἀλλὰ προσέχετʼ, ὦ ἄνδρες Ἀθηναῖοι, πρὸς Διὸς καὶ θεῶν τὸν νοῦν.
That the land is our private property is admitted by these men themselves, and this being the case, men of Athens, if you could see the place, you would know at once that their suit is groundless. For this reason I wanted to refer the case to impartial persons who know the locality, but these men refused, although they now try to maintain that they wished it. This, too, will be made clear to you all in a moment; but give close heed, men of Athens, I beg you in the name of Zeus and the gods!
§ 10
τοῦ γὰρ χωρίου τοῦ τʼ ἐμοῦ καὶ τοῦ τούτων τὸ μέσον ὁδός ἐστιν, ὄρους δὲ περιέχοντος κύκλῳ τοῖς χωρίοις τὸ καταρρέον ὕδωρ τῇ μὲν εἰς τὴν ὁδόν, τῇ δʼ εἰς τὰ χωρία συμβαίνει φέρεσθαι. καὶ δὴ καὶ τούτου τὸ εἰσπῖπτον εἰς τὴν ὁδόν, ᾗ μὲν ἂν εὐοδῇ, φέρεται κάτω κατὰ τὴν ὁδόν, ᾗ δʼ ἂν ἐνστῇ τι, τηνικαῦτα τοῦτʼ εἰς τὰ χωρίʼ ὑπεραίρειν ἀναγκαῖον ἤδη.
For the space between my property and theirs is a road, and as a hilly country encircles them, unluckily for the farms, the water that flows down runs, as it happens, partly into the road, and partly on to the farms. And in particular, that which pours into the road, whenever it has free course, flows down along the road, but when there is any stoppage, then it of necessity overflows upon the farms.
§ 11
καὶ δὴ κατὰ τοῦτο τὸ χωρίον, ὦ ἄνδρες δικασταί, γενομένης ἐπομβρίας συνέβη τὸ ὕδωρ ἐμβαλεῖν· ἀμεληθὲν δʼ οὔπω τοῦ πατρὸς ἔχοντος αὐτό, ἀλλʼ ἀνθρώπου δυσχεραίνοντος ὅλως τοῖς τόποις καὶ μᾶλλον ἀστικοῦ, δὶς καὶ τρὶς ἐμβαλὸν τὸ ὕδωρ τά τε χωρίʼ ἐλυμήνατο καὶ μᾶλλον ὡδοποίει. διὸ δὴ ταῦθʼ ὁ πατὴρ ὁρῶν, ὡς ἐγὼ τῶν εἰδότων ἀκούω, καὶ τῶν γειτόνων ἐπινεμόντων ἅμα καὶ βαδιζόντων διὰ τοῦ χωρίου, τὴν αἱμασιὰν περιῳκοδόμησεν ταύτην.
Now this particular piece of land, as it happened, was inundated after a heavy downpour had occurred. As a result of neglect, when my father was not yet in possession of the land, but a man held it who utterly disliked the neighborhood, and preferred to live in the city, the water overflowed two or three times, wrought damage to the land, and was more and more making itself a path. For this reason my father, when he saw it (so I am informed by those acquainted with the circumstances), inasmuch as the neighbors also began to encroach upon the property and walk across it, built around it this enclosing wall.
§ 12
καὶ ὡς ταῦτʼ ἀληθῆ λέγω, παρέξομαι μὲν καὶ μάρτυρας ὑμῖν τοὺς εἰδότας, πολὺ δʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν μαρτύρων ἰσχυρότερα τεκμήρια. Καλλικλῆς μὲν γάρ φησιν τὴν χαράδραν ἀποικοδομήσαντα βλάπτειν ἔμʼ αὑτόν· ἐγὼ δʼ ἀποδείξω χωρίον ὂν τοῦτο, ἀλλʼ οὐ χαράδραν.
To prove that I am speaking the truth in this, I shall bring before you as witnesses those who know the facts, and circumstantial evidence, men of Athens, far stronger than any testimony. Callicles says that I am doing him an injury by having walled off the watercourse; but I shall show that this is private land and no watercourse.
§ 13
εἰ μὲν οὖν μὴ συνεχωρεῖθʼ ἡμέτερον ἴδιον εἶναι, τάχʼ ἂν τοῦτʼ ἠδικοῦμεν, εἴ τι τῶν δημοσίων ᾠκοδομοῦμεν· νυνὶ δʼ οὔτε τοῦτʼ ἀμφισβητοῦσιν, ἔστιν τʼ ἐν τῷ χωρίῳ δένδρα πεφυτευμένα, ἄμπελοι καὶ συκαῖ. καίτοι τίς ἂν ἐν χαράδρᾳ ταῦτα φυτεύειν ἀξιώσειεν; οὐδείς γε. τίς δὲ πάλιν τοὺς αὑτοῦ προγόνους θάπτειν;
If it were not admitted to be our private property, we should perhaps be guilty of this wrongdoing, if we had fenced off a piece of public land; but as it is, they do not dispute this, and on the land there are trees planted, vines and figs. Yet who would think of planting these in a watercourse? Nobody, surely. Again, who would think of burying his own ancestors there? No one, I think, would do this either.
§ 14
οὐδὲ τοῦτʼ οἶμαι. ταῦτα τοίνυν ἀμφότερʼ, ὦ ἄνδρες δικασταί, συμβέβηκεν· καὶ γὰρ τὰ δένδρα πεφύτευται πρότερον ἢ τὸν πατέρα περιοικοδομῆσαι τὴν αἱμασιάν, καὶ τὰ μνήματα παλαιὰ καὶ πρὶν ἡμᾶς κτήσασθαι τὸ χωρίον γεγενημένʼ ἐστίν. καίτοι τούτων ὑπαρχόντων τίς ἂν ἔτι λόγος ἰσχυρότερος, ὦ ἄνδρες Ἀθηναῖοι, γένοιτο; τὰ γὰρ ἔργα φανερῶς ἐξελέγχει. καί μοι λαβὲ πάσας νυνὶ τὰς μαρτυρίας, καὶ λέγε. ΜΑΡΤΥΡΙΑΙ.
Well, both these things have been done. For not only were the trees planted before my father built the wall, but the tombs are old, and were built before we acquired the property. Yet, since this is the case, what stronger argument could there be, men of Athens? The facts afford manifest proof. (To the clerk.) Now please take all these depositions, and read them. The Depositions
§ 15
ἀκούετʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν μαρτυριῶν. ἆρʼ ὑμῖν δοκοῦσι διαρρήδην μαρτυρεῖν, καὶ χωρίον εἶναι δένδρων μεστὸν καὶ μνήματʼ ἔχειν τινὰ καὶ τἄλλʼ ἅπερ καὶ τοῖς ἄλλοις χωρίοις συμβέβηκεν, καὶ πάλιν ὅτι περιῳκοδομήθη τὸ χωρίον ζῶντος μὲν ἔτι τοῦ τούτων πατρός, οὐκ ἀμφισβητούντων δʼ οὔτε τούτων οὔτʼ ἄλλου τῶν γειτόνων οὐδενός;
Men of Athens, you hear the depositions. Do they not appear to you to testify expressly that it is a place full of trees, and that it contains some tombs and other things which are to be found in most private pieces of land? Do they not prove also that the land was walled in during the lifetime of their father without opposition being made by these men or any other of the neighbors?
§ 16
ἄξιον δʼ, ὦ ἄνδρες δικασταί, καὶ περὶ τῶν ἄλλων ὧν εἴρηκε Καλλικλῆς ἀκοῦσαι. καὶ σκέψασθε πρῶτον μέν, εἴ τις ὑμῶν ἑόρακεν ἢ ἀκήκοεν πώποτε παρʼ ὁδὸν χαράδραν οὖσαν. οἶμαι γὰρ ἐν πάσῃ τῇ χώρᾳ μηδεμίαν εἶναι· τοῦ γὰρ ἕνεκʼ ἄν, ὃ διὰ τῆς ὁδοῦ τῆς δημοσίας ἔμελλεν βαδιεῖσθαι φερόμενον, τούτῳ διὰ τῶν ἰδίων χωρίων χαράδραν ἐποίησέν τις;
It is worth your while, men of the jury, to hear some remarks also about the other statements made by Callicles. And first, consider whether any one of you has ever seen or heard of a watercourse existing by the side of a road. I think that in the whole country there is not a single one. For what could induce any man to make a channel through his private lands for water which would otherwise have gone rushing down a public road?
§ 17
ἔπειτα τίς ἂν ὑμῶν εἴτʼ ἐν ἀγρῷ νὴ Δίʼ εἴτʼ ἐν ἄστει τὸ διὰ τῆς ὁδοῦ ῥέον ὕδωρ εἰς τὸ χωρίον ἢ τὴν οἰκίαν δέξαιτʼ ἂν αὑτοῦ; ἀλλʼ οὐκ αὐτὸ τοὐναντίον, κἂν βιάσηταί ποτε, ἀποφράττειν ἅπαντες καὶ παροικοδομεῖν εἰώθαμεν; οὗτος τοίνυν ἀξιοῖ μʼ ἐκ τῆς ὁδοῦ τὸ ὕδωρ εἰσδεξάμενον εἰς τὸ ἐμαυτοῦ χωρίον, ὅταν τὸ τούτου παραλλάξῃ χωρίον, πάλιν εἰς τὴν ὁδὸν ἐξαγαγεῖν. οὐκοῦν πάλιν ὁ μετὰ τοῦτόν μοι γεωργῶν τῶν γειτόνων ἐγκαλεῖ· τὸ γὰρ ὑπὲρ τούτου δίκαιον δῆλον ὅτι κἀκείνοις ὑπάρξει πᾶσι λέγειν.
And what one of you, whether in the country or the city would allow water passing along the highway to flow into his farm or his house? On the contrary, when it forces its way in, is it not our habit to dam or wall it off? But the plaintiff demands of me that I let the water from the road flow into my land, and, when it has passed beyond his, turn it back again into the road. Well then, the neighbor who farms the land next to his will make complaint; for it is plain that they too will have the same right to protest that the plaintiff has.
§ 18
ἀλλὰ μὴν εἴ γʼ εἰς τὴν ὁδὸν ὀκνήσω τὸ ὕδωρ ἐξάγειν, ἦ που σφόδρα θαρρῶν εἰς τὸ τοῦ πλησίον χωρίον ἀφιείην ἄν. ὅπου γὰρ δίκας ἀτιμήτους φεύγω διότι τὸ ἐκ τῆς ὁδοῦ ῥέον ὕδωρ εἰς τὸ τούτου χωρίον διέπεσεν, τί πείσομαι πρὸς Διὸς ὑπὸ τῶν ἐκ τοῦ χωρίου τοὐμοῦ τοῦ ὕδατος εἰσπεσόντος βλαπτομένων; ὅπου δὲ μήτʼ εἰς τὴν ὁδὸν μήτʼ εἰς τὰ χωρίʼ ἀφιέναι μοι τὸ ὕδωρ ἐξέσται δεξαμένῳ, τί λοιπόν, ὦ ἄνδρες δικασταί, πρὸς θεῶν; οὐ γὰρ ἐκπιεῖν γε δήπου με Καλλικλῆς αὐτὸ προσαναγκάσει.
But surely, if I am afraid to divert the water into the road, I should be a rash man indeed, if I were to turn it into land. For when I am being sued for penalty because the water flowing from the road spread over the plaintiff’s land, what treatment in heaven’s name must I expect to meet at the hands of those who suffer damage from the water overflowing from my own land? But if, once I have got the water on my property, I am not to be allowed to drain it off either into the road or onto private land, men of the jury, what course in the name of the gods remains for me? I take it, Callicles will not force me to drink it all up!
§ 19
ταῦτα τοίνυν ἐγὼ πάσχων ὑπὸ τούτων καὶ πόλλʼ ἕτερα καὶ δεινά, μὴ ὅτι δίκην λαβών, ἀλλὰ μὴ προσοφλὼν ἀγαπήσαιμʼ ἄν. εἰ μὲν γὰρ ἦν, ὦ ἄνδρες δικασταί, χαράδρα πάλιν ὑποδεχομένη, τάχʼ ἂν ἠδίκουν ἐγὼ μὴ δεχόμενος, ὥσπερ ἀνʼ ἕτερʼ ἄττα τῶν χωρίων εἰσὶν ὁμολογούμεναι χαράδραι· καὶ ταύταις δέχονται μὲν οἱ πρῶτοι, καθάπερ τοὺς ἐκ τῶν οἰκιῶν χειμάρρους, παρὰ τούτων δʼ ἕτεροι παραλαμβάνουσιν ὡσαύτως· ταύτῃ δʼ οὔτε παραδίδωσιν οὐδεὶς οὔτε παρʼ ἐμοῦ παραλαμβάνει.
Well then, after suffering these annoyances at their hands and many other grievous ones as well, I must be content, not indeed to win my suit, but to escape paying a further penalty! If, men of the jury, there had been a watercourse below me to receive the water, I should perhaps have been wrong in not letting it in on my land, just as on certain other farms there are recognized watercourses in which the first landowners let the water flow (as they do the gutter-drains from the houses), and others again receive it from them in like manner. But on the land in question no one gives the water over to me or receives it from me. How, then, can it be a watercourse?
§ 20
πῶς ἂν οὖν εἴη τοῦτο χαράδρα; τὸ δʼ εἰσπεσὸν ὕδωρ ἔβλαψεν οἶμαι πολλάκις ἤδη πολλοὺς μὴ φυλαξαμένους, ἔβλαψε δὲ καὶ νῦν τουτονί. ὃ καὶ πάντων ἐστὶν δεινότατον, εἰ Καλλικλῆς μὲν εἰς τὸ χωρίον εἰσπεσόντος τοῦ ὕδατος ἁμαξιαίους λίθους προσκομίσας ἀποικοδομεῖ, τοῦ δὲ πατρός, ὅτι τοῦτο παθόντος τοῦ χωρίου περιῳκοδόμησεν, ὡς ἀδικοῦντος ἐμοὶ βλάβης εἴληχε δίκην. καίτοι εἰ ὅσοι κακῶς πεπόνθασιν ὑπὸ τῶν ὑδάτων τῶν ταύτῃ ῥεόντων ἐμοὶ λήξονται δίκας, οὐδὲ πολλαπλάσια γενόμενα τὰ ὄντʼ ἐξαρκέσειεν ἄν μοι.
An overflow of water has ere now, I imagine, often done damage to many who have not guarded against it, just as it has in this case to the plaintiff. But this is the thing that is most outrageous of all, that Callicles, when the water overflows on his land, brings up huge stones and walls it off, but has brought suit for damages against me on the ground that my father was guilty of wrongdoing, because when the same thing happened to his land, he built an enclosing wall. And yet, if all those who have suffered loss because water has flooded their lands in this region are to bring suit against me, my fortune, even if multiplied many times, would not meet the costs.
§ 21
τοσοῦτον τοίνυν διαφέρουσιν οὗτοι τῶν ἄλλων, ὥστε πεπονθότες μὲν οὐδέν, ὡς αὐτίχʼ ὑμῖν ἐγὼ σαφῶς ἐπιδείξω, πολλῶν δὲ πολλὰ καὶ μεγάλα βεβλαμμένων, μόνοι δικάζεσθαι τετολμήκασιν οὗτοί μοι. καίτοι πᾶσι μᾶλλον ἐνεχώρει τοῦτο πράττειν. οὗτοι μὲν γάρ, εἰ καί τι πεπόνθασιν, αὐτοὶ διʼ αὑτοὺς βεβλαμμένοι συκοφαντοῦσιν· ἐκεῖνοι δέ, εἰ καὶ μηδὲν ἄλλο, τοιαύτην γʼ οὐδεμίαν αἰτίαν ἔχουσιν. ἀλλʼ ἵνα μὴ πάνθʼ ἅμα συνταράξας λέγω, λαβέ μοι τὰς τῶν γειτόνων μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
But these men are so different from the others, that, although they have suffered no damage, as I shall presently make clear to you, while many others have suffered damage in many grievous ways, they alone have had the effrontery to sue me. Yet anyone else would have had better reason to do this than they have; for even if they have suffered damage, it has been through their own fault, though they bring a malicious suit against me; whereas the others, not to speak of anything else, are open to no such imputation. But that I may not speak confusedly of all matters at once, take, please, the depositions of the neighbors. The Depositions
§ 22
οὔκουν δεινόν, ὦ ἄνδρες δικασταί, τούτους μὲν μηδὲν ἐγκαλεῖν μοι τοσαῦτα βεβλαμμένους, μηδʼ ἄλλον μηδένα τῶν ἠτυχηκότων, ἀλλὰ τὴν τύχην στέργειν, τουτονὶ δὲ συκοφαντεῖν; ὃν ὅτι μὲν αὐτὸς ἐξημάρτηκεν πρῶτον μὲν τὴν ὁδὸν στενοτέραν ποιήσας, ἐξαγαγὼν ἔξω τὴν αἱμασιάν, ἵνα τὰ δένδρα τῆς ὁδοῦ ποιήσειεν εἴσω, ἔπειτα δὲ τὸν χλῆδον ἐκβαλὼν εἰς τὴν ὁδόν, ἐξ ὧν ὑψηλοτέραν τὴν αὐτὴν καὶ στενοτέραν πεποιῆσθαι συμβέβηκεν, ἐκ τῶν μαρτυριῶν αὐτίκʼ εἴσεσθε σαφέστερον,
Is it not, then, an outrageous thing, men of the jury, that, while these people have made no complaint against me, although they suffered such heavy damages, nor has anyone else of those who suffered misfortune, but they have accepted their lot, this man should bring a malicious suit? But that he is himself at fault, first in that he made the road narrower by extending his wall beyond the property line, in order to enclose the trees of the road, and, secondly, in that he threw the rubbish into it, from which actions it resulted that he made the road higher as well as narrower—of this you will presently gain clearer knowledge from the depositions.
§ 23
ὅτι δʼ οὐδὲν ἀπολωλεκὼς οὐδὲ καταβεβλαμμένος ἄξιον λόγου τηλικαύτην μοι δίκην εἴληχεν, τοῦθʼ ὑμᾶς ἤδη πειράσομαι διδάσκειν. τῆς γὰρ μητρὸς τῆς ἐμῆς χρωμένης τῇ τούτων μητρὶ πρὶν τούτους ἐπιχειρῆσαι με συκοφαντεῖν, καὶ πρὸς ἀλλήλας ἀφικνουμένων, οἷον εἰκὸς ἅμα μὲν ἀμφοτέρων οἰκουσῶν ἐν ἀγρῷ καὶ γειτνιωσῶν,
But I shall now endeavor to show you that he has brought a suit for such heavy damages against me without having suffered any loss or damage worthy of mention. Before they undertook this malicious action against me, my mother and theirs were intimate friends and used to visit one another, as was natural, since both lived in the country and were neighbors, and since, furthermore, their husbands had been friends while they lived.
§ 24
ἅμα δὲ τῶν ἀνδρῶν χρωμένων ἀλλήλοις ἕως ἔζων, ἐλθούσης δὲ τῆς ἐμῆς μητρὸς ὡς τὴν τούτων καὶ ἀποδυραμένης ἐκείνης τὰ συμβάντα καὶ δεικνυούσης, οὕτως ἐπυθόμεθα πάνθʼ ἡμεῖς, ὦ ἄνδρες δικασταί· καὶ λέγω μὲν ἅπερ ἤκουσα τῆς μητρός, οὕτω μοι πόλλʼ ἀγαθὰ γένοιτο, εἰ δὲ ψεύδομαι, τἀναντία τούτων· ἦ μὴν ὁρᾶν καὶ τῆς τούτων μητρὸς ἀκούειν ἔφη, κριθῶν μὲν βρεχθῆναι, καὶ ξηραινομένους ἰδεῖν αὑτήν, μηδὲ τρεῖς μεδίμνους, ἀλεύρων δʼ ὡς ἡμιμέδιμνον· ἐλαίου δʼ ἀποκλιθῆναι μὲν κεράμιον φάσκειν, οὐ μέντοι παθεῖν γʼ οὐδέν.
Well, my mother went to see theirs, and the latter told her with weeping what had happened, and showed her the effects; this, men of the jury, is the way in which I learned all the facts. And I am telling you just what I heard from my mother;—as I speak the truth, so may many blessings be mine; if I am lying, may the opposite befall me. She averred that she saw, and heard from their mother, that some of the barley got wet (she saw them drying it), but not so much as three medimni, and about half a medimnus of wheat flour; also, she said, a jar of olive oil had tilted over, but had not been damaged.
§ 25
τοσαῦτʼ, ὦ ἄνδρες δικασταί, τὰ συμβάντʼ ἦν τούτοις, ἀνθʼ ὧν ἐγὼ χιλίων δραχμῶν δίκην ἀτίμητον φεύγω. οὐ γὰρ δὴ τειχίον γʼ εἰ παλαιὸν ἐπῳκοδόμησεν, ἐμοὶ καὶ τοῦτο λογιστέον ἐστίν, ὃ μήτʼ ἔπεσεν μήτʼ ἄλλο δεινὸν μηδὲν ἔπαθεν. ὥστʼ εἰ συνεχώρουν αὐτοῖς ἁπάντων αἴτιος εἶναι τῶν συμβεβηκότων, τά γε βρεχθέντα ταῦτʼ ἦν.
So trivial, men of the jury, was the loss that befell them, yet for this I am made defendant in a suit with damages fixed at a thousand drachmae! If he repaired an old wall, this surely ought not to be charged against me—a wall moreover which neither fell down nor suffered any damage. So, if I were to concede that I was to blame for everything that occurred, the things that got wet were these.
§ 26
ὁπότε δὲ μήτʼ ἐξ ἀρχῆς ὁ πατὴρ ἠδίκει τὸ χωρίον περιοικοδομῶν, μήθʼ οὗτοι πώποτʼ ἐνεκάλεσαν τοσούτου χρόνου διελθόντος, οἵ τʼ ἄλλοι πολλὰ καὶ δεινὰ πεπονθότες μηδὲν μᾶλλον ἐγκαλοῦσιν ἐμοί, πάντες θʼ ὑμεῖς τὸ ἐκ τῶν οἰκιῶν καὶ τὸ ἐκ τῶν χωρίων ὕδωρ εἰς τὴν ὁδὸν ἐξάγειν εἰώθατε, ἀλλʼ οὐ μὰ Δίʼ εἴσω τὸ ἐκ τῆς ὁδοῦ δέχεσθαι, τί δεῖ πλείω λέγειν; οὐδὲ γὰρ ἐκ τούτων ἄδηλον ὅτι φανερῶς συκοφαντοῦμαι, οὔτʼ ἀδικῶν οὐδὲν οὔτε βεβλαμμένων ἅ φασιν.
But since in the beginning my father was within his rights in enclosing the land and these people never made any complaint during the lapse of so long a time, and the others who were severely damaged make no complaint any more than they; and since it is the custom of all of you to drain the water from your houses and lands into the road, and not, heaven knows, to let it flow in from the road, what need is there to say more? These facts of themselves make it clear that the suit against me is a baseless and malicious one, since I am guilty of no wrong, and they have not suffered the damage they allege.
§ 27
ἵνα δʼ εἰδῆθʼ ὅτι καὶ τὸν χλῆδον εἰς τὴν ὁδὸν ἐκβεβλήκασιν, καὶ τὴν αἱμασιὰν προαγαγόντες στενοτέραν τὴν ὁδὸν πεποιήκασιν, ἔτι δʼ ὡς ὅρκον ἐδίδουν ἐγὼ τῇ τούτων μητρί, καὶ τὴν ἐμαυτοῦ τὸν αὐτὸν ὀμόσαι προὐκαλούμην, λαβέ μοι τάς τε μαρτυρίας καὶ τὴν πρόκλησιν. ΜΑΡΤΥΡΙΑΙ. ΠΡΟΚΛΗΣΙΣ.
However, to prove to you that they have thrown the rubbish into the road, and by advancing the wall have made the road narrower; and furthermore that I tendered an oath to their mother, and challenged them to have my mother swear in the same terms, (to the clerk) take, please, the depositions and the challenge The Depositions. The Challenge
§ 28
εἶτα τούτων ἀναισχυντότεροι γένοιντʼ ἂν ἄνθρωποι ἢ περιφανέστερον συκοφαντοῦντες, οἵτινες αὐτοὶ τὴν αἱμασιὰν προαγαγόντες καὶ τὴν ὁδὸν ἀνακεχωκότες ἑτέροις βλάβης δικάζονται, καὶ ταῦτα χιλίων δραχμῶν ἀτίμητον, οἵ γʼ οὐδὲ πεντήκοντα δραχμῶν τὸ παράπαν ἅπαντʼ ἀπολωλέκασιν; καίτοι σκοπεῖτʼ, ὦ ἄνδρες δικασταί, πόσους ὑπὸ τῶν ὑδάτων ἐν τοῖς ἀγροῖς βεβλάφθαι συμβέβηκεν, τὰ μὲν Ἐλευσῖνι, τὰ δʼ ἐν τοῖς ἄλλοις τόποις. ἀλλʼ οὐ δήπου τούτων, ὦ γῆ καὶ θεοί, παρὰ τῶν γειτόνων ἕκαστος ἀξιώσει τὰς βλάβας κομίζεσθαι.
Could there, then, be people more shameless than these, or more plainly malicious pettifoggers—men who, after advancing their own wall and raising the level of the road, are suing others for damages, and that too for a fixed sum of a thousand drachmae, when they have themselves lost fifty at most? And yet consider, men of the jury, how many people in the farm-lands have suffered from floods in Eleusis and in other places. But, good heavens, I take it each one of these is not going to claim the right to recover damages from his neighbors.
§ 29
καὶ ἐγὼ μέν, ὃν προσῆκεν ἀγανακτεῖν τῆς ὁδοῦ στενοτέρας καὶ μετεωροτέρας γεγενημένης, ἡσυχίαν ἔχω· τούτοις δὲ τοσοῦτον περίεστιν ὡς ἔοικεν, ὥστε τοὺς ἠδικημένους πρὸς συκοφαντοῦσιν. καίτοι, ὦ Καλλίκλεις, εἰ καὶ ὑμῖν περιοικοδομεῖν ἔξεστιν τὸ ὑμέτερον αὐτῶν χωρίον, καὶ ἡμῖν δήπου τὸ ἡμέτερον ἐξῆν. εἰ δʼ ὁ πατὴρ ὁ ἐμὸς ἠδίκει περιοικοδομῶν ὑμᾶς, καὶ νῦν ὑμεῖς ἔμʼ ἀδικεῖτε περιοικοδομοῦντες οὕτως·
And I, who might well be angry at their having made the road narrower and raised its level, keep quiet, while these men have such superabundance of audacity, it seems, that they even bring malicious suits against those whom they have injured! But surely, Callicles, if you have the right to enclose your land, we too had the right to enclose ours. And if my father wronged you by enclosing his, you are now wronging me by thus enclosing yours.
§ 30
δῆλον γὰρ ὅτι μεγάλοις λίθοις ἀποικοδομηθέντος πάλιν τὸ ὕδωρ εἰς τὸ ἐμὸν ἥξει χωρίον, εἶθʼ ὅταν τύχῃ καταβαλεῖ τὴν αἱμασιὰν ἀπροσδοκήτως. ἀλλʼ οὐδὲν μᾶλλον ἐγκαλῶ τούτοις ἐγὼ διὰ τοῦτο, ἀλλὰ στέργω τὴν τύχην καὶ τἀμαυτοῦ φυλάττειν πειράσομαι. καὶ γὰρ τοῦτον φράττοντα μὲν τὰ ἑαυτοῦ σωφρονεῖν ἡγοῦμαι, δικαζόμενον δέ μοι πονηρότατόν τʼ εἶναι καὶ διεφθαρμένον ὑπὸ νόσου νομίζω.
For it is evident that, since you have built your obstructing wall with large stones, the water will flow back upon my land, and when it so chances, may with an unlooked-for rush throw down my wall. However, I do not on this account claim damages from these men, but I shall submit to the misfortune, and shall try to protect my own property. For I think the plaintiff is acting wisely in walling in his land, but when he brings suit against me, I hold that he is the basest of men and that some ailment has impaired his wits.
§ 31
μὴ θαυμάζετε δʼ, ὦ ἄνδρες δικασταί, τὴν τούτου προθυμίαν, μηδʼ εἰ τὰ ψευδῆ κατηγορεῖν νῦν τετόλμηκεν. καὶ γὰρ τὸ πρότερον πείσας τὸν ἀνεψιὸν ἀμφισβητεῖν μοι τοῦ χωρίου, συνθήκας οὐ γενομένας ἀπήνεγκεν, καὶ νῦν αὐτὸς ἐρήμην μου καταδεδιῄτηται τοιαύτην ἑτέραν δίκην, Κάλλαρον ἐπιγραψάμενος τῶν ἐμῶν δούλων. πρὸς γὰρ τοῖς ἄλλοις κακοῖς καὶ τοῦθʼ ηὕρηνται σόφισμα· Καλλάρῳ τὴν αὐτὴν δίκην δικάζονται.
Do not be surprised, men of the jury, at the eagerness of the plaintiff or even at his having dared to bring a false charge against me now. For in a previous instance also, when he induced his cousin to lay claim to my land, he produced an agreement which had never been made. And now he has obtained an award against me for default in a similar suit, entering in the indictment the name of Callarus, one of my slaves. For in addition to their other pieces of rascality they have devised this scheme as well—they bring this same suit against Callarus.
§ 32
καίτοι τίς ἂν οἰκέτης τὸ τοῦ δεσπότου χωρίον περιοικοδομήσειεν μὴ προστάξαντος τοῦ δεσπότου; Καλλάρῳ δʼ ἕτερον ἐγκαλεῖν οὐδὲν ἔχοντες, ὑπὲρ ὧν ὁ πατὴρ πλέον ἢ πεντεκαίδεκʼ ἔτη φράξας ἐπεβίω δικάζονται. κἂν μὲν ἐγὼ τῶν χωρίων ἀποστῶ τούτοις ἀποδόμενος ἢ πρὸς ἕτερα χωρία ἀλλαξάμενος, οὐδὲν ἀδικεῖ Κάλλαρος· ἂν δʼ ἐγὼ μὴ βούλωμαι τἀμαυτοῦ τούτοις προέσθαι, πάντα τὰ δεινόταθʼ ὑπὸ Καλλάρου πάσχουσιν οὗτοι, καὶ ζητοῦσιν καὶ διαιτητὴν ὅστις αὐτοῖς τὰ χωρία προσκαταγνώσεται, καὶ διαλύσεις τοιαύτας ἐξ ὧν τὰ χωρίʼ ἕξουσιν.
And yet what slave would wall in his master’s land without orders from his master? But having no other charge to bring against Callarus, they lodge suit against him regarding the wall which my father built more than fifteen years before his death. And if I give up my property, either by selling it to these men or by exchanging it for other land, Callarus is guilty of no wrong, but if I do not choose to give it up to them, then they are being wronged by Callarus in all manner of grievous ways, and they look out for an arbitrator who will adjudge the property to them, or for some sort of compromise by which they will get possession of it!
§ 33
εἰ μὲν οὖν, ὦ ἄνδρες δικασταί, τοὺς ἐπιβουλεύοντας καὶ συκοφαντοῦντας δεῖ πλέον ἔχειν, οὐδὲν ἂν ὄφελος εἴη τῶν εἰρημένων· εἰ δʼ ὑμεῖς τοὺς μὲν τοιούτους μισεῖτε, τὰ δὲ δίκαια ψηφίζεσθε, μήτʼ ἀπολωλεκότος Καλλικλέους μηδὲν μήτʼ ἠδικημένου μήθʼ ὑπὸ Καλλάρου μήθʼ ὑπὸ τοῦ πατρός, οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν.
Now, men of the jury, if those who lay plots against others and bring baseless suits are to have the best of it, all that I have said would prove of no avail; but if you abominate people of that sort, and vote as justice demands, then, as Callicles has suffered no loss and has in no way been wronged either by Callarus or by my father, I do not see what need there is of my saying more.
§ 34
ἵνα δʼ εἰδῆθʼ ὅτι καὶ πρότερον ἐπιβουλεύων μου τοῖς χωρίοις τὸν ἀνεψιὸν κατεσκεύασεν, καὶ νῦν τὴν ἑτέραν αὐτὸς κατεδιῃτήσατο Καλλάρου ταύτην τὴν δίκην, ἐπηρεάζων ἐμοὶ διότι τὸν ἄνθρωπον περὶ πολλοῦ ποιοῦμαι, καὶ Καλλικράτης Καλλάρῳ πάλιν εἴληχεν ἑτέραν, ἁπάντων ὑμῖν ἀναγνώσεται τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
To prove to you, however, that previously in his designs upon my property he got the help of his cousin, and that he has in his own person obtained an award against Callarus in another such suit—looking upon me with despite because I value the man highly,—and that he has again brought another suit against Callarus,—to prove all these things the clerk shall read you the depositions. The Depositions
§ 35
μὴ οὖν πρὸς Διὸς καὶ θεῶν, ὦ ἄνδρες δικασταί, προῆσθέ με τούτοις μηδὲν ἀδικοῦντα. οὐ γὰρ τῆς ζημίας τοσοῦτόν τί μοι μέλει, χαλεπὸν ὂν πᾶσι τοῖς μικρὰν οὐσίαν ἔχουσιν· ἀλλʼ ἐκβάλλουσιν ὅλως ἐκ τοῦ δήμου μʼ ἐλαύνοντες καὶ συκοφαντοῦντες. ὅτι δʼ οὐκ ἀδικοῦμεν οὐδέν, ἕτοιμοι μὲν ἦμεν ἐπιτρέπειν τοῖς εἰδόσιν, τοῖς ἴσοις καὶ κοινοῖς, ἕτοιμοι δʼ ὀμνύναι τὸν νόμιμον ὅρκον· ταῦτα γὰρ ᾠόμεθʼ ἰσχυρότατʼ ἂν παρασχέσθαι τοῖς αὐτοῖς ὑμῖν ὀμωμοκόσιν. καί μοι λαβὲ τήν τε πρόκλησιν καὶ τὰς ὑπολοίπους ἔτι μαρτυρίας. ΠΡΟΚΛΗΣΙΣ. ΜΑΡΤΥΡΙΑΙ.
Do not, then, men of the jury, I beg you in the name of Zeus and the gods, leave me as the prey of these men, when I have done no wrong. I do not care so much about the penalty, hard as that is on persons of small means; but they are absolutely driving me out of the deme by their persecution and baseless charges. To prove that I have done no wrong, I was ready to submit the matter for settlement to fair and impartial men who knew the facts, and I was ready to swear the customary oath; for I thought that would be the strongest proof I could bring before you, who are yourselves upon oath. (To the clerk.) Please take the challenge and the remaining depositions. The Challenge. The Depositions.
Against Dionysodorus · urn:cts:greekLit:tlg0014.tlg056 · Greek: κατὰ Διονυσοδώρου βλάβης — tlg0014.tlg056.perseus-grc2 · English: Against Dionysodorus — trans. Augustus Taber Murray — tlg0014.tlg056.perseus-eng2
§ 1
κοινωνός εἰμι τοῦ δανείσματος τούτου, ἄνδρες δικασταί. συμβαίνει δʼ ἡμῖν τοῖς τὴν κατὰ θάλατταν ἐργασίαν προῃρημένοις καὶ τὰ ἡμέτερʼ αὐτῶν ἐγχειρίζουσιν ἑτέροις ἐκεῖνο μὲν σαφῶς εἰδέναι, ὅτι ὁ δανειζόμενος ἐν παντὶ προέχει ἡμῶν. λαβὼν γὰρ ἀργύριον φανερὸν καὶ ὁμολογούμενον, ἐν γραμματειδίῳ δυοῖν χαλκοῖν ἐωνημένῳ καὶ βυβλιδίῳ μικρῷ πάνυ τὴν ὁμολογίαν καταλέλοιπε τοῦ ποιήσειν τὰ δίκαια. ἡμεῖς δʼ οὐ φαμὲν δώσειν, ἀλλʼ εὐθὺς τῷ δανειζομένῳ δίδομεν τὸ ἀργύριον.
I am a sharer in this loan, men of the jury. We, who have engaged in the business of overseas trade and put our money in the hands of others, have come to know one thing very clearly: that in all respects the borrower has the best of us. He received the money in cash which was duly acknowledged, and has left us on a scrap of paper which he bought for a couple of coppers, his agreement to do the right thing. We on our part do not promise to give the money, we give it outright to the borrower.
§ 2
τῷ οὖν ποτὲ πιστεύοντες καὶ τί λαβόντες τὸ βέβαιον, προϊέμεθα; ὑμῖν, ὦ ἄνδρες δικασταί, καὶ τοῖς νόμοις τοῖς ὑμετέροις, οἳ κελεύουσιν, ὅσα ἄν τις ἑκὼν ἕτερος ἑτέρῳ ὁμολογήσῃ, κύρια εἶναι. ἀλλά μοι δοκεῖ οὔτε τῶν νόμων οὔτε συγγραφῆς οὐδεμιᾶς ὄφελος εἶναι οὐδέν, ἂν ὁ λαμβάνων τὰ χρήματα μὴ πάνυ δίκαιος ᾖ τὸν τρόπον, καὶ δυοῖν θάτερον, ἢ ὑμᾶς δεδιὼς ἢ τὸν συμβαλόντα αἰσχυνόμενος.
What, then, do we rely upon, and what security do we get when we risk our money? We rely upon you, men of the jury, and upon your laws, which ordain that all agreements into which a man voluntarily enters with another shall be valid. But in my opinion there is no use in your laws or in any contract, if the one who receives the money is not thoroughly upright in character, and does not either fear you or regard the rights of the one making the loan.
§ 3
ὧν οὐδέτερον πρόσεστι Διονυσοδώρῳ τουτῳί, ἀλλʼ εἰς τοσοῦτον ἥκει τόλμης, ὥστε δανεισάμενος παρʼ ἡμῶν ἐπὶ τῇ νηὶ τρισχιλίας δραχμὰς ἐφʼ ᾧ τε τὴν ναῦν καταπλεῖν Ἀθήναζε, καὶ δέον ἡμᾶς ἐν τῇ πέρυσιν ὥρᾳ κεκομίσθαι τὰ χρήματα, τὴν μὲν ναῦν εἰς Ῥόδον κατεκόμισε καὶ τὸν γόμον ἐκεῖσε ἐξελόμενος ἀπέδοτο παρὰ τὴν συγγραφὴν καὶ τοὺς νόμους τοὺς ὑμετέρους, ἐκ δὲ τῆς Ῥόδου πάλιν ἀπέστειλε τὴν ναῦν εἰς Αἴγυπτον κἀκεῖθεν εἰς Ῥόδον, ἡμῖν δὲ τοῖς Ἀθήνησι δανείσασιν οὐδέπω καὶ νῦν οὔτε τὰ χρήματα ἀποδίδωσιν οὔτε τὸ ἐνέχυρον καθίστησιν εἰς τὸ ἐμφανές,
Now Dionysodorus here does neither the one nor the other, but has come to such a pitch of audacity, that although he borrowed from us three thousand drachmae upon his ship on the condition that it should sail back to Athens, and although we ought to have got back our money in the harvest-season of last year, he took his ship to Rhodes and there unladed his cargo and sold it in defiance of the contract and of your laws; and from Rhodes again he despatched his ship to Egypt, and from thence back to Rhodes, and to us who lent our money at Athens he has up to this day neither paid back our money nor produced to us our security.
§ 4
ἀλλὰ δεύτερον ἔτος τουτὶ καρπούμενος τὰ ἡμέτερα, καὶ ἔχων τό τε δάνειον καὶ τὴν ἐργασίαν καὶ τὴν ναῦν τὴν ὑποκειμένην ἡμῖν, οὐδὲν ἧττον εἰσελήλυθεν πρὸς ὑμᾶς, δῆλον ὡς ζημιώσων ἡμᾶς τῇ ἐπωβελίᾳ καὶ καταθησόμενος εἰς τὸ οἴκημα πρὸς τῷ ἀποστερεῖν τὰ χρήματα. ὑμῶν οὖν, ὦ ἄνδρες Ἀθηναῖοι, ὁμοίως ἁπάντων δεόμεθα καὶ ἱκετεύομεν βοηθῆσαι ἡμῖν, ἂν δοκῶμεν ἀδικεῖσθαι. τὴν δὲ ἀρχὴν τοῦ συμβολαίου διεξελθεῖν ὑμῖν πρῶτον βούλομαι· οὕτως γὰρ καὶ ὑμεῖς ῥᾷστα παρακολουθήσετε.
Nay, for two years now he has been using our money for his profit, keeping the loan and the trade and the ship that was mortgaged to us, and notwithstanding this he has come into your court, intending plainly to get us fined with the sixth part of the damages, and to put us in prison, besides robbing us of our money. We therefore, men of Athens, beg and implore you one and all to come to our aid, if you find that we are being wronged. But first I want to explain to you how the loan was contracted; for thus it will be easiest for you also to follow the case.
§ 5
Διονυσόδωρος γὰρ οὑτοσί, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὁ κοινωνὸς αὐτοῦ Παρμενίσκος προσελθόντες ἡμῖν πέρυσιν τοῦ μεταγειτνιῶνος μηνὸς ἔλεγον ὅτι βούλονται δανείσασθαι ἐπὶ τῇ νηί, ἐφʼ ᾧ τε πλεῦσαι εἰς Αἴγυπτον καὶ ἐξ Αἰγύπτου εἰς Ῥόδον ἢ εἰς Ἀθήνας, διομολογησάμενοι τοὺς τόκους τοὺς εἰς ἑκάτερον τῶν ἐμπορίων τούτων.
This Dionysodorus, men of Athens, and his partner Parmeniscus came to us last year in the month Metageitnion, and said that they desired to borrow money on their ship on the terms that she should sail to Egypt and from Egypt to Rhodes or Athens, and they agreed to pay the interest for the voyage to either one of these ports.
§ 6
ἀποκριναμένων δʼ ἡμῶν, ὦ ἄνδρες δικασταί, ὅτι οὐκ ἂν δανείσαιμεν εἰς ἕτερον ἐμπόριον οὐδὲν ἀλλʼ ἢ εἰς Ἀθήνας, οὕτω προσομολογοῦσι πλεύσεσθαι δεῦρο, καὶ ἐπὶ ταύταις ταῖς ὁμολογίαις δανείζονται παρʼ ἡμῶν ἐπὶ τῇ νηὶ τρισχιλίας δραχμὰς ἀμφοτερόπλουν, καὶ συγγραφὴν ἐγράψαντο ὑπὲρ τούτων. ἐν μὲν οὖν ταῖς συνθήκαις δανειστὴς ἐγράφη Πάμφιλος οὑτοσί· ἐγὼ δʼ ἔξωθεν μετεῖχον αὐτῷ τοῦ δανείσματος. καὶ πρῶτον ὑμῖν ἀναγνώσεται αὐτὴν τὴν συγγραφήν. ΣΥΓΓΡΑΦΗ.
We answered, men of the jury, that we would not lend money for a voyage to any other port than Athens, and so they agreed to return here, and with this understanding they borrowed from us three thousand drachmae on the security of their ship for the voyage out and home; and they entered into a written agreement to these terms. In the contract Pamphilus here was named the lender; but I, although not mentioned, was a sharer in the loan. And first the clerk shall read to you the agreement. The Agreement
§ 7
κατὰ ταύτην τὴν συγγραφήν, ὦ ἄνδρες δικασταί, λαβόντες παρʼ ἡμῶν τὰ χρήματα Διονυσόδωρός τε οὑτοσὶ καὶ ὁ κοινωνὸς αὐτοῦ Παρμενίσκος ἀπέστελλον τὴν ναῦν εἰς τὴν Αἴγυπτον ἐνθένδε. καὶ ὁ μὲν Παρμενίσκος ἐπέπλει ἐπὶ τῆς νεώς, οὑτοσὶ δὲ αὐτοῦ κατέμενεν. ἦσαν γάρ, ὦ ἄνδρες δικασταί, ἵνα μηδὲ τοῦτο ἀγνοῆτε, ὑπηρέται καὶ συνεργοὶ πάντες οὗτοι Κλεομένους τοῦ ἐν τῇ Αἰγύπτῳ ἄρξαντος, ὃς ἐξ οὗ τὴν ἀρχὴν παρέλαβεν οὐκ ὀλίγα κακὰ ἠργάσατο τὴν πόλιν τὴν ὑμετέραν, μᾶλλον δὲ καὶ τοὺς ἄλλους Ἕλληνας, παλιγκαπηλεύων καὶ συνιστὰς τὰς τιμὰς τοῦ σίτου καὶ αὐτὸς καὶ οὗτοι μετʼ αὐτοῦ.
In accordance with this agreement, men of the jury, Dionysodorus here and his partner Parmeniscus, when they had got the money from us, despatched their ship from Athens to Egypt. Parmeniscus sailed in charge of the ship; Dionysodorus remained at Athens. All these men, I would have you know, men of the jury, were underlings and confederates of Cleomenes, the former ruler of Egypt, who from the time he received the government did no small harm to your state, or rather to the rest of the Greeks as well, by buying up grain for resale and fixing its price, and in this he had these men as his confederates.
§ 8
οἱ μὲν γὰρ αὐτῶν ἀπέστελλον ἐκ τῆς Αἰγύπτου τὰ χρήματα, οἱ δʼ ἐπέπλεον ταῖς ἐμπορίαις, οἱ δʼ ἐνθάδε μένοντες διετίθεντο τὰ ἀποστελλόμενα· εἶτα πρὸς τὰς καθεστηκυίας τιμὰς ἔπεμπον γράμματα οἱ ἐπιδημοῦντες τοῖς ἀποδημοῦσιν, ἵνα ἐὰν μὲν παρʼ ὑμῖν τίμιος ᾖ ὁ σῖτος, δεῦρο αὐτὸν κομίσωσιν, ἐὰν δʼ εὐωνότερος γένηται, εἰς ἄλλο τι καταπλεύσωσιν ἐμπόριον. ὅθεν περ οὐχ ἥκιστα, ὦ ἄνδρες δικασταί, συνετιμήθη τὰ περὶ τὸν σῖτον ἐκ τῶν τοιούτων ἐπιστολῶν καὶ συνεργιῶν.
Some of them would despatch the stuff from Egypt, others would sail in charge of the shipments, while still others would remain here in Athens and dispose of the consignments. Then those who remained here would send letters to those abroad advising them of the prevailing prices, so that if grain were dear in your market, they might bring it here, and if the price should fall, they might put in to some other port. This was the chief reason, men of the jury, why the price of grain advanced; it was due to such letters and conspiracies.
§ 9
ὅτε μὲν οὖν ἐνθένδε ἀπέστελλον οὗτοι τὴν ναῦν, ἐπιεικῶς ἔντιμον κατέλιπον τὸν σῖτον· διὸ καὶ ὑπέμειναν ἐν τῇ συγγραφῇ γράψασθαι εἰς Ἀθήνας πλεῖν, εἰς δʼ ἄλλο μηδὲν ἐμπόριον. μετὰ δὲ ταῦτα, ὦ ἄνδρες δικασταί, ἐπειδὴ ὁ Σικελικὸς κατάπλους ἐγένετο καὶ αἱ τιμαὶ τοῦ σίτου ἐπʼ ἔλαττον ἐβάδιζον καὶ ἡ ναῦς ἡ τούτων ἀνῆκτο εἰς Αἴγυπτον, εὐθέως οὗτος ἀποστέλλει τινὰ εἰς τὴν Ῥόδον ἀπαγγελοῦντα τῷ Παρμενίσκῳ τῷ κοινωνῷ τὰ ἐνθένδε καθεστηκότα, ἀκριβῶς εἰδὼς ὅτι ἀναγκαῖον εἴη τῇ νηὶ προσσχεῖν εἰς Ῥόδον.
Well then, when these men despatched their ship from Athens, they left the price of grain here pretty high, and for this reason they submitted to have the clause written in the agreement binding them to sail to Athens and to no other port. Afterwards, however, men of the jury, when the ships from Sicily had arrived, and the prices of grain here were falling, and their ship had reached Egypt, the defendant straightway sent a man to Rhodes to inform his partner Parmeniscus of the state of things here, well knowing that his ship would be forced to touch at Rhodes.
§ 10
πέρας δʼ οὖν, λαβὼν γὰρ ὁ Παρμενίσκος ὁ τουτουὶ κοινωνὸς τὰ γράμματα τὰ παρὰ τούτου ἀποσταλέντα, καὶ πυθόμενος τὰς τιμὰς τὰς ἐνθάδε τοῦ σίτου καθεστηκυίας, ἐξαιρεῖται τὸν σῖτον ἐν τῇ Ῥόδῳ κἀκεῖ ἀποδίδοται, καταφρονήσαντες μὲν τῆς συγγραφῆς, ὦ ἄνδρες δικασταί, καὶ τῶν ἐπιτιμίων, ἃ συνεγράψαντο αὐτοὶ οὗτοι καθʼ αὑτῶν, ἐάν τι παραβαίνωσιν, καταφρονήσαντες δὲ τῶν νόμων τῶν ὑμετέρων, οἳ κελεύουσι τοὺς ναυκλήρους καὶ τοὺς ἐπιβάτας πλεῖν εἰς ὅ τι ἂν συνθῶνται ἐμπόριον, εἰ δὲ μή, ταῖς μεγίσταις ζημίαις εἶναι ἐνόχους.
The outcome was that Parmeniscus, the defendant’s partner, when he had received the letter sent by him and had learned the price of grain prevailing here, discharged his cargo of grain at Rhodes and sold it there in defiance of the agreement, men of the jury, and of the penalties to which they had of their own will bound themselves, in case they should commit any breach of the agreement, and in contempt also of your laws which ordain that shipowners and supercargoes shall sail to the port to which they have agreed to sail or else be liable to the severest penalties.
§ 11
καὶ ἡμεῖς ἐπειδὴ τάχιστα ἐπυθόμεθα τὸ γεγονός, ἐκπεπληγμένοι τῷ πράγματι προσῇμεν τούτῳ τῷ ἀρχιτέκτονι τῆς ὅλης ἐπιβουλῆς, ἀγανακτοῦντες, οἷον εἰκός, καὶ ἐγκαλοῦντες ὅτι διαρρήδην ἡμῶν διορισαμένων ἐν ταῖς συνθήκαις ὅπως ἡ ναῦς μηδαμόσε καταπλεύσεται ἀλλʼ ἢ εἰς Ἀθήνας, καὶ ἐπὶ ταύταις ταῖς ὁμολογίαις δανεισάντων τὸ ἀργύριον, ἡμᾶς μὲν ἐν ὑποψίᾳ καταλέλοιπεν τοῖς βουλομένοις αἰτιᾶσθαι καὶ λέγειν, ὡς ἄρα καὶ ἡμεῖς κεκοινωνήκαμεν τῆς σιτηγίας τῆς εἰς τὴν Ῥόδον, αὐτοὶ δὲ οὐδὲν μᾶλλον τὴν ναῦν ἥκουσι κατακομίζοντες εἰς τὸ ὑμέτερον ἐμπόριον εἰς ὃ συνεγράψαντο.
We on our part, as soon as we learned what had taken place, were greatly dismayed at his action, and went to this man, who was the prime mover in the whole plot, complaining angrily, as was natural, that although we had expressedly stipulated in the agreement that the ship should sail to no other port than to Athens, and had lent our money on this condition, he had left us open to suspicion with people who might wish to accuse and say that we also had been partners to the conveyance of the grain to Rhodes; and complaining also that he and his partner, despite their agreement to do so, had not brought the ship back to your port.
§ 12
ἐπειδὴ δὲ οὐδὲν ἐπεραίνομεν ὑπὲρ τῆς συγγραφῆς καὶ τῶν δικαίων διαλεγόμενοι, ἀλλὰ τό γε δάνειον καὶ τοὺς τόκους ἠξιοῦμεν ἀπολαβεῖν τοὺς ἐξ ἀρχῆς ὁμολογηθέντας. οὗτος δὲ οὕτως ὑβριστικῶς ἐχρήσατο ἡμῖν, ὥστε τοὺς μὲν τόκους τοὺς ἐν τῇ συγγραφῇ γεγραμμένους οὐκ ἔφη δώσειν· εἰ δὲ βούλεσθε, ἔφη, κομίζεσθαι τὸ πρὸς μέρος τοῦ πλοῦ τοῦ πεπλευσμένου, δώσω ὑμῖν φησὶν τοὺς εἰς Ῥόδον τόκους· πλείους δʼ οὐκ ἂν δοίην, αὐτὸς ἑαυτῷ νομοθετῶν καὶ οὐχὶ τοῖς ἐκ τῆς συγγραφῆς δικαίοις πειθόμενος.
When, however, we made no headway in talking about the agreement and our rights, we demanded that he at any rate pay us back the amount loaned with the interest as originally agreed upon. But the fellow treated us with such insolence as to declare that he would not pay the interest stipulated in the agreement. If, however, he said, you are willing to accept the interest calculated in proportion to the voyage completed, I will give you, said he, the interest as far as Rhodes; but more I will not give. Thus he made a law for himself and refused to comply with the just terms of the agreement.
§ 13
ὡς δʼ ἡμεῖς οὐκ ἂν ἔφαμεν συγχωρῆσαι οὐδὲν τούτων, λογιζόμενοι ὅτι, ὁπότε τοῦτο πράξομεν, ὁμολογοῦμεν καὶ αὐτοὶ εἰς Ῥόδον σεσιτηγηκέναι, ἔτι μᾶλλον ἐπέτεινεν οὗτος καὶ μάρτυρας πολλοὺς παραλαβὼν προσῄει, φάσκων ἕτοιμος εἶναι ἀποδιδόναι τὸ δάνειον καὶ τοὺς τόκους τοὺς εἰς Ῥόδον, οὐδὲν μᾶλλον, ὦ ἄνδρες δικασταί, ἀποδοῦναι διανοούμενος, ἀλλʼ ἡμᾶς ὑπολαμβάνων οὐκ ἂν ἐθελῆσαι λαβεῖν τὸ ἀργύριον διὰ τὰς ὑπούσας αἰτίας. ἐδήλωσε δὲ αὐτὸ τὸ ἔργον.
When we said that we could not acquiesce in anything like this, considering that, were we to do so, it would be an admission that we too had been engaged in conveying grain to Rhodes, he became even more insistent, and came up to us, bringing a host of witnesses, asserting that he was ready to pay us the principal with interest as far as Rhodes; not that he had any more intention to pay, men of the jury, but suspecting that we should be unwilling to accept the money on account of the charges to which our action might give rise. The result made this clear.
§ 14
ἐπειδὴ γάρ, ὦ ἄνδρες Ἀθηναῖοι, τῶν ὑμετέρων πολιτῶν τινὲς παραγενόμενοι ἀπὸ ταὐτομάτου συνεβούλευον ἡμῖν τὸ μὲν διδόμενον λαμβάνειν, περὶ δὲ τῶν ἀντιλεγομένων κρίνεσθαι, τοὺς δὲ εἰς Ῥόδον τόκους μὴ καθομολογεῖν τέως ἂν κριθῶμεν, ἡμεῖς μὲν ταῦτα συνεχωροῦμεν, οὐκ ἀγνοοῦντες, ὦ ἄνδρες δικασταί, τὸ ἐκ τῆς συγγραφῆς δίκαιον, ἀλλʼ ἡγούμενοι δεῖν ἐλαττοῦσθαί τι καὶ συγχωρεῖν ὥστε μὴ δοκεῖν φιλόδικοι εἶναι, οὗτος δʼ ὡς ἑώρα ἡμᾶς ὁμόσε πορευομένους, ἀναιρεῖσθε φησὶ τοίνυν τὴν συγγραφήν.
For when some of your citizens, men of Athens, who chanced to be present advised to accept what was offered and to sue for the amount under dispute, but not to admit the reckoning of the interest to Rhodes until the case should be settled we agreed to this. We were not unaware, men of the jury, of our rights under the agreement, but we thought it better to suffer some loss and to make a concession, so as not to appear litigious. But when the fellow saw that we were on the point of accepting his offer, he said, Well, then, cancel the agreement. We cancel the agreement?
§ 15
ἡμεῖς ἀναιρώμεθα; οὐδέν γε μᾶλλον ἢ ὁτιοῦν· ἀλλὰ κατὰ μὲν τἀργύριον ὃ ἂν ἀποδῷς, ὁμολογήσομεν ἐναντίον τοῦ τραπεζίτου ἄκυρον ποιεῖν τὴν συγγραφήν, τὸ μέντοι σύνολον οὐκ ἂν ἀνελοίμεθα, ἕως ἂν περὶ τῶν ἀντιλεγομένων κριθῶμεν. τί γὰρ ἔχοντες δίκαιον ἢ τί τὸ ἰσχυρὸν ἀντιδικήσομεν, ἐάν τε πρὸς διαιτητὴν ἐάν τε εἰς δικαστήριον δέῃ βαδίζειν, ἀνελόμενοι τὴν συγγραφήν, ἐν ᾗ τὴν ὑπὲρ τῶν δικαίων βοήθειαν ἔχομεν;
Indeed we will not. However, as far as concerns any money you may pay we will in the presence of the banker agree to annul the agreement; but cancel it in its entirety we will not, until we get a verdict on the matters under dispute. For what just plea shall we have, or on what can we rely when we come to a contest at law, whether we have to appear before an arbitrator or before a court, if we have cancelled the agreement on which we rely for the recovery of our rights?
§ 16
ταῦτα δὲ ἡμῶν λεγόντων, ὦ ἄνδρες δικασταί, καὶ ἀξιούντων Διονυσόδωρον τουτονὶ τὴν μὲν συγγραφὴν μὴ κινεῖν μηδὲ ἄκυρον ποιεῖν τὴν ὁμολογουμένην καὶ ὑπʼ αὐτῶν τούτων κυρίαν εἶναι, τῶν δὲ χρημάτων ὅσα μὲν αὐτὸς ὁμολογεῖ, ἀποδοῦναι ἡμῖν, περὶ δὲ τῶν ἀντιλεγομένων ὡς ἑτοίμων ὄντων κριθῆναι, εἴτε βούλοιντο ἐφʼ ἑνὸς εἴτε κἀν πλείοσι τῶν ἐκ τοῦ ἐμπορίου, οὐκ ἔφη προσέχειν Διονυσόδωρος τούτων οὐδενί, ἀλλʼ ὅτι τὴν συγγραφὴν ὅλως οὐκ ἀνῃρούμεθα ἀπολαμβάνοντες ἃ οὗτος ἐπέταττεν, ἔχει δεύτερον ἔτος τὰ ἡμέτερα καὶ χρῆται τοῖς χρήμασιν·
Such was our answer to him, men of the jury, and we demanded of this fellow Dionysodorus that he should not disturb or annul the agreement which these men themselves admitted to be binding, but that in regard to the amount he should pay us what he himself acknowledged to be due and to leave the settlement of the sum under dispute (with the understanding that the money was available) to the decision of one or more arbitrators, as he might prefer, to be chosen from among the merchants of this port. Dionysodorus, however, would not listen to anything of this sort, but because we refused to accept what he agreed to pay and cancel the agreement altogether, he has for two years kept and made use of our capital;
§ 17
καὶ ὃ πάντων ἐστὶ δεινότατον, ὦ ἄνδρες δικασταί, ὅτι αὐτὸς μὲν οὗτος παρʼ ἑτέρων εἰσπράττει ναυτικοὺς τόκους ἀπὸ τῶν ἡμετέρων χρημάτων, οὐκ Ἀθήνησι δανείσας οὐδʼ εἰς Ἀθήνας, ἀλλʼ εἰς Ῥόδον καὶ Αἴγυπτον, ἡμῖν δὲ τοῖς δανείσασιν εἰς τὸ ὑμέτερον ἐμπόριον οὐκ οἴεται δεῖν τῶν δικαίων οὐδὲν ποιεῖν. ὅτι δʼ ἀληθῆ λέγω, ἀναγνώσεται ὑμῖν τὴν πρόκλησιν ἣν ὑπὲρ τούτων προὐκαλεσάμεθʼ αὐτόν. ΠΡΟΚΛΗΣΙΣ.
and what is the most outrageous thing of all, men of the jury, the fellow himself gets maritime interest from other people from our money, lending it, not at Athens or for a voyage to Athens, but for voyages to Rhodes and Egypt, while to us who lent him money for a voyage to your port he thinks he need do nothing that justice demands To prove that I am speaking the truth, the clerk shall read you the challenge which I gave Dionysodorus concerning these matters. The Challenge
§ 18
ταῦτα τοίνυν, ὦ ἄνδρες δικασταί, προκαλεσαμένων ἡμῶν Διονυσόδωρον τουτονὶ πολλάκις, καὶ ἐπὶ πολλὰς ἡμέρας ἐκτιθέντων τὴν πρόκλησιν, εὐήθεις ἔφη παντελῶς ἡμᾶς εἶναι, εἰ ὑπολαμβάνομεν αὐτὸν οὕτως ἀλογίστως ἔχειν ὥστʼ ἐπὶ διαιτητὴν βαδίζειν, προδήλου ὄντος ὅτι καταγνώσεται αὐτοῦ ἀποτεῖσαι τὰ χρήματα, ἐξὸν αὐτῷ ἐπὶ τὸ δικαστήριον ἥκειν φέροντα τὸ ἀργύριον, εἶτʼ ἐὰν μὲν δύνηται ὑμᾶς παρακρούσασθαι, ἀπιέναι τἀλλότρια ἔχοντα, εἰ δὲ μή, τηνικαῦτα καταθεῖναι τὰ χρήματα, ὡς ἂν ἄνθρωπος οὐ τῷ δικαίῳ πιστεύων, ἀλλὰ διάπειραν ὑμῶν λαμβάνειν βουλόμενος.
This challenge, then, we tendered to this Dionysodorus again and again, and we exposed the challenge to public view over a period of many days. He, however, declared that we must be absolute simpletons, if we supposed him to be senseless enough to go before an arbitrator—who would most certainly condemn him to pay the debt—when he might come into court bringing the money with him, and then, if he could hoodwink you he would go back keeping possession of what was another’s, and if he could not, he would then pay the money. Thus he showed that he had no confidence in the justice of his case, but that he wished to make trial of you.
§ 19
τὰ μὲν τοίνυν πεπραγμένα Διονυσοδώρῳ ἀκηκόατε, ὦ ἄνδρες δικασταί· οἴομαι δʼ ὑμᾶς θαυμάζειν ἀκούοντας πάλαι τὴν τόλμαν αὐτοῦ, καὶ τῷ ποτε πιστεύων εἰσελήλυθεν δευρί. πῶς γὰρ οὐ τολμηρόν, εἴ τις ἄνθρωπος δανεισάμενος χρήματα ἐκ τοῦ ἐμπορίου τοῦ Ἀθηναίων,
You have heard, then, men of the jury, what Dionysodorus has done; and as you have heard I fancy you have long been amazed at his audacity, and have wondered upon what in the world he relies in coming into court. For is it not the height of audacity, when a man who has borrowed money from the port of Athens,
§ 20
καὶ συγγραφὴν διαρρήδην γραψάμενος ἐφʼ ᾧ τε καταπλεῖν τὴν ναῦν εἰς τὸ ὑμέτερον ἐμπόριον, εἰ δὲ μή, ἀποτίνειν διπλάσια τὰ χρήματα, μήτε τὴν ναῦν κατακεκόμικεν εἰς τὸν Πειραιᾶ μήτε τὰ χρήματα ἀποδίδωσι τοῖς δανείσασιν, τόν τε σῖτον ἐξελόμενος ἐν Ῥόδῳ ἀπέδοτο, καὶ ταῦτα διαπεπραγμένος μηδὲν ἧττον τολμᾷ βλέπειν εἰς τὰ ὑμέτερα πρόσωπα;
and has expressly agreed in writing that his ship shall return to your port, or that, if she does not, he shall pay double the amount, has not brought the ship to the Peiraeus and does not pay his debt to the lenders; and as for the grain, has unladed that and sold it at Rhodes, and then despite all this dares to look into your faces?
§ 21
ἃ δὴ λέγει πρὸς ταῦτα ἀκούσατε. φησὶ γὰρ τὴν ναῦν πλέουσαν ἐξ Αἰγύπτου ῥαγῆναι, καὶ διὰ ταῦτα ἀναγκασθῆναι καὶ προσσχεῖν εἰς τὴν Ῥόδον κἀκεῖ ἐξελέσθαι τὸν σῖτον. καὶ τούτου τεκμήριον λέγει, ὡς ἄρα ἐκ τῆς Ῥόδου μισθώσαιτο πλοῖα καὶ δεῦρο ἀποστείλειε τῶν χρημάτων ἔνια. ἓν μὲν τοῦτό ἐστιν αὐτῷ μέρος τῆς ἀπολογίας, δεύτερον δʼ ἐκεῖνο·
But hear what he says in reply to this. He alleges that the ship was disabled on the voyage from Egypt, and that for this reason he was obliged to touch at Rhodes and unlade the grain there. And as a proof of this he states that he chartered ships from Rhodes and shipped some of his goods to Athens. This is one part of his defence, and here is another.
§ 22
φησὶ γὰρ ἑτέρους τινὰς δανειστὰς συγκεχωρηκέναι αὑτῷ τοὺς τόκους τοὺς εἰς Ῥόδον· δεινὸν οὖν, εἰ ἡμεῖς μὴ συγχωρήσομεν ταὐτὰ ἐκείνοις. τρίτον πρὸς τούτοις τὴν συγγραφὴν κελεύειν φησὶν αὑτὸν σωθείσης τῆς νεὼς ἀποδοῦναι τὰ χρήματα, τὴν δὲ ναῦν οὐ σεσῷσθαι εἰς τὸν Πειραιᾶ. πρὸς ἕκαστον δὴ τούτων, ὦ ἄνδρες δικασταί, ἀκούσατε ἃ λέγομεν δίκαια.
He claims that some other creditors of his have agreed to accept from him interest as far as Rhodes, and that it would be hard indeed if we should not make the same concession that they have made. And thirdly, besides all this, he declares that the agreement requires him to pay the money if the ship arrives safely, but that the ship has not arrived safely in the Peiraeus. To each of these arguments, men of the jury, hear the just answer that we make.
§ 23
πρῶτον μὲν τὸ ῥαγῆναι τὴν ναῦν ὅταν λέγῃ, οἶμαι πᾶσιν ὑμῖν φανερὸν εἶναι ὅτι ψεύδεται. εἰ γὰρ τοῦτο συνέβη παθεῖν τῇ νηί, οὔτʼ ἂν εἰς τὴν Ῥόδον ἐσώθη οὔτʼ ἂν ὕστερον πλόϊμος ἦν. νῦν δὲ φαίνεται εἰς τὴν Ῥόδον σωθεῖσα καὶ πάλιν ἐκεῖθεν ἀποσταλεῖσα εἰς Αἴγυπτον καὶ ἔτι καὶ νῦν πλέουσα πανταχόσε, πλὴν οὐκ εἰς Ἀθήνας. καίτοι πῶς οὐκ ἄτοπον, ὅταν μὲν εἰς τὸ Ἀθηναίων ἐμπόριον δεήσῃ κατάγειν τὴν ναῦν, ῥαγῆναι φάσκειν, ὅταν δὲ εἰς τὴν Ῥόδον τὸν σῖτον ἐξελέσθαι, τηνικαῦτα δὲ πλόϊμον οὖσαν φαίνεσθαι τὴν αὐτὴν ναῦν;
In the first place, when he says that the ship was disabled, I think it is plain to you all that he is lying. For if his ship had met with this mishap, she would neither have got safely to Rhodes nor have been fit for sailing afterwards. But in fact it is plain that she did get safe to Rhodes and was sent back from thence to Egypt, and that at the present time she is still sailing everywhere except to Athens. And yet is it not outrageous that, when he has to bring his ship back to the port of Athens, he says she was disabled, but when he wants to unlade his grain at Rhodes, then that same ship is seen to be seaworthy?
§ 24
διὰ τί οὖν, φησίν, ἐμισθωσάμην ἕτερα πλοῖα καὶ μετεξειλόμην τὸν γόμον καὶ δεῦρʼ ἀπέστειλα; ὅτι, ὦ ἄνδρες Ἀθηναῖοι, οὐ τῶν ἁπάντων ἀγωγίμων οὔθʼ οὗτος ἦν κύριος οὔθʼ ὁ κοινωνὸς αὐτοῦ, ἀλλʼ οἱ ἐπιβάται τὰ ἑαυτῶν χρήματα ἀπέστελλον οἶμαι δεῦρο ἐν ἑτέροις πλοίοις ἐξ ἀνάγκης, ἐπειδὴ προκατέλυσαν οὗτοι τὸν πλοῦν· ὧν μέντοι αὐτοὶ ἦσαν κύριοι, οὐδὲ ταῦτα ἀπέστελλον πάντα δεῦρο, ἀλλʼ ἐκλεγόμενοι τίνων αἱ τιμαὶ ἐπετέταντο.
Why, then, he says, did I charter other ships and tranship my cargo and despatch it here to Athens? Because, men of Athens, neither the defendant nor his partner was owner of the entire cargo, but, I fancy, the supercargoes who were on board despatched their own goods hither, in other bottoms necessarily, seeing that these men had cut short the voyage before the ship reached her destination. As for the goods, however, which were their own, they did not ship these in their entirety to Athens, but sought out what ones had advanced in price.
§ 25
ἐπεὶ τί δήποτε μισθούμενοι ἕτερα πλοῖα, ὥς φατε, οὐχ ἅπαντα τὸν γόμον τῆς νεὼς μετενέθεσθε, ἀλλὰ τὸν σῖτον αὐτοῦ ἐν τῇ Ῥόδῳ κατελίπετε; ὅτι, ὦ ἄνδρες δικασταί, τοῦτον μὲν συνέφερεν αὐτοῖς ἐκεῖσε πωλεῖν (τὰς γὰρ τιμὰς τὰς ἐνθάδε ἀνεικέναι ἤκουον)· τὰ δʼ ἄλλʼ ἀγώγιμα ὡς ὑμᾶς ἀπέστελλον, ἀφʼ ὧν κερδανεῖν ἤλπιζον. ὥστε τὴν μίσθωσιν τῶν πλοίων ὅταν λέγῃς, οὐ τοῦ ῥαγῆναι τὴν ναῦν τεκμήριον λέγεις, ἀλλὰ τοῦ συμφέροντος ὑμῖν.
For why, pray, was it that, when you had hired other bottoms, as you say, you did not tranship the entire cargo of your vessel, but left the grain there in Rhodes? Because, men of the jury, it was to their interest to sell the grain in Rhodes; for they heard that the price had fallen here in Athens, but they shipped to you the other goods, from which they hoped to make a profit. When, then, Dionysodorus, you talk about the chartering of the vessels, you give proof, not that your ship was disabled, but that it was to your advantage to do so.
§ 26
περὶ μὲν οὖν τούτων ἱκανά μοι τὰ εἰρημένα· περὶ δὲ τῶν δανειστῶν, οὕς φασι συγκεχωρηκέναι λαβεῖν παρʼ αὑτῶν τοὺς εἰς Ῥόδον τόκους, ἔστι μὲν οὐδὲν πρὸς ἡμᾶς τοῦτο. εἰ γάρ τις ὑμῖν ἀφῆκέν τι τῶν αὑτοῦ, οὐδὲν ἀδικεῖται οὔθʼ ὁ δοὺς οὔθʼ ὁ πείσας· ἀλλʼ ἡμεῖς οὔτʼ ἀφείκαμέν σοι οὐδὲν οὔτε συγκεχωρήκαμεν τῷ πλῷ τῷ εἰς Ῥόδον, οὐδʼ ἐστὶν ἡμῖν οὐδὲν κυριώτερον τῆς συγγραφῆς.
Concerning these matters, then, what I have said is sufficient, but in regard to the creditors, who, they say, consented to accept from them the interest as far as Rhodes, this has nothing to do with us. If any man has remitted to you any part of what was due him, no wrong is suffered by either party to the arrangement. But we have not remitted anything to you, nor have we consented to your voyage to Rhodes, nor in our judgement is anything more binding than the agreement.
§ 27
αὕτη δὲ τί λέγει καὶ ποῖ προστάττει τὸν πλοῦν ποιεῖσθαι; Ἀθήνηθεν εἰς Αἴγυπτον καὶ ἐξ Αἰγύπτου εἰς Ἀθήνας· εἰ δὲ μή, ἀποτίνειν κελεύει διπλάσια τὰ χρήματα. ταῦτα εἰ μὲν πεποίηκας, οὐδὲν ἀδικεῖς, εἰ δὲ μὴ πεποίηκας μηδὲ κατακεκόμικας τὴν ναῦν Ἀθήναζε, προσήκει σε ζημιοῦσθαι τῷ ἐπιτιμίῳ τῷ ἐκ τῆς συγγραφῆς· τοῦτο γὰρ τὸ δίκαιον οὐκ ἄλλος οὐδείς, ἀλλʼ αὐτὸς σὺ σαυτῷ ὥρισας. δεῖξον οὖν τοῖς δικασταῖς δυοῖν θάτερον, ἢ τὴν συγγραφήν, ὡς οὐκ ἔστιν ἡμῖν κυρία, ἢ ὡς οὐ δίκαιος εἶ πάντα κατὰ ταύτην πράττειν.
Now what does the agreement say, and to what port does it require you to sail? From Athens to Egypt and from Egypt to Athens; and in default of your so doing, it requires you to pay double the amount. If you have done this, you have committed no wrong; but if you have not done it, and have not brought your ship back to Athens, it is proper that you should suffer the penalty provided by the agreement; for this requirement was imposed upon you, not by some other person, but by yourself. Show, then, to the jury one or the other of two things—that our agreement is not valid, or that you are not required to do everything in accordance with it.
§ 28
εἰ δέ τινες ἀφείκασίν τί σοι καὶ συγκεχωρήκασιν τοὺς εἰς Ῥόδον τόκους ὁτῳδήποτε τρόπῳ πεισθέντες, διὰ ταῦτα οὐδὲν ἀδικεῖς ἡμᾶς, οὓς παρασυγγεγράφηκας εἰς Ῥόδον καταγαγὼν τὴν ναῦν; οὐκ οἴομαί γε· οὐ γὰρ τὰ ὑφʼ ἑτέρων συγκεχωρημένα δικάζουσιν οὗτοι νῦν, ἀλλὰ τὰ ὑπʼ αὐτοῦ σοῦ πρὸς ἡμᾶς συγγεγραμμένα. ἐπεὶ ὅτι γε καὶ τὸ περὶ τὴν ἄφεσιν τῶν τόκων, εἰ ἄρα γέγονεν ὡς οὗτοι λέγουσιν, μετὰ τοῦ συμφέροντος τοῦ τῶν δανειστῶν γέγονε, πᾶσιν ὑμῖν φανερόν ἐστιν.
If certain people have remitted anything in your favor, and have been induced on one ground or another to accept interest only as far as Rhodes, does it follow that you are doing no wrong to us, your agreement with whom you have broken in having your ship put into Rhodes? I do not think so. For this jury is not now deciding upon concessions made to you by others, but upon an agreement entered into by you yourself with us. For that the remission of the interest, supposing that it actually took place, as these men allege, was to the advantage of the creditors, is plain to every one of you.
§ 29
οἱ γὰρ ἐκ τῆς Αἰγύπτου δανείσαντες τούτοις ἑτερόπλουν τἀργύριον εἰς Ἀθήνας, ὡς ἀφίκοντο εἰς τὴν Ῥόδον καὶ τὴν ναῦν ἐκεῖσε οὗτοι κατεκόμισαν, οὐδὲν οἶμαι διέφερεν αὐτοῖς ἀφεμένοις τῶν τόκων καὶ κομισαμένοις τὸ δάνειον ἐν τῇ Ῥόδῳ πάλιν ἐνεργὸν ποιεῖν εἰς τὴν Αἴγυπτον, ἀλλʼ ἐλυσιτέλει πολλῷ μᾶλλον τοῦτʼ ἢ δεῦρʼ ἐπαναπλεῖν.
For those who lent their money to these men for the outward voyage from Egypt to Athens, when they reached Rhodes and this man put into that port, suffered no loss, I take it, by remitting the interest and receiving the amount of their loan at Rhodes, and then putting the money to work again for a voyage to Egypt. No; this was more to their advantage than to continue the voyage to this port.
§ 30
ἐκεῖσε μέν γε ἀεὶ ὡραῖος ὁ πλοῦς, καὶ δὶς ἢ τρὶς ὑπῆρχεν αὐτοῖς ἐργάσασθαι τῷ αὐτῷ ἀργυρίῳ· ἐνταῦθα δʼ ἐπιδημήσαντας παραχειμάζειν ἔδει καὶ περιμένειν τὴν ὡραίαν. ὥστʼ ἐκεῖνοι μὲν οἱ δανεισταὶ προσκεκερδήκασιν καὶ οὐκ ἀφείκασι τούτοις οὐδέν· ἡμῖν δʼ οὐχ ὅπως περὶ τοῦ τόκου ὁ λόγος ἐστίν, ἀλλʼ οὐδὲ τἀρχαῖα ἀπολαβεῖν δυνάμεθα.
For voyaging from Rhodes to Egypt is uninterrupted, and they could put the same money to work two or three times, whereas here they would have had to pass the winter and to await the season for sailing. These creditors therefore have reaped an additional profit, and have not remitted anything to these men. With us, however, it is not a question of the interest merely, but we are unable to recover even our principal.
§ 31
μὴ οὖν ἀποδέχεσθε τούτου φενακίζοντος ὑμᾶς καὶ τὰ πρὸς τοὺς ἄλλους δανειστὰς πεπραγμένα παραβάλλοντος, ἀλλʼ ἐπὶ τὴν συγγραφὴν ἀνάγετʼ αὐτὸν καὶ τὰ ἐκ τῆς συγγραφῆς δίκαια. ἔστι γὰρ ἐμοί τε λοιπὸν διδάξαι ὑμᾶς τοῦτο, καὶ οὗτος ἰσχυρίζεται τῷ αὐτῷ τούτῳ, φάσκων τὴν συγγραφὴν κελεύειν σωθείσης τῆς νεὼς ἀποδιδόναι τὸ δάνειον.
Do not, then, listen to him, when he seeks to hoodwink you, and brings before you his transactions with other creditors, but refer him to the agreement and to the rights growing out of it. It remains for me to interpret this matter for you, and the defendant insists upon this very thing, stating that the agreement requires him to repay the loan only if the ship arrives safe. We also maintain that this should be so.
§ 32
καὶ ἡμεῖς ταῦτα οὕτω φαμὲν δεῖν ἔχειν. ἡδέως δʼ ἂν πυθοίμην αὐτοῦ σοῦ, πότερον ὡς ὑπὲρ διεφθαρμένης τῆς νεὼς διαλέγει, ἢ ὡς ὑπὲρ σεσῳσμένης. εἰ μὲν γὰρ διέφθαρται ἡ ναῦς καὶ ἀπόλωλεν, τί περὶ τῶν τόκων διαφέρει καὶ ἀξιοῖς ἡμᾶς κομίζεσθαι τοὺς εἰς Ῥόδον τόκους; οὔτε γὰρ τοὺς τόκους οὔτε τἀρχαῖα προσήκει ἡμᾶς ἀπολαβεῖν. εἰ δʼ ἐστὶν ἡ ναῦς σῶς καὶ μὴ διέφθαρται, διὰ τί ἡμῖν οὐκ ἀποδίδως τὰ χρήματα ἃ συνεγράψω;
But I should be glad to ask you yourself, Dionysodorus, whether you are speaking of the ship as having been lost, or as having arrived safe. For if the ship has been wrecked and is lost, why do you keep on disputing about the interest and demanding that we accept interest as far as Rhodes? For in that case we have not the right to recover either interest or principal. But if the ship is safe and has not been wrecked, why do you not pay us the money which you agreed to pay?
§ 33
πόθεν οὖν ἀκριβέστατα ἂν μάθοιτε, ἄνδρες Ἀθηναῖοι, ὅτι σέσῳσται ἡ ναῦς; μάλιστα μὲν ἐξ αὐτοῦ τοῦ εἶναι τὴν ναῦν ἐν πλῷ, οὐχ ἧττον δὲ καὶ ἐξ ὧν αὐτοὶ οὗτοι λέγουσιν. ἀξιοῦσιν γὰρ ἡμᾶς τά τε ἀρχαῖα ἀπολαβεῖν καὶ μέρος τι τῶν τόκων, ὡς σεσῳσμένης μὲν τῆς νεώς, οὐ πεπλευκυίας δὲ πάντα τὸν πλοῦν.
In what way, men of Athens, can you be most convincingly assured that the ship has reached port safe? In the first instance by the mere fact that she is now at sea, and less clearly by the statements made by these men themselves. For they ask us to accept payment of the principal and a certain portion of the interest, thus implying that the ship has reached port safe, but has not completed her entire voyage.
§ 34
σκοπεῖτε δέ, ὦ ἄνδρες Ἀθηναῖοι, πότερον ἡμεῖς τοῖς ἐκ τῆς συγγραφῆς δικαίοις χρώμεθα ἢ οὗτοι, οἳ οὔτε εἰς τὸ συγκείμενον ἐμπόριον πεπλεύκασιν, ἀλλʼ εἰς Ῥόδον καὶ Αἴγυπτον, σωθείσης τε τῆς νεὼς καὶ οὐ διεφθαρμένης ἄφεσιν οἴονται δεῖν εὑρίσκεσθαι τῶν τόκων παρασυγγεγραφηκότες, καὶ αὐτοὶ μὲν πολλὰ χρήματα εἰργασμένοι παρὰ τὴν σιτηγίαν τὴν εἰς Ῥόδον, τὰ δʼ ἡμέτερα χρήματα ἔχοντες καὶ καρπούμενοι δεύτερον ἔτος τουτί.
Now consider, men of Athens, whether it is we who are abiding by the requirements of the contract, or whether it is these men, who have sailed, not to the port agreed upon, but to Rhodes and Egypt, and who, when the ship has reached port safe and has not been lost, claim to be entitled to an abatement of the interest, although they have broken the agreement, and have themselves made a large profit by the carrying of grain to Rhodes, and by keeping and making use of our money for two years.
§ 35
καινότατον δʼ ἐστὶ πάντων τὸ γιγνόμενον· τὸ μὲν γὰρ δάνειον τὸ ἀρχαῖον ἀποδιδόασιν ἡμῖν ὡς σεσῳσμένης τῆς νεώς, τοὺς τόκους δʼ ἀποστερῆσαι οἴονται δεῖν ὡς διεφθαρμένης. καίτοι ἡ συγγραφὴ οὐχ ἕτερα μὲν λέγει περὶ τῶν τόκων, ἕτερα δὲ περὶ τοῦ ἀρχαίου δανείσματος;
What they are doing is indeed an unheard-of thing. They offer to pay us the principal of our loan, thus implying that the ship has reached port safe, but they claim the right to rob us of our interest on the ground that she has been wrecked. The agreement, however, does not say one thing about the interest and another about the principal of the loan, but our rights are the same for both and our means of recovery the same.
§ 36
ἀλλὰ τὰ δίκαια ταὐτὰ περὶ ἀμφοῖν ἐστιν καὶ ἡ πρᾶξις ἡ αὐτή. ἀνάγνωθι δέ μοι πάλιν τὴν συγγραφήν. ΣΥΓΓΡΑΦΗ Ἀθήνηθεν εἰς Αἴγυπτον καὶ ἐξ Αἰγύπτου Ἀθήναζε. ἀκούετε, ὦ ἄνδρες Ἀθηναῖοι· Ἀθήνηθεν, φησίν, εἰς Αἴγυπτον καὶ ἐξ Αἰγύπτου Ἀθήναζε. λέγε τὰ λοιπά. ΣΥΓΓΡΑΦΗ σωθείσης δὲ τῆς νεὼς εἰς Πειραιᾶ
(To the clerk.) Please read the agreement again. The Agreement From Athens to Egypt and from Egypt to Athens. You hear, men of Athens. It says From Athens to Egypt and from Egypt to Athens. (To the clerk.) Read the rest. The Agreement And if the ship arrives safe at Peiraeus
§ 37
ἄνδρες Ἀθηναῖοι, πάνυ ἁπλοῦν ἐστιν διαγνῶναι ὑμῖν ὑπὲρ ταύτης τῆς δίκης, καὶ οὐδὲν δεῖ λόγων πολλῶν. ἡ ναῦς ὅτι μὲν σέσῳσται καὶ ἔστιν σῶς, καὶ παρʼ αὐτῶν τούτων ὁμολογεῖται (οὐ γὰρ ἂν ἀπεδίδοσαν τό τε ἀρχαῖον δάνειον καὶ τῶν τόκων μέρος τι), οὐ κατακεκόμισται δʼ εἰς τὸν Πειραιᾶ. διὰ τοῦτο ἡμεῖς μὲν οἱ δανείσαντες ἀδικεῖσθαί φαμεν, καὶ ὑπὲρ τούτου δικαζόμεθα, ὅτι οὐ κατέπλευσεν εἰς τὸ συγκείμενον ἐμπόριον.
Men of Athens, it is a very simple thing for you to reach a decision in this suit, and there is no need of many words. That the ship has reached port safe, and is safe, is admitted by these men themselves; for otherwise they would not be offering to pay the principal of the loan and a portion of the interest. She has not, however, been brought back to the Peiraeus. It is for this reason that we, the creditors, claim that we have been wronged, and regarding this we are bringing suit, that, namely she did not make the return voyage to the port agreed upon.
§ 38
Διονυσόδωρος δὲ οὔ φησιν ἀδικεῖν διʼ αὐτὸ τοῦτο· οὐ γὰρ δεῖν αὑτὸν ἀποδοῦναι πάντας τοὺς τόκους, ἐπειδὴ ἡ ναῦς οὐ κατέπλευσεν εἰς τὸν Πειραιᾶ. ἡ δὲ συγγραφὴ τί λέγει; οὐ μὰ Δίʼ οὐ ταῦτα ἃ σὺ λέγεις, ὦ Διονυσόδωρε· ἀλλʼ ἐὰν μὴ ἀποδῷς τὸ δάνειον καὶ τοὺς τόκους ἢ μὴ παράσχῃς τὰ ὑποκείμενα ἐμφανῆ καὶ ἀνέπαφα, ἢ ἄλλο τι παρὰ τὴν συγγραφὴν ποιήσῃς, ἀποτίνειν κελεύει σε διπλάσια τὰ χρήματα. καί μοι λέγε αὐτὸ τοῦτο τῆς συγγραφῆς. ΣΥΓΓΡΑΦΗ. ἐὰν δὲ μὴ παράσχωσι τὰ ὑποκείμενα ἐμφανῆ καὶ ἀνέπαφα, ἢ ποιήσωσίν τι παρὰ τὴν συγγραφήν, ἀποδιδότωσαν διπλάσια τὰ χρήματα.
Dionysodorus, however, claims that he is doing no wrong because of this very fact, since he is not bound to pay the interest in its entirety inasmuch as the ship did not complete her voyage to Peiraeus. But what does the agreement say? By Zeus it is not at all what you say, Dionysodorus. No; it declares that if you do not pay both the principal and interest, or if you fail to present the security, plain to see and unimpaired, or if in any other respect you violate the agreement, you are required to pay double the amount. Read, please, that clause of the agreement. The Statement And if they shall not produce the security, plain to see and unimpaired, or if in any respect they shall violate the agreement, they shall pay double the amount.
§ 39
ἔστιν οὖν ὅποι παρέσχηκας ἐμφανῆ τὴν ναῦν, ἀφʼ οὗ τὰ χρήματα ἔλαβες παρʼ ἡμῶν, ὁμολογῶν σῶν εἶναι αὐτός; ἢ καταπέπλευκας ἐξ ἐκείνου τοῦ χρόνου εἰς τὸ Ἀθηναίων ἐμπόριον, τῆς συγγραφῆς διαρρήδην λεγούσης εἰς τὸν Πειραιᾶ κατάγειν τὴν ναῦν καὶ ἐμφανῆ παρέχειν τοῖς δανείσασιν;
Have you, then, at any place whatever produced the ship plain to see since the time you received the money from us? And yet you yourself admit that she is safe. Or have you ever since that time brought her back to the port of Athens, though the agreement expressly stipulates that you shall bring your ship back to the Peiraeus, and produce her plain to see before the lenders?
§ 40
καὶ γὰρ τοῦτο, ἄνδρες Ἀθηναῖοι. θεάσασθε τὴν ὑπερβολήν. ἐρράγη ἡ ναῦς, ὥς φησιν οὗτος, καὶ διὰ τοῦτʼ εἰς Ῥόδον κατήγαγεν αὐτήν. οὐκοῦν τὸ μετὰ τοῦτο ἐπεσκευάσθη καὶ πλόϊμος ἐγένετο. διὰ τί οὖν, ὦ βέλτιστε, εἰς μὲν τὴν Αἴγυπτον καὶ τἄλλα ἐμπόρια ἀπέστελλες αὐτήν, Ἀθήναζε δὲ οὐκ ἀπέσταλκας οὐδέπω καὶ νῦν πρὸς ἡμᾶς τοὺς δανείσαντας, οἷς ἡ συγγραφὴ κελεύει σε ἐμφανῆ καὶ ἀνέπαφον τὴν ναῦν παρέχειν, καὶ ταῦτʼ ἀξιούντων ἡμῶν καὶ προκαλεσαμένων σε πολλάκις;
This is an important point, men of Athens. Just observe the extravagance of his statement. The ship was disabled, so he says, and for this reason he brought her into the port of Rhodes. Well, then, after that she was repaired and became fit for sea. Why, then, my good fellow, did you send her off to Egypt and to other ports, but have never up to this day sent her back to Athens, to us your creditors, to whom the agreement requires you to produce the ship, plain to see and unimpaired, and that too although we made demand upon you again and again and challenged you to do so?
§ 41
ἀλλʼ οὕτως ἀνδρεῖος εἶ, μᾶλλον δὲ ἀναίσχυντος, ὥστʼ ἐκ τῆς συγγραφῆς ὀφείλων ἡμῖν διπλάσια τὰ χρήματα, οὐκ οἴει δεῖν οὐδὲ τοὺς τόκους τοὺς γιγνομένους ἀποδοῦναι, ἀλλὰ τοὺς εἰς Ῥόδον προστάττεις ἀπολαβεῖν, ὥσπερ τὸ σὸν πρόσταγμα τῆς συγγραφῆς δέον κυριώτερον γενέσθαι, καὶ τολμᾷς λέγειν ὡς οὐκ ἐσώθη ἡ ναῦς εἰς τὸν Πειραιᾶ· ἐφʼ ᾧ δικαίως ἂν ἀποθάνοις ὑπὸ τῶν δικαστῶν.
No; you are so bold or rather so impudent, that, while under the agreement you owe us double the amount of our loan, you do not see fit to pay us even the accrued interest, but bid us accept interest as far as Rhodes, as if your command ought to prove of more force than the agreement; and you have the insolence to declare that the vessel did not arrive safe at the Peiraeus; for which you might with justice be condemned to death by the jurors.
§ 42
διὰ τίνα γὰρ μᾶλλον, ὦ ἄνδρες δικασταί, οὐ σέσῳσται ἡ ναῦς εἰς τὸν Πειραιᾶ; πότερον διʼ ἡμᾶς τοὺς διαρρήδην δανείσαντας εἰς Αἴγυπτον καὶ εἰς Ἀθήνας, ἢ διὰ τοῦτον καὶ τὸν κοινωνὸν αὐτοῦ, οἳ ἐπὶ ταύταις ταῖς ὁμολογίαις δανεισάμενοι, ἐφʼ ᾧ τε καταπλεῖν Ἀθήναζε, εἰς Ῥόδον κατήγαγον τὴν ναῦν; ὅτι δὲ ἑκόντες καὶ οὐκ ἐξ ἀνάγκης ταῦτʼ ἔπραξαν, ἐκ πολλῶν δῆλον.
For who other than this fellow is to blame, men of the jury, if the ship did not arrive safe at the Peiraeus? Are we to blame, who lent our money expressly for a voyage to Egypt and to Athens, or is it the fault of this fellow and his partner, who after borrowing money on these terms, that the vessel should return to Athens, then took her to Rhodes? And that they did this of their own will and not of necessity is clear on many grounds.
§ 43
εἰ γὰρ ὡς ἀληθῶς ἀκούσιον τὸ συμβὰν ἐγένετο καὶ ἡ ναῦς ἐρράγη, τὸ μετὰ τοῦτʼ ἐπειδὴ ἐπεσκεύασαν τὴν ναῦν, οὐκ ἂν εἰς ἕτερα δήπου ἐμπόρια ἐμίσθωσαν αὐτήν, ἀλλʼ ὡς ὑμᾶς ἀπέστελλον, ἐπανορθούμενοι τὸ ἀκούσιον σύμπτωμα. νῦν δʼ οὐχ ὅπως ἐπηνωρθώσαντο, ἀλλὰ πρὸς τοῖς ἐξ ἀρχῆς ἀδικήμασι πολλῷ μείζω προσεξημαρτήκασιν, καὶ ὥσπερ ἐπὶ καταγέλωτι ἀντιδικοῦντες εἰσεληλύθασιν, ὡς ἐπʼ αὐτοῖς ἐσόμενον, ἐὰν καταψηφίσησθε αὐτῶν, τὰ ἀρχαῖα μόνον ἀποδοῦναι καὶ τοὺς τόκους.
For if what occurred took place against their will, and the ship was really disabled, afterwards, when they had repaired the ship, they would surely not have let her for a voyage to other ports, but would have despatched her to Athens to make amends for the involuntary accident. As it is, however, they have not only made no amends, but to their original wrongdoings they have added others greater far, and have come here to contest the suit as it were in a spirit of mockery, assuming that it will rest with them, if you give judgement against them, merely to pay the principal and interest.
§ 44
ὑμεῖς οὖν, ὦ ἄνδρες Ἀθηναῖοι, μὴ ἐπιτρέπετε τούτοις οὕτως ἔχουσιν, μηδʼ ἐπὶ δυοῖν ἀγκύραιν ὁρμεῖν αὐτοὺς ἐᾶτε, ὡς, ἐὰν μὲν κατορθώσωσι, τἀλλότρια ἕξοντας, ἐὰν δὲ μὴ δύνωνται ἐξαπατῆσαι ὑμᾶς, αὐτὰ τὰ ὀφειλόμενα ἀποδώσοντας· ἀλλὰ τοῖς ἐπιτιμίοις ζημιοῦτε τοῖς ἐκ τῆς συγγραφῆς. καὶ γὰρ ἂν δεινὸν εἴη, αὐτοὺς μὲν τούτους διπλασίαν καθʼ αὑτῶν τὴν ζημίαν γράψασθαι, ἐάν τι παραβαίνωσι τῶν ἐν τῇ συγγραφῇ, ὑμᾶς δʼ ἠπιωτέρως ἔχειν πρὸς αὐτούς, καὶ ταῦτα οὐχ ἧττον ἡμῶν συνηδικημένους.
Do not you, then, men of Athens, suffer men of this stamp to have their own way, nor allow them to ride on two anchors, with the hope that, if they are successful, they will retain what belongs to others, and if they are not able to hoodwink you, they will merely pay the bare amount which they owe; but inflict upon them the penalties provided in the agreement. For it would be an outrageous thing, when these men have themselves in writing imposed upon themselves a penalty of double the amount, if they commit any breach of the agreement, that you should be more lenient toward them; especially when you have yourselves been wronged no less than we.
§ 45
τὰ μὲν οὖν περὶ τοῦ πράγματος δίκαια βραχέα ἐστὶ καὶ εὐμνημόνευτα. ἐδανείσαμεν Διονυσοδώρῳ τουτῳὶ καὶ τῷ κοινωνῷ αὐτοῦ τρισχιλίας δραχμὰς Ἀθήνηθεν εἰς Αἴγυπτον καὶ ἐξ Αἰγύπτου Ἀθήναζε· οὐκ ἀπειλήφαμεν τὰ χρήματα οὐδὲ τοὺς τόκους, ἀλλʼ ἔχουσι τὰ ἡμέτερα καὶ χρῶνται δεύτερον ἔτος· οὐ κατακεκομίκασιν τὴν ναῦν εἰς τὸ ὑμέτερον ἐμπόριον οὐδέπω καὶ νῦν, οὐδʼ ἡμῖν παρεσχήκασιν ἐμφανῆ· ἡ δὲ συγγραφὴ κελεύει, ἐὰν μὴ παρέχωσιν ἐμφανῆ τὴν ναῦν, ἀποτίνειν αὐτοὺς διπλάσια τὰ χρήματα, τὴν δὲ πρᾶξιν εἶναι καὶ ἐξ ἑνὸς καὶ ἐξ ἀμφοῖν.
Our claims in the matter, therefore, are few and easy to be remembered. We lent this fellow Dionysodorus and his partner three thousand drachmae for a voyage from Athens to Egypt and from Egypt to Athens; we have not received either principal or interest, but they have kept our money and had the use of it for two years; they have not even to this day brought the ship back to your port, nor produced it plain to see. The agreement, however, declares, that if they fail to deliver up the ship plain to see they shall pay double the amount, and that the money may be recovered from either one or both of them.
§ 46
ταῦτʼ ἔχοντες τὰ δίκαια εἰσεληλύθαμεν πρὸς ὑμᾶς, ἀξιοῦντες τὰ ἡμέτερα αὐτῶν ἀπολαβεῖν διʼ ὑμῶν, ἐπειδὴ παρʼ αὐτῶν τούτων οὐ δυνάμεθα. ὁ μὲν παρʼ ἡμῶν λόγος οὗτός ἐστιν. οὗτοι δὲ δανείσασθαι μὲν ὁμολογοῦσιν καὶ μὴ ἀποδεδωκέναι, διαφέρονται δὲ ὡς οὐ δεῖ τελεῖν αὐτοὺς τοὺς τόκους τοὺς ἐν τῇ συγγραφῇ, ἀλλὰ τοὺς εἰς Ῥόδον, οὓς οὔτε συνεγράψαντο οὔτε ἔπεισαν ἡμᾶς. εἰ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι,
These are the just claims with which we have come before you demanding to recover our money through your help, since we cannot get it from these men themselves. Such is the statement of our case. These men, however, while they admit that they borrowed the money and have not paid it back, contend that they are not bound to pay the interest stipulated in the agreement, but the interest as far as Rhodes only, which they made no part of their contract, and to which we have not consented.
§ 47
ἐν τῷ Ῥοδίων δικαστηρίῳ ἐκρινόμεθα, ἴσως ἂν οὗτοι ἐπλεονέκτουν ἡμῶν, σεσιτηγηκότες πρὸς αὐτοὺς καὶ καταπεπλευκότες τῇ νηὶ εἰς τὸ ἐκείνων ἐμπόριον· νῦν δὲ εἰς Ἀθηναίους εἰσεληλυθότες καὶ συγγραψάμενοι εἰς τὸ ὑμέτερον ἐμπόριον, οὐκ ἀξιοῦμεν ἐλαττωθῆναι ὑπὸ τῶν καὶ ἡμᾶς καὶ ὑμᾶς ἠδικηκότων.
Perhaps, men of Athens, if we were trying the case in a Rhodian court, these men might get the better of us, seeing that they have taken grain to Rhodes and sailed in their ship into that port; as it is, however, since we have come before Athenians and our contract called for a voyage to your port, we hold it right that you should give no advantage to men who have wronged you as well as ourselves.
§ 48
χωρὶς δὲ τούτων, ἄνδρες Ἀθηναῖοι, μὴ ἀγνοεῖτε, ὅτι νυνὶ μίαν δίκην δικάζοντες νομοθετεῖτε ὑπὲρ ὅλου τοῦ ἐμπορίου, καὶ παρεστᾶσι πολλοὶ τῶν κατὰ θάλατταν ἐργάζεσθαι προαιρουμένων ὑμᾶς θεωροῦντες, πῶς τὸ πρᾶγμα τουτὶ κρίνετε. εἰ μὲν γὰρ ὑμεῖς τὰς συγγραφὰς καὶ τὰς ὁμολογίας τὰς πρὸς ἀλλήλους γιγνομένας ἰσχυρὰς οἴεσθε δεῖν εἶναι καὶ τοῖς παραβαίνουσιν αὐτὰς μηδεμίαν συγγνώμην ἕξετε, ἑτοιμότερον προήσονται τὰ ἑαυτῶν οἱ ἐπὶ τοῦ δανείζειν ὄντες, ἐκ δὲ τούτων αὐξηθήσεται ὑμῖν τὸ ἐμπόριον.
Besides this, men of Athens, you must not forget that, while you are today deciding one case alone you are fixing a law for the whole port, and that many of those engaged in overseas trade are standing here and watching you to see how you decide this question. For if you hold that contracts and agreements made between man and man are to be binding, and show no leniency towards those who transgress them, lenders will be more ready to risk their money, and the business of your port will be increased.
§ 49
εἰ μέντοι ἐξέσται τοῖς ναυκλήροις, συγγραφὴν γραψαμένοις ἐφʼ ᾧ τε καταπλεῖν εἰς Ἀθήνας, ἔπειτα κατάγειν τὴν ναῦν εἰς ἕτερα ἐμπόρια, φάσκοντας ῥαγῆναι καὶ τοιαύτας προφάσεις ποριζομένους οἵαισπερ καὶ Διονυσόδωρος οὑτοσὶ χρῆται, καὶ τοὺς τόκους μερίζειν πρὸς τὸν πλοῦν ὃν ἂν φήσωσιν πεπλευκέναι, καὶ μὴ πρὸς τὴν συγγραφήν, οὐδὲν κωλύσει ἅπαντα τὰ συμβόλαια διαλύεσθαι.
But if shipowners, after engaging in written contracts to sail to Athens, are to be permitted to put their ships into other ports, giving out that they have been disabled, or advancing other pretexts such as these of which Dionysodorus has availed himself, and to reduce the interest in proportion to the length of the voyage which they say they have made instead of paying it according to the agreement, there will be nothing to prevent the voiding of all contracts.
§ 50
τίς γὰρ ἐθελήσει τὰ ἑαυτοῦ προέσθαι, ὅταν ὁρᾷ τὰς μὲν συγγραφὰς ἀκύρους, ἰσχύοντας δὲ τοὺς τοιούτους λόγους, καὶ τὰς αἰτίας τῶν ἠδικηκότων ἔμπροσθεν οὔσας τοῦ δικαίου; μηδαμῶς, ὦ ἄνδρες δικασταί· οὔτε γὰρ τῷ πλήθει τῷ ὑμετέρῳ συμφέρει τοῦτο οὔτε τοῖς ἐργάζεσθαι προῃρημένοις, οἵπερ χρησιμώτατοί εἰσιν καὶ κοινῇ πᾶσιν ὑμῖν καὶ ἰδίᾳ τῷ ἐντυγχάνοντι. διόπερ δεῖ ὑμᾶς αὐτῶν ἐπιμέλειαν ποιεῖσθαι. ἐγὼ μὲν οὖν ὅσαπερ οἷός τʼ ἦν, εἴρηκα· ἀξιῶ δὲ καὶ τῶν φίλων μοί τινα συνειπεῖν. δεῦρο Δημόσθενες.
For who is going to be willing to risk his money, when he sees that written agreements are of no force, but that arguments such as these prevail and that the claims of wrongdoers take precedence over what is right? Do not permit this, men of the jury, for it is not to the interest of the mass of your people any more than of those engaged in trade, who are a body of men most useful to your public at large and to the individuals who have dealings with them. For this reason you should be careful of their interests. I, for my part, have said all that I could; but I desire also to have one of my friends speak in my behalf. Come forward, Demosthenes.
Against Eubulides · urn:cts:greekLit:tlg0014.tlg057 · Greek: ἔφεσις πρὸς Εὐβουλίδην — tlg0014.tlg057.perseus-grc2 · English: Against Eubulides — trans. Augustus Taber Murray — tlg0014.tlg057.perseus-eng2
§ 1
πολλὰ καὶ ψευδῆ κατηγορηκότος ἡμῶν Εὐβουλίδου, καὶ βλασφημίας οὔτε προσηκούσας οὔτε δικαίας πεποιημένου, πειράσομαι τἀληθῆ καὶ τὰ δίκαια λέγων, ὦ ἄνδρες δικασταί, δεῖξαι καὶ μετὸν τῆς πόλεως ἡμῖν καὶ πεπονθότʼ ἐμαυτὸν οὐχὶ προσήκονθʼ ὑπὸ τούτου. δέομαι δʼ ἁπάντων ὑμῶν, ὦ ἄνδρες δικασταί, καὶ ἱκετεύω καὶ ἀντιβολῶ, λογισαμένους τό τε μέγεθος τοῦ παρόντος ἀγῶνος καὶ τὴν αἰσχύνην μεθʼ ἧς ὑπάρχει τοῖς ἁλισκομένοις ἀπολωλέναι, ἀκοῦσαι καὶ ἐμοῦ σιωπῇ, μάλιστα μέν, εἰ δυνατόν, μετὰ πλείονος εὐνοίας ἢ τούτου (τοῖς γὰρ ἐν κινδύνῳ καθεστηκόσιν εἰκὸς εὐνοϊκωτέρους ὑπάρχειν), εἰ δὲ μή, μετά γε τῆς ἴσης. συμβαίνει δέ μοι τὸ μὲν καθʼ ἡμᾶς,
Since Eubulides has brought many false charges against me, and has uttered slanders which are neither becoming nor just, I shall try, men of the jury, to prove by a true and fair statement that I am entitled to citizenship, and that I have been unworthily treated by this fellow. I beg you all, men of the jury, and implore and beseech you, that in view of the great importance of the present trial and the shame and ruin which conviction entails, you will hear me, as you have heard my opponent, in silence; indeed that you will listen to me with greater goodwill, if possible, than you have listened to him (for it is reasonable to suppose that you are more favorably disposed to those who stand in peril), but, if this cannot be, at least with equal goodwill.
§ 2
ὦ ἄνδρες δικασταί, καὶ τὸ προσήκειν μοι τῆς πόλεως, θαρρεῖν καὶ πολλὰς ἔχειν ἐλπίδας καλῶς ἀγωνιεῖσθαι, τὸν καιρὸν δὲ καὶ τὸ παρωξύνθαι τὴν πόλιν πρὸς τὰς ἀποψηφίσεις φοβεῖσθαι· πολλῶν γὰρ ἐξεληλαμένων δικαίως ἐκ πάντων τῶν δήμων, συγκεκοινωνήκαμεν τῆς δόξης ταύτης οἱ κατεστασιασμένοι, καὶ πρὸς τὴν κατʼ ἐκείνων αἰτίαν, οὐ πρὸς τὸ καθʼ αὑτὸν ἕκαστος ἀγωνιζόμεθα, ὥστʼ ἐξ ἀνάγκης μέγαν ἡμῖν εἶναι τὸν φόβον.
But it so happens, men of the jury, that, although I am of good cheer so far as you are concerned and my right to citizenship and have good hopes of coming through this trial well, yet the occasion alarms me and the temper shown by the state when it has to deal with cases of disfranchisement; for while many have with justice been expelled from all the demes, we who have been the victims of political rivalry are involved in the prejudice felt toward them and have to combat the charge brought against them, and not merely defend each his own case; so that our alarm is necessarily great.
§ 3
οὐ μὴν ἀλλὰ καίπερ τούτων οὕτως ἐχόντων, ἃ νομίζω περὶ τούτων αὐτῶν πρῶτον εἶναι δίκαια, ἐρῶ πρὸς ὑμᾶς. ἐγὼ γὰρ οἴομαι δεῖν ὑμᾶς τοῖς μὲν ἐξελεγχομένοις ξένοις οὖσιν χαλεπαίνειν, εἰ μήτε πείσαντες μήτε δεηθέντες ὑμῶν λάθρᾳ καὶ βίᾳ τῶν ὑμετέρων ἱερῶν καὶ κοινῶν μετεῖχον, τοῖς δʼ ἠτυχηκόσι καὶ δεικνύουσι πολίτας ὄντας αὑτοὺς βοηθεῖν καὶ σῴζειν, ἐνθυμουμένους ὅτι πάντων οἰκτρότατον πάθος ἡμῖν ἂν συμβαίη τοῖς ἠδικημένοις, εἰ τῶν λαμβανόντων δίκην ὄντες ἂν δικαίως μεθʼ ὑμῶν, ἐν τοῖς διδοῦσι γενοίμεθα καὶ συναδικηθείημεν διὰ τὴν τοῦ πράγματος ὀργήν.
Nevertheless, despite these disadvantages, I shall at once tell you what I hold to be right and just about these very matters. In my opinion it is your duty to treat with severity those who are proved to be aliens, who without having either won your consent or asked for it, have by stealth and violence come to participate in your religious rites and your common privileges, but to bring help and deliverance to those who have met with misfortune and can prove that they are citizens; for you should consider how pitiful above all others would be the plight of us whose rights have been denied, if, when we might properly sit with you as those exacting the penalty, we should be numbered with those who pay it, and should unjustly be condemned along with them because of the passion which the subject arouses.
§ 4
ᾤμην μὲν οὖν ἔγωγʼ, ὦ ἄνδρες δικασταί, προσήκειν Εὐβουλίδῃ, καὶ πᾶσιν δʼ ὅσοι νῦν ἐπὶ ταῖς ἀποψηφίσεσιν κατηγοροῦσιν, ὅσʼ ἴσασιν ἀκριβῶς λέγειν καὶ μηδεμίαν προσάγειν ἀκοὴν πρὸς τὸν τοιοῦτον ἀγῶνα. οὕτω γὰρ τοῦτʼ ἄδικον καὶ σφόδρα πάλαι κέκριται, ὥστʼ οὐδὲ μαρτυρεῖν ἀκοὴν ἐῶσιν οἱ νόμοι, οὐδʼ ἐπὶ τοῖς πάνυ φαύλοις ἐγκλήμασιν, εἰκότως· ὅπου γὰρ εἰδέναι τινὲς ἤδη φήσαντες ψευδεῖς ἐφάνησαν, πῶς ἅ γε μηδʼ αὐτὸς οἶδεν ὁ λέγων, προσήκει πιστεύεσθαι;
I should have thought, men of the jury, that it was fitting for Eubulides, and for all those who are now making accusations in cases of disfranchisement, to state only things of which they have accurate knowledge and to bring forward no hearsay evidence in a trial of this sort. Such a procedure has from time immemorial been recognized as so clearly unjust that the laws do not admit the production of hearsay testimony even in the case of the most trifling charges; and with good reason; for when persons who claim to have sure knowledge have ere now been convicted of falsehood, how can it be right to give credence in matters regarding which even the speaker himself has no knowledge?
§ 5
ἀλλὰ μὴν ὅπου γε μηδʼ ὑπεύθυνον καθιστάνθʼ ἑαυτὸν ἔξεστιν, διʼ ὧν ἂν ἀκοῦσαι τις φῇ, βλάπτειν μηδένα, πῶς ἀνυπευθύνῳ γε λέγοντι προσήκει πιστεύειν ὑμᾶς; ἐπειδὴ τοίνυν οὗτος εἰδὼς τοὺς νόμους καὶ μᾶλλον ἢ προσῆκεν, ἀδίκως καὶ πλεονεκτικῶς τὴν κατηγορίαν πεποίηται, ἀναγκαῖον ἐμοὶ περὶ ὧν ἐν τοῖς δημόταις ὑβρίσθην πρῶτον εἰπεῖν.
And when it is not permitted a man, even when he makes himself responsible, to harm another by evidence which he declares he has heard, how can it be right for you to give credence to one who speaks without responsibility? Since,then, this fellow, who knows the laws, and knows them all too well, has made his charges with injustice and with a view to selfish advantage, I must first tell you of the outrageous treatment which I received among my fellow-demesmen.
§ 6
ἀξιῶ δʼ, ὦ ἄνδρες Ἀθηναῖοι, μηδέπω τὴν τῶν δημοτῶν ἀποψήφισιν ποιεῖσθαι τεκμήριον ὑμᾶς, ὡς ἄρʼ οὐχὶ προσήκει μοι τῆς πόλεως. εἰ γὰρ πάντʼ ἐνομίζετε τὰ δίκαια δυνήσεσθαι τοὺς δημότας διακρῖναι, οὐκ ἂν ἐδώκατε τὴν εἰς ὑμᾶς ἔφεσιν· νῦν δὲ καὶ διὰ φιλονικίαν καὶ διὰ φθόνον καὶ διʼ ἔχθραν καὶ διʼ ἄλλας προφάσεις ἔσεσθαί τι τοιοῦτον ἡγούμενοι, τὴν εἰς ὑμᾶς τοῖς ἀδικηθεῖσιν ἐποιήσατε καταφυγήν, διʼ ἣν καλῶς ποιοῦντες, ὦ ἄνδρες Ἀθηναῖοι, τοὺς ἠδικημένους ἅπαντας σεσῴκατε.
I beg of you, men of Athens, not until I have been heard, to take my rejection by the demesmen as a proof that I am not entitled to citizenship, for if you thought that the demesmen would be able to decide all cases with perfect justice, you would not have allowed the appeal to yourselves. As it is, however, because you thought that something of this sort might occur through rivalry and malice and enmity or through some other pretexts, you made your court a place of refuge for those who have been wronged, and through this right action on your part, men of Athens, you have saved all those who have suffered wrong.
§ 7
πρῶτον μὲν οὖν ὃν τρόπον ἐν τοῖς δημόταις συνέβη τὴν διαψήφισιν γενέσθαι, φράσω πρὸς ὑμᾶς· τὸ γὰρ εἰς αὐτὸ τὸ πρᾶγμα πάντα λέγειν τοῦτʼ ἐγὼ ὑπολαμβάνω, ὅσα τις παρὰ τὸ ψήφισμα πέπονθεν ἀδίκως καταστασιασθείς, ἐπιδεῖξαι.
First, then, I will explain to you how the purging of the list came to be made at the meeting of the demesmen; for I think it is relevant to the case before you if one shows all the wrongs that one has suffered contrary to your decree, when overwhelmed by political rivalry.
§ 8
Εὐβουλίδης γὰρ οὑτοσί, ὦ ἄνδρες Ἀθηναῖοι, ὡς ὑμῶν ἴσασι πολλοί, γραψάμενος ἀσεβείας τὴν ἀδελφὴν τὴν Λακεδαιμονίου τὸ πέμπτον μέρος τῶν ψήφων οὐ μετέλαβεν. ὅτι δὴ ἐν ἐκείνῳ τῷ ἀγῶνι τὰ δίκαια, τούτῳ δὲ τἀναντίʼ ἐμαρτύρησα, διὰ ταύτην τὴν ἔχθραν ἐπιτίθεταί μοι. καὶ βουλεύων, ὦ ἄνδρες δικασταί, καὶ κύριος ὢν τοῦ θʼ ὅρκου καὶ τῶν γραμμάτων ἐξ ὧν ἀνεκάλει τοὺς δημότας, τί ποιεῖ;
This man Eubulides, men of Athens, as many of you know, indicted the sister of Lacedaemonius for impiety, but did not receive a fifth part of the votes. It is because in that trial I gave testimony that was true but unfavorable to him that he hates me and makes me the object of his attacks. Being a member of the senate, men of the jury, with power to administer the oath and being custodian of the documents on the basis of which he convened the demesmen, what does he do?
§ 9
πρῶτον μέν, ἐπειδὴ συνελέγησαν οἱ δημόται, κατέτριψεν τὴν ἡμέραν δημηγορῶν καὶ ψηφίσματα γράφων. τοῦτο δʼ ἦν οὐκ ἀπὸ τοῦ αὐτομάτου, ἀλλʼ ἐπιβουλεύων ἐμοί, ὅπως ὡς ὀψιαίταθʼ ἡ διαψήφισις ἡ περὶ ἐμοῦ γένοιτο· καὶ διεπράξατο τοῦτο. καὶ τῶν μὲν δημοτῶν οἱ ὀμόσαντες ἐγενόμεθα τρεῖς καὶ ἑβδομήκοντα, ἠρξάμεθα δὲ τοῦ διαψηφίζεσθαι δείλης ὀψίας, ὥστε συνέβη, ἡνίκα τοὐμὸν ὄνομʼ ἐκαλεῖτο, σκότος εἶναι ἤδη·
In the first place, after the demesmen had assembled, he wasted the whole day in making speeches and in drawing up resolutions. This was not done by accident, but was a part of his plot against me, in order that the vote regarding me might take place as late in the day as possible; and he accomplished this end. Those of us members of the deme who took the oath numbered seventy-three, and we began voting late in the evening, with the result that, when my name was called, it was already dark;
§ 10
καὶ γὰρ ἦν περὶ ἑξηκοστόν, καὶ ἐκλήθην ὕστατος ἁπάντων τῶν ἐν ἐκείνῃ τῇ ἡμέρᾳ κληθέντων, ἡνίχʼ οἱ μὲν πρεσβύτεροι τῶν δημοτῶν ἀπεληλύθεσαν εἰς τοὺς ἀγρούς· τοῦ γὰρ δήμου ἡμῖν, ὦ ἄνδρες δικασταί, πέντε καὶ τριάκοντα στάδια τοῦ ἄστεως ἀπέχοντος καὶ τῶν πλείστων ἐκεῖ οἰκούντων, ἀπεληλύθεσαν οἱ πολλοί· οἱ δὲ κατάλοιποι ἦσαν οὐ πλείους ἢ τριάκοντα. ἐν δὲ τούτοις ἦσαν ἅπαντες οἱ τούτῳ παρεσκευασμένοι.
for my name was about the sixtieth, and I was the last of all those called on that day, when the older members of the deme had gone back to their farms. For since our deme is distant thirty-five stades from the city and most of the demesmen live there, the majority of them had gone home; those who remained were not more than thirty in number; among them, however, were all those suborned by Eubulides.
§ 11
ἐπειδὴ δʼ ἐκλήθη τοὐμὸν ὄνομα, ἀναπηδήσας οὗτος ἐβλασφήμει κατʼ ἐμοῦ ταχὺ καὶ πολλὰ καὶ μεγάλῃ τῇ φωνῇ, ὥσπερ καὶ νῦν, μάρτυρα μὲν ὧν κατηγόρησεν οὐδένα παρασχόμενος οὔτε τῶν δημοτῶν οὔτε τῶν ἄλλων πολιτῶν, παρεκελεύετο δὲ τοῖς δημόταις ἀποψηφίζεσθαι.
When my name was called, the fellow jumped up and immediately began to vilify me, speaking at great length and with a loud voice, as he did just now. He produced no witnesses in support of his charges, either a member of the deme or one of the citizens at large, but urged the demesmen to pass a vote of expulsion.
§ 12
ἀξιοῦντος δέ μου ἀναβαλέσθαι εἰς τὴν ὑστεραίαν διά τε τὴν ὥραν καὶ τὸ μηδένα μοι παρεῖναι τό τε πρᾶγμʼ ἄφνω προσπεπτωκέναι, ἵνα τούτῳ τʼ ἐξουσία γένοιθʼ ὁπόσα βούλοιτο κατηγορῆσαι καὶ μάρτυρας εἴ τινας ἔχοι παρασχέσθαι, ἐμοί τʼ ἐκγένοιτʼ ἀπολογήσασθαι ἐν ἅπασι τοῖς δημόταις καὶ τοὺς οἰκείους μάρτυρας παρασχέσθαι· καὶ ὅ τι γνοίησαν περὶ ἐμοῦ, τούτοις ἤθελον ἐμμένειν·
I demanded that the vote be put off until the following day on account of the lateness of the hour and because I had no one present to speak in my behalf, and because the thing had come upon me so suddenly, and also that Eubulides might have the opportunity of making any charges that he pleased, and of producing any witnesses he might have, while I on my part might be able to defend myself before all my fellow-demesmen and to produce my relatives as witnesses; and I agreed to abide by whatever decision they might reach concerning me.
§ 13
οὗτος ὧν μὲν ἐγὼ προὐκαλούμην οὐδὲν ἐφρόντισεν, τὴν δὲ ψῆφον εὐθὺς ἐδίδου τοῖς παροῦσι τῶν δημοτῶν, οὔτʼ ἀπολογίαν οὐδεμίαν ἐμοὶ δοὺς οὔτʼ ἔλεγχον οὐδένʼ ἀκριβῆ ποιήσας. οἱ δὲ τούτῳ συνεστῶτες ἀναπηδήσαντες ἐψηφίζοντο. καὶ ἦν μὲν σκότος, οἱ δὲ λαμβάνοντες δύο καὶ τρεῖς ψήφους ἕκαστος παρὰ τούτου ἐνέβαλλον εἰς τὸν καδίσκον. σημεῖον δέ· οἱ μὲν γὰρ ψηφισάμενοι οὐ πλείους ἢ τριάκοντʼ ἦσαν, αἱ δὲ ψῆφοι ἠριθμήθησαν πλείους ἢ ἑξήκοντα, ὥστε πάντας ἡμᾶς ἐκπλαγῆναι.
The fellow, however, paid no heed at all to my proposals, but proceeded at once to give ballots to the members of the deme who were present, without allowing me to make any defence or himself giving any convincing proof of his charges. Those who were in league with him then jumped up and gave their votes. It was dark, and they received from him two or three ballots apiece, and put them in the box. Here is a proof of this. Those who voted were not more than thirty in number, but the ballots, when counted, were more than sixty; so that we were all astounded.
§ 14
καὶ ταῦθʼ ὡς ἀληθῆ λέγω, καὶ ὅτι οὔτʼ ἐδόθη ἡ ψῆφος ἐν ἅπασιν πλείους τʼ ἐγένοντο τῶν ψηφισαμένων, μάρτυρας ὑμῖν παρέξομαι. συμβαίνει δέ μοι περὶ τούτων τῶν μὲν φίλων ἢ τῶν ἄλλων Ἀθηναίων μηδένα μάρτυρα παρεῖναι διά τε τὴν ὥραν καὶ διὰ τὸ μηδένα παρακαλέσαι, αὐτοῖς δὲ τοῖς ἠδικηκόσιν με χρῆσθαι μάρτυσιν. ἃ οὖν οὐ δυνήσονται ἔξαρνοι γενέσθαι, ταῦτα γέγραφʼ αὐτοῖς. λέγε. ΜΑΡΤΥΡΙΑ.
To prove that I am stating the truth in this—that the ballots were not given out when all were present and that the ballots outnumbered those who voted—I will bring before you witnesses. It happens that I have at hand no friend of my own or any other Athenian to be my witness regarding these facts since the hour was so late and I had not asked anyone to be present, but I am forced to call as witnesses the very men who have wronged me. I have thereore put in writing for them statements which they will not be able to deny. (To the clerk.) Read. The Deposition
§ 15
εἰ μὲν τοίνυν, ὦ ἄνδρες δικασταί, συνέβαινεν τοῖς Ἁλιμουσίοις περὶ ἁπάντων τῶν δημοτῶν διαψηφίσασθαι ἐν ἐκείνῃ τῇ ἡμέρᾳ, εἰκὸς ἦν καὶ εἰς ὀψὲ ψηφίζεσθαι, ἵνʼ ἀπηλλαγμένοι ἦσαν ποιήσαντες τὰ ὑμῖν ἐψηφισμένα. εἰ δὲ πλείους ἢ εἴκοσιν ὑπόλοιποι ἦσαν τῶν δημοτῶν, περὶ ὧν ἔδει τῇ ὑστεραίᾳ διαψηφίσασθαι, καὶ ὁμοίως ἦν ἀνάγκη συλλέγεσθαι τοὺς δημότας, τί ποτʼ ἦν τὸ δυσχερὲς Εὐβουλίδῃ ἀναβαλέσθαι εἰς τὴν ὑστεραίαν καὶ περὶ ἐμοῦ πρώτου τὴν ψῆφον διδόναι τοῖς δημόταις;
Now, men of the jury, if the Halimusians had been deciding on that day the status of all the members of the deme, it would have been reasonable for them to continue voting until late, in order that they might have fulfilled the requirements of your decree before departing to their homes. But, seeing that there were more than twenty of the demesmen left regarding whom they had to vote on the following day, and that the members of the deme had in any case to be convened again, what difficulty was there for Eubulides to order an adjournment until the morrow, and then let the demesmen vote upon my case first?
§ 16
διότι, ὦ ἄνδρες δικασταί, οὐκ ἠγνόει Εὐβουλίδης ὅτι, εἰ λόγος ἀποδοθήσοιτο καὶ παραγένοιντό μοι πάντες οἱ δημόται καὶ ἡ ψῆφος δικαίως δοθείη, οὐδαμοῦ γενήσονται οἱ μετὰ τούτου συνεστηκότες. ὅθεν δʼ οὗτοι συνέστησαν, ταῦτα, ἐπειδὰν περὶ τοῦ γένους εἴπω, τότε, ἂν βούλησθʼ ἀκούειν, ἐρῶ.
The reason was, men of the jury, that Eubulides knew very well that, if an opportunity of speaking should be granted me and if all the men of the deme should be present to support me and the ballots honestly given out, those who had leagued themselves with him would be nowhere! How these people came to form their conspiracy against me I will tell you, if you wish to hear it, as soon as I shall have spoken about my parentage.
§ 17
νῦν δὲ τί δίκαιον νομίζω καὶ τί παρεσκεύασμαι ποιεῖν, ἄνδρες δικασταί; δεῖξαι πρὸς ὑμᾶς ἐμαυτὸν Ἀθηναῖον ὄντα καὶ τὰ πρὸς πατρὸς καὶ τὰ πρὸς μητρός, καὶ μάρτυρας τούτων, οὓς ὑμεῖς ἀληθεῖς φήσετʼ εἶναι, παρασχέσθαι, τὰς δὲ λοιδορίας καὶ τὰς αἰτίας ἀνελεῖν· ὑμᾶς δʼ ἀκούσαντας τούτων, ἐὰν μὲν ὑμῖν πολίτης ὢν κατεστασιάσθαι δοκῶ, σῴζειν, εἰ δὲ μή, πράττειν ὁποῖον ἄν τι ὑμῖν εὐσεβὲς εἶναι δοκῇ. ἄρξομαι δʼ ἐντεῦθεν.
In the meantime what do I hold to be just, and what am I prepared to do, men of the jury? To show you that I am an Athenian on both my father’s and my mother’s side, and to produce to prove it witnesses whose veracity you will not question, and to break down the calumnies and the charges brought against me. It will rest with you, when you have heard my statements, if you conclude that I am a citizen and the victim of a conspiracy, to come to my rescue; but if you reach a different conclusion, to act in whatever way your regard for your oaths may bid you. I will begin with this proof.
§ 18
διαβεβλήκασι γάρ μου τὸν πατέρα, ὡς ἐξένιζεν· καὶ ὅτι μὲν ἁλοὺς ὑπὸ τῶν πολεμίων ὑπὸ τὸν Δεκελεικὸν πόλεμον καὶ πραθεὶς εἰς Λευκάδα, Κλεάνδρῳ περιτυχὼν τῷ ὑποκριτῇ πρὸς τοὺς οἰκείους ἐσώθη δεῦρο πολλοστῷ χρόνῳ, παραλελοίπασιν, ὥσπερ δὲ δέον ἡμᾶς διʼ ἐκείνας τὰς ἀτυχίας ἀπολέσθαι, τὸ ξενίζειν αὐτοῦ κατηγορήκασιν.
They have maliciously asserted that my father spoke with a foreign accent. But that he was taken prisoner by the enemy in the course of the Decelean war and was sold into slavery and taken to Leucas, and that he there fell in with Cleander, the actor, and was brought back here to his kinsfolk after a long lapse of time—all this they have omitted to state; but just as though it were right that I should be brought to ruin on account of his misfortunes, they have made his foreign accent the basis of a charge against him.
§ 19
ἐγὼ δʼ ἐξ αὐτῶν τούτων μάλιστʼ οἶμαι ὑμῖν ἐμαυτὸν Ἀθηναῖον ὄντʼ ἐπιδείξειν. καὶ πρῶτον μὲν ὡς ἑάλω καὶ ἐσώθη, μάρτυρας ὑμῖν παρέξομαι, ἔπειθʼ ὅτι ἀφικόμενος τῆς οὐσίας παρὰ τῶν θείων τὸ μέρος μετέλαβεν, εἶθʼ ὅτι οὔτʼ ἐν τοῖς δημόταις οὔτʼ ἐν τοῖς φράτερσιν οὔτʼ ἄλλοθι οὐδαμοῦ τὸν ξενίζοντʼ οὐδεὶς πώποτʼ ᾐτιάσαθʼ ὡς εἴη ξένος. καί μοι λαβὲ τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
On my part, however, I think that these very facts will more than anything else help me to demonstrate that I am an Athenian. In the first place, to prove that my father was taken prisoner and was ransomed, I will bring witnesses before you; then, that when he reached home he received from his uncles his share of the property; and furthermore, that neither among the members of the deme nor among those of the clan nor anywhere else did anyone ever accuse him (despite his foreign accent) with being a foreigner. (To the clerk.) Please take the depositions. The Depositions
§ 20
περὶ μὲν τῆς ἁλώσεως καὶ τῆς σωτηρίας, ἣν συνέβη γενέσθαι τῷ πατρὶ δεῦρο, ἀκηκόατε. ὡς δʼ ὑμέτερος ἦν πολίτης, ὦ ἄνδρες δικασταί (τὸ γὰρ ὂν καὶ ἀληθὲς οὕτως ὑπάρχει), μάρτυρας καλῶ τοὺς ζῶντας ὑμῖν τῶν συγγενῶν τῶν πρὸς πατρός. κάλει δή μοι πρῶτον μὲν Θουκριτίδην καὶ Χαρισιάδην· ὁ γὰρ τούτων πατὴρ Χαρίσιος ἀδελφὸς ἦν τοῦ πάππου τοῦ ἐμοῦ Θουκριτίδου καὶ Λυσαρέτης τῆς ἐμῆς τήθης (ἀδελφὴν γὰρ ὁ πάππος οὑμὸς ἔγημεν οὐχ ὁμομητρίαν), θεῖος δὲ τοῦ πατρὸς τοῦ ἐμοῦ·
You have heard, then, of my father’s being taken prisoner by the enemy and of the good fortune which brought him back here. To prove now that he was your fellow-citizen, men of the jury (for this you may depend upon as being the veritable truth), I will call as witnesses those of my relatives on my father’s side who are still living. (To the clerk.) Call first, please, Thucritides and Charisiades; for their father Charisius was brother to my grandfather Thucritides and my grandmother Lysaretê, and uncle to my father (for my father had married his sister born of a different mother).
§ 21
ἔπειτα Νικιάδην· καὶ γὰρ ὁ τούτου πατὴρ Λυσανίας ἀδελφὸς ἦν τοῦ Θουκριτίδου καὶ τῆς Λυσαρέτης, θεῖος δὲ τοῦ πατρὸς τοῦ ἐμοῦ· ἔπειτα Νικόστρατον· καὶ γὰρ ὁ τούτου πατὴρ Νικιάδης ἀδελφιδοῦς ἦν τῷ πάππῳ τῷ ἐμῷ καὶ τῇ τήθῃ, ἀνεψιὸς δὲ τῷ πατρί. καί μοι κάλει τούτους πάντας. σὺ δʼ ἐπίλαβε τὸ ὕδωρ. ΜΑΡΤΥΡΕΣ.
Next, call Niciades; for his father Lysanias was brother to Thucritides and Lysaretê, and uncle to my father. After him, call Nicostratus; for his father Niciades was nephew to my grandfather and my grandmother, and cousin to my father. (To the clerk.) Call all these persons, please. And do you check the water. The Witnesses
§ 22
τῶν μὲν τοίνυν πρὸς ἀνδρῶν τῷ πατρὶ συγγενῶν ἀκηκόατʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ μαρτυρούντων καὶ διομνυμένων Ἀθηναῖον εἶναι καὶ συγγενῆ τὸν ἐμὸν πατέρʼ αὑτοῖς· ὧν οὐδεὶς δήπου, παραστησάμενος τοὺς συνεισομένους αὑτῷ τὰ ψευδῆ μαρτυροῦντι, κατʼ ἐξωλείας ἐπιορκεῖ. λαβὲ δὴ καὶ τὰς τῶν πρὸς γυναικῶν τῷ πατρὶ συγγενῶν μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
You have heard, men of Athens, the relatives of my father on the male side both deposing and swearing that my father was an Athenian and their own kinsman. And surely not one of them would commit perjury with imprecations on his own head in the presence of those who would know that he was forswearing himself. (To the clerk.) Now take also the depositions of those related to my father on the female side. The Depositions
§ 23
οἱ μὲν τοίνυν ζῶντες οὗτοι τῶν συγγενῶν τοῦ πατρὸς καὶ πρὸς ἀνδρῶν καὶ πρὸς γυναικῶν μεμαρτυρήκασιν, ὡς ἦν ἀμφοτέρωθεν Ἀθηναῖος καὶ μετῆν τῆς πόλεως αὐτῷ δικαίως. κάλει δή μοι καὶ τοὺς φράτερας, ἔπειτα τοὺς γεννήτας.ΜΑΡΤΥΡΕΣ. λαβὲ δὴ καὶ τὰς τῶν δημοτῶν μαρτυρίας, καὶ τὰς τῶν συγγενῶν περὶ τῶν φρατέρων, ὡς εἵλοντό με φρατρίαρχον. ΜΑΡΤΥΡΙΑΙ.
These persons, then, the surviving relatives of my father, on both the male and the female side, have testified that he was on both sides an Athenian and justly entitled to the rights of citizenship. (To the clerk.) Now call, please, the clansmen and thereafter the members of the gens. The Witnesses Now take the depositions of the demesmen and the members of the gens in regard to the clansmen, to show that they elected me president of the clan. The Depositions
§ 24
τὰ μὲν τοίνυν ὑπὸ τῶν συγγενῶν καὶ φρατέρων καὶ δημοτῶν καὶ γεννητῶν, ὧν προσήκει, μαρτυρούμενʼ ἀκηκόατε. ἐξ ὧν ἔστιν ὑμῖν εἰδέναι, πότερόν ποτʼ ἀστὸς ἢ ξένος ἦν ᾧ ταῦθʼ ὑπῆρχεν. καὶ γὰρ εἰ μὲν εἰς ἕνʼ ἢ δύʼ ἀνθρώπους κατεφεύγομεν, εἴχομεν ἄν τινʼ ὑποψίαν παρεσκευάσθαι τούτους· εἰ δʼ ἐν ἅπασιν, ὅσοισπερ ἕκαστος ὑμῶν, ἐξητασμένος φαίνεται καὶ ζῶν ὁ πατὴρ καὶ νῦν ἐγώ, λέγω φράτερσι, συγγενέσι, δημόταις, γεννήταις, πῶς ἔνεστιν ἢ πῶς δυνατὸν τούτους ἅπαντας μὴ μετʼ ἀληθείας ὑπάρχοντας κατεσκευάσθαι;
You have heard, then, the testimony given by my relatives and fellow-clansmen and by the members of the deme and of the gens, who are the proper persons to be called upon to testify. And from this you may learn whether a man who has this support is a citizen or an alien. If we were seeking protection in the testimony of one or two people only, we might be open to the suspicion that we had suborned them; but if it appears that my father in his lifetime and I myself at present have been put to the test before all the groups to which each one of you belongs (I mean those of clan, of kindred, of the deme, and of the gens), how can it be, how can it possibly be, that all these persons have been suborned to appear, they not being in truth relatives of mine?
§ 25
εἰ μὲν τοίνυν εὔπορος ὢν ὁ πατὴρ χρήματα δοὺς τούτοις ἐφαίνετο πείσας συγγενεῖς αὐτοὺς ἑαυτοῦ φάσκειν εἶναι, λόγον εἶχεν ἂν ὑποψίαν τινʼ ἔχειν ὡς οὐκ ἦν ἀστός· εἰ δὲ πένης ὢν ἅμα συγγενεῖς τε παρέσχετο τοὺς αὐτοὺς καὶ μεταδιδόντας τῶν ὄντων ἐπεδείκνυε, πῶς οὐκ εὔδηλον ὅτι τῇ ἀληθείᾳ προσῆκε τούτοις; οὐ γὰρ ἂν δήπου, εἴ γε μηδενὶ ἦν οἰκεῖος, χρήματʼ αὐτῷ προστιθέντες οὗτοι τοῦ γένους μετεδίδοσαν. ἀλλʼ ἦν, ὡς τό τʼ ἔργον ἐδήλωσεν καὶ ὑμῖν μεμαρτύρηται. ἔτι τοίνυν ἀρχὰς ἔλαχεν καὶ ἦρξεν δοκιμασθείς. καί μοι λαβὲ τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
If it were shown that my father was a man of wealth and had given money to these people to persuade them to assert that they were his relatives, it would have been reasonable for anyone to suspect that he was not a citizen; but if, poor as he was, he both produced these same people as his relatives and proved that they had shared their property with him, is it not perfectly clear that he was indeed related to them? For surely, if he was related to no one of them, they would not have admitted him to a place in the gens and have given him money besides. No; he was related to them, as the facts have shown, and as witnesses have testified to you. And furthermore, he was chosen to offices by lot, and he passed the probationary test, and held office. (To the clerk.) Take the deposition, please. The Deposition
§ 26
οἴεταί τις οὖν ὑμῶν ἐᾶσαί ποτʼ ἂν τοὺς δημότας ἐκεῖνον τὸν ξένον καὶ μὴ πολίτην ἄρχειν παρʼ αὑτοῖς, ἀλλʼ οὐκ ἂν κατηγορεῖν; οὐ τοίνυν κατηγόρησεν οὐδὲ εἷς, οὐδʼ ᾐτιάσατο. ἀλλὰ μὴν καὶ διαψηφίσεις ἐξ ἀνάγκης ἐγένοντο τοῖς δημόταις ὀμόσασιν καθʼ ἱερῶν, ὅτʼ ἀπώλετʼ αὐτοῖς τὸ ληξιαρχικὸν γραμματεῖον δημαρχοῦντος Ἀντιφίλου τοῦ πατρὸς τοῦ Εὐβουλίδου, καί τινας ἀπήλασαν αὑτῶν· περὶ ἐκείνου δʼ οὐδεὶς οὔτʼ εἶπεν οὔτʼ ᾐτιάσατο τοιοῦτον οὐδέν.
Now does any one of you imagine that the demesmen would have suffered the alien and non-citizen to hold office among them, and would not have prosecuted him? Well, not a single man prosecuted him, or brought any charge against him. More than that, the demesmen had of necessity to vote on one another, after binding themselves by solemn oaths, when their voting-register was lost during the administration as prefect of the deme of Antiphilus, the father of Eubulides, and they expelled some of their members; but not a man made any motion about my father or brought any such charges against him.
§ 27
καίτοι πᾶσίν ἐστιν ἀνθρώποις τέλος τοῦ βίου θάνατος, καὶ περὶ ὧν μὲν ἄν τις ζῶν αἰτίαν σχῇ, δίκαιον τοὺς παῖδας τὴν ἀειλογίαν παρέχειν· περὶ ὧν δʼ ἂν μηδεὶς αὐτὸν ζῶντα καταιτιάσηται, πῶς οὐ δεινὸν εἰ τοὺς παῖδας ὁ βουλόμενος κρινεῖ; εἰ μὲν τοίνυν περὶ τούτων μηδεὶς λόγος ἐξητάσθη, δῶμεν τοῦτο λεληθέναι· εἰ δʼ ἐδόθη καὶ διεψηφίσαντο καὶ μηδὲν ᾐτιάσατο πώποτε μηδείς, πῶς οὐ δικαίως ἂν ἐγὼ κατʼ ἐκεῖνον Ἀθηναῖος εἴην, τὸν τελευτήσαντα πρὶν ἀμφισβητηθῆναι τοῦ γένους αὐτῷ; ὡς δὴ ταῦτʼ ἀληθῆ λέγω, καλῶ καὶ τούτων μάρτυρας. ΜΑΡΤΥΡΕΣ.
Yet for all men the end of life is death; and with whatsoever wrongdoings a man may be charged during his lifetime, it is right that for these his children should forever be held accountable; but in matters concerning which no man ever made accusation against him while he lived, is it not outrageous that anyone so wishing should bring his children to trial? If, now, there had been no inquiry into the question, let us grant that the matter has escaped notice; but if inquiry was made and the demesmen reviewed their lists, and no one ever made any accusation, ought I not justly to be regarded as an Athenian so far as my father is concerned, seeing that he died before any dispute regarding his lineage arose? To prove that these statements of mine are true, I will call witnesses who depose to these facts also. The Witnesses
§ 28
ἔτι τοίνυν παίδων αὐτῷ τεττάρων γενομένων ὁμομητρίων ἐμοὶ καὶ τελευτησάντων, ἔθαψε τούτους εἰς τὰ πατρῷα μνήματα, ὧν ὅσοιπέρ εἰσιν τοῦ γένους κοινωνοῦσιν· καὶ τούτων οὐδεὶς οὐκ ἀπεῖπεν πώποτε, οὐκ ἐκώλυσεν, οὐ δίκην ἔλαχεν. καίτοι τίς ἔστιν ὅστις ἂν εἰς τὰ πατρῷα μνήματα τοὺς μηδὲν ἐν γένει τιθέναι ἐάσαι; ὡς τοίνυν καὶ ταῦτʼ ἀληθῆ λέγω, λαβὲ τὴν μαρτυρίαν. ΜΑΡΤΥΡΙΑ.
Furthermore, my father had four sons born of the same mother as myself, and when they died he buried them in our ancestral tomb, which belongs in common to all members of the gens; and no one of these kinsfolk ever made protest or prevented it or brought suit. And yet, who is there who would have permitted persons having no connection with the family to be placed in the ancestral tomb? To prove that these statements of mine also are true, (to the clerk) take the deposition. The Deposition
§ 29
περὶ μὲν τοίνυν τοῦ πατρός, ὡς Ἀθηναῖος ἦν, ταῦτʼ ἔχω λέγειν, καὶ μάρτυρας παρέσχημαι τοὺς ὑπʼ αὐτῶν τούτων ἐψηφισμένους εἶναι πολίτας, μαρτυροῦντας ἐκεῖνον ἑαυτοῖς ἀνεψιὸν εἶναι. φαίνεται δὲ βιοὺς ἔτη τόσα καὶ τόσʼ ἐνθάδε, καὶ οὐδαμοῦ πώποθʼ ὡς ξένος ἐξετασθείς, ἀλλὰ πρὸς τούτους ὄντας συγγενεῖς καταφεύγων, οὗτοι δὲ καὶ προσδεχόμενοι καὶ τῆς οὐσίας μεταδιδόντες ὡς αὑτῶν ἑνί.
With regard to my father, then, these are the grounds for my assertion that he was an Athenian; and I have brought forward as witnesses persons whom my opponents themselves have voted to be citizens, and who depose that my father was their own cousin. It is shown that he lived such and such a number of years here in Attica and that he was never in any place brought under scrutiny as being an alien, but that he found a refuge with these persons as his relatives, and that they both received him and gave him a share of their property as being one of themselves.
§ 30
τοῖς χρόνοις τοίνυν οὕτω φαίνεται γεγονὼς ὥστε, εἰ καὶ κατὰ θάτερʼ ἀστὸς ἦν, εἶναι πολίτην προσήκειν αὐτόν· γέγονε γὰρ πρὸ Εὐκλείδου. περὶ δὲ τῆς μητρὸς (καὶ γὰρ ταύτην διαβεβλήκασί μου) λέξω, καὶ μάρτυρας ὧν ἂν λέγω, καλῶ. καίτοι, ὦ ἄνδρες Ἀθηναῖοι, οὐ μόνον παρὰ τὸ ψήφισμα τὰ περὶ τὴν ἀγορὰν διέβαλλεν ἡμᾶς Εὐβουλίδης, ἀλλὰ καὶ παρὰ τοὺς νόμους, οἳ κελεύουσιν ἔνοχον εἶναι τῇ κακηγορίᾳ τὸν τὴν ἐργασίαν τὴν ἐν τῇ ἀγορᾷ ἢ τῶν πολιτῶν ἢ τῶν πολιτίδων ὀνειδίζοντά τινι.
Again, it is shown that he was born in a period when, even if he was an Athenian on one side only, he was entitled to citizenship; for he was born before the archonship of Hucleides. With regard to my mother (for they make her too a reproach against me) I will speak, and will call witnesses to support my statements. And yet, men of Athens, in reproaching us with service in the market Eubulides has acted, not only contrary to your decree, but also contrary to the laws which declare that anyone who makes business in the market a reproach against any male or female citizen shall be liable to the penalties for evil-speaking.
§ 31
ἡμεῖς δʼ ὁμολογοῦμεν καὶ ταινίας πωλεῖν καὶ ζῆν οὐχ ὅντινα τρόπον βουλόμεθα. καὶ εἴ σοί ἐστιν τοῦτο σημεῖον, ὦ Εὐβουλίδη, τοῦ μὴ Ἀθηναίους εἶναι ἡμᾶς, ἐγώ σοι τούτου ὅλως τοὐναντίον ἐπιδείξω, ὅτι οὐκ ἔξεστιν ξένῳ ἐν τῇ ἀγορᾷ ἐργάζεσθαι. καί μοι λαβὼν ἀνάγνωθι πρῶτον τὸν Σόλωνος νόμον. ΝΟΜΟΣ.
We on our part acknowledge that we sell ribbons and do not live in the manner we could wish, and if in your eyes, Eubulides, this is a sign that we are not Athenians, I shall prove to you the very opposite—that it is not permitted to any alien to do business in the market. (To the clerk.) Take first the law of Solon and read it, please. The Law
§ 32
λαβὲ δὴ καὶ τὸν Ἀριστοφῶντος· οὕτω γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτον ἔδοξεν ἐκεῖνος καλῶς καὶ δημοτικῶς νομοθετῆσαι, ὥστʼ ἐψηφίσασθε πάλιν ἀνανεώσασθαι. ΝΟΜΟΣ. προσήκει τοίνυν ὑμῖν βοηθοῦσι τοῖς νόμοις μὴ τοὺς ἐργαζομένους ξένους νομίζειν, ἀλλὰ τοὺς συκοφαντοῦντας πονηρούς. ἐπεί, ὦ Εὐβουλίδη, ἔστι καὶ ἕτερος περὶ τῆς ἀργίας νόμος, ᾧ αὐτὸς ἔνοχος ὢν ἡμᾶς τοὺς ἐργαζομένους διαβάλλεις.
(To the clerk.) Now take also the law of Aristophon; for, men of Athens, Solon was thought to have enacted in this instance so wise and democratic a law that you voted to re-enact it. The Law It is fitting that you, then, acting in defence of the laws, should hold, not that those who ply a trade are aliens, but that those who bring malicious and baseless suits are scoundrels. For, Eubulides, there is another law too regarding idleness to which you, who denounce us who are traders, are amenable.
§ 33
ἀλλὰ γὰρ τοσαύτη τις ἀτυχία ἐστὶν περὶ ἡμᾶς νῦν, ὥστε τούτῳ μὲν ἔξεστιν ἔξω τοῦ πράγματος βλασφημεῖν καὶ πάντα ποιεῖν, ὅπως μηδενὸς τῶν δικαίων ἐγὼ τύχω· ἐμοὶ δʼ ἐπιτιμήσετʼ ἴσως, ἐὰν λέγω ὃν τρόπον οὗτος ἐργάζεται περιιὼν ἐν τῇ πόλει, καὶ εἰκότως· ἃ γὰρ ὑμεῖς ἴστε, τί δεῖ λέγειν; σκοπεῖτε δή· νομίζω γὰρ ἔγωγε τὸ ἐν τῇ ἀγορᾷ ἡμᾶς ἐργάζεσθαι μέγιστον εἶναι σημεῖον τοῦ ψευδεῖς ἡμῖν αἰτίας τοῦτον ἐπιφέρειν. ἣν γάρ φησιν ταινιόπωλιν εἶναι καὶ φανερὰν πᾶσιν,
But we are at the present time involved in a misfortune so great that, whereas it is permitted to this fellow to make slanderous statements which have nothing to do with the case, and to avail himself of every possible means to prevent my obtaining my rights in any particular, you will perhaps rebuke me, if I tell you what sort of a trade this man plies as he goes about the city; and you would do so with good reason, for what need is there for me to tell you what you know? But consider. It seems to me certainly that our carrying on a trade in the market-place is the strongest proof that this fellow is bringing against us charges which are false.
§ 34
προσῆκεν δήπουθεν εἰδότας αὐτὴν πολλοὺς ἥτις ἐστὶ μαρτυρεῖν, καὶ μὴ μόνον ἀκοήν, ἀλλʼ εἰ μὲν ξένη ἦν, τὰ τέλη ἐξετάσαντας τὰ ἐν τῇ ἀγορᾷ, εἰ ξενικὰ ἐτέλει, καὶ ποδαπὴ ἦν ἐπιδεικνύντας· εἰ δὲ δούλη, μάλιστα μὲν τὸν πριάμενον, εἰ δὲ μή, τὸν ἀποδόμενον ἥκειν καταμαρτυροῦντα, εἰ δὲ μή, τῶν ἄλλων τινά, ἢ ὡς ἐδούλευσεν ἢ ὡς ἀφείθη ἐλευθέρα. νῦν δὲ τούτων μὲν ἀπέδειξεν οὐδέν, λελοιδόρηκεν δέ, ὡς ἐμοὶ δοκεῖ, οὐδὲν ὅ τι οὔ. τοῦτο γάρ ἐστιν ὁ συκοφάντης, αἰτιᾶσθαι μὲν πάντα, ἐξελέγξαι δὲ μηδέν.
He asserts that my mother is a vendor of ribbons and that everybody has seen her. Well then, there ought to be many to testify from knowledge who she is, and not from hearsay only. If she was an alien, they ought to have examined the market-tolls, and have shown whether she paid the alien’s tax, and from what country she came; and if she were a slave, then the one who had bought her should by all means have come to give evidence against her, or the one who sold her, or in default of them, someone else to prove that she had lived as a slave or had been set free. But as it is, Eubulides has proved not one of these things; he has merely, in my opinion, indulged in every form of abuse. For this is what a blackmailer is; he makes all manner of charges, but proves nothing.
§ 35
ἐπεὶ κἀκεῖνο περὶ τῆς μητρὸς εἴρηκεν, ὅτι ἐτίτθευσεν. ἡμεῖς δέ, ὅθʼ ἡ πόλις ἠτύχει καὶ πάντες κακῶς ἔπραττον, οὐκ ἀρνούμεθα τοῦτο γενέσθαι· ὃν δὲ τρόπον καὶ ὧν ἕνεκʼ ἐτίτθευσεν, ἐγὼ σαφῶς ὑμῖν ἐπιδείξω. μηδεὶς δʼ ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, δυσχερῶς ὑπολάβῃ· καὶ γὰρ νῦν ἀστὰς γυναῖκας πολλὰς εὑρήσετε τιτθευούσας, ἃς ὑμῖν καὶ κατʼ ὄνομα, ἐὰν βούλησθε, ἐροῦμεν. εἰ δέ γε πλούσιοι ἦμεν, οὔτʼ ἂν τὰς ταινίας ἐπωλοῦμεν οὔτʼ ἂν ὅλως ἦμεν ἄποροι. ἀλλὰ τί ταῦτα κοινωνεῖ τῷ γένει;
He has said this too about my mother, that she served as a nurse. We, on our part, do not deny that this was the case in the time of the city’s misfortune, when all people were badly off; but in what manner and for what reasons she became a nurse I will tell you plainly. And let no one of you, men of Athens, be prejudiced against us because of this; for you will find today many Athenian women who are serving as nurses; I will mention them by name, if you wish. If we were rich we should not be selling ribbons nor be in want in any way. But what has this to do with our descent? Nothing whatever, in my opinion.
§ 36
ἐγὼ μὲν οὐδὲν οἶμαι. μηδαμῶς, ὦ ἄνδρες δικασταί, τοὺς πένητας ἀτιμάζετε (ἱκανὸν γὰρ αὐτοῖς τὸ πένεσθαι κακόν), μηδέ γε τοὺς ἐργάζεσθαι καὶ ζῆν ἐκ τοῦ δικαίου προαιρουμένους· ἀλλʼ ἀκούσαντες, ἐὰν ὑμῖν ἐπιδεικνύω τῆς μητρὸς τοὺς οἰκείους οἵους προσήκει εἶναι ἀνθρώποις ἐλευθέροις, ἃ καταιτιᾶται περὶ αὐτῆς, ταύτας τὰς διαβολὰς ἐξομνυμένους, καὶ μαρτυροῦντας αὐτὴν ἀστὴν οὖσαν εἰδέναι, οὓς ὑμεῖς φήσετε πιστοὺς εἶναι, δικαίαν ἡμῖν θέσθε τὴν ψῆφον.
Pray, men of Athens, do not scorn the needy (their poverty is misfortune enough), and scorn still less those who choose to engage in trade and get their living by honest means. No; listen to my words, and if I prove to you that my mother’s relatives are such as free-born people ought to be; that they deny upon oath the calumnious charges which this man makes regarding her, and testify that they know her to be of civic birth—they on their part being witnesses whom you yourselves will acknowledge to be worthy of credence—, then, as you are bound to do, cast your votes in my favor.
§ 37
ἐμοὶ γὰρ ἦν πάππος, ὦ ἄνδρες Ἀθηναῖοι, τῆς μητρὸς πατήρ, Δαμόστρατος Μελιτεύς. τούτῳ γίγνονται τέτταρες παῖδες, ἐκ μὲν ἧς τὸ πρῶτον ἔσχεν γυναικὸς θυγάτηρ καὶ υἱὸς ᾧ ὄνομʼ Ἀμυθέων, ἐκ δὲ τῆς ὕστερον, Χαιρεστράτης, ἡ μήτηρ ἡ ἐμὴ καὶ Τιμοκράτης. τούτοις δὲ γίγνονται παῖδες, τῷ μὲν Ἀμυθέωνι Δαμόστρατος, τοῦ πάππου τοὔνομʼ ἔχων, καὶ Καλλίστρατος καὶ Δεξίθεος. καὶ ὁ μὲν Ἀμυθέων ὁ τῆς μητρὸς ἀδελφὸς τῶν ἐν Σικελίᾳ στρατευσαμένων καὶ τελευτησάντων ἐστίν, καὶ τέθαπται ἐν τοῖς δημοσίοις μνήμασιν· καὶ ταῦτα μαρτυρήσεται.
My grandfather, men of Athens, the father of my mother, was Damostratus of Melitê. To him were born four children; by his first wife a daughter and a son Amytheon, and by his second wife Chaerestratê my mother and Timocrates. These also had children. Amytheon had a son Damostratus, who bore the same name as his grandfather, and two others, Callistratus and Dexitheus. Amytheon, my mother’s brother, was one of those who served in the campaign in Sicily and were killed there, and he lies buried in the public tomb. These facts will be proved to you by testimony.
§ 38
τῇ δʼ ἀδελφῇ αὐτοῦ συνοικησάσῃ Διοδώρῳ Ἁλαιεῖ υἱὸς γίγνεται Κτησίβιος. καὶ οὗτος μὲν ἐτελεύτησεν ἐν Ἀβύδῳ μετὰ Θρασυβούλου στρατευόμενος, ζῇ δὲ τούτων ὁ Δαμόστρατος ὁ τοῦ Ἀμυθέωνος, τῆς μητρὸς ἀδελφιδοῦς τῆς ἐμῆς. τῆς δὲ Χαιρεστράτης τῆς ἐμῆς τήθης τὴν ἀδελφὴν λαμβάνει Ἀπολλόδωρος Πλωθεύς· τούτων γίγνεται Ὀλύμπιχος, τοῦ δʼ Ὀλυμπίχου Ἀπολλόδωρος, καὶ οὗτος ζῇ. καί μοι κάλει αὐτούς. ΜΑΡΤΥΡΕΣ.
To Amytheon’s sister, who married Diodorus of Halae, was born a son Ctesibius, and he was killed in Abydus while serving in the campaign with Thrasybulus. Of these relatives there is living Damostratus, son of Amytheon and nephew of my mother. The sister of my grandmother Chaerestratê was married to Apollodorus of Plotheia. They had a son Olympichus, and Olympichus a son Apollodorus, who is still living. (To the clerk.) Call these people, please. The Witnesses
§ 39
τούτων μὲν τοίνυν ἀκηκόατε μαρτυρούντων καὶ διομνυμένων· τὸν δὲ καὶ ὁμομήτριον καὶ κατʼ ἀμφότερʼ ἡμῖν συγγενῆ καλῶ, καὶ τοὺς υἱεῖς αὐτοῦ. τῷ γὰρ Τιμοκράτει τῷ τῆς μητρὸς ἀδελφῷ τῆς ἐμῆς τῷ ὁμοπατρίῳ καὶ ὁμομητρίῳ γίγνεται Εὐξίθεος, τοῦ δʼ Εὐξιθέου τρεῖς υἱεῖς· οὗτοι πάντες ζῶσιν. καί μοι κάλει τοὺς ἐπιδημοῦντας αὐτῶν. ΜΑΡΤΥΡΕΣ.
These witnesses, then, you have heard giving their testimony and taking their oaths. I will call also one who is our kinsman on both sides, and his sons. For Timocrates, who is my mother’s brother, born from the same father and the same mother, had a son Euxitheus, and Euxitheus had three sons. All these persons are still living. (To the clerk.) Call, please, those of them who are in the city. The Witnesses
§ 40
λαβὲ δή μοι καὶ τὰς τῶν φρατέρων τῶν συγγενῶν τῶν τῆς μητρὸς καὶ δημοτῶν μαρτυρίας, καὶ ὧν τὰ μνήματα ταὐτά. ΜΑΡΤΥΡΙΑΙ. τὰ μὲν τοίνυν τοῦ γένους τοῦ τῆς μητρὸς οὕτως ὑμῖν ἐπιδεικνύω, καὶ πρὸς ἀνδρῶν καὶ πρὸς γυναικῶν ἀστήν. τῇ δὲ μητρὶ τῇ ἐμῇ γίγνεται, ὦ ἄνδρες δικασταί, τὸ μὲν πρῶτον ἐκ Πρωτομάχου, ᾧ αὐτὴν ὁ Τιμοκράτης ὁμομήτριος καὶ ὁμοπάτριος ὢν ἀδελφὸς ἔδωκεν, θυγάτηρ, εἶτʼ ἐκ τοῦ πατρὸς τοῦ ἐμοῦ ἐγώ. ὃν δὲ τρόπον τῷ πατρὶ τῷ ἐμῷ συνῴκησεν, ταῦθʼ ὑμᾶς ἀκοῦσαι δεῖ· καὶ γὰρ ἃ περὶ τὸν Κλεινίαν αἰτιᾶται καὶ τὸ τιτθεῦσαι τὴν μητέρα καὶ ταῦτα πάντʼ ἐγὼ σαφῶς ὑμῖν διηγήσομαι.
Now take, please, the depositions of the members of the clan belonging to the same gens as my mother, and of the members of the deme, and of those who have the right of burial in the same tombs. The Depositions As to my mother’s lineage, then, I prove to you in this way that she was an Athenian on both the male and the female side. My mother, men of the jury, first married Protomachus, to whom she was given by Timocrates, her brother born of the same father and the same mother; and she had by him a daughter. Then she married my father and gave birth to me. But how it was that she came to marry my father you must hear; for the charges which my opponent makes regarding Cleinias and my mother’s having served as nurse—all this too I will set forth to you clearly.
§ 41
ὁ Πρωτόμαχος πένης ἦν· ἐπικλήρου δὲ κληρονομήσας εὐπόρου, τὴν μητέρα βουληθεὶς ἐκδοῦναι πείθει λαβεῖν αὐτὴν Θούκριτον τὸν πατέρα τὸν ἐμόν, ὄνθʼ ἑαυτοῦ γνώριμον, καὶ ἐγγυᾶται ὁ πατὴρ τὴν μητέρα τὴν ἐμὴν παρὰ τοῦ ἀδελφοῦ αὐτῆς Τιμοκράτους Μελιτέως, παρόντων τῶν τε θείων ἀμφοτέρων τῶν ἑαυτοῦ καὶ ἄλλων μαρτύρων· καὶ τούτων ὅσοι ζῶσι, μαρτυρήσουσιν ὑμῖν.
Protomachus was a poor man, but becoming entitled to inherit a large estate by marrying an heiress, and wishing to give my mother in marriage, he persuaded my father Thucritus, an acquaintance of his, to take her, and my father received my mother in marriage at the hands of her brother Timocrates of Melitê, in the presence of both his own uncles and other witnesses; and of these as many as are still living shall give testimony before you.
§ 42
μετὰ δὲ ταῦτα χρόνῳ ὕστερον παιδίων αὐτῇ δυοῖν ἤδη γεγενημένων, καὶ τοῦ μὲν πατρὸς στρατευομένου καὶ ἀποδημοῦντος μετὰ Θρασυβούλου, αὐτὴ δʼ οὖσʼ ἐν ἀπορίαις ἠναγκάσθη τὸν Κλεινίαν τὸν τοῦ Κλειδίκου τιτθεῦσαι, τῷ μὲν εἰς ἔμʼ ἥκοντι κινδύνῳ νῦν μὰ τὸν Διʼ οὐχὶ συμφέρον πρᾶγμα ποιήσασα (ἀπὸ γὰρ ταύτης τῆς τιτθείας ἅπασʼ ἡ περὶ ἡμᾶς γέγονεν βλασφημία), τῇ μέντοι ὑπαρχούσῃ πενίᾳ ἴσως καὶ ἀναγκαῖα καὶ ἁρμόττοντα ποιοῦσα.
Some time after this, when by now two children had been born to her, she was compelled at a time when my father was absent on military service with Thrasybulus and she herself was in hard straits, to take Cleinias, the son of Cleidicus, to nurse. This act of hers was, Heaven knows, none too fortunate with reference to the danger which has now come upon me (for it was from this nursing that all the slander about us has arisen); but in view of the poverty with which she had to cope she did what was perhaps both necessary and fitting.
§ 43
φαίνεται τοίνυν οὐχ ὁ ἐμὸς πατὴρ πρῶτος, ὦ ἄνδρες Ἀθηναῖοι, λαβὼν τὴν ἐμὴν μητέρα, ἀλλʼ ὁ Πρωτόμαχος, καὶ παῖδας ποιησάμενος καὶ θυγατέρʼ ἐκδούς· ὃς καὶ τετελευτηκὼς ὅμως μαρτυρεῖ τοῖς ἔργοις ἀστήν τʼ αὐτὴν καὶ πολῖτιν εἶναι. ὡς οὖν ταῦτʼ ἀληθῆ λέγω, κάλει μοι πρῶτον μὲν τοὺς τοῦ Πρωτομάχου υἱεῖς, ἔπειτα τοὺς ἐγγυωμένῳ παρόντας τῷ πατρὶ καὶ τῶν φρατέρων τοὺς οἰκείους, οἷς τὴν γαμηλίαν εἰσήνεγκεν ὑπὲρ τῆς μητρὸς ὁ πατήρ, εἶτʼ Εὔνικον Χολαργέα τὸν τὴν ἀδελφὴν λαβόντα τὴν ἐμὴν παρὰ τοῦ Πρωτομάχου, εἶτα τὸν υἱὸν τῆς ἀδελφῆς. κάλει τούτους. ΜΑΡΤΥΡΕΣ.
Now it is plain, men of Athens, that it was not my father who first received my mother in marriage. No; it was Protomachus,and he had by her a son, and a daughter whom he gave in marriage. And he, even though dead, bears testimony by what he did that my mother was an Athenian and of civic birth. To prove that these statements of mine are true, (to the clerk) call first, please, the sons of Protomachus, and next the witnesses who were present when my mother was betrothed to my father, and from the members of the clan the kinsfolk to whom my father gave the marriage-feast in honor of my mother. After them call Eunicus of Cholargus, who received my sister in marriage from Protomachus, and then my sister’s son. Call them. The Witnesses
§ 44
πῶς οὖν οὐκ ἂν οἰκτρότατʼ, ὦ ἄνδρες Ἀθηναῖοι, πάντων ἐγὼ πεπονθὼς εἴην, εἰ τῶν συγγενῶν ὄντων τοσούτων τουτωνὶ καὶ μαρτυρούντων καὶ διομνυμένων ἐμοὶ προσήκειν, μηδεὶς μηδενὶ τούτων ἀμφισβητῶν ὡς οὐκ εἰσὶ πολῖται, ἐμὲ ψηφίσαισθʼ εἶναι ξένον; λαβὲ δή μοι καὶ τὴν τοῦ Κλεινίου καὶ τὴν τῶν συγγενῶν αὐτοῦ μαρτυρίαν· οἳ ἴσασιν δήπου τίς οὖσά ποθʼ ἡ ἐμὴ μήτηρ ἐτίτθευσεν αὐτόν. οὐ γὰρ ἃ τήμερον ἡμεῖς φαμέν, εὔορκον αὐτοῖς μαρτυρεῖν, ἀλλʼ ἃ πάντα τὸν χρόνον ᾔδεσαν τὴν ἡμετέραν μὲν μητέρα, τιτθὴν δὲ τούτου νομιζομένην.
Would not my lot, men of Athens, be more piteous than that of any other, if, when all this host of witnesses deposes and swears that they are of my kin, and when no one disputes the citizenship of any one of these, you should vote that I am an alien? (To the clerk.) Take, please, also the deposition of Cleinias and that of his relatives; for they, I presume, know who my mother was who once served as his nurse. Their oath requires them to bear witness, not to what I say today, but to what they have always known regarding her who was reputed to be my mother and the nurse of Cleinias.
§ 45
καὶ γὰρ εἰ ταπεινὸν ἡ τιτθή, τὴν ἀλήθειαν οὐ φεύγω· οὐ γὰρ εἰ πένητες ἦμεν, ἠδικήκαμεν, ἀλλʼ εἰ μὴ πολῖται· οὐδὲ περὶ τύχης οὐδὲ περὶ χρημάτων ἡμῖν ἐστὶν ὁ παρὼν ἀγών, ἀλλʼ ὑπὲρ γένους. πολλὰ δουλικὰ καὶ ταπεινὰ πράγματα τοὺς ἐλευθέρους ἡ πενία βιάζεται ποιεῖν, ἐφʼ οἷς ἐλεοῖντʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, δικαιότερον ἢ προσαπολλύοιντο. ὡς γὰρ ἐγὼ ἀκούω, πολλαὶ καὶ τιτθαὶ καὶ ἔριθοι καὶ τρυγήτριαι γεγόνασιν ὑπὸ τῶν τῆς πόλεως κατʼ ἐκείνους τοὺς χρόνους συμφορῶν ἀσταὶ γυναῖκες, πολλαὶ δʼ ἐκ πενήτων πλούσιαι νῦν. ἀλλʼ αὐτίχʼ ὑπὲρ τούτων. νῦν δὲ τοὺς μάρτυρας κάλει. ΜΑΡΤΥΡΕΣ.
For even if a nurse is a lowly thing, I do not shun the truth. For it is not our being poor that would mark us as wrong-doers, but our not being citizens; and the present trial has to do, not with our fortune or our money, but with our descent. Many are the servile acts which free men are compelled by poverty to perform, and for these they should be pitied, men of Athens, rather than be brought also to utter ruin. For, as I am informed, many women have become nurses and laborers at the loom or in the vineyards owing to the misfortunes of the city in those days, women of civic birth, too; and many who were poor then are now rich. However, I shall speak of these matters by and by. (To the clerk.) For the moment, please call the witnesses. The Witnesses
§ 46
οὐκοῦν ὅτι μὲν καὶ τὰ πρὸς μητρός εἰμʼ ἀστὸς καὶ τὰ πρὸς πατρός, τὰ μὲν ἐξ ὧν ἄρτι μεμαρτύρηται μεμαθήκατε πάντες, τὰ δʼ ἐξ ὧν πρότερον περὶ τοῦ πατρός. λοιπὸν δέ μοι περὶ ἐμαυτοῦ πρὸς ὑμᾶς εἰπεῖν, τὸ μὲν ἁπλούστατον οἶμαι καὶ δικαιότατον, ἐξ ἀμφοτέρων ἀστῶν ὄντα με, κεκληρονομηκότα καὶ τῆς οὐσίας καὶ τοῦ γένους, εἶναι πολίτην· οὐ μὴν ἀλλὰ καὶ τὰ προσήκοντα πάντʼ ἐπιδείξω μάρτυρας παρεχόμενος, ὡς εἰσήχθην εἰς τοὺς φράτερας, ὡς ἐνεγράφην εἰς τοὺς δημότας, ὡς ὑπʼ αὐτῶν τούτων προὐκρίθην ἐν τοῖς εὐγενεστάτοις κληροῦσθαι τῆς ἱερωσύνης τῷ Ἡρακλεῖ, ὡς ἦρχον ἀρχὰς δοκιμασθείς. καί μοι κάλει αὐτούς. ΜΑΡΤΥΡΕΣ.
Well then, that I am a citizen on both my mother’s and my father’s side you have all learned, partly from the testimony which has just been given and partly from that previously given regarding my father. It remains for me to speak to you about myself—and my statement is, I think, the simplest and the most reasonable—, that, since I am of civic birth on the side of both parents and have shared by inheritance both the property and the family, I am a citizen. Nevertheless I will produce witnesses to establish also all the circumstances which befit a citizen—that I was inducted into the clan, that I was enrolled on the register of the demesmen, that by these men themselves I was nominated among the noblest-born to draw lots for the priesthood of Heracles, and that I passed the scrutiny and held offices. (To the clerk.) Call them, please. The Witnesses
§ 47
οὔκουν δεινόν, ὦ ἄνδρες δικασταί, εἰ μὲν ἔλαχον ἱερεύς, ὥσπερ προὐκρίθην, δεῖν ἄν με καὶ αὐτὸν θύειν ὑπὲρ τούτων καὶ τοῦτον μετʼ ἐμοῦ συνθύειν, νῦν δὲ τοὺς αὐτοὺς τούτους ἐμὲ μεθʼ αὑτῶν μηδὲ συνθύειν ἐᾶν; φαίνομαι τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τὸν μὲν ἄλλον χρόνον ἅπαντα παρὰ πᾶσιν τοῖς νῦν κατηγοροῦσι πολίτης ὡμολογημένος·
Is it not an outrage, men of the jury, that, whereas, if I had been chosen by lot as priest, even as I had been nominated, it would have been my duty to offer sacrifice on behalf of these people, and Eubulides would have had to join in the sacrifice with me,—is it not an outrage, I ask, that these same people should not allow me even to share in the sacrifices with them? It is plain, then, men of Athens, that in all previous time I have been acknowledged as a citizen by all those who now accuse me;
§ 48
οὐ γὰρ ἂν δήπου τόν γε ξένον καὶ μέτοικον, ὡς νῦν φησιν Εὐβουλίδης, οὔτʼ ἀρχὰς ἄρχειν οὔθʼ ἱερωσύνην κληροῦσθαι μεθʼ ἑαυτοῦ προκριθέντʼ εἴασεν· καὶ γὰρ οὗτος ἦν τῶν κληρουμένων καὶ προκριθέντων. οὐδέ γʼ ἄν, ὦ ἄνδρες Ἀθηναῖοι, παλαιὸς ὢν ἐχθρὸς ἐμοὶ τοῦτον τὸν καιρὸν περιέμενεν, ὃν οὐδεὶς ᾔδει γενησόμενον, εἴπερ τι συνῄδει τοιοῦτον.
for surely Eubulides would never have suffered the foreigner or resident alien, as he now calls me, either to hold offices or to draw lots with himself as a nominee for the priesthood; for he too was one of the nominees who drew lots. Nor, men of Athens, seeing that he is an old enemy of mine, would he have waited for the present opportunity, which no one could foresee, if he had known any such facts regarding me. But he did not know them.
§ 49
ἀλλʼ οὐ συνῄδει· διόπερ τὸν μὲν ἄλλον ἅπαντα χρόνον δημοτευόμενος μετʼ ἐμοῦ καὶ κληρούμενος οὐδὲν ἑώρα τούτων, ἐπειδὴ δʼ ἡ πόλις πᾶσα τοῖς ἀσελγῶς εἰσπεπηδηκόσιν εἰς τοὺς δήμους ὀργιζομένη παρώξυντο, τηνικαῦτα μοι ἐπεβούλευσεν. ἦν δʼ ἐκεῖνος μὲν ὁ καιρὸς τοῦ συνειδότος αὑτῷ τἀληθῆ λέγειν, ὁ δὲ νυνὶ παρὼν ἐχθροῦ καὶ συκοφαντεῖν βουλομένου.
So, then, although he continued throughout all the past to act as a member of the deme and to draw lots for offices together with me without seeing any of these objections, yet, when the whole city was roused to sharp indignation against those who had recklessly forced their way into the demes, then, and not till then, he laid his plots. The earlier time would have suited one who was convinced of the truth of his charges; but the present suits an enemy and one who will stoop to malicious pettifoggery.
§ 50
ἐγὼ δʼ, ὦ ἄνδρες δικασταί (καί μοι πρὸς Διὸς καὶ θεῶν μηδεὶς θορυβήσῃ, μηδʼ ἐφʼ ᾧ μέλλω λέγειν ἀχθεσθῇ), ἐμαυτὸν Ἀθηναῖον ὑπείληφʼ ὥσπερ ὑμῶν ἕκαστος ἑαυτόν, μητέρʼ ἐξ ἀρχῆς νομίζων ἥνπερ εἰς ὑμᾶς ἀποφαίνω, καὶ οὐχ ἑτέρας μὲν ὢν ταύτης δὲ προσποιούμενος· πατέρα πάλιν, ὦ ἄνδρες Ἀθηναῖοι, τὸν αὐτὸν τρόπον.
For my own part, men of the jury (and I beg you by Zeus and the gods, let no one make an outcry or be vexed at what I am going to say), I hold myself to be an Athenian on the same grounds on which each one of you holds himself to be one, having from the first regarded as my mother her whom I represent as such to you, and not pretending to be hers while really belonging to another; and in regard to my father the case is the same.
§ 51
καίτοι εἰ τοῖς ἐξελεγχομένοις ὧν μέν εἰσιν ἀποκρυπτομένοις, ὧν δʼ οὐκ εἰσὶν προσποιουμένοις, δίκαιον ὑπάρχειν παρʼ ὑμῖν τοῦτο σημεῖον ὡς εἰσὶ ξένοι, ἐμοὶ δήπου τοὐναντίον ὡς εἰμὶ πολίτης. οὐ γὰρ ἂν ξένην καὶ ξένον τοὺς ἐμαυτοῦ γονέας ἐπιγραψάμενος μετέχειν ἠξίουν τῆς πόλεως· ἀλλʼ εἴ τι τοιοῦτον συνῄδειν, ἐζήτησʼ ἂν ὧν φήσω γονέων εἶναι. ἀλλʼ οὐ συνῄδειν, διόπερ μένων ἐπὶ τοῖς οὖσιν δικαίως γονεῦσιν ἐμαυτῷ τῆς πόλεως μετέχειν ἀξιῶ.
Yet, if in the case of those who are proved to have hidden their real parentage and laid claim to a false one, you rightly hold this to be a proof that they are aliens, surely in my case the opposite should prove that I am a citizen. For in claiming the rights of citizenship I should never have inscribed myself as the son of parents who were both foreigners, but, if I had known any such thing, I should have sought out persons to claim as my parents. But I knew nothing of the sort, and so, holding fast to those who are my real parents, I claim Athenian citizenship.
§ 52
ἔτι τοίνυν ὀρφανὸς κατελείφθην, καὶ φασίν μʼ εὔπορον εἶναι καὶ τῶν μαρτύρων ἐνίους ὠφελουμένους μοι μαρτυρεῖν συγγενεῖς εἶναι. καὶ ἅμα μὲν κατʼ ἐμοῦ λέγουσιν τὰς ἐκ τῆς πενίας ἀδοξίας καὶ περὶ τὸ γένος διαβάλλουσιν, ἅμα δὲ διʼ εὐπορίαν φασὶ πάντα μʼ ὠνεῖσθαι.
Again, I was left an orphan; and yet they say that I am rich and that some of the witnesses testify that they are my relatives because they receive help from me. They taunt me with my poverty and make my birth a reproach, but at the same time they assert that I am rich enough to buy anything.
§ 53
ὥστε πότερα χρὴ αὐτοῖς πιστεύειν; ἐξῆν δὲ δήπου τούτοις, εἰ νόθος ἢ ξένος ἦν ἐγώ, κληρονόμοις εἶναι τῶν ἐμῶν πάντων. εἶθʼ οὗτοι μικρὰ λαμβάνειν καὶ κινδυνεύειν ἐν ψευδομαρτυρίοις καὶ ἐπιορκεῖν μᾶλλον αἱροῦνται ἢ πάντʼ ἔχειν, καὶ ταῦτʼ ἀσφαλῶς, καὶ μηδεμιᾶς ἐξωλείας ὑπόχους ἑαυτοὺς ποιεῖν; οὐκ ἔστι ταῦτα, ἀλλʼ οἶμαι συγγενεῖς ὄντες τὰ δίκαια ποιοῦσι, βοηθοῦντες αὑτῶν ἑνί.
In which statement, then, is one to believe them? It surely would have been their right, if I had been illegitimate or an alien, to inherit all my property. Do they prefer, then, to take a little and jeopardize themselves by giving false testimony and to commit perjury, rather than to take everything, and that with safety, without having invoked a curse upon their own heads? This is not the case. No; in my opinion, seeing that they are my relatives, they are but doing what is right in aiding one of themselves.
§ 54
καὶ ταῦτʼ οὐχὶ νῦν πεπεισμένοι ποιοῦσιν, ἀλλὰ παιδίον ὄντα μʼ εὐθέως ἦγον εἰς τοὺς φράτερας, εἰς Ἀπόλλωνος πατρῴου ἦγον, εἰς τἄλλʼ ἱερά. καίτοι οὐ δήπου παῖς ὢν ἐγὼ ταῦτʼ ἔπειθον αὐτοὺς ἀργύριον διδούς. ἀλλὰ μὴν ὁ πατὴρ αὐτὸς ζῶν ὀμόσας τὸν νόμιμον τοῖς φράτερσιν ὅρκον εἰσήγαγέν με, ἀστὸν ἐξ ἀστῆς ἐγγυητῆς αὑτῷ γεγενημένον εἰδώς, καὶ ταῦτα μεμαρτύρηται.
And they are not doing this at this time because I have induced them to do so; on the contrary, when I was a child they at once took me to the clansmen, they took me to the temple of Apollo our ancestral god, and to the other sacred places. And yet I presume that as a child I did not induce these men to do this by giving them money. No; my father himself, while he still lived, swore the customary oath and introduced me to the clansmen, knowing that I was an Athenian, born of an Athenian mother, lawfully betrothed to himself; and these facts have been established by testimony.
§ 55
εἶτʼ ἐγὼ ξένος; ποῦ μετοίκιον καταθείς; ἢ τίς τῶν ἐμῶν πώποτε; ποῦ πρὸς ἄλλους δημότας ἐλθών, καὶ οὐ δυνηθεὶς ἐκείνους πεῖσαι δεῦρʼ ἐμαυτὸν ἐνέγραψα; ποῦ τί ποιήσας ὧν ὅσοι μὴ καθαρῶς ἦσαν πολῖται πεποιηκότες φαίνονται; οὐδαμοῦ, ἀλλʼ ἁπλῶς, ἐν οἷς ὁ πάππος ὁ τοῦ πατρός, ὁ ἐμός, ὁ πατήρ, ἐνταῦθα καὶ αὐτὸς φαίνομαι δημοτευόμενος. καὶ νῦν πῶς ἄν τις ὑμῖν σαφέστερον ἐπιδείξειεν μετὸν τῆς πόλεως αὑτῷ;
Am I, then, an alien? Where have I paid the resident alien’s tax? Or what member of my family has ever paid it? Have I ever gone to the members of another deme and, because I could not induce them to accept me, got myself registered in this one? Have I done any of the things which all those who are not genuine citizens are proved to have done? Certainly not. No; in a word I manifestly have lived as a member of the deme among the same people among whom my father’s grandfather, my own grandfather, and my father himself lived. And now, how could anyone prove to you more convincingly than I have done that he is entitled to the rights of citizenship?
§ 56
ἐνθυμείσθω γὰρ ἕκαστος ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, τοὺς ἑαυτῷ προσήκοντας τίνʼ ἄλλον ἂν δύναιτʼ ἐπιδεῖξαι τρόπον ἢ τὸν αὐτὸν ἐμοί, μαρτυροῦντας, ὀμνύοντας, πάλαι τοὺς αὐτοὺς ἀπὸ τῆς ἀρχῆς ὄντας; διὰ ταῦτα τοίνυν ἐγὼ πιστεύων ἐμαυτῷ κατέφυγον εἰς ὑμᾶς. ὁρῶ γάρ, ὦ ἄνδρες Ἀθηναῖοι, οὐ μόνον τῶν ἀποψηφισαμένων Ἁλιμουσίων ἐμοῦ κυριώτερʼ ὄντα τὰ δικαστήρια, ἀλλὰ καὶ τῆς βουλῆς καὶ τοῦ δήμου, δικαίως· κατὰ γὰρ πάνθʼ αἱ παρʼ ὑμῖν εἰσι κρίσεις δικαιόταται.
Let each one of you consider, men of Athens, in what other way he could prove that people are his kinsmen than in the way in which I have proved it—by having them give testimony under oath and showing that they have always been my kinsmen from the beginning. It is for these reasons that I have confidence in my case and have come to you for protection. For I see, men of Athens, that the decisions of your courts are more valid not only than those of the Halimusians who have expelled me, but more valid even than those of the senate and the popular assembly; and justly so; for in all respects the verdicts of your courts are most just.
§ 57
ἐνθυμεῖσθε τοίνυν κἀκεῖνο, ὅσοι τῶν μεγάλων δήμων ἐστέ, ὡς οὐδένʼ ἀπεστερεῖτʼ οὔτε κατηγορίας οὔτʼ ἀπολογίας. καὶ πόλλʼ ἀγαθὰ γένοιτο πᾶσιν ὑμῖν τοῖς δικαίως τούτῳ τῷ πράγματι χρησαμένοις, ὅτι καὶ τῶν ἀναβαλέσθαι δεομένων οὐκ ἀφῄρησθε τὸ παρασκευάσασθαι· ᾧ καὶ τοὺς συκοφαντοῦντας καὶ διʼ ἔχθραν ἐπιβουλεύοντας ἐξηλέγχετε.
Reflect upon this also, all you who belong to the large demes, that you are not wont to deprive any man of his right of accusation and defence. And I invoke many blessings upon the heads of all of you who have dealt fairly with this matter, because you did not deprive of the opportunity to prepare their case those who asked for a delay. By taking this course you exposed the pettifoggers and those who were maliciously scheming against others.
§ 58
καὶ ὑμᾶς μὲν ἄξιον ἐπαινεῖν, ὦ ἄνδρες Ἀθηναῖοι, τοὺς δὲ καλῷ καὶ δικαίῳ πράγματι μὴ καλῶς χρησαμένους ψέγειν. ἐν οὐδενὶ τοίνυν εὑρήσετε τῶν δήμων δεινότερα γεγενημένα τῶν παρʼ ἡμῖν. οὗτοι γὰρ ἀδελφῶν ὁμομητρίων καὶ ὁμοπατρίων τῶν μέν εἰσιν ἀπεψηφισμένοι, τῶν δʼ οὔ, καὶ πρεσβυτέρων ἀνθρώπων ἀπόρων, ὧν τοὺς υἱεῖς ἐγκαταλελοίπασιν· καὶ τούτων ἂν βούλησθε, μάρτυρας παρέξομαι.
You are deserving of praise for this, men of Athens; but those are to be blamed who have misused a procedure that was both admirable and just. In no other of the demes will you find that more outrageous things have been done than in ours. Of brothers born of the same mother and the same father they have expelled some and retained others, and they have expelled elderly men of slender means, while they have left their sons on the list of demesmen; and to prove these things I will call witnesses, if you wish.
§ 59
ὃ δὲ πάντων δεινότατον οἱ συνεστηκότες πεποιήκασιν (καί μοι πρὸς Διὸς καὶ θεῶν μηδεὶς ὑπολάβῃ δυσκόλως, ἐὰν τοὺς ἠδικηκότας ἐμαυτὸν πονηροὺς ὄντας ἐπιδεικνύω· νομίζω γὰρ ὑμῖν τὴν τούτων πονηρίαν δεικνὺς εἰς αὐτὸ τὸ πρᾶγμα λέγειν τὸ γενόμενόν μοι)· οὗτοι γάρ, ὦ ἄνδρες Ἀθηναῖοι, βουλομένους τινὰς ἀνθρώπους ξένους πολίτας γενέσθαι, Ἀναξιμένην καὶ Νικόστρατον, κοινῇ διανειμάμενοι πέντε δραχμὰς ἕκαστος προσεδέξαντο. καὶ ταῦτʼ οὐκ ἂν ἐξομόσαιτʼ Εὐβουλίδης οὐδʼ οἱ μετʼ αὐτοῦ μὴ οὐκ εἰδέναι. καὶ νῦν τούτων οὐκ ἀπεψηφίσαντο. τί οὖν οὐκ ἂν οἴεσθε τούτους ἰδίᾳ ποιῆσαι, οἳ κοινῇ ταῦτʼ ἐτόλμων;
But you must hear the most outrageous thing which these conspirators have done (and I beg you in the name of Zeus and the gods, let no one of you be offended if I show the rascality of these men who have wronged me. For I hold that in showing what scoundrels they are I am speaking with precise reference to the experience which has befallen me). For, you must know, men of Athens, that when certain aliens, Anaximenes and Nicostratus, wished to become citizens, these scoundrels admitted them for a sum of money, which they divided among themselves, receiving five drachmae apiece. Eubulides and his clique will not deny on oath that they have knowledge of this; and now in this last revision they did not expel these men. Do you think, then, that there is anything that they would not do in private, seeing that in a public matter they dared this?
§ 60
πολλούς, ὦ ἄνδρες δικασταί, οἱ μετʼ Εὐβουλίδου συνεστῶτες καὶ ἀπολωλέκασιν καὶ σεσῴκασιν ἕνεκʼ ἀργυρίου. ἐπεὶ καὶ τὸ πρότερον (ἐρῶ δʼ εἰς αὐτὸ τὸ πρᾶγμʼ, ὦ ἄνδρες Ἀθηναῖοι) δημαρχῶν ὁ Εὐβουλίδου πατήρ, ὥσπερ εἶπον, Ἀντίφιλος, τεχνάζει βουλόμενος παρά τινων λαβεῖν ἀργύριον, καὶ ἔφη τὸ κοινὸν γραμματεῖον ἀπολωλέναι, ὥστʼ ἔπεισε διαψηφίσασθαι τοὺς Ἁλιμουσίους περὶ αὑτῶν, καὶ κατηγορῶν δέκα τῶν δημοτῶν ἐξέβαλεν, οὓς ἅπαντας πλὴν ἑνὸς κατεδέξατο τὸ δικαστήριον. καὶ ταῦτα πάντες ἴσασιν οἱ πρεσβύτεροι.
There are many people indeed, men of the jury, whom Eubulides and his clique have destroyed or have saved for money. For even at an earlier time (and my words shall bear upon the matter in hand, men of Athens) Antiphilus, the father of Eubulides, when he was prefect of the deme, as I have told you, made use of trickery in his desire to get money from certain persons, and asserted that he had lost the public register; and he thereby induced the Halimusians to revise their list of members, denounced ten of their number, and had them expelled; all of whom with one exception the court of justice restored. These facts all the older ones know.
§ 61
πολλοῦ γʼ ἔδεόν τινας ἐγκαταλιπεῖν τῶν μὴ Ἀθηναίων, ὅπου καὶ τοὺς ὄντας πολίτας συνιστάμενοι ἐξέβαλον, οὓς τὸ δικαστήριον κατεδέξατο. καὶ ὢν ἐχθρὸς τῷ ἐμῷ πατρὶ τότʼ οὐ μόνον οὐ κατηγόρησεν, ἀλλʼ οὐδὲ τὴν ψῆφον ἤνεγκεν ὡς οὐκ ἦν Ἀθηναῖος. τῷ τοῦτο δῆλον; ὅτι ἁπάσαις ἔδοξεν δημότης εἶναι. καὶ τί δεῖ περὶ τῶν πατέρων λέγειν; ἀλλʼ Εὐβουλίδης αὐτὸς οὑτοσί, ἡνίκʼ ἐνεγράφην ἐγὼ καὶ ὀμόσαντες οἱ δημόται δικαίως πάντες περὶ ἐμοῦ τὴν ψῆφον ἔφερον, οὔτε κατηγόρησεν οὔτʼ ἐναντίαν τὴν ψῆφον ἤνεγκεν· καὶ γὰρ ἐνταῦθα πάλιν ἐμὲ πάντες ἐψηφίσαντο δημότην. καὶ εἴ φασίν με τοῦτο ψεύδεσθαι, ἐπὶ τοῦ ἐμοῦ ὕδατος ὅστις βούλεται τούτων τἀναντία μαρτυρησάτω.
It is unlikely indeed that they left on the list any who were not Athenians, when they conspired to expel even men who were citizens, whom the court restored. And although he was a personal enemy of my father at the time, Eubulides not only did not denounce him, but did not even cast his vote that he was not an Athenian. How is this proved? Because my father was declared by all the votes to be a member of the deme. But what need is there to speak of our fathers? Eubulides himself, when I was entered on the register and all the demesmen after taking the oath cast their votes regarding me as the law prescribes, neither denounced me nor cast his vote against me; for in this case again they all voted that I was a member of the deme. And, if they say that I am lying about this, let anyone who wishes give evidence to the contrary in the time allotted to me.
§ 62
εἰ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο δοκοῦσιν οὗτοι λέγειν μάλιστʼ ἰσχυρόν, ὡς ἀπεψηφίσαντό μου νῦν οἱ δημόται, ἐγὼ τετράκις ἐπιδεικνύω πρότερον, ὅθʼ ὁσίως ἄνευ συστάσεως ἐψηφίσαντο, καὶ ἐμὲ καὶ τὸν πατέρα δημότας αὑτῶν εἶναι ψηφισαμένους, πρῶτον μέν γε τοῦ πατρὸς δοκιμασθέντος, εἶτʼ ἐμοῦ, εἶτʼ ἐν τῇ προτέρᾳ διαψηφίσει, ὅτʼ ἠφάνισαν οὗτοι τὸ γραμματεῖον· τὸ δὲ τελευταῖον προκρίναντες ἐμὲ ἐψηφίσαντʼ ἐν τοῖς εὐγενεστάτοις κληροῦσθαι τῆς ἱερωσύνης τῷ Ἡρακλεῖ. καὶ ταῦτα πάντα μεμαρτύρηται.
If, then, men of Athens, my opponents seem to have a very strong argument in the fact that in the present instance the demesmen have rejected me, I point out to you that on four previous occasions, when they gave their votes in accordance with their oaths without entering into a conspiracy, they voted that both I and my father were their fellow-demesmen—first, when my father passed the scrutiny; secondly, when I did so; then, in the former revision, after these men had made away with the register; and, finally, when they nominated me among the noblest-born and voted that I should draw lots for the priesthood of Heracles. All these facts have been established by testimony.
§ 63
εἰ δὲ δεῖ τὴν δημαρχίαν λέγειν, διʼ ἣν ὠργίζοντό μοί τινες, ἐν ᾗ διάφορος ἐγενόμην εἰσπράττων ὀφείλοντας πολλοὺς αὐτῶν μισθώσεις τεμενῶν καὶ ἕτερʼ ἃ τῶν κοινῶν διηρπάκεσαν, ἐγὼ μὲν ἂν βουλοίμην ὑμᾶς ἀκούειν, ἀλλʼ ἴσως ἔξω τοῦ πράγματος ὑπολήψεσθε ταῦτʼ εἶναι. ἐπεὶ καὶ τοῦτʼ ἔχω δεικνύναι τεκμήριον ὡς συνέστησαν· ἔκ τε γὰρ τοῦ ὅρκου ἐξήλειψαν τὸ ψηφιεῖσθαι γνώμῃ τῇ δικαιοτάτῃ καὶ οὔτε χάριτος ἕνεκʼ οὔτʼ ἔχθρας·
If it be right for me to speak of my administration as prefect, because of which I incurred the anger of many, and in the course of which I became involved in quarrels because I required some of the demesmen to pay the rents which they owed for sacred lands and to refund other sums which they had embezzled from the public moneys, I should be very glad to have you listen to me; but perhaps you will hold that these matters are foreign to the subject before us. However, I am able to point to this as a positive proof of their conspiracy. For they struck out of the oath the clause that they would vote according to their unbiassed judgement and without favor or malice.
§ 64
καὶ γὰρ τοῦτο φανερὸν ἐγένετο καὶ ὅτι ἱεροσυλήσαντες τὰ ὅπλα (εἰρήσεται γάρ), ἃ ἐγὼ ἀνέθηκα τῇ Ἀθηνᾷ, καὶ τὸ ψήφισμʼ ἐκκολάψαντες ὃ ἐμοὶ ἐψηφίσανθʼ οἱ δημόται, συνώμνυον οὗτοι ἐπʼ ἐμὲ οἱ ὑπʼ ἐμοῦ τὰ κοινὰ εἰσπραχθέντες. καὶ εἰς τοσοῦτʼ ἀναιδείας ἐληλύθασιν, ὥστʼ ἔλεγον περιιόντες ἐμὲ τῆς ἀπολογίας ἕνεκα ταῦτα ποιῆσαι. καὶ τίς ὑμῶν ἂν καταγνοίη μου τοσαύτην μανίαν, ὦ ἄνδρες δικασταί, ὥστε τηλικούτων ἕνεκα πρὸς τὸ πρᾶγμα τεκμηρίων ἄξια θανάτου διαπράξασθαι, καὶ ἃ ἐμοὶ φιλοτιμίαν ἔφερεν, ταῦτʼ ἀφανίζειν;
This became a matter of general knowledge, as did also the fact that the demesmen from whom I had exacted repayment of the public moneys swore a conspiracy against me, and by a sacrilegious theft stole from the temple the shields which I had dedicated to Athena (for the truth shall be told), and chiseled out the decree which the demesmen had passed in my honor. And they have come to such a pitch of shamelessness that they went about saying that I had done this for the sake of my defence. Yet what man among you, men of the jury, would judge me so utterly insane as to commit an act punishable with death in order to secure so mighty a bit of evidence for my case, and then myself to destroy an inscription which brought me honor?
§ 65
τὸ δὲ πάντων δεινότατον οὐ δήπου γε φήσαιεν ἂν ἐμὲ κατασκευάσαι. οὐ γὰρ ἔφθη μοι συμβᾶσʼ ἡ ἀτυχία καὶ εὐθύς, ὥσπερ φυγάδος ἤδη μου ὄντος καὶ ἀπολωλότος, τούτων τινὲς ἐπὶ τὸ οἰκίδιον ἐλθόντες τὸ ἐν ἀγρῷ νύκτωρ ἐπεχείρησαν διαφορῆσαι τὰ ἔνδοθεν· οὕτω σφόδρʼ ὑμῶν καὶ τῶν νόμων κατεφρόνησαν. καὶ ταῦτα τοὺς εἰδότας, ἐὰν βούλησθε, καλοῦμεν.
But the most outrageous act of all I fancy they would hardly say that I myself contrived. For hardly had my misfortune come about, when immediately, as if I were already an exile and a ruined man, some of these people went by night to my cottage in the country and attempted to carry off what was there; so utter was their contempt for you and for your laws. If you wish, I will call persons who know the facts.
§ 66
πολλὰ δʼ ἔχων καὶ ἄλλʼ ἐπιδεῖξαι, ἃ τούτοις ἐστὶν διαπεπραγμένα καὶ ἅ εἰσιν ἐψευσμένοι, ἡδέως μὲν ἂν ὑμῖν λέγοιμι, ἐπειδὴ δʼ ἔξω τοῦ πράγματος νομίζετʼ εἶναι, ἐάσω. ἀναμνήσθητε δʼ ἐκείνων καὶ θεάσασθε, ὡς πολλὰ καὶ δίκαιʼ ἔχων πρὸς ὑμᾶς ἥκω. ὥσπερ γὰρ τοὺς θεσμοθέτας ἀνακρίνετε, ἐγὼ τὸν αὐτὸν τρόπον ἐμαυτὸν ὑμῖν ἀνακρινῶ.
Many are the other deeds of theirs which I could point out and many the falsehoods which they have told, which I should be glad to enumerate to you; but as you consider these alien to the matter in hand, I will leave them out. Bear in mind, however, the following points, and see how many just arguments I have in coming before you. For, just as you question the Thesmothetae in their scrutiny, I will in the same manner question myself before you.
§ 67
ὦ ἄνθρωπε, τίς ἦν σοι πατήρ; ἐμοί; Θούκριτος. οἰκεῖοί τινες εἶναι μαρτυροῦσιν αὐτῷ; πάνυ γε, πρῶτον μέν γε τέτταρες ἀνεψιοί, εἶτʼ ἀνεψιαδοῦς, εἶθʼ οἱ τὰς ἀνεψιὰς λαβόντες αὐτῷ, εἶτα φράτερες, εἶτʼ Ἀπόλλωνος πατρῴου καὶ Διὸς ἑρκείου γεννῆται, εἶθʼ οἷς ἠρία ταὐτά, εἶθʼ οἱ δημόται πολλάκις αὐτὸν δεδοκιμάσθαι καὶ ἀρχὰς ἄρξαι, καὶ αὐτοὶ διεψηφισμένοι φαίνονται. τὰ μὲν τοίνυν περὶ τοῦ πατρὸς πῶς ἂν ὑμῖν δικαιότερον ἢ καθαρώτερον ἐπιδείξαιμι; καλῶ δʼ ὑμῖν τοὺς οἰκείους, εἰ βούλεσθε. τὰ δὲ περὶ τῆς μητρὸς ἀκούσατε.
Sir, who was your father? My father? Thucritus. Do any of your relatives give testimony in his favor? Certainly; first, four cousins; then, the son of a cousin; then, those who are married to the female cousins; then, the clansmen; then, those of the gens who worship Apollo, our ancestral god, and Zeus, the god of the household; then, those who have the right to the same places of burial; then, the members of the deme, who testify that he has often passed the scrutiny and held office, and who are shown themselves to have cast their votes in his favor. In all that concerns my father, then, how could I prove my case to you more fairly or more convincingly? I will call my relatives before you, if you so wish.
§ 68
ἐμοὶ γάρ ἐστιν μήτηρ Νικαρέτη Δαμοστράτου θυγάτηρ Μελιτέως. ταύτης τίνες οἰκεῖοι μαρτυροῦσιν; πρῶτον μὲν ἀδελφιδοῦς, εἶτα τοῦ ἑτέρου ἀδελφιδοῦ δύʼ υἱοί, εἶτʼ ἀνεψιαδοῦς, εἶθʼ οἱ Πρωτομάχου υἱεῖς τοῦ λαβόντος τὴν ἐμὴν μητέρα πρότερον, εἶθʼ ὁ τὴν ἀδελφὴν τὴν ἐμὴν τὴν ἐκ τοῦ Πρωτομάχου γήμας Εὔνικος Χολαργεύς, εἶθʼ υἱὸς τῆς ἀδελφῆς.
Now hear the facts regarding my mother. My mother is Nicaretê, the daughter of Damostratus of Melitê. Who among her relatives give testimony? First, a nephew; then, two sons of her other nephew; then, the son of a cousin; then the sons of Protomachus, who was my mother’s former husband; then, Eunicus, of Cholargus, who married my sister, the daughter of Protomachus; then, my sister’s son.
§ 69
ἀλλὰ μὴν καὶ φράτερες τῶν οἰκείων αὐτῆς καὶ δημόται ταῦτα μεμαρτυρήκασι. τίνος οὖν ἂν προσδέοισθε; καὶ γὰρ ὅτι κατὰ τοὺς νόμους ὁ πατὴρ ἔγημεν καὶ γαμηλίαν τοῖς φράτερσιν εἰσήνεγκεν μεμαρτύρηται. πρὸς δὲ τούτοις καὶ ἐμαυτὸν ἐπέδειξα πάντων μετειληφόθʼ ὅσων προσήκει τοὺς ἐλευθέρους. ὥστε πανταχῇ δικαίως καὶ προσηκόντως ἡμῖν ἂν προσθέμενοι τὴν ψῆφον εὐορκοίητε.
More than this, the clansmen and the demesmen of her relatives have given this testimony. Of what, then, could you have further need? Yet again, that my father married my mother according to the laws, and that he gave a marriage-feast to the members of the clan, has been proved by testimony. And besides all this, I have shown that I myself have shared in all the privileges which befit free men. On all grounds, therefore, you will act in accordance with your oaths, if you give your verdict in my favour as justice and right demand.
§ 70
ἔτι τοίνυν, ὦ ἄνδρες δικασταί, τοὺς ἐννέα ἄρχοντας ἀνακρίνετε, εἰ γονέας εὖ ποιοῦσιν. ἐγὼ δὲ τοῦ μὲν πατρὸς ὀρφανὸς κατελείφθην, τὴν δὲ μητέρʼ ἱκετεύω ὑμᾶς καὶ ἀντιβολῶ διὰ τοῦτον τὸν ἀγῶνʼ ἀπόδοτέ μοι θάψαι εἰς τὰ πατρῷα μνήματα καὶ μή με κωλύσητε, μηδʼ ἄπολιν ποιήσητε, μηδὲ τῶν οἰκείων ἀποστερήσητε τοσούτων ὄντων τὸ πλῆθος, καὶ ὅλως ἀπολέσητε. πρότερον γὰρ ἢ προλιπεῖν τούτους, εἰ μὴ δυνατὸν ὑπʼ αὐτῶν εἴη σωθῆναι, ἀποκτείναιμʼ ἂν ἐμαυτόν, ὥστʼ ἐν τῇ πατρίδι γʼ ὑπὸ τούτων ταφῆναι.
Furthermore, men of the jury, when you question the nine archons, you ask whether they act dutifully toward their parents. I for my part am left without a father, but for my mother’s sake I beg and beseech you so to settle this trial as to restore to me the right to bury her in our ancestral tomb. Do not deny me this; do not make me a man without a country; do not cut me off from such a host of relatives, and bring me to utter ruin. Rather than abandon them, if it prove impossible for them to save me, I will kill myself, that at least I may be buried by them in my country.
Against Theocrines · urn:cts:greekLit:tlg0014.tlg058 · Greek: ἔνδειξις κατὰ Θεοκρίνου — tlg0014.tlg058.perseus-grc2 · English: Against Theocrines — trans. Augustus Taber Murray — tlg0014.tlg058.perseus-eng2
§ 1
τοῦ πατρὸς ἡμῶν, ὦ ἄνδρες δικασταί, διὰ τουτονὶ Θεοκρίνην ἀτυχήσαντος πρὸς τὴν πόλιν καὶ ὀφλόντος δέκα τάλαντα, καὶ τούτου διπλοῦ γεγενημένου ὥστε μηδʼ ἐλπίδα ἡμῖν εἶναι σωτηρίας μηδεμίαν, ἡγησάμην δεῖν ἐπὶ τῷ τιμωρεῖσθαι μεθʼ ὑμῶν τοῦτον μήτε ἡλικίαν μήτε ἄλλο μηδὲν ὑπολογισάμενος δοῦναι τὴν ἔνδειξιν ταύτην.
Inasmuch as my father, men of the jury, through this man Theocrines was brought to disaster in his relations to the state and condemned to pay a fine of ten talents, and as this fine has been doubled, so that we have not the slightest hope of deliverance, I have thought it my duty to lodge this criminal information with a view to taking vengeance upon the defendant with your aid, without taking into consideration my youth or anything else.
§ 2
καὶ γὰρ ὁ πατήρ, ὦ ἄνδρες δικασταί, ᾧπερ πάντα πειθόμενος πεποίηκα, πρὸς ἅπαντας ὠδύρετο τοὺς γνωρίμους, εἰ παραλιπὼν ἐγὼ τὸν καιρὸν ἐν ᾧ διὰ τὸ τὸν πατέρα ζῆν ἔξεστί μοι τοῦτον ἀμύνασθαι, τὴν ἀπειρίαν καὶ τὴν ἡλικίαν προφασιζόμενος αὐτὸν μὲν περιόψομαι πάντων ἀπεστερημένον, Θεοκρίνην δὲ παρὰ τοὺς νόμους γραφὰς γραφόμενον καὶ συκοφαντοῦντα πολλοὺς τῶν πολιτῶν, οὐκ ἐξὸν αὐτῷ.
For my father, men of the jury, whose wishes have guided me in all that I have done, declared to all his acquaintances what a misfortune it would be if I should let slip the time in which, thanks to his being still alive, I have the right to avenge myself on this man, and should make an excuse of my inexperience and my youth, and so look idly on while my father has been deprived of everything, and while Theocrines continues to write indictments contrary to the laws and to harass many citizens with baseless and malicious actions, when he has no right to do so.
§ 3
δέομαι οὖν ὑμῶν ἁπάντων, ὦ ἄνδρες Ἀθηναῖοι, καὶ ἱκετεύω μετʼ εὐνοίας ἀκοῦσαί μου, πρῶτον μὲν ὅτι τῷ πατρὶ βοηθῶν καὶ πειθόμενος ἀγωνίζομαι, ἔπειθʼ ὅτι καὶ νέος ὢν καὶ ἄπειρος, ὥστʼ ἀγαπητὸν εἶναί μοι, ἐὰν ὑπαρξάσης τῆς παρʼ ὑμῶν εὐνοίας δυνηθῶ δηλῶσαι τὰ πεπραγμένα τούτῳ·
I, therefore, beg you all, men of Athens, and beseech you to listen to me with goodwill, first, because I am engaging in this contest to help my father and in obedience to his wishes; and secondly, because I am both young and without experience, so that I must count myself fortunate if, because your goodwill is at hand to help me, I shall be able to show what this fellow has done;
§ 4
πρὸς δὲ τούτοις, ὅτι, ὦ ἄνδρες δικασταί, προδέδομαι (τὰ γὰρ ἀληθῆ πρὸς ὑμᾶς εἰρήσεται) ὑπʼ ἀνθρώπων, οἳ πιστευθέντες ὑφʼ ἡμῶν διὰ τὴν πρὸς τοῦτον ἔχθραν, καὶ πυθόμενοι τὰ πράγματα καὶ φήσαντες ἐμοὶ συναγωνιεῖσθαι, ἐγκαταλελοίπασι νυνί με καὶ διαλέλυνται πρὸς τοῦτον ἐν τοῖς ἐμοῖς πράγμασιν, ὥστε μοι μηδὲ τὸν συνεροῦντʼ εἶναι, ἐὰν μή τις ἄρα τῶν οἰκείων βοηθήσῃ.
and in addition to these reasons, since I, men of the jury, have been betrayed (for the truth shall be told you) by persons in whom I trusted because of their enmity to the defendant, men who after hearing the facts and promising to stand by me, have now left me in the lurch, and have come to terms with the defendant in this suit of mine; so that I shall have no one even as a fellow-pleader, unless someone from among my own kinsmen shall come to my aid.
§ 5
πολλαῖς μὲν οὖν ἐνδείξεσιν ἦν ἔνοχος οὑτοσί, καὶ ἅπαντας τοὺς περὶ ταῦτα νόμους ἐφαίνετο παραβεβηκώς· καινότατον δὲ τῶν ἔργων τῶν τούτου τὴν περὶ τὸ πλοῖον φάσιν ηὑρίσκομεν γεγονυῖαν, διόπερ ταῦτα γράψας εἰς τὴν ἔνδειξιν ἔδωκεν ὁ πατήρ μοι. πρῶτον μὲν οὖν τὸν νόμον ὑμῖν ἀναγνώσεται τὸν περὶ τῶν φαινόντων καὶ οὐκ ἐπεξιόντων, ἀλλὰ διαλυομένων παρὰ τοὺς νόμους (ἐντεῦθεν γὰρ οἶμαι προσήκειν μοι τὴν ἀρχὴν ποιήσασθαι τοῦ λόγου), εἶτα τὴν φάσιν αὐτὴν ἣν οὗτος ἐποιήσατο κατὰ τοῦ Μίκωνος. λέγε. ΝΟΜΟΣ.
This man was liable to many criminal informations, and has transgressed all the laws which bear upon these matters; but the most unheard of among his acts we found to be the denunciation which he lodged concerning the merchant ship; so that my father put this at the head of the criminal information which he gave me. First, then, the clerk shall read to you the law regarding those who lodge denunciations and do not carry them through, but compromise in defiance of the laws. For it is with this, I think, that I ought to begin my speech. Then will follow the denunciation itself which the defendant lodged against Micon. (To the clerk.) Read. The Law
§ 6
ὁ νόμος οὑτοσί, ὦ ἄνδρες δικασταί, τοῖς προαιρουμένοις ἢ γράφεσθαι γραφὰς ἢ φαίνειν ἢ ἄλλο τι ποιεῖν τῶν ἐν τῷ νόμῳ τούτῳ γεγραμμένων προλέγει διαρρήδην, ἐφʼ οἷς ἕκαστόν ἐστιν τούτων ποιητέον. ἔστι δὲ ταῦτα, ὥσπερ ἠκούσατε ἐξ αὐτοῦ τοῦ νόμου, ἐὰν ἐπεξιών τις μὴ μεταλάβῃ τὸ πέμπτον μέρος τῶν ψήφων, χιλίας ἀποτίνειν, κἂν μὴ ἐπεξίῃ γʼ, ὦ Θεοκρίνη, χιλίας ἑτέρας, ἵνα μήτε συκοφαντῇ μηδείς, μήτε ἄδειαν ἔχων ἐργολαβῇ καὶ καθυφιῇ τὰ τῆς πόλεως. φημὶ δὴ κατὰ ταύτην τὴν ἔνδειξιν ἔνοχον εἶναι Θεοκρίνην τῷ φήναντα Μίκωνα Χολλῄδην μὴ ἐπεξελθεῖν, ἀλλʼ ἀργύριον λαβόντα ἀποδόσθαι τὸ πρᾶγμα.
This law, men of the jury, expressly prescribes for those who undertake either to prefer indictments or lodge denunciations or do any other of the acts specified in the law, the conditions under which each one of these things is to be done. These are, as you have heard from the law itself, that, if a man prosecutes and does not receive the fifth part of the votes, he shall pay a fine of a thousand drachmae, and if he does not prosecute, Theocrines, he shall pay another thousand, to the end that no one may bring forward baseless charges, or with impunity make profit for himself or compromise the interests of the state. I declare, then, that in accordance with this criminal information Theocrines is liable for having denounced Micon of Cholleidae, and then having accepted money and sold the case instead of prosecuting it.
§ 7
καὶ τοῦτο ἀποδείξω σαφῶς, ὡς ἐγὼ νομίζω. καίτοι Θεοκρίνης γε, ὦ ἄνδρες δικασταί, καὶ οἱ μετὰ τούτου οὐδὲν ὅ τι οὐ πεποιήκασι προσιόντες τοῖς μάρτυσι καὶ τὰ μὲν ἀπειλοῦντες αὐτοῖς, τὰ δὲ πείθοντες μὴ μαρτυρεῖν. ἀλλʼ ὅμως ἐὰν ὑμεῖς βούλησθε τὰ δίκαια βοηθεῖν μοι, καὶ κελεύητε αὐτούς, μᾶλλον δὲ ἀναγκάζοντος ἐμοῦ συναναγκάζητε, ἤτοι μαρτυρεῖν ἢ ἐξόμνυσθαι, καὶ μὴ ἐᾶτε λόγους λέγειν, εὑρεθήσεται τἀληθές. λέγε οὖν πρῶτον μὲν τὴν φάσιν, εἶτα τὰς μαρτυρίας. ΦΑΣΙΣ.
I believe that I shall prove this clearly. And yet, men of the jury, Theocrines and his clique have gone to all lengths in tampering with the witnesses, and trying to induce them by threats and by bribes not to give testimony. Nevertheless, if you will give me the aid which you are bound to give, and will bid them, or rather join with me in compelling them, either to testify, or to disclaim knowledge under oath, and will not allow them to talk at random, the truth will be brought to light. (To the clerk.) Read, then, first the denunciation and then the depositions. The Denunciation
§ 8
ταύτην τὴν φάσιν, ὦ ἄνδρες δικασταί, ἔδωκεν μὲν οὑτοσὶ προσκαλεσάμενος τὸν Μίκωνα, ἔλαβεν δὲ ὁ γραμματεὺς ὁ τῶν τοῦ ἐμπορίου ἐπιμελητῶν, Εὐθύφημος. ἐξέκειτο δὲ πολὺν χρόνον ἔμπροσθεν τοῦ συνεδρίου ἡ φάσις, ἕως λαβὼν ἀργύριον οὗτος εἴασε διαγραφῆναι καλούντων αὐτὸν εἰς τὴν ἀνάκρισιν τῶν ἀρχόντων. ὅτι δὲ ταῦτʼ ἀληθῆ λέγω, πρῶτον μὲν κάλει ὃς ἐγραμμάτευε τῇ ἀρχῇ, Εὐθύφημον. ΜΑΡΤΥΡΙΑ.
This denunciation, men of the jury, was lodged by the defendant after he had cited Micon to appear. It was received by Euthyphemus, the secretary of the overseers of the port, and was exposed to public view for a long time in front of the meeting-place of the board, until this fellow was bribed to allow it to be crossed out, just when the magistrates were summoning him for the preliminary hearing. To prove that these statements of mine are true, (to the clerk) call first Euthyphemus, who was secretary of the board. The Deposition
§ 9
λέγε δὴ καὶ τὴν τῶν ἰδόντων ἐκκειμένην τὴν φάσιν μαρτυρίαν. λέγε. ΜΑΡΤΥΡΙΑ. κάλει δὲ καὶ τοὺς τοῦ ἐμπορίου ἐπιμελητάς, καὶ αὐτὸν τὸν Μίκωνʼ οὗ ἔφηνε τὸ πλοῖον· καὶ τὰς μαρτυρίας ἀναγίγνωσκε. ΜΑΡΤΥΡΙΑΙ.
Now read the deposition of those who saw the denunciation exposed to view. The Deposition Call now also the overseers of the port and Micon himself, against whose ship Theocrines lodged the denunciation; and read their depositions. The Depositions
§ 10
ὡς μὲν τοίνυν, ὦ ἄνδρες δικασταί, ἔφηνε Θεοκρίνης τὸ τοῦ Μίκωνος πλοῖον, καὶ ὡς ἐξέκειτο πολὺν χρόνον ἡ φάσις, καὶ ὡς εἰς τὴν ἀνάκρισιν καλούμενος οὐχ ὑπήκουσεν οὐδʼ ἐπεξῆλθεν, ἀκηκόατε μαρτυρούντων τούτων οὓς εἰδέναι μάλιστα προσήκει. ὅτι δʼ οὐ ταῖς χιλίαις μόνον ἔνοχός ἐστιν, ἀλλὰ καὶ ἀπαγωγῇ καὶ τοῖς ἄλλοις ὅσα κελεύει πάσχειν ὁ νόμος οὑτοσὶ τὸν συκοφαντοῦντα τοὺς ἐμπόρους καὶ τοὺς ναυκλήρους, ῥᾳδίως ἐξ αὐτοῦ τοῦ νόμου γνώσεσθε.
Therefore, men of the jury, that Theocrines did lodge a denunciation against the ship of Micon, and that the denunciation was exposed for a long time to public view, and again that, when summoned to the preliminary hearing, he did not answer, nor did he prosecute the case, you have heard from witnesses who were in the best position to know the truth. And that he is liable, not to the fine of a thousand drachmae merely, but also to arrest and to the other punishments which the law declares shall be inflicted upon anyone who prefers baseless charges against merchants and ship-owners, you will readily learn from the law itself.
§ 11
βουλόμενος γὰρ ὁ τὸν νόμον τιθεὶς μήτε τοὺς ἀδικοῦντας τῶν ἐμπόρων ἀθῴους εἶναι, μήτε τοὺς ἄλλους πράγματʼ ἔχειν, ἁπλῶς ἀπεῖπε τοῖς τοιούτοις τῶν ἀνθρώπων μὴ φαίνειν, εἰ μὴ πιστεύει τις αὑτῷ δείξειν ἐν ὑμῖν γεγενημένα περὶ ὧν ποιεῖται τὴν φάσιν· ἐὰν δέ τις παρὰ ταῦτα ποιῇ τῶν συκοφαντούντων, ἔνδειξιν αὐτῶν εἶναι καὶ ἀπαγωγήν. μᾶλλον δὲ λέγε τὸν νόμον αὐτόν· πολὺ γὰρ ἐμοῦ σαφέστερον διδάξει. ΝΟΜΟΣ.
For the proposer of this law, in his desire that those of the merchants who were guilty of wrongdoing should not go unpunished, and that those who were innocent should not be annoyed, absolutely forbade a person of this sort to make denunciations unless he were confident that he could prove in your court that the things charged in his denunciation had actually taken place; but that if any one of those who bring baseless charges should transgress this law, he should be liable to criminal information and arrest. (To the clerk.) However, read them the law itself; for it will explain the matter more clearly than I can do. The Law
§ 12
ἀκούετε τοῦ νόμου ἃ κελεύει πάσχειν, ὦ ἄνδρες δικασταί, τὸν συκοφάντην. οὐκοῦν εἰ μέν τι πεποιηκότα τούτων ὧν ἔγραψεν ἐν τῇ φάσει Θεοκρίνης πεποιηκέναι τὸν Μίκωνα, καθυφεῖκε τὸ πρᾶγμα καὶ διαλέλυται πρὸς τὸν ἄνθρωπον, ἀδικεῖ πάντας ὑμᾶς καὶ δικαίως ὀφείλει τὰς χιλίας. εἰ δὲ πλεύσαντα αὐτὸν δικαίως οἷ προσῆκεν (ἔστω γὰρ ὁπότερον οὗτος βούλεται) φαίνει καὶ προσκαλεῖται, συκοφαντεῖ τοὺς ναυκλήρους, καὶ τὸν νόμον οὐ μόνον τὸν πρότερον, ἀλλὰ καὶ τὸν ἀρτίως ἀναγνωσθέντα παραβέβηκεν, καὶ καταμεμαρτύρηκεν αὑτοῦ μηδὲν ὑγιὲς μήτε λέγειν μήτε πράττειν.
You hear, men of the jury, the penalties which the laws ordain for the one who brings baseless charges. Well then, if Micon has done any of the acts which Theocrines in his denunciation charged him with doing, and Theocrines has compromised the matter and come to terms with the man, he is guilty of a crime against you all, and would justly be fined a thousand drachmae. But if Micon sailed to a port to which he might legitimately sail (let the defendant choose either alternative), and Theocrines none the less denounces and summons him, he is bringing a baseless charge against the ship-owners, and has violated not only the former law, but also the one just read, and has convicted himself of dishonesty both in his words and in his actions.
§ 13
τίς γὰρ ἂν παρεὶς τὸ δικαίως πράττοντα λαβεῖν τὸ μέρος τῶν χρημάτων κατὰ τὸν νόμον, διαλυσάμενος ἐβουλήθη μικρὰ κερδᾶναι καὶ τούτοις ἔνοχον αὑτὸν καταστῆσαι τοῖς νόμοις, ἐξόν, ὅπερ ἀρτίως εἶπον, τὰ ἡμίσεα τῶν φανθέντων λαβεῖν; οὐδʼ ἂν εἷς, ὦ ἄνδρες δικασταί, μὴ οὐ συνειδὼς ἑαυτῷ συκοφαντοῦντι.
For what man would have desisted from an honest course of action by which he would have received the share of the money which the law allows, and have rather chosen to make a trifling gain by a compromise and render himself amenable to these laws, when, as I said just now, he might have received half the sum involved in the denunciation? No man in the world would have done so, men of the jury, unless he were conscious that he was bringing baseless and malicious charges.
§ 14
δύο μὲν τοίνυν οὗτοι νόμοι εἰσὶν οὓς παραβέβηκεν ὁ τοὺς ἄλλους παρανόμων γραφόμενος· ἕτερον δὲ τρίτον, ὃς ὁμοίως κελεύει κατά τε τῶν ὀφειλόντων τῷ δημοσίῳ τὰς ἐνδείξεις τὸν βουλόμενον ποιεῖσθαι τῶν πολιτῶν, καὶ ἐάν τις ὀφείλῃ τῇ Ἀθηνᾷ ἢ τῶν ἄλλων θεῶν ἢ τῶν ἐπωνύμων τῳ. ὃ φανήσεται οὗτος, ὀφείλων καὶ οὐκ ἐκτετεικὼς ἑπτακοσίας δραχμάς, ἃς ὦφλεν ἐν ταῖς εὐθύναις τῷ ἐπωνύμῳ τῆς αὑτοῦ φυλῆς. καί μοι λέγε τοῦτʼ αὐτὸ τοῦ νόμου. ΝΟΜΟΣ.
These are two laws, then, which this man, who indicts others for illegal acts, has himself violated. There is a third law also, which enacts that any one of the citizens who pleases may lodge criminal informations against those who owe money to the treasury, or if any man is indebted to Athena or to any one of the rest of the gods, or of the eponymous heroes. In this class the defendant will be shown to belong; for he owes, and has not paid, seven hundred drachmae, which he was condemned at the audit to pay to the eponymus of his tribe. (To the clerk.) Read that part of the law. The Law
§ 15
ἐπίσχες. ἀκούεις, οὑτοσί, τί λέγει; ἢ τῶν ἐπωνύμων τῳ. λέγε δὴ τὴν τῶν φυλετῶν μαρτυρίαν. ΜΑΡΤΥΡΙΑ. ταχύ γʼ ἂν οὗτος, ὦ ἄνδρες δικασταί, ἀνθρώπων ὀλίγων φροντίσειεν ἢ τῶν τὸν πλεῖστον τοῦ χρόνου πλεόντων, ὥσπερ ὁ Μίκων, ὅστις τοὺς φυλέτας παρόντας οὔτʼ ἔδεισεν οὔτʼ ᾐσχύνθη, τοῦτο μὲν οὕτως αὐτῶν τὰ κοινὰ διοικήσας ὥστʼ ἐκείνους κλοπὴν αὐτοῦ καταγνῶναι, τοῦτο δὲ ὀφλὼν καὶ τοὺς νόμους ἀκριβῶς εἰδὼς ὅτι κωλύουσιν αὐτὸν γράφεσθαι γραφὰς ἕως ἂν ἐκτείσῃ, βιαζόμενος καὶ νομίζων δεῖν τοὺς μὲν ἄλλους τοὺς ὀφείλοντας μηδενὸς μετέχειν τῶν κοινῶν, αὑτὸν δὲ κρείττω τῶν νόμων εἶναι.
Stop reading. (To Theocrines.) Do you hear, fellow, what it says?—or to any one of the eponymous heroes. (To the clerk.) Read the deposition of the members of the tribe. The Deposition It is likely indeed, men of the jury, that the defendant would have regard for few persons and for those who spend most of their time at sea, as Micon does, when he felt neither fear nor shame in the presence of his tribesmen, in the first place, when administering their public business in such a way that they convicted him of embezzlement, and in the second place, although he had been fined and knew well that the laws forbade him to prefer indictments until he should pay, when defying the laws and holding that, while other state-debtors could exercise no public function, he had the right to be superior to the laws.
§ 16
φήσει τοίνυν τὸν πάππον, οὐχ αὑτὸν εἶναι τὸν ἐν τῷ γραμματείῳ γεγραμμένον, καὶ περὶ τούτου πολλοὺς ἐρεῖ λόγους, ὡς ἐκεῖνός ἐστιν. ἐγὼ δὲ τὸ μὲν ἀκριβές, ὁπότερός ἐστιν, οὐκ ἔχω λέγειν· εἰ δʼ οὖν ἐστιν ὡς οὗτος ἐρεῖ, πολὺ δικαιότερον εἶναι νομίζω καταψηφίσασθαι ὑμᾶς αὐτοῦ, εἰ ταῦθʼ οὕτως ἐστίν.
He will, to be sure, assert that it is his grandfather and not himself who is entered on the register as a debtor to the state, and in regard to this will talk at length to prove that it is he. I myself cannot say with certainty which of the two it is; but supposing it to be as he will claim, I think that you will be under far greater obligation to convict him, if this is the case.
§ 17
εἰ γὰρ ὀφείλοντος αὐτῷ τοῦ πάππου πάλαι, καὶ τοῦ νόμου κελεύοντος κληρονομεῖν τοῦτον τῶν ἐκείνου, προσῆκον αὐτῷ μηδὲ πάλαι γράφεσθαι ἐγράφετο, καὶ διὰ τοῦτο οἰήσεται δεῖν ἀποφεύγειν ὅτι πονηρὸς ἐκ τριγονίας ἐστίν, οὐ δίκαια ἐρεῖ, ὦ ἄνδρες δικασταί. ὡς οὖν καὶ παρʼ αὐτοῦ Θεοκρίνου ὁμολογεῖται τοῦτʼ εἶναι τὸ ὄφλημα καὶ κατετάξατο τοῖς φυλέταις ὑπὲρ αὑτοῦ καὶ τοῦ ἀδελφοῦ, καὶ τοῖς βουλομένοις εὐορκεῖν οὐ καλῶς ἔχει ταύτην ἀπογιγνώσκειν τὴν ἔνδειξιν, λαβέ μοι τὸ ψήφισμα ὃ εἶπεν ἐν τοῖς φυλέταις Σκιρωνίδης.
For if his grandfather was a state-debtor long ago and the law ordains that he be his grandfather’s heir—if, though he long ago lost the right to prefer indictments, he still continued to prefer them; and if he is going to assume that he ought to be acquitted just because he is a scoundrel of the third generation, there will be no justice in his plea, men of the jury. To prove that it is admitted by Theocrines himself that this debt is his own and that he arranged with the members of the tribe on behalf of his brother and himself for its payment, and that no jury which has regard to its oath could honorably hold that this criminal information is without foundation, (to the clerk) take, please, the bill which Scironides introduced in the meeting of the tribe.
§ 18
προσελθὼν δὲ οὑτοσὶ Θεοκρίνης ὡμολόγησεν ὀφείλειν καὶ ἐκτείσειν ἐναντίον τῶν φυλετῶν, ἐπειδὴ προσιόντας ἡμᾶς ᾔσθετο καὶ βουλομένους ἀντίγραφα τῶν ἐν τῷ γραμματείῳ γεγραμμένων λαβεῖν. ΨΗΦΙΣΜΑ. πολύ γʼ ἄν, ὦ ἄνδρες Λεωντίδαι, τοὺς ἀναγκάσαντας ἀποδοῦναι Θεοκρίνην τὰς ἑπτὰ μνᾶς ἐπῃνέσατʼ ἂν μᾶλλον ἢ τοῦτον.
For this man Theocrines came forward, admitted the debt and in the presence of the members of the tribe promised to pay it, when he saw that we were coming up and were planning to take a copy of what stood written in the register. The Decree With much better reason, men of Athens, would you commend the members of the tribe Leontis, who compelled Theocrines to pay the seven minae, than this fellow himself.
§ 19
τέταρτος τοίνυν νόμος ἐστίν (ὁμολογῶ γὰρ τῶν τούτῳ πεπραγμένων τὰ πλεῖστα ἐξητακέναι) καθʼ ὃν ὀφείλει πεντακοσίας δραχμὰς Θεοκρίνης οὑτοσί, οὐκ ἐκτετεικότος αὐτῷ τοῦ πατρὸς ἃς προσῶφλεν ἀφελόμενος τὴν Κηφισοδώρου θεράπαιναν εἰς ἐλευθερίαν, ἀλλὰ διοικησαμένου πρὸς Κτησικλέα τὸν λογογράφον, ὃς ἦν ἐπὶ τοῖς τῶν ἀντιδίκων πράγμασιν, ὥστε μήτʼ ἐκτεῖσαι μήτʼ εἰς ἀκρόπολιν ἀνενεχθῆναι.
There is now a fourth law (for I admit that I have looked closely into most of the things which the defendant has done) according to which this Theocrines owes five hundred drachmae, since his father had not paid a fine of that amount to which he had been sentenced for having sought to maintain that the maid-servant of Cephisodorus was a free woman. No; he fixed things with Ctesicles, the speech-writer, who was acting in the matter for his opponents, in such a way that he should neither pay the damages nor be listed on the acropolis as a debtor to the state.
§ 20
ἃς οὐδὲν ἧττον οἶμαι Θεοκρίνης ὀφείλει νυνὶ κατὰ τὸν νόμον. οὐ γὰρ ἐὰν Κτησικλῆς ὁ μέτοικος συγχωρήσῃ τούτῳ, πονηρὸς πονηρῷ, μὴ παραδοθῆναι τοῖς πράκτορσιν τὸν προσοφλόντα κατὰ τὸν νόμον, διὰ τοῦτο δεῖ τὴν πόλιν ἀπεστερῆσθαι τῶν ἐκ τῶν νόμων ἐπικειμένων ζημιῶν, ἀλλὰ προσήκει τοὺς ἀντιδίκους ὑπὲρ μὲν τῶν ἰδίων, ὅπως ἂν αὑτοὺς πείθωσιν, διοικεῖσθαι πρὸς ἀλλήλους, ὑπὲρ δὲ τῶν πρὸς τὸ δημόσιον, ὅπως ἂν οἱ νόμοι κελεύωσιν.
Despite this fact, I maintain that Theocrines still owes the money according to the law. For if Ctesicles, the resident alien, did make an agreement with this fellow, as one scoundrel with another, that one sentenced to pay the fine in accordance with the law should not be handed over to the collectors, the state should not on that account be robbed of the penalties imposed by the laws. No indeed; it is right for the parties in a suit to make whatever arrangement they may mutually agree upon in private affairs, but in matters which concern the public they must act as the law ordains.
§ 21
καί μοι λέγε τόν τε νόμον, ὃς κελεύει τὸ ἥμισυ τοῦ τιμήματος ὀφείλειν τῷ δημοσίῳ ὃς ἂν δόξῃ μὴ δικαίως εἰς τὴν ἐλευθερίαν ἀφελέσθαι, καὶ τὴν τοῦ Κηφισοδώρου μαρτυρίαν. ΝΟΜΟΣ. ΜΑΡΤΥΡΙΑ. λέγε δὴ κἀκεῖνον τὸν νόμον τὸν ἀπʼ ἐκείνης κελεύοντα τῆς ἡμέρας ὀφείλειν ἀφʼ ἧς ἂν ὄφλῃ, ἐάν τε ἐγγεγραμμένος ᾖ, ἐάν τε μή. ΝΟΜΟΣ.
(To the clerk.) Read, please, the law which declares that anyone who is adjudged to have wrongfully asserted the freedom of a slave shall pay half the sum assessed into the public treasury, and then read also the deposition of Cephisodorus. The Law. The Deposition Now read that law also, which declares that a man shall be regarded as a debtor from the day on which he incurs the fine, whether he has been entered on the public register or not. The Law
§ 22
πῶς οὖν ἄλλως, ὦ ἄνδρες δικασταί, προσήκει τὸν δικαίως κατηγοροῦντα ἀποφαίνειν ὀρθῶς ἐνδεδειγμένον Θεοκρίνην τουτονί, καὶ μὴ μόνον ἔνοχον ὄντα τῇ ἐνδείξει κατὰ τὰς χιλίας ἐφʼ αἷς ἐνδέδεικται, ἀλλὰ καὶ πολλοῖς ἄλλοις ὀφλήμασιν; ἐγὼ μὲν οὐδαμῶς νομίζω. οὐ γὰρ δὴ προσδοκᾶν γε δεῖ Θεοκρίνην αὐτὸν ὁμολογήσειν ὀφείλειν ὑμῖν τῷ δημοσίῳ καὶ δικαίως ἐνδεδεῖχθαι φήσειν, ἀλλὰ τοὐναντίον πάντα λόγον μᾶλλον ἐρεῖν καὶ πάσας αἰτίας οἴσειν, ὡς καταστασιάζεται, ὡς διὰ τὰς τῶν παρανόμων γραφὰς εἰς ταῦθʼ ἥκει.
In what other way, men of the jury, could an honest prosecutor show that the criminal information has been rightly brought against this Theocrines, and that he is liable, not only to the fine of a thousand drachmae, which forms the basis of the information, but to many other penalties as well? To my mind there is no other way. For surely you cannot expect that Theocrines will himself admit the indebtedness to your treasury and say that the criminal information has been lodged against him with justice. On the contrary, he will say anything rather than this. He will bring forward all manner of charges, alleging that a cabal is working against him, and that he has come into this danger because of the indictments which he has preferred for illegal actions.
§ 23
λοιπὸν γάρ ἐστιν τοῦτο τοῖς ἐν αὐτοῖς τοῖς πράγμασιν ἐξελεγχομένοις, αἰτίας καὶ προφάσεις εὑρίσκειν αἵτινες τοῦ παρόντος ὑμᾶς ποιήσουσι πράγματος ἐπιλαθομένους τοῖς ἔξω τῆς κατηγορίας λόγοις προσέχειν. ἐγὼ δέ, ὦ ἄνδρες δικασταί, εἰ μὲν ἑώρων ἐν τοῖς ἀνεγνωσμένοις νόμοις γεγραμμένον ταῦτα δʼ εἶναι κύρια περὶ τῶν συκοφαντούντων, ἂν μὴ Θεοκρίνης ἐνδειχθεὶς αἰτιᾶσθαι βούληται Θουκυδίδην ἢ Δημοσθένην ἢ καὶ τῶν πολιτευομένων ἄλλον τινά, ἡσυχίαν ἂν ἦγον. νῦν δὲ τούτων οὐδεμίαν ὁρῶ τῶν σκήψεων ὑπόλογον οὖσαν ἐν τοῖς νόμοις, οὐδὲ καινήν, ὥστε προσέχειν νῦν πρῶτον ἀκούσαντας, ἀλλὰ μυριάκις παρὰ τῶν κρινομένων εἰρημένην.
For this is the last resource of those convicted on the facts of the case—to invent charges and excuses which will make you forget the question before you and give attention to arguments which are alien to the accusation. But I, men of the jury, if I had seen in the laws which have just been read a clause to this effect: these provisions regarding those who bring malicious charges shall be in force unless Theocrines, a criminal information having been laid against him, shall see fit to denounce Thucydides or Demosthenes or any other of the men in public life, I should have kept quiet; but as it is, I find that no such excuse is taken into consideration in the laws, nor is it new, so that those now hearing it for the first time should pay attention to it; on the contrary it has been used ten thousand times by people on trial.
§ 24
ἀκούω δὲ καὶ παρὰ τῶν πρεσβυτέρων, ὦ ἄνδρες δικασταί, ὡς ἄρα προσῆκόν ἐστιν ὅλως μὲν μηδενὶ μηδεμίαν συγγνώμην ὑπάρχειν παραβαίνοντι τοὺς νόμους, εἰ δʼ ἄρα δεῖ, μὴ τοῖς συνεχῶς οὖσι πονηροῖς μηδὲ τοῖς ἐπʼ ἀργυρίῳ τοὺς νόμους προϊεμένοις (οὐ γὰρ εἰκός), ἀλλʼ οἵτινες ἂν διὰ τὴν αὑτῶν ἀπραγμοσύνην ἄκοντές τι τῶν γεγραμμένων παραβῶ- σιν. ὧν οὐδεὶς ἂν δήπου Θεοκρίνην τουτονὶ φήσειεν εἶναι, ἀλλὰ τοὐναντίον οὐδενὸς τῶν ἐν τοῖς νόμοις ἄπειρον.
I am also told, men of the jury, by those who are older than I, that it is proper that in no case whatever should pardon be shown to one who transgresses the laws, but if pardon is to be shown, it should not be to those who are habitual offenders or to those who betray the laws for a bribe (surely not that!) but to those who through their own inexperience unintentionally transgress some provision of the law. No man, I take it, would say that Theocrines here belongs to this latter class, but on the contrary that there is no provision of the law with which he is not acquainted.
§ 25
διὸ καὶ δεῖ φυλάττειν αὐτόν, μὴ πρὸς τοὺς ἐμοὺς λόγους μηδὲ τοὺς ὑπὸ τούτου ῥηθησομένους ἀποβλέποντας. οὐ γὰρ δίκαιον τοὺς ὑπὲρ τῶν νόμων καθημένους μακροῖς λόγοις καὶ κατηγορίαις προσέχειν, ἀλλʼ οἷς ἂν ἅπαντες ῥᾳδίως ἐπακολουθήσαιτε, καὶ διʼ ὧν δόξετε πᾶσι τοῖς ἐν τῇ πόλει τῶν νόμων ἀξίως ταύτην τὴν ἔνδειξιν δικάσαι, σαφῶς ἐρωτῶντας τί λέγεις, Θεοκρίνη καὶ πάντες οἱ τῶν αὐτῶν τούτῳ μετέχοντες; ἀξιοῦθʼ ἡμᾶς, κατὰ τοὺς νόμους ὀμωμοκότας δικάσειν, παρὰ τούτους διὰ τοὺς ὑμετέρους λόγους ψηφίζεσθαι;
You must, therefore, watch him, and have regard neither to my words nor to those which will be spoken by his side. For it is not right that those who sit here to defend the laws should pay attention to long speeches and accusations, but only to those which you will all easily follow, and by the help of which you will be thought by all the citizens to have decided this information in a manner worthy of the laws. You should ask in plain terms, What do you mean, Theocrines, and all you who follow the same pursuits as he does? Do you demand that we who have sworn that we will give our verdict according to the laws shall vote contrary to the laws because of your speeches?
§ 26
μεμαρτυρηκότος μὲν ἡμῖν τοῦ Μίκωνος, καθʼ οὗ δοὺς Θεοκρίνης οὑτοσὶ τὴν φάσιν οὐκ ἐπεξῆλθε, καὶ πεποιηκότος αὑτὸν τούτοις ὑπόδικον, ὁμολογοῦντος δὲ τοῦ γραμματέως λαβεῖν τὴν φάσιν παρὰ τούτου, καὶ πεποιηκυίας τῆς μαρτυρίας τῆς ὀλίγον τι πρότερον ἀναγνωσθείσης αὐτὸν ὑπόδικον; ἔτι δὲ τῶν τοῦ ἐμπορίου ἐπιμελητῶν μόλις μέν, ἀλλʼ οὖν ταὐτὰ τούτοις μεμαρτυρηκότων; πρὸς δὲ τούτοις τῶν ἰδόντων ἐκκειμένην τὴν φάσιν καὶ προσελθόντων τοῖς ἄρχουσι μαρτυρούντων, ὥσπερ ὀλίγον πρότερον ἠκούσατε; ἀλλʼ οὐ δίκαιον, ὦ ἄνδρες δικασταί.
Do you demand this, when Micon, against whom Theocrines filed his denunciation but did not proceed with it, has given evidence before us, and has made himself responsible to these jurors?—when the secretary acknowledges that he received the denunciation from the defendant, and has been made responsible by the deposition which was read a little while ago?—when, furthermore, the overseers of the port have, unwillingly, to be sure, yet nevertheless, given the same testimony as the others?-and when, in addition to all this, testimony is given, as you heard a little while ago, by those who saw the denunciation exposed to public view, and who went before the magistrates? No; men of the jury, that would not be right.
§ 27
οὐ γὰρ δὴ διὰ τὸν τρόπον γε τὸν τοῦ φεύγοντος καὶ τὸν βίον ψευδεῖς ὑπολήψεσθε τὰς μαρτυρίας τὰς ἀνεγνωσμένας εἶναι. πολὺ γὰρ ἐκ τοῦ τρόπου σαφέστερον ἐπιδείκνυται Θεοκρίνης τοιοῦτος ὢν ἢ διὰ τῶν εἰρημένων. τί γὰρ οὐ πεποίηκεν οὗτος ὧν ἂν πονηρὸς καὶ συκοφάντης ἄνθρωπος ποιήσειεν; οὐ διὰ μὲν τὴν τούτου πονηρίαν ἁδελφὸς αὐτοῦ θεσμοθετῶν καὶ τούτῳ χρώμενος συμβούλῳ τοιοῦτος ἔδοξε παρʼ ὑμῖν ἄνθρωπος εἶναι, ὥστε οὐ μόνον αὐτὸς ἀπεχειροτο- νήθη τῶν ἐπιχειροτονιῶν οὐσῶν, ἀλλὰ καὶ τὴν ἀρχὴν ἅπασαν ἐποίησεν; καὶ εἰ μὴ δεομένων αὐτῶν καὶ ἱκετευόντων, καὶ λεγόντων ὡς οὐκέτι πρόσεισιν Θεοκρίνης πρὸς τὴν ἀρχήν, ἐπείσθηθʼ ὑμεῖς καὶ πάλιν ἀπέδοτε τοὺς στεφάνους αὐτοῖς, πάντων ἂν αἴσχιστα οἱ συνάρχοντες ἐπεπόνθεσαν;
I am sure that the character of the defendant and his manner of life will not lead you to believe that the depositions which have been read are false. On the contrary, his character far more convincingly than the words which have been spoken proves Theocrines to be such as I portray him. For what is there that a scoundrel and a pettifogger would do that he has not done? Was it not because of his evil character that his brother, who held the office of judge and who was guided by the defendant’s advice, was brought into such bad repute with you, that, when you voted on the question of retaining the magistrates, he was not only himself rejected, but caused the rejection of the entire board? And had it not been that through the prayers and entreaties of his fellow-judges and through their promise that Theocrines should never again come near the board you were persuaded to give them back their crowns, would they not have incurred the deepest possible disgrace?
§ 28
καὶ τούτων οὐδέν με δεῖ μάρτυρας ὑμῖν παρασχέσθαι· πάντες γὰρ ἴστε τοὺς ἐπὶ Λυκίσκου ἄρχοντος θεσμοθέτας ἀποχειροτονηθέντας ἐν τῷ δήμῳ διὰ τοῦτον. ὧν ἀναμιμνῃσκομένους ὑμᾶς χρὴ τὸν αὐτὸν ὑπολαμβάνειν εἶναι τοῦτον καὶ πρότερον καὶ νῦν. οὐ πολλῷ τοίνυν χρόνῳ ὕστερον τῆς ἀποχειροτονίας, τελευτήσαντος αὐτῷ τοῦ ἀδελφοῦ βιαίῳ θανάτῳ, τοιοῦτος ἐγένετο περὶ αὐτὸν οὗτος, ὥστε ζητήσας τοὺς δράσαντας καὶ πυθόμενος οἵτινες ἦσαν, ἀργύριον λαβὼν ἀπηλλάγη.
To prove these facts there is no need of my calling witnesses before you, for you all know that in the archonship of Lyciscus the Thesmothetae were deposed from office by vote of the popular assembly because of Theocrines. Remembering this, you ought to assume that he is no different now from what he was then. Not long after he was removed from office, when his brother died by a violent death, Theocrines showed himself so utterly heartless toward him that, when he had made inquiry concerning those who had done the deed, and had learned who they were, he accepted a bribe, and let the matter drop.
§ 29
καὶ τὴν μὲν ἀρχὴν ἣν ἐκεῖνος ἄρχων ἐτελεύτησεν, ἱεροποιὸς ὤν, παρὰ τοὺς νόμους ἦρχεν οὗτος, οὔτε λαχὼν οὔτʼ ἐπιλαχών· ὑπὲρ ὧν δʼ ἔπαθεν ἐκεῖνος, μέχρι τούτου σχετλιάζων περιῄει καὶ φάσκων εἰς Ἄρειον πάγον Δημοχάρην προσκαλεῖσθαι, ἕως διελύσατο πρὸς τοὺς τὴν αἰτίαν ἔχοντας. χρηστός γʼ ἐστὶ καὶ πιστὸς καὶ κρείττων χρημάτων. οὐδʼ ἂν αὐτὸς φήσειεν. οὐ γὰρ τοσούτων δεῖσθαί φασι δεῖν τὸν δικαίως καὶ μετρίως τῶν κοινῶν ἐπιμελησόμενον, ἀλλὰ πάντων τούτων εἶναι κρείττω διʼ ὧν ἀναλίσκουσιν εἰς ἑαυτοὺς ἃ λαμβάνουσιν.
His brother at the time of his death held the office of sacrificer, and this office Theocrines continued to fill in defiance of the laws, without having been designated by lot to assume the office or to fill the vacancy. He went around bewailing his brother’s fate and declaring that he was going to summon Demochares before the Areopagus, until he made terms with those charged with the crime. An honorable man is he indeed, one whom you can trust, a man quite above the appeal of money! Why, even he would not claim that. Men say that whoever means to administer public affairs with justice and moderation should not have so many wants, but should be superior to all those things which lead people to spend on themselves all that they receive.
§ 30
καὶ τὰ μὲν πρὸς τὸν ἀδελφὸν αὐτῷ πεπραγμένα τοιαῦτά ἐστιν· ἃ δὲ πρὸς τὴν πόλιν προσελθὼν διῴκηται (δευτέρους γὰρ ὑμᾶς φήσει φιλεῖν μετὰ τοὺς οἰκείους) ἄξιον ἀκοῦσαι. ἄρξομαι δʼ ἀπὸ τῶν πρὸς ἡμᾶς αὐτῷ πεπραγμένων. τοῦ γὰρ πατρὸς κατηγορῶν, ὦ ἄνδρες δικασταί, ὅτε τὴν τῶν παρανόμων αὐτὸν ἐδίωκε γραφήν, ἔλεγεν ὡς ἐπιβεβουλευμένος ὁ παῖς εἴη περὶ οὗ τὸ ψήφισμα γεγραμμένον ἦν, ἐν ᾧ τὴν σίτησιν ἔγραψεν Χαριδήμῳ ὁ πατὴρ τῷ Ἰσχομάχου υἱῷ,
Such, then, was his conduct where his brother was concerned; but it is worth your while to hear how he has managed affairs since he came forward in public life (for he declares that he loves you next after his own relatives). I will begin with his conduct toward us. In his accusation against my father, men of the jury, when he was prosecuting the indictment for illegality against him, he stated that a plot had been formed against the boy, regarding whom the decree was drawn—the decree, that is, in which my father moved that maintenance in the Prytaneum should be granted to Charidemus, son of Ischomachus.
§ 31
λέγων ὡς, ἐὰν ἐπανέλθῃ εἰς τὸν πατρῷον οἶκον ὁ παῖς, ἀπολωλεκὼς ἔσται τὴν οὐσίαν ἅπασαν ἣν Αἰσχύλος ὁ ποιησάμενος αὐτὸν υἱὸν ἔδωκεν αὐτῷ, ψευδόμενος· οὐδενὶ γὰρ πώποτε, ὦ ἄνδρες δικασταί, τοῦτο τῶν εἰσποιηθέντων συνέβη. καὶ τούτων πάντων αἴτιον ἔφη Πολύευκτον γεγενῆσθαι τὸν ἔχοντα τὴν μητέρα τοῦ παιδός, βουλόμενον ἔχειν αὐτὸν τὴν τοῦ παιδὸς οὐσίαν. ὀργισθέντων δὲ τῶν δικαστῶν ἐπὶ τοῖς λεγομένοις, καὶ νομισάντων αὐτὸ μὲν τὸ ψήφισμα καὶ τὴν δωρεὰν κατὰ τοὺς νόμους εἶναι, τῷ δὲ ὄντι τὸν παῖδα μέλλειν ἀποστερεῖσθαι τῶν χρημάτων, τῷ μὲν πατρὶ δέκα ταλάντων ἐτίμησαν ὡς μετὰ Πολυεύκτου ταῦτα πράττοντι, τούτῳ δʼ ἐπίστευσαν ὡς δὴ βοηθήσαντι τῷ παιδί.
For Theocrines asserted that, if the boy should return to his father’s house, he would be found to have lost all the estate which Aeschylus, his adoptive father, had given him. This assertion was false, for no such thing, men of the jury, has ever happened to any adopted person. He made the further assertion that Polyeuctus, the husband of the boy’s mother, had been responsible for the whole scheme, since he wished to retain possession of the boy’s property. The jurymen were incensed at his assertions and held that, while the decree itself and the grant were both legal, the boy would in fact be robbed of his estate; and they fined my father ten talents as being in the scheme with Polyeuctus, and gave credence to Theocrines as having come to the boy’s defence.
§ 32
καὶ τὰ μὲν ἐπὶ τοῦ δικαστηρίου γενόμενα τοιαῦτα καὶ παραπλήσια τούτοις ἦν· ὡς δʼ ὁ χρηστὸς οὗτος ὠργισμένους ᾔσθετο τοὺς ἀνθρώπους καὶ πεπιστευμένον αὑτὸν ὡς οὐ παντάπασιν ἀνόσιον ὄντα, προσκαλεσάμενος τὸν Πολύευκτον ἀποφέρει γραφὴν κατʼ αὐτοῦ κακώσεως πρὸς τὸν ἄρχοντα καὶ δίδωσι τὴν λῆξιν Μνησαρχίδῃ τῷ παρέδρῳ· λαβὼν δὲ διακοσίας δραχμὰς παρὰ τοῦ Πολυεύκτου, καὶ τὰ δεινὰ ταῦτʼ ἀποδόμενος μικροῦ λήμματος ἐφʼ οἷς τῷ πατρὶ ἐτιμήσατο δέκα ταλάντων, ἀπηλλάγη καὶ τὴν γραφὴν ἀνείλετο προδοὺς τὸν ὀρφανόν. καί μοι κάλει τούτων τοὺς μάρτυρας. ΜΑΡΤΥΡΕΣ.
Such, or substantially such, were the proceedings in court. But when this worthy fellow saw that the people were filled with wrath, and that he himself had been believed, as one who was not wholly depraved, he summoned Polyeuctus before the archon and lodged an indictment against him for maltreatment of an orphan, and put the case in the hands of the assessor Mnesarchides. When, however, he had received two hundred drachmae from Polyeuctus and had sold for a trifling sum those awful charges for which he had fixed the damages in my father’s case at ten talents, he dropped the matter, withdrew the indictment, and left the orphan in the lurch. (To the clerk.) Call, please, the witnesses who support these statements. The Witnesses
§ 33
εἰ τοίνυν εὔπορος ἦν ὁ πατήρ, ὦ ἄνδρες δικασταί, καὶ δυνατὸς πορίσαι χιλίας δραχμάς, ὅλως ἂν ἀπηλλάγη τῆς γραφῆς τῆς τῶν παρανόμων· τοσοῦτον γὰρ αὐτὸν ᾔτει οὑτοσί. καί μοι κάλει Φιλιππίδην τὸν Παιανιέα, πρὸς ὃν ἔλεγε ταῦτα Θεοκρίνης οὑτοσί, καὶ τοὺς ἄλλους οἳ συνίσασιν τούτῳ ταῦτα λέγοντι. ΜΑΡΤΥΡΕΣ.
If now my father had been well-to-do, men of the jury, and able to provide a thousand drachmae, he would have got off entirely free from the indictment for illegality; for that was the sum the defendant demanded of him. (To the clerk.) Call, please, Philippides of Paeania to whom this fellow Theocrines made this statement, and the others who know that he made it. The Witnesses
§ 34
ὅτι μὲν τοίνυν, ὦ ἄνδρες δικασταί, Θεοκρίνης, εἴ τις αὐτῷ τὰς χιλίας δραχμὰς ἐδίδου, τὴν γραφὴν ἂν ἀνείλετο τὴν κατὰ τοῦ πατρός, ἡγοῦμαι πάντας ὑμᾶς πιστεύειν, καὶ εἰ μηδεὶς ἐμαρτύρησεν. ὅτι δὲ πολλὰς ἑτέρας προσκαλεσάμενος καὶ γραψάμενος καθυφεῖκεν, καὶ μικρὸν ἀργύριον λαμβάνων ἀπαλλάττεται, τοὺς δόντας ὑμῖν αὐτοὺς καλῶ, ἵνα μὴ πιστεύητε αὐτῷ λέγοντι ὡς αὐτὸς φυλάττει τοὺς παράνομα γράφοντας, καὶ ὡς, ὅταν αἱ τῶν παρανόμων γραφαὶ ἀναιρεθῶσιν, ὁ δῆμος καταλύεται· ταῦτα γὰρ οἱ πάντα πωλοῦντες λέγειν εἰθισμένοι εἰσίν.
That Theocrines, men of the jury, if he had been offered the thousand drachmae, would have withdrawn the indictment against my father, I think that you are all convinced, even if no witness had so testified. To prove, however, that he has summoned many other people and preferred indictments against them, and then has compromised the matter, and that he is in the habit of desisting from prosecution on receipt of small bribes, I shall call before you the very persons who paid him, in order that you may not believe him when he declares that it is he who keeps watch over those who propose illegal measures, and that when indictments for illegality are done away with it is the ruin of your democracy. (For it is in this way that all those who sell everything for money are in the habit of talking.)
§ 35
κάλει μοι Ἀριστόμαχον Κριτοδήμου Ἀλωπεκῆθεν. οὗτος γὰρ ἔδωκεν, μᾶλλον δʼ ἐν τῇ τούτου οἰκίᾳ ἐδόθη τρίʼ ἡμίμναια τούτῳ τῷ ἀδωροδοκήτῳ ὑπὲρ τοῦ ψηφίσματος ὃ Ἀντιμέδων ἔγραψε τοῖς Τενεδίοις. ΜΑΡΤΥΡΙΑ. λέγε δὴ καὶ τὰς τῶν ἄλλων ἐφεξῆς τὰς τοιαύτας μαρτυρίας, καὶ τὴν Ὑπερείδου καὶ Δημοσθένους. τοῦτο γάρ ἐστιν ὑπερβολή, τὸ παρʼ ὧν οὐδʼ ἂν εἷς ἀξιώσαι λαβεῖν, τοῦτον παρὰ τούτων ἥδιστα λαμβάνειν πωλοῦντα τὰς γραφάς. ΜΑΡΤΥΡΙΑΙ.
(To the clerk.) Call, please, Aristomachus, son of Critodemus, of Alopecê, for it is he who paid—or rather in whose house were paid—the mina and a half to this man who cannot be bribed, in the matter of the decree which Antimedon proposed on behalf of the people of Tenedos. The Deposition Read also in sequence the other depositions of the same sort, and that of Hypereides and Demosthenes. For this goes beyond all else—that the fellow should be most glad, by selling indictments to get money from men, from whom no one else would think of demanding it. The Depositions
§ 36
οὗτος τοίνυν αὐτίκα φήσει διὰ τοῦτο τὴν ἔνδειξιν καθʼ αὑτοῦ γεγονέναι, ἵνα Δημοσθένει μὴ ἐπεξέλθῃ τὴν γραφὴν ἣν ἐγράψατʼ αὐτόν, μηδὲ Θουκυδίδῃ· δεινὸς γάρ ἐστι ψεύσασθαι καὶ μηδὲν ὑγιὲς εἰπεῖν. ἡμεῖς δέ, ὦ ἄνδρες δικασταί, καὶ τοῦτʼ ἐπεσκεψάμεθα, καὶ δείξομεν ὑμῖν οὐδὲν τὴν πόλιν βλαπτομένην, οὔτε μὰ τὸν Δία ἐὰν κύριον γένηται τὸ ψήφισμα τὸ Θουκυδίδου οὔτʼ ἂν ἄκυρον. καίτοι τάς γε τοιαύτας ἀπολογίας οὐ δίκαιόν ἐστι προσφέρειν τοῖς κατὰ τοὺς νόμους ὀμωμοκόσιν δικάσειν· ἀλλʼ ὅμως ἐξ αὐτῆς τῆς γραφῆς αὐτίκα γνώσεσθε διότι πρόφασίς ἐστιν τῆς ἐνδείξεως ἡ γραφή. λέγε τὰς γραφὰς ταύτας. ΓΡΑΦΑΙ.
Well, he will presently say that the criminal information has been lodged against him for this purpose, that he may not proceed with the indictment which he preferred against Demosthenes or with that against Thucydides; for he is a clever fellow at lying and at saying what lacks all foundation. I have looked into this matter also, men of the jury, and will show you that the state suffers not the slightest harm, whether the decree of Thucydides is ratified, or whether it is annulled. And yet it is not right to bring up a defence of this sort before men who have sworn to give a verdict according to the laws. You will, however, presently learn from the indictment itself, that it is merely a pretext to offset the criminal information. (To the clerk.) Read these indictments. The Indictments
§ 37
τούτων τῶν ψηφισμάτων, ὦ ἄνδρες δικασταί, ἢ μενόντων κατὰ χώραν ἢ ἁλόντων (οὐδὲν γὰρ ἔμοιγε διαφέρει) τί ἡ πόλις κερδαίνει ἢ βλάπτεται; ἐγὼ μὲν γὰρ οὐδὲν οἶμαι. τοὺς γὰρ Αἰνίους φασὶν οὐδὲ προσέχειν τῇ πόλει, τοῦτο δὲ γεγονέναι διὰ Θεοκρίνην τουτονί. συκοφαντούμενοι γὰρ ἐν ἐκείνοις τοῖς χρόνοις ὑπὸ τούτου, ἐν οἷς οἱ μὲν ἐφιλίππιζον, οἱ δʼ ἠττίκιζον αὐτῶν, καὶ πυνθανόμενοι γεγράφθαι τὸ ψήφισμα παρανόμων ὃ Χαρῖνος πρότερον ἐγράψατο, τοῦτο τὸ περὶ τῆς συντάξεως, ὃ Θουκυδίδης εἶπε, καὶ πέρας τῶν πραγμάτων οὐδὲν γιγνόμενον,
Whether the decrees stand as they are, men of the jury, or are annulled (for it makes no difference to me), what does the state either gain or lose? Nothing, in my opinion. They say that the men of Aenos pay no heed to our state, and that this has come about because of this fellow Theocrines. For being harassed by the false and malicious charges of this man at the time when some of them were turning to Philip and others to Athens, and learning that the decree which Charinus had previously indicted had again been indicted as illegal,—the decree, that is, which Thucydides proposed and which had to do with their contribution; and learning furthermore that no conclusion was being reached in the matter,
§ 38
ἀλλὰ τὸν μὲν δῆμον συγχωροῦντα τὴν σύνταξιν διδόναι τοὺς Αἰνίους ὅσην Χάρητι τῷ στρατηγῷ συνεχώρησαν, τοῦτον δὲ τὸν μιαρὸν παραδεξάμενον Χαρίνῳ τῷ προδότῃ ταὐτὰ πράττειν, ὅπερ ἦν ἀναγκαῖον αὐτοῖς, τοῦτʼ ἔπραξαν· εἵλοντο γὰρ τῶν παρόντων κακῶν τὰ ἐλάχιστα. καίτοι τί χρὴ νομίζειν αὐτοὺς πάσχειν ὑπὸ τῶν ἐνθάδε γραφομένων, οἷς ἦν αἱρετώτερον φρουρὰν ὑποδέχεσθαι καὶ βαρβάρων ἀκούειν, ὑμῶν ἀποστάντας; ἀλλʼ οἶμαι τὴν τούτων πονηρίαν ὑμεῖς μόνοι δύνασθε φέρειν, ἄλλος δʼ οὐδεὶς τῶν Ἑλλήνων.
but that, while the people were ready to grant that the Aenians should pay the contribution which they had agreed upon with the general Chares, this abominable fellow had taken upon himself to carry on the same practices as the traitor Charinus—learning all this, I say, they took the course which necessity forced upon them, and chose the least of the evils before them. Yet what must we assume their sufferings at the hands of those who were preferring indictments here to have been, when it seemed to the Aenians preferable to revolt from us, to receive a garrison, and to be subject to barbarians? But you alone, I think, are able to endure the wickedness of these men, you alone, and no one besides among all the Greeks!
§ 39
ὅτι μὲν οὖν οὔτε διὰ τὰς γραφὰς τὰς ἀνεγνωσμένας οὔτε διʼ ἄλλην αἰτίαν οὐδεμίαν ἄξιόν ἐστιν παρὰ πάντας τοὺς νόμους τοὺς περὶ τῶν ἐνδείξεων ἀφεῖναι Θεοκρίνην, σχεδὸν καὶ διὰ τῶν εἰρημένων φανερόν ἐστιν. ἐγὼ δὲ τὰς μὲν τούτων προφάσεις, ὦ ἄνδρες δικασταί, καὶ τὰς κατηγορίας καὶ τὰς προσποιήτους ταύτας ἔχθρας οὐ λανθάνειν ὑμᾶς νομίζω.
That you ought not, then, whether on account of the indictments which have been read, or for any other reason, to acquit Theocrines in defiance of all the laws concerning criminal informations, is reasonably clear from what has been said. I think, however, men of the jury, that you are not aware of the excuses of these men, of their accusations, and their pretended enmities.
§ 40
οὐ γὰρ ὀλιγάκις ἑοράκατʼ αὐτοὺς ἐπὶ μὲν τῶν δικαστηρίων καὶ τοῦ βήματος ἐχθροὺς εἶναι φάσκοντας ἀλλήλοις, ἰδίᾳ δὲ ταὐτὰ πράττοντας καὶ μετέχοντας τῶν λημμάτων, καὶ τοτὲ μὲν λοιδορουμένους καὶ πλύνοντας αὑτοὺς τἀπόρρητα, μικρὸν δὲ διαλιπόντας τοῖς αὐτοῖς τούτοις συνδεκαδίζοντας καὶ τῶν αὐτῶν ἱερῶν κοινωνοῦντας. καὶ τούτων οὐδὲν ἴσως θαυμάσαι ἄξιόν ἐστιν· φύσει τε γάρ εἰσι πονηροί, καὶ τὰς τοιαύτας προφάσεις ὁρῶσιν ὑμᾶς ἀποδεχομένους, ὥστε τί κωλύει ταύταις αὐτοὺς χρωμένους ἐξαπατᾶν ὑμᾶς πειρᾶσθαι;
For you have not infrequently seen them in the court-rooms and on the platform, declaring that they are personal foes to one another, but in private following the same pursuits and sharing the profits; at one time reviling and abusing one another in foulest terms, and a little later associating in family festivals with these same people, and taking part in the same sacrifices. And not one of these things is perhaps to be wondered at. For the men are by nature base, and they see that you accept such excuses; so what is to prevent their using them and trying to deceive you?
§ 41
ὅλως δʼ ἔγωγε οἶμαι δεῖν ὑμᾶς, ὦ ἄνδρες δικασταί, ὑπὲρ αὐτοῦ τοῦ πράγματος σκεψαμένους, εἰ μὲν δίκαια λέγω καὶ κατὰ τοὺς νόμους, βοηθεῖν μοι, μηδὲν ὑπολογισαμένους εἰ μὴ Δημοσθένης ἐστὶν ὁ κατηγορῶν, ἀλλὰ μειράκιον, μηδὲ νομίζειν κυριωτέρους δεῖν εἶναι τοὺς νόμους, ἂν εὖ τις τοῖς ὀνόμασι συμπλέξας αὐτοὺς τούτους ὑμῖν παράσχηται, τῶν ὅπως ἔτυχεν λεγόντων, ἀλλὰ τοὺς αὐτούς, καὶ τοσούτῳ μᾶλλον τοῖς ἀπείροις καὶ τοῖς νέοις βοηθεῖν, ὅσῳπερ ἂν ἧττον ἐξαπατήσειαν ὑμᾶς.
For my part I hold that it is absolutely your duty, men of the jury, to fix your attention on the matter at issue and on nothing else, and then, if my plea seems to you just and in accordance with law, to give me your support, caring nothing for the fact that it is not Demosthenes who prefers the charges, but a mere stripling. You are bound also to hold that the laws are not more binding when one presents them to you carefully in rhetorical language than when they are recited in the speech of every day. No; they are the same laws; and you should all the more readily give aid to the young and inexperienced, since they are less likely to lead you astray.
§ 42
ἐπεὶ διότι τοὐναντίον ἐστίν, καὶ οὐχ οὗτος, ἀλλʼ ἐγὼ κατεστασίασμαι, καὶ φησάντων τινῶν μοι συναγωνιεῖσθαι προδέδομαι διὰ τὰς τούτων ἑταιρείας, ἐκείνως δῆλον ὑμῖν ἔσται. καλείτω ὁ κῆρυξ οὗτος τὸν Δημοσθένην· οὐκ ἀναβήσεται. τὸ δʼ αἴτιόν ἐστιν, οὐ τὸ ἐμὲ ὑπό τινων πεπεισμένον ἐνδεῖξαι τουτονί, ἀλλὰ τοῦτον καὶ τὸν ἄρτι καλούμενον διαλελύσθαι. καὶ τοῦθʼ ὅτι ἐστὶν ἀληθές, ἀναγκάσω μὲν μαρτυρεῖν καὶ Κλεινόμαχον τὸν συναγαγόντʼ αὐτοὺς καὶ Εὐβουλίδην τὸν ἐν Κυνοσάργει παραγενόμενον·
For that the case is the exact opposite of what my opponent asserts,—that it is not he, but I, who am the victim of a cabal, and that, after certain persons had declared that they would aid me in my suit, I have been betrayed because of the cliques formed by these men,—all this will be made clear to you in the following way. Let the crier here call Demosthenes. He will not come forward. The reason is, not that I have been induced by certain persons to lodge criminal information against this man, but that he and the one just now mentioned have come to terms with one another. To prove that this is true, I will compel to testify both Cleinomachus, who brought them together, and Eubulides, who was with them in Cynosarges;
§ 43
οὐ μὴν ἔλατ- τόν γε τούτου σημεῖον ὑμῖν, ἀλλὰ μεῖζον παρασχήσομαι διότι τοῦτʼ ἔστιν ἀληθές, ὃ πάντες ἀκούσαντες ὁμολογήσετε. Θεοκρίνης γὰρ οὑτοσὶ τοῦτον διώκων παρανόμων, τὸν μιαρόν, ὡς αὐτίκα φήσει, καὶ τῶν νῦν αὐτῷ κακῶν αἴτιον, φανερῶς ἀφῆκε τῆς γραφῆς, ἐφʼ ᾗ δέκα τάλαντα ἐπεγράψατο τίμημα. πῶς; οὐδὲν καινὸν διαπραξάμενος, ἀλλʼ ὅπερ ἕτεροί τινες τῶν ὁμοίων τούτῳ. τὸν μὲν Δημοσθένην τις ὑπωμόσατο καλουμένης τῆς γραφῆς ὡς νοσοῦντα, τὸν περιιόντα καὶ λοιδορούμενον Αἰσχίνῃ· τοῦτον δʼ οὗτος τὸν ἐχθρὸν εἴασεν, καὶ οὔτε τότε ἀνθυπωμόσατο οὔθʼ ὕστερον ἐπήγγελκεν. ἆρʼ οὐ περιφανῶς οὗτοι φενακίζουσιν ὑμᾶς τοὺς προσέχοντας τούτοις ὡς ἐχθροῖς; λέγε τὰς μαρτυρίας. ΜΑΡΤΥΡΙΑΙ.
and I will further produce what you will all acknowledge when you have heard it, to be, not a weaker, but a stronger proof that my statement is true. For Theocrines here, when prosecuting for illegal action this abominable person, as he will presently call him, and the one who is the cause of his present troubles, openly discharged him from the indictment, in which he had fixed the penalty at ten talents. How? By doing nothing startling, but the very thing that others of his stamp have done. When the indictment was called, someone filed an affidavit for postponement, declaring that Demosthenes was ill—Demosthenes, who was going about and abusing Aeschines. This enemy of his, then, this fellow has let off, and he neither at the time filed a counter-affidavit, nor did he subsequently call the case for trial. Are not these men manifestly hoodwinking you, when you entertain the idea that they are personal foes? (To the clerk.) Read the depositions. The Depositions
§ 44
οὐκοῦν δίκαιόν ἐστιν, ὦ ἄνδρες δικασταί, μηδʼ ὑμᾶς τῶν φησόντων Θεοκρίνῃ διὰ τὴν πρὸς Δημοσθένην ἔχθραν συνερεῖν ἐθέλειν ἀκούειν, ἀλλὰ κελεύειν αὐτούς, εἴπερ ὡς ἀληθῶς ἐχθροί εἰσιν τοῦ Δημοσθένους, αὐτὸν ἐκεῖνον γράφεσθαι καὶ μὴ ἐπιτρέπειν αὐτῷ παράνομα γράφειν. εἰσὶ δὲ δεινοὶ καὶ οὗτοι, καὶ πιστεύονται μᾶλλον παρʼ ὑμῖν. ἀλλʼ οὐ ποιήσουσι τοῦτο. διὰ τί; ὅτι φασὶ πολεμεῖν ἀλλήλοις οὐ πολεμοῦντες.
It is not right, then, men of the jury, that you any more than we should listen to those who will declare that they are going to speak in the interest of Theocrines because of their enmity to Demosthenes. No; if they are in truth enemies of Demosthenes, you should bid them bring their indictments against him, and not permit him to propose illegal decrees. These people too are clever, and you are more apt to give them credence. They will not, however, take the course which I mention. For what reason? Because they claim to be at war with one another, although they are not at war.
§ 45
περὶ μὲν οὖν τῆς τούτων ἔχθρας ὑμεῖς ἂν ἀκριβέστερον ἐμοὶ διεξέλθοιτε ἢ ἐγὼ ὑμῖν. ἡδέως δʼ ἂν ἠρόμην Θεοκρίνην ἐναντίον ὑμῶν, εἴ μοι ἔμελλεν ἀποκρινεῖσθαι δικαίως, τί ποτʼ ἂν ἐποίησεν, ἐπειδή φησιν ἐπὶ τῷ κωλύειν τετάχθαι τοὺς παράνομα γράφοντας, εἴ τις ἐν τῷ δήμῳ διαλεχθεὶς ἅπασι τοῖς πολίταις καὶ πείσας ἔγραψεν ἐξεῖναι τοῖς ἀτίμοις καὶ τοῖς ὀφείλουσιν τῷ δημοσίῳ γράφεσθαι, φαίνειν, ἐνδεικνύειν, ἁπλῶς ποιεῖν ὅσαπερ νῦν ὁ νόμος κωλύει πράττειν,
With reference to the enmity of these people you could give me more exact information than I can give you. I should be glad, however, to ask Theocrines in your presence, if only he would give me an honest answer, what he would have done—he who declares that he has been assigned the duty of putting a stop to the proposers of illegal decrees—if anyone, after speaking to the whole body of citizens in the assembly and winning their assent, had proposed a decree, permitting those who had lost their civic rights and those indebted to the public treasury to indict, denounce, and lodge criminal informations—in a word to do all the things which the law now forbids them to do—
§ 46
πότερον ἐγράψατο ἂν παρανόμων τὸν ταῦτʼ εἰπόντα, ἢ οὔ; εἰ μὲν γὰρ μή φήσει ἂν γράψασθαι, πῶς χρὴ πιστεύειν αὐτῷ λέγοντι, ὡς φυλάττει τοὺς παράνομα γράφοντας; εἰ δʼ ἐγράψατʼ ἄν, πῶς οὐ δεινόν ἐστιν ἑτέρου μὲν γράψαντος κωλύειν ἂν τέλος ἔχειν τὸ ψήφισμα, ἵνα μὴ πάντες τοῦτο ποιῶσι, καὶ γραφὴν ἀπενεγκόντα παραγραψάμενον σαφῶς τοὺς νόμους κωλύειν τὸ πρᾶγμα,
would he have indicted for illegality the one who proposed that decree, or would he not? If he says he would not, how can you believe him when he states that he is on the watch for those who propose illegal decrees? And if he would have brought in an indictment, is it not an outrageous thing, that when another proposed the bill, he should prevent its being finally enacted, to the end that all should not have this privilege, and should put a stop to the matter by preferring an indictment, plainly writing by its side the words of the laws;
§ 47
νυνὶ δὲ αὐτὸν τοῦτον, μήτε πείσαντα τὸν δῆμον μήτε κοινὸν καταστήσαντα τὸ πρᾶγμα, γράφεσθαι τῶν νόμων αὐτῷ ἀπαγορευόντων (καὶ δεινὰ φήσει αὐτίκα δὴ μάλα πάσχειν, εἰ μὴ ταῦτʼ ἐξέσται ποιεῖν αὐτῷ, καὶ διέξεισι τὰς ἐκ τῶν νόμων ζημίας, αἷς ἔνοχος ἐὰν ἁλῷ γενήσεται) τῶν δὲ νόμων μὴ φροντίζειν, ἀλλʼ ἀξιοῦν αὑτῷ τηλικαύτην δωρεὰν δεδόσθαι παρʼ ὑμῶν, ὅσην οὐδʼ αἰτῆσαι τετόλμηκεν οὐδείς;
and yet should now, without having won the people’s consent or made the matter public, himself continue to prefer indictments, when the laws forbid him to do so? And he will say presently that he is being abominably treated if he is not to be allowed to continue to do this, and will rehearse the penalties provided by the laws, to which he will be liable, if convicted. Is it not an outrage that he should flout the laws, but claim that there has been granted to him by you a privilege so great that no one else has dared even to ask for it?
§ 48
ὅτι μὲν οὖν περὶ τῆς ἐνδείξεως οὐδὲν ἕξει δίκαιον λέγειν οὔτε Θεοκρίνης οὔτε τῶν ὑπὲρ τούτου λεγόντων οὐδείς, σχεδὸν εἰδέναι πάντας ὑμᾶς νομίζω. οἶμαι δʼ αὐτοὺς ἐπιχειρήσειν λέγειν, ὡς οὐδʼ εἰσὶν ἐνδείξεις τούτων ὅσοι μὴ ἐν ἀκροπόλει ἐγγεγραμμένοι εἰσίν, οὐδʼ ἐστὶ δίκαιον τούτους ὑπολαμβάνειν ὀφείλειν ὧν οὐδεὶς παρέδωκε τοῖς πράκτορσι τὰ ὀνόματα,
That in regard to the criminal information, therefore, neither Theocrines nor anyone of those who speak in his behalf will have any just argument to advance, I take it you are all pretty well assured. I fancy, however, that they will try to maintain that criminal informations may not be lodged against those who are not registered on the Acropolis, and that it is not right to consider those as debtors whose names no one has given over to the collectors,
§ 49
ὥσπερ ὑμᾶς ἀγνοήσοντας τὸν νόμον, ὃς ὀφείλειν κελεύει ἀπʼ ἐκείνης τῆς ἡμέρας, ἀφʼ ἧς ἂν ὄφλῃ ἢ παραβῇ τὸν νόμον ἢ τὸ ψήφισμα, ἢ οὐ πᾶσι δῆλον ὂν ὅτι πολλαχῶς καὶ ὀφείλουσι τῷ δημοσίῳ καὶ ἐκτίνουσιν οἱ βουλόμενοι τοῖς νόμοις πείθεσθαι, καὶ τοῦτο ἐξ αὐτοῦ τοῦ νόμου δῆλον. καί μοι πάλιν λαβὲ τὸν νόμον τοῦτον. ΝΟΜΟΣ. ἀκούεις, ὦ μιαρὸν σὺ θηρίον, ὅ τι κελεύει; ἀφʼ ἧς ἂν ὄφλῃ ἢ τὸν νόμον παραβῇ.
just as though you were unaware of the law which declares a man a debtor from the day on which the penalty has been imposed or on which he has transgressed the law or the decree; or as if it were not clear to everybody that there are many ways in which people who wish to obey the laws become debtors to the treasury and meet the obligation. This is plain from the law itself. (To the clerk.) Take this law again, please. The Law Do you hear, you abominable beast, what the statute says? From the day on which the penalty shall be imposed or on which he transgresses the law.
§ 50
ἀκούω τοίνυν αὐτοὺς κἀκεῖνον ὑμῖν μέλλειν δεικνύναι τὸν νόμον, ὃς ἀπαλείφειν κελεύει τοῖς ἐγγεγραμμένοις ἀπὸ τοῦ ὀφλήματος καθʼ ὅ τι ἂν ἐκτίνῃ, καὶ ἐρήσεσθαι πῶς ἀπὸ τοῦ μηδʼ ἐγγεγραμμένου ἀπαλείψουσιν, ὥσπερ οὐ περὶ μὲν τῶν ἐγγεγραμμένων τοῦτον κείμενον, περὶ δὲ τῶν μὴ ἐγγεγραμμένων ὀφειλόντων δʼ ἐκεῖνον, ὃς κελεύει ἀπʼ ἐκείνης ὀφείλειν τῆς ἡμέρας, ἀφʼ ἧς ἂν ὄφλῃ ἢ παραβῇ τὸν νόμον ἢ τὸ ψήφισμα.
I hear that they are going to produce also that law which ordains that, in the interest of those who are inscribed on the register, whatever portion of the debt be paid shall be erased, and they will ask how men are to make erasures, when the debt has not even been entered on the register; as if you did not know that this statute has to do with debtors who are registered, while to those who are not registered but owe money that other law applies, which declares that one is a debtor from the day on which the penalty is incurred or on which he transgresses the law or the decree.
§ 51
τί οὖν οὐκ ἀγραφίου με, φήσει, γράφει, τὸν ὀφείλοντα καὶ μὴ ἐγγεγραμμένον; ὅτι ὁ νόμος οὐ κατὰ τῶν ὀφειλόντων καὶ μὴ ἐγγραφέντων κελεύει τὰς γραφὰς τοῦ ἀγραφίου εἶναι, ἀλλʼ οἵτινες ἂν ἐγγραφέντες καὶ μὴ ἐκτείσαντες τῇ πόλει τὸ ὄφλημα ἐξαλειφθῶσι. καί μοι λαβὲ τὸν νόμον καὶ ἀνάγνωθι. ΝΟΜΟΣ.
Why, then, he will ask, do you not indict me for non-insertion in the register, seeing that I am a debtor, and not registered? Because the law ordains that indictments for non-insertion shall be lodged, not against those who are debtors and not registered, but against those who, although they have been registered and have not paid their debt, nevertheless have their names erased. (To the clerk.) Take the law, please, and read it. The Law
§ 52
ἀκούετε τοῦ νόμου, ὦ ἄνδρες δικασταί, ὅτι διαρρήδην λέγει, ἐάν τις τῶν ὀφειλόντων τῷ δημοσίῳ μὴ ἐκτείσας τὸ ὄφλημα τῇ πόλει ἐξαλειφθῇ, εἶναι κατʼ αὐτοῦ τὰς γραφὰς πρὸς τοὺς θεσμοθέτας τοῦ ἀγραφίου, καὶ οὐ κατὰ τοῦ ὀφείλοντος καὶ μὴ ἐγγεγραμμένου, ἀλλʼ ἔνδειξιν κελεύει καὶ ἄλλας τιμωρίας κατὰ τούτων εἶναι. ἀλλὰ σὺ τί διδάσκεις με πάντας τοὺς τρόπους οἷς δεῖ με τιμωρήσασθαι τοὺς ἐχθρούς, ἀλλʼ οὐ καθʼ ὃν εἰσελήλυθα, τοῦτον ἀπολογεῖ;
You hear the law, men of the jury, hear that it expressly declares that, if any one of those indebted to the treasury shall have his name erased without having discharged his debt to the state, an indictment for non-insertion in the register may be brought against him before the Thesmothetae, but not against a debtor who has not been registered. Against persons of this class it ordains that there shall be a criminal information and other legal penalties. But why do you, Theocrines, try to teach me all the ways in which one may avenge oneself upon one’s enemies, instead of making a defence in the action in which you have come into court?
§ 53
Μοιροκλῆς τοίνυν, ὦ ἄνδρες δικασταί, ὁ τὸ ψήφισμα γράψας κατὰ τῶν τοὺς ἐμπόρους ἀδικούντων, καὶ πείσας οὐ μόνον ὑμᾶς ἀλλὰ καὶ τοὺς συμμάχους φυλακήν τινα τῶν κακουργούντων ποιήσασθαι, οὐκ αἰσχυνεῖται αὐτίκα μάλα λέγων ὑπὲρ Θεοκρίνου ἐναντία τοῖς ἑαυτοῦ ψηφίσμασιν,
Moerocles, men of the jury, who proposed the decree against those who injure merchants, and who persuaded, not you alone, but your allies as well, to organize a sort of police to repress the wrongdoers, will not be ashamed presently on behalf of Theocrines to speak in opposition to his own decree.
§ 54
ἀλλὰ τολμήσει πείθειν ὑμᾶς ὡς χρὴ τὸν οὕτως φανερῶς ἐξεληλεγμένον φάσεις ποιούμενον ἀδίκους κατὰ τῶν ἐμπόρων ἀφεῖναι καὶ μὴ τιμωρήσασθαι, ὥσπερ ἕνεκα τούτου γράψας καθαρὰν εἶναι τὴν θάλατταν, ἵνα σωθέντες οἱ πλέοντες ἐκ τοῦ πελάγους ἐν τῷ λιμένι χρήματα τούτοις ἀποτίνωσιν, ἢ διαφέρον τι τοῖς ἐμπόροις, ἂν μακρὸν διαφυγόντες πλοῦν Θεοκρίνῃ περιπέσωσιν.
On the contrary, he will have the audacity to advise you that you ought not to punish, but to acquit, the one who has thus manifestly been convicted of lodging false denunciations against the merchants; as if his measures for purging the sea had no other purpose than that voyagers who had come safely through the dangers of the open sea might pay money to these people in the harbor; or as if it were any advantage to the merchants that, after completing a long voyage without mishap, they should fall into the hands of Theocrines.
§ 55
ἐγὼ δʼ οἶμαι τῶν μὲν κατὰ πλοῦν γιγνομένων οὐχ ὑμᾶς, ἀλλὰ τοὺς στρατηγοὺς καὶ τοὺς ἐπὶ τοῖς μακροῖς πλοίοις αἰτίους εἶναι, τῶν δʼ ἐν τῷ Πειραιεῖ καὶ πρὸς ταῖς ἀρχαῖς ὑμᾶς, οἳ τούτων κύριοι ἁπάντων ἐστέ. διὸ καὶ μᾶλλόν ἐστι τηρητέον τοὺς ἐνθάδε παραβαίνοντας τοὺς νόμους τῶν ἔξω τοῖς ψηφίσμασιν οὐκ ἐμμενόντων, ἵνα μὴ δοκῆτε αὐτοὶ πράως ἐπὶ τοῖς γιγνομένοις φέρειν καὶ συνειδέναι τι τούτοις ὧν πράττουσιν.
For my part, I think that, while the generals and those in command of your ships of war, and not you, are to blame for mishaps which occur during a voyage, yet for mishaps in the Peiraeus and before the magistrates you are to blame, since you have all these persons under your control. Wherefore it is even more necessary to watch those who transgress the laws here at home than those who fail to abide by your decrees abroad, in order that you may not yourselves be thought to look with complaisance upon what is going on and in a measure to connive at the doings of these men.
§ 56
οὐ γὰρ δήπου Μηλίους μέν, ὦ Μοιρόκλεις, κατὰ τὸ σὸν ψήφισμα δέκα τάλαντα νῦν εἰσεπράξαμεν, ὅτι τοὺς λῃστὰς ὑπεδέξαντο, τουτονὶ δʼ ἀφήσομεν, ὃς καὶ τὸ σὸν ψήφισμα καὶ τοὺς νόμους, διʼ οὓς οἰκοῦμεν τὴν πόλιν, παραβέβηκεν· καὶ τοὺς μὲν τὰς νήσους οἰκοῦντας κωλύσομεν ἀδικεῖν, ἐφʼ οὓς τριήρεις δεῖ πληρώσαντας ἀναγκάσαι τὰ δίκαια ποιεῖν, ὑμᾶς δὲ τοὺς μιαρούς, οἷς αὐτοῦ δεῖ καθημένους τουτουσὶ κατὰ τοὺς νόμους ἐπιθεῖναι δίκην, ἐάσομεν; οὔκ, ἄν γε σωφρονῆτε. λέγε τὴν στήλην. ΣΤΗΛΗ.
For surely, Moerocles, we are not now going to exact ten talents from the Melians in accordance with the terms of your decree, because they gave harborage to the pirates, and yet suffer this man to go free who has transgressed both your decree and the laws which maintain our state. And shall we prevent from wrongdoing the islanders, against whom we must man our ships in order to hold them to their duty, but you abominable creatures, upon whom these jurymen should inflict the penalty according to the laws, while they sit right here—shall we let you go? (To the jury.) You will not, at least if you are wise. (To the clerk.) Read the stelê. The Stele
§ 57
περὶ μὲν οὖν τῶν νόμων καὶ τοῦ πράγματος οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν· ἱκανῶς γάρ μοι δοκεῖτε μεμαθηκέναι. βούλομαι δὲ δεηθεὶς ὑμῶν τὰ δίκαιʼ ὑπὲρ ἐμαυτοῦ καὶ τοῦ πατρὸς καταβαίνειν καὶ μὴ ἐνοχλεῖν ὑμῖν. ἐγὼ γάρ, ὦ ἄνδρες δικασταί, βοηθεῖν οἰόμενος δεῖν τῷ πατρὶ καὶ τοῦτο δίκαιον εἶναι νομίζων,
Regarding the laws, then, and the case before you I do not know what need there is to say more; for, I take it, you have been adequately informed. It is my purpose, after begging justice at your hands for my father and myself, to come down from the platform and trouble you no further. I felt, men of the jury, that it was my duty to come to my father’s aid, and I thought that this course was just;
§ 58
τὴν ἔνδειξιν ταύτην ἐποιησάμην, ὥσπερ ἐξ ἀρχῆς εἶπον, οὐκ ἀγνοῶν οὔτε τοὺς βλασφημεῖν βουλομένους, ὅτι λόγους εὑρήσουσι τοὺς διαβαλοῦντας τὴν ἐμὴν ἡλικίαν, οὔτε τοὺς ἐπαινεσομένους καὶ σωφρονεῖν με νομιοῦντας, εἰ τὸν ἐχθρὸν τοῦ πατρὸς τιμωρεῖσθαι προαιροῦμαι, ἀλλʼ ἡγούμενος ταῦτα μὲν οὕτως ὅπως ἂν τύχῃ παρὰ τοῖς ἀκροωμένοις συμβήσεσθαι, ἐμοὶ δὲ τὸ προσταχθὲν ὑπὸ τοῦ πατρός, ἄλλως τε καὶ δίκαιον ὄν, τοῦτʼ εἶναι ποιητέον.
so I lodged this criminal information, as I told you at the outset, although I knew well that those who wished to calumniate me would find words which would fling reproach upon my youth, while others would praise me and hold that I was acting wisely in seeking to take vengeance on the enemy of my father. However, I knew that, while the effect on my hearers would be as fortune might determine, I was none the less in duty bound to carry out the command laid upon me by my father, especially as it was a just one.
§ 59
πότε γάρ με καὶ δεῖ βοηθεῖν αὐτῷ; οὐχ ὅταν ἡ μὲν τιμωρία κατὰ τοὺς νόμους ᾖ, μετέχων δʼ αὐτὸς τυγχάνω τῆς τοῦ πατρὸς ἀτυχίας, μόνος δὲ καταλελειμμένος ὁ πατήρ; ὅπερ νῦν συμβέβηκεν. πρὸς γὰρ τοῖς ἄλλοις ἀτυχήμασι καὶ τοῦθʼ ἡμῖν, ὦ ἄνδρες δικασταί, συμβέβηκεν· παροξύνουσι μὲν ἡμᾶς ἅπαντες καὶ συνάχθεσθαί φασι τοῖς γεγενημένοις καὶ δεινὰ πεπονθέναι λέγουσι καὶ τοῦτον εἶναι ἔνοχον τῇ ἐνδείξει, συμπράττειν δʼ οὐδεὶς ἐθέλει τῶν εἰπόντων, οὐδέ φησιν ἀπεχθάνεσθαι βούλεσθαι φανερῶς· οὕτως ἔλαττον παρά τισιν τὸ δίκαιον ἰσχύει τῆς παρρησίας.
For when, pray, should I come to his aid? Should it not be now, when the opportunity of avenging him in accordance with the laws is open to me, when I myself share in my father’s misfortune, and he has been left desolate? This is precisely what has now come about. For, in addition to our other misfortunes, men of the jury, this too has befallen us: everybody urges us on, expresses sympathy for what has happened, says that we have been outrageously treated, and that the defendant is liable to the criminal information; yet no one of those who say these things is willing to cooperate with us or declares his readiness openly to incur the enmity of Theocrines. So true is it that with some people the love of right is not strong enough to lead them to speak out frankly.
§ 60
πολλῶν δʼ ἡμῖν, ὦ ἄνδρες δικασταί, διὰ τουτονὶ Θεοκρίνην ἀτυχημάτων ἐν οὐκ ὀλίγῳ χρόνῳ συμβεβηκότων, οὐδενὸς ἔλαττόν ἐστιν τὸ νῦν συμβαῖνον, ὅτι τὰ δεινὰ καὶ τὰ παρὰ τοὺς νόμους πεπραγμένα Θεοκρίνῃ τῷ μὲν πατρὶ τῷ πεπονθότι καὶ δυναμένῳ ἂν δηλῶσαι πρὸς ὑμᾶς ἐξ ἀνάγκης ἡσυχίαν ἑκτέον ἐστίν (οἱ γὰρ νόμοι ταῦτα κελεύουσιν), ἐμοὶ δὲ τῷ πάντων τούτων ὑστερίζοντι λεκτέον, καὶ τοῖς μὲν ἄλλοις τοῖς τηλικούτοις οἱ πατέρες βοηθοῦσιν, οὗτος δʼ ἐν ἐμοὶ νῦν ἔχει τὰς ἐλπίδας.
And, men of the jury, while many misfortunes have befallen us in a short period of time because of this fellow Theocrines, no one of them is more grievous than the present one, that, namely, my father, to whom the wrong was done and who could set forth to you the cruel and illegal acts of Theocrines, must keep silent (for the laws so bid), and I, who am unequal to all these tasks, must I do the talking; and whereas other youths of my age are aided by their fathers, my father now rests his hopes on me.
§ 61
τοιοῦτον οὖν ἀγωνιζόμενοι ἀγῶνα δεόμεθʼ ὑμῶν ἐπικουρεῖν ἡμῖν, καὶ δεῖξαι πᾶσιν ὅτι, κἂν παῖς κἂν γέρων κἂν ἡντινοῦν ἡλικίαν ἔχων ἥκῃ πρὸς ὑμᾶς κατὰ τοὺς νόμους, οὗτος τεύξεται πάντων τῶν δικαίων. καλὸν γάρ, ὦ ἄνδρες δικασταί, μήτε τοὺς νόμους μήθʼ ὑμᾶς αὐτοὺς ἐπὶ τοῖς λέγουσι ποιεῖν, ἀλλʼ ἐκείνους ἐφʼ ὑμῖν, καὶ χωρὶς κρίνειν τούς τʼ εὖ καὶ σαφῶς καὶ τοὺς τὰ δίκαια λέγοντας· περὶ γὰρ τούτου τὴν ψῆφον ὀμωμόκατʼ οἴσειν.
Seeing, then, that we are engaged in so unequal a contest, we beg you all to come to our aid and to make it clear to all men that, whether a boy or an old man, or one of any age, comes before you in accordance with the laws, he will obtain complete justice. The honorable course for you, men of the jury, is, not to put the laws or your own selves in the power of those who speak, but to keep the speakers in your power, and to make a distinction between those who speak well and lucidly, and those who speak what is just; for it is concerning justice that you have sworn to cast your votes.
§ 62
οὐ γὰρ δὴ πείσει γʼ ὑμᾶς οὐδεὶς ὡς ἐπιλείψουσιν οἱ τοιοῦτοι ῥήτορες, οὐδʼ ὡς διὰ τοῦτο χεῖρον ἡ πόλις οἰκήσεται. τοὐναντίον γάρ ἐστιν, ὡς ἐγὼ τῶν πρεσβυτέρων ἀκούω· τότε γάρ φασιν ἄριστα πρᾶξαι τὴν πόλιν, ὅτε μέτριοι καὶ σώφρονες ἄνδρες ἐπολιτεύοντο. πότερον γὰρ συμβούλους εὕροι τις ἂν τούτους ἀγαθούς; ἀλλʼ οὐδὲν ἐν τῷ δήμῳ λέγουσιν, ἀλλὰ τοὺς ἐκεῖθεν γραφόμενοι χρήματα λαμβάνουσιν.
For no man surely will persuade you that there will be any lack of politicians like the defendant, or that the state will be less well administered because of that. Indeed the opposite is the case, as I hear from men older than myself. For they tell us that the state fared best when men of moderation and restraint were in public life. Would one find Theocrines and his fellows to be good counsellors? No; they say not a word in the assembly, but get money by indicting those who do speak there.
§ 63
ὃ καὶ θαυμάσιόν ἐστιν, ὅτι ζῶντες ἐκ τοῦ συκοφαντεῖν οὔ φασι λαμβάνειν ἀπὸ τῆς πόλεως· καὶ πρὶν προσελθεῖν πρὸς ὑμᾶς οὐδὲν ἔχοντες, νῦν εὐποροῦντες οὐδὲ χάριν ὑμῖν ἔχουσιν, ἀλλὰ περιιόντες λέγουσιν ὡς ἀβέβαιός ἐστιν ὁ δῆμος, ὡς δυσχερής, ὡς ἀχάριστος, ὥσπερ ὑμᾶς διὰ τούτους εὐποροῦντας, οὐ τούτους διὰ τὸν δῆμον. ἀλλὰ γὰρ εἰκότως ταῦθʼ οὗτοι λέγουσιν, ὁρῶντες τὴν ὑμετέραν ῥᾳθυμίαν. οὐδένα γὰρ ἀξίως αὐτῶν τῆς πονηρίας τετιμώρησθε, ἀλλʼ ὑπομένετε λεγόντων αὐτῶν ὡς ἡ τοῦ δήμου σωτηρία διὰ τῶν γραφομένων καὶ συκοφαντούντων ἐστίν· ὧν γένος ἐξω- λέστερον οὐδέν ἐστιν.
And this is an extraordinary thing: they make their living by pettifoggery, yet they say they get nothing from the state, and, while they possessed nothing before coming to you, now that they are well-to-do they do not even feel grateful to you, but go about saying that the people are fickle and surly and thankless, as if you prospered because of these men, and not they because of the people! But after all it is natural for them to say this, when they see how easy-going you are. For you have never punished any one of them in the way his wickedness deserves, but you put up with their saying that the safety of the democracy comes from those who bring indictments and baseless actions; than whom no more pernicious class exists.
§ 64
τί γὰρ ἄν τις τούτους εὕροι χρησίμους ὄντας τῇ πόλει; τοὺς ἀδικοῦντας νὴ Δίʼ οὗτοι κολάζουσιν, καὶ διὰ τούτους ἐλάττους εἰσὶν ἐκεῖνοι. οὐ δῆτα, ὦ ἄνδρες δικασταί, ἀλλὰ καὶ πλείους· εἰδότες γὰρ οἱ κακόν τι βουλόμενοι πράττειν ὅτι τούτοις ἐστὶν ἀπὸ τῶν λημμάτων τὸ μέρος δοτέον, ἐξ ἀνάγκης μείζω προαιροῦνται παρὰ τῶν ἄλλων ἁρπάζειν, ἵνα μὴ μόνον αὑτοῖς, ἀλλὰ καὶ τούτοις ἔχωσιν ἀναλίσκειν.
For in what could anyone find these people useful to the state? They punish wrongdoers, it will be said, and through them the number of wrongdoers is lessened. Not so, men of the jury; it is even increased; for those who are minded to do evil, knowing that a portion of their gains must be given to these men, of necessity determine to exact more from the rest, that they may have enough to spend, not only upon themselves, but upon these men as well.
§ 65
καὶ τοὺς μὲν ἄλλους ὅσοι κακουργοῦντες βλάπτουσί τι τοὺς ἐντυγχάνοντας, τοὺς μὲν τῶν οἴκοι φυλακὴν καταστήσαντας σῴζειν ἔστι, τοὺς δʼ ἔνδον μένοντας τῆς νυκτὸς μηδὲν παθεῖν, τοὺς δʼ ἑνί γέ τῳ τρόπῳ φυλαξαμένους ἔνεστι διώσασθαι τὴν τῶν κακόν τι ποιεῖν βουλομένων ἐπιβουλήν· τοὺς δὲ τοιουτουσὶ συκοφάντας, ποῖ χρὴ πορευθέντας ἀδείας παρὰ τούτων τυχεῖν; αἱ γὰρ τῶν ἄλλων ἀδικημάτων καταφυγαὶ τούτοις εἰσὶν ἐργασίαι, νόμοι, δικαστήρια, μάρτυρες, ἀγοραί· ἐν οἷς τὰς αὑτῶν ῥώμας ἐπιδείκνυνται, φίλους μὲν τοὺς διδόντας νομίζοντες, ἐχθροὺς δὲ τοὺς ἀπράγμονας καὶ πλουσίους.
Against all others who in their wrongdoing work harm upon those who come into contact with them men may protect themselves, some by setting a guard over their household effects, others by staying at home at night, so as to suffer no harm, and again, by taking precautions in one way or another men can guard against the plots of those who wish to work them harm; but against pettifoggers like this man—whither can one go to win security from them? The things which are a means of escape from other crimes are the stock-in-trade of these men—the laws, that is, the courts, witnesses, assemblies. It is here that they show their strength, counting as friends those who offer them money, and the quiet and wealthy people as their foes.
§ 66
ἀναμνησθέντες οὖν, ὦ ἄνδρες δικασταί, καὶ τῆς τούτων πονηρίας καὶ τῶν προγόνων τῶν ἡμετέρων, ὧν Ἐπιχάρης μὲν ὁ πάππος ὁ ἐμὸς Ὀλυμπίασι νικήσας παῖδας στάδιον ἐστεφάνωσε τὴν πόλιν, καὶ παρὰ τοῖς ὑμετέροις προγόνοις ἐπιεικῆ δόξαν ἔχων ἐτελεύτησεν· ἡμεῖς δὲ διὰ τοῦτον τὸν θεοῖς ἐχθρὸν ἀπεστερήμεθα ταύτης τῆς πόλεως,
Remember, therefore, men of the jury, the wickedness of these men, and remember also our ancestors, of whom Epichares, my grandfather, was victor in the foot-race for boys at Olympia and won a crown for the city, and enjoyed good report among your ancestors as long as he lived; whereas we, thanks to this god-detested fellow, have been deprived of our citizenship
§ 67
ὑπὲρ ἧς Ἀριστοκράτης ὁ Σκελίου, θεῖος ὢν Ἐπιχάρους τοῦ πάππου τοῦ ἐμοῦ, οὗ ἔχει ἁδελφὸς οὑτοσὶ τοὔνομα, πολλὰ καὶ καλὰ διαπραξάμενος ἔργα πολεμούσης τῆς πόλεως Λακεδαιμονίοις, κατασκάψας τὴν Ἠετιώνειαν, εἰς ἣν Λακεδαιμονίους ἔμελλον οἱ περὶ Κριτίαν ὑποδέχεσθαι, καθεῖλε μὲν τὸ ἐπιτείχισμα, κατήγαγε δὲ τὸν δῆμον κινδυνεύων αὐτὸς οὐ τοιούτους κινδύνους, ἀλλʼ ἐν οἷς καὶ παθεῖν τι καλόν ἐστιν, ἔπαυσε δὲ τοὺς ἐπιβουλεύοντας ὑμῖν.
in that state in defence of which Aristocrates, son of Scelius, the uncle of my grandfather Epichares, whose name my brother here bears, performed many glorious deeds, when our country was at war with the Lacedaemonians. He razed to the ground Eetioneia, into which Critias and his faction were about to receive the Lacedaemonians, destroyed the fortress raised against us, and restored the people to their country, incurring himself dangers not like those which we are incurring, but dangers in which even disaster is glorious; and he put a stop to those who were plotting against you.
§ 68
διʼ ὅν, εἰ Θεοκρίνῃ τουτῳὶ ὅμοιοι ὄντες ἐτυγχάνομεν, εἰκότως ἐσῴζετʼ ἂν ἡμᾶς, μὴ ὅτι βελτίους ὄντας τούτου καὶ δίκαια λέγοντας. οὐ γὰρ πολλάκις ὑμᾶς ταῦτα λέγοντες ἐνοχλήσομεν· οὕτως γὰρ ἡμᾶς οὗτος διατέθηκεν ὥστε, ὅπερ ἐξ ἀρχῆς εἶπον, μηδʼ ἐλπίδʼ ἡμῖν εἶναι μηδεμίαν τοῦ μετασχεῖν τῆς καὶ τοῖς ξένοις δεδομένης παρρησίας.
For his sake, even if we had been like this fellow Theocrines, you would with good right have preserved us; to say nothing of our being better than he and of our pleading a cause which is just. We will not burden you by constantly repeating these things, for the defendant has brought us into such plight that, as I said at the outset, we have no hope of sharing in that freedom of speech which is granted even to aliens.
§ 69
ἵνʼ οὖν, εἰ καὶ μηδὲν ἄλλο, ταύτην γε ἔχωμεν παραψυχήν, τὸ καὶ τοῦτον ὁρᾶν ἡσυχίαν ἄγοντα, βοηθήσαθʼ ἡμῖν, ἐλεήσατε τοὺς ὑπὲρ τῆς πατρίδος ἡμῶν τετελευτηκότας, ἀναγκάσατʼ αὐτὸν ὑπὲρ αὐτῆς τῆς ἐνδείξεως ἀπολογεῖσθαι, καὶ τοιοῦτοι γένεσθʼ αὐτῷ δικασταὶ τῶν λεγομένων οἷος ἡμῶν οὗτος ἐγένετο κατήγορος,
In order, therefore, that, if we get nothing else, we may at least have the satisfaction of seeing the defendant also reduced to silence, come to our aid; have pity on those of our family who have died for their country; compel Theocrines to make his defence on the questions raised by the indictment itself; and show yourselves as judges of his words such as he showed himself as our accuser.
§ 70
ὃς ἐξαπατήσας τοὺς δικαστὰς οὐκ ἠθέλησε τιμήσασθαι μετρίου τινὸς τιμήματος τῷ πατρὶ τῷ ἐμῷ, πολλὰ ἐμοῦ δεηθέντος καὶ τοῦτον ἱκετεύσαντος πρὸς τῶν γονάτων, ἀλλʼ ὥσπερ τὴν πόλιν προδεδωκότι τῷ πατρὶ δέκα ταλάντων ἐτιμήσατο. δεόμεθʼ οὖν ὑμῶν, ἀντιβολοῦμεν, τὰ δίκαια ψηφίζεσθε. βοήθησον ἡμῖν ὁ δεῖνα, εἴ τι ἔχεις, καὶ σύνειπε. ἀνάβηθι.
For he, after deceiving the jury, refused to propose any moderate penalty for my father, although I pleaded with him earnestly and clasped his knees in entreaty; but, as if my father had betrayed our country, he fixed the penalty at ten talents. We, therefore, beg and implore you: give us a just verdict. Come to our aid, anyone who has anything to say, and plead for us. (To one who rises to speak.) Mount the platform.
Apollodorus Against Neaera · urn:cts:greekLit:tlg0014.tlg059 · Greek: κατὰ Νεαίρας — tlg0014.tlg059.perseus-grc2 · English: Apollodorus Against Neaera — trans. Augustus Taber Murray — tlg0014.tlg059.perseus-eng2
§ 1
πολλά με τὰ παρακαλοῦντα ἦν, ὦ ἄνδρες Ἀθηναῖοι, γράψασθαι Νέαιραν τὴν γραφὴν ταυτηνὶ καὶ εἰσελθεῖν εἰς ὑμᾶς. καὶ γὰρ ἠδικήμεθα ὑπὸ Στεφάνου μεγάλα, καὶ εἰς κινδύνους τοὺς ἐσχάτους κατέστημεν ὑπʼ αὐτοῦ, ὅ τε κηδεστὴς καὶ ἐγὼ καὶ ἡ ἀδελφὴ καὶ ἡ γυνὴ ἡ ἐμή, ὥστε οὐχ ὑπάρχων ἀλλὰ τιμωρούμενος ἀγωνιοῦμαι τὸν ἀγῶνα τουτονί· τῆς γὰρ ἔχθρας πρότερος οὗτος ὑπῆρξεν, οὐδὲν ὑφʼ ἡμῶν πώποτε οὔτε λόγῳ οὔτε ἔργῳ κακὸν παθών. βούλομαι δʼ ὑμῖν προδιηγήσασθαι πρῶτον ἃ πεπόνθαμεν ὑπʼ αὐτοῦ, ἵνα μᾶλλόν μοι συγγνώμην ἔχητε ἀμυνομένῳ, καὶ ὡς εἰς τοὺς ἐσχάτους κινδύνους κατέστημεν περί τε τῆς πατρίδος καὶ περὶ ἀτιμίας.
(Theomnestus, who brings the indictment, speaks.) Many indeed are the reasons, men of Athens, which urged me to prefer this indictment against Neaera, and to come before you. We have suffered grievous wrongs at the hands of Stephanus and have been brought by him into the most extreme peril, I mean my father-in-law, myself, my sister, and my wife; so that I shall enter upon this trial, not as an aggressor, but as one seeking vengeance. For Stephanus was the one who began our quarrel without ever having been wronged by us in word or deed. I wish at the outset to state before you the wrongs which we have suffered at this hands, in order that you may feel more indulgence for me as I seek to defend myself and to show you into what extreme danger we were brought by him of losing our country and our civic rights.
§ 2
ψηφισαμένου γὰρ τοῦ δήμου τοῦ Ἀθηναίων Ἀθηναῖον εἶναι Πασίωνα καὶ ἐκγόνους τοὺς ἐκείνου διὰ τὰς εὐεργεσίας τὰς εἰς τὴν πόλιν, ὁμογνώμων καὶ ὁ πατὴρ ἐγένετο ὁ ἐμὸς τῇ τοῦ δήμου δωρεᾷ, καὶ ἔδωκεν Ἀπολλοδώρῳ τῷ υἱεῖ τῷ ἐκείνου θυγατέρα μὲν αὑτοῦ, ἀδελφὴν δὲ ἐμήν, ἐξ ἧς Ἀπολλοδώρῳ οἱ παῖδές εἰσιν. ὄντος δὲ χρηστοῦ τοῦ Ἀπολλοδώρου περί τε τὴν ἀδελφὴν τὴν ἐμὴν καὶ περὶ ἡμᾶς ἅπαντας, καὶ ἡγουμένου τῇ ἀληθείᾳ οἰκείους ὄντας κοινωνεῖν πάντων τῶν ὄντων, ἔλαβον καὶ ἐγὼ γυναῖκα Ἀπολλοδώρου μὲν θυγατέρα, ἀδελφιδῆν δʼ ἐμαυτοῦ.
When the people of Athens passed a decree granting the right of citizenship to Pasion and his descendants on account of services to the state, my father favored the granting of the people’s gift, and himself gave in marriage to Apollodorus, son of Pasion, his own daughter, my sister, and she is the mother of the children of Apollodorus. Inasmuch as Apollodorus acted honorably toward my sister and toward all of us, and considered us in truth his relatives and entitled to share in all that he had, I took to wife his daughter, my own niece.
§ 3
προεληλυθότος δὲ χρόνου λαγχάνει βουλεύειν Ἀπολλόδωρος· δοκιμασθεὶς δὲ καὶ ὀμόσας τὸν νόμιμον ὅρκον, συμβάντος τῇ πόλει καιροῦ τοιούτου καὶ πολέμου, ἐν ᾧ ἦν ἢ κρατήσασιν ὑμῖν μεγίστοις τῶν Ἑλλήνων εἶναι καὶ ἀναμφισβητήτως τά τε ὑμέτερα αὐτῶν κεκομίσθαι καὶ καταπεπολεμηκέναι Φίλιππον, ἢ ὑστερίσασι τῇ βοηθείᾳ καὶ προεμένοις τοὺς συμμάχους, διʼ ἀπορίαν χρημάτων καταλυθέντος τοῦ στρατοπέδου, τούτους τʼ ἀπολέσαι καὶ τοῖς ἄλλοις Ἕλλησιν ἀπίστους εἶναι δοκεῖν, καὶ κινδυνεύειν περὶ τῶν ὑπολοίπων, περί τε Λήμνου καὶ Ἴμβρου καὶ Σκύρου καὶ Χερρονήσου,
After some time had elapsed Apollodorus was chosen by lot as a member of the senate; and when he had passed the scrutiny and had sworn the customary oath, there came upon the city a war and a crisis so grave that, if victors, you would be supreme among the Greek peoples, and would beyond possibility of dispute have recovered your own possessions and have crushed Philip in war; but, if your help arrived too late and you abandoned your allies, allowing your army to be disbanded for want of money, you would lose these allies, forfeit the confidence of the rest of the Greeks, and risk the loss of your other possessions, Lemnos and Imbros, and Scyros and the Chersonese.
§ 4
καὶ μελλόντων στρατεύεσθαι ὑμῶν πανδημεὶ εἴς τε Εὔβοιαν καὶ Ὄλυνθον, ἔγραψε ψήφισμα ἐν τῇ βουλῇ Ἀπολλόδωρος βουλεύων καὶ ἐξήνεγκε προβούλευμα εἰς τὸν δῆμον, λέγον διαχειροτονῆσαι τὸν δῆμον εἴτε δοκεῖ τὰ περιόντα χρήματα τῆς διοικήσεως στρατιωτικὰ εἶναι εἴτε θεωρικά, κελευόντων μὲν τῶν νόμων, ὅταν πόλεμος ᾖ, τὰ περιόντα χρήματα τῆς διοικήσεως στρατιωτικὰ εἶναι, κύριον δʼ ἡγούμενος δεῖν τὸν δῆμον εἶναι περὶ τῶν αὑτοῦ ὅ τι ἂν βούληται πρᾶξαι, ὀμωμοκὼς δὲ τὰ βέλτιστα βουλεύσειν τῷ δήμῳ τῷ Ἀθηναίων, ὡς ὑμεῖς πάντες ἐμαρτυρήσατε ἐν ἐκείνῳ τῷ καιρῷ.
You were at that time on the point of sending your entire force to Euboea and Olynthus, and Apollodorus, being one of its members, brought forward in the senate a bill, and carried it as a preliminary decree to the assembly, proposing that the people should decide whether the funds remaining over from the state’s expenditure should be used for military purposes or for public spectacles. For the laws prescribed that, when there was war, the funds remaining over from state expenditures should be devoted to military purposes, and Apollodorus believed that the people ought to have power to do what they pleased with their own; and he had sworn that, as member of the senate, he would act for the best interests of the Athenian people, as you all bore witness at that crisis.
§ 5
γενομένης γὰρ τῆς διαχειροτονίας, οὐδεὶς ἀντεχειροτόνησεν ὡς οὐ δεῖ τοῖς χρήμασι τούτοις στρατιωτικοῖς χρῆσθαι, ἀλλὰ καὶ νῦν ἔτι, ἄν που λόγος γένηται, παρὰ πάντων ὁμολογεῖται ὡς τὰ βέλτιστα εἰπὼν ἄδικα πάθοι. τῷ οὖν ἐξαπατήσαντι τῷ λόγῳ τοὺς δικαστὰς δίκαιον ὀργίζεσθαι, οὐ τοῖς ἐξαπατηθεῖσιν. γραψάμενος γὰρ παρανόμων τὸ ψήφισμα Στέφανος οὑτοσὶ καὶ εἰσελθὼν εἰς τὸ δικαστήριον, ἐπὶ διαβολῇ ψευδεῖς μάρτυρας παρασχόμενος ὡς ὦφλε τῷ δημοσίῳ ἐκ πέντε καὶ εἴκοσιν ἐτῶν, καὶ ἔξω τῆς γραφῆς πολλὰ κατηγορῶν, εἷλε τὸ ψήφισμα.
For when the division took place there was not a man whose vote opposed the use of these funds for military purposes; and even now, if the matter is anywhere spoken of, it is acknowledged by all that Apollodorus gave the best advice, and was unjustly treated. It is, therefore, upon the one who by his arguments deceived the jurors that your wrath should fall, not upon those who were deceived.
§ 6
καὶ τοῦτο μὲν εἰ αὐτῷ ἐδόκει διαπράξασθαι, οὐ χαλεπῶς φέρομεν· ἀλλʼ ἐπειδὴ περὶ τοῦ τιμήματος ἐλάμβανον τὴν ψῆφον οἱ δικασταί, δεομένων ἡμῶν συγχωρῆσαι οὐκ ἤθελεν, ἀλλὰ πεντεκαίδεκα ταλάντων ἐτιμᾶτο, ἵνα ἀτιμώσειεν αὐτὸν καὶ παῖδας τοὺς ἐκείνου, καὶ τὴν ἀδελφὴν τὴν ἐμὴν καὶ ἡμᾶς ἅπαντας εἰς τὴν ἐσχάτην ἀπορίαν καταστήσειεν καὶ ἔνδειαν ἁπάντων.
This fellow Stephanus indicted the decree as illegal, and came before a court. He produced false witnesses to substantiate the calumnious charge that Apollodorus had been a debtor to the treasury for twenty-five years, and by making all sorts of accusations that were foreign to the indictment won a verdict against the decree. So far as this is concerned, if he saw fit to follow this course, we do not take it ill; but when the jurors were casting their votes to fix the penalty, although we begged him to make concessions, he would not listen to us, but fixed the fine at fifteen talents in order to deprive Apollodorus and his children of their civic rights, and to bring my sister and all of us into extremest distress and utter destitution.
§ 7
ἡ μὲν γὰρ οὐσία οὐδὲ τριῶν ταλάντων πάνυ τι ἦν, ὥστε δυνηθῆναι ἐκτεῖσαι τοσοῦτον ὄφλημα· μὴ ἐκτεισθέντος δὲ τοῦ ὀφλήματος ἐπὶ τῆς ἐνάτης πρυτανείας, διπλοῦν ἔμελλεν ἔσεσθαι τὸ ὄφλημα καὶ ἐγγραφήσεσθαι Ἀπολλόδωρος τριάκοντα τάλαντα ὀφείλων τῷ δημοσίῳ· ἐγγεγραμμένου δὲ τῷ δημοσίῳ, ἀπογραφήσεσθαι ἔμελλεν ἡ ὑπάρχουσα οὐσία Ἀπολλοδώρῳ δημοσία εἶναι, πραθείσης δʼ αὐτῆς εἰς τὴν ἐσχάτην ἀπορίαν καταστήσεσθαι καὶ αὐτὸς καὶ παῖδες οἱ ἐκείνου καὶ γυνὴ καὶ ἡμεῖς ἅπαντες.
For the property of Apollodorus did not amount to as much as three talents to enable him to pay in full a fine of such magnitude, yet if it were not paid by the ninth prytany the fine would have been doubled and Apollodorus would have been inscribed as owing thirty talents to the treasury, all the property that he has would have been scheduled as belonging to the state, and upon its being sold Apollodorus himself and his children and his wife and all of us would have been reduced to extremest distress.
§ 8
ἔτι δὲ καὶ ἡ ἑτέρα θυγάτηρ ἀνέκδοτος ἔμελλεν ἔσεσθαι· τίς γὰρ ἄν ποτε παρʼ ὀφείλοντος τῷ δημοσίῳ καὶ ἀποροῦντος ἔλαβεν ἄπροικον; οὐκοῦν τηλικούτων κακῶν αἴτιος ἡμῖν πᾶσιν ἐγίγνετο, οὐδὲν πώποτε ὑφʼ ἡμῶν ἠδικημένος. τοῖς μὲν οὖν δικασταῖς τοῖς τότε δικάσασι πολλὴν χάριν κατά γε τοῦτο ἔχω, ὅτι οὐ περιεῖδον αὐτὸν ἀναρπασθέντα, ἀλλʼ ἐτίμησαν ταλάντου, ὥστε δυνηθῆναι ἐκτεῖσαι μόλις· τούτῳ δὲ δικαίως τὸν αὐτὸν ἔρανον ἐνεχειρήσαμεν ἀποδοῦναι.
And more than this, his other daughter would never have been given in marriage; for who would ever have taken to wife a portionless girl from a father who was a debtor to the treasury and without resources? Of such magnitude, you see, were the calamities which Stephanus was bringing upon us all without ever having been wronged by us in any respect. To the jurors, therefore, who at that time decided the matter I am deeply grateful for this at least, that they did not suffer Apollodorus to be utterly ruined, but fixed the amount of the fine at one talent, so that he was able to discharge the debt, although with difficulty. With good reason, then, have we undertaken to pay Stephanus back in the same coin.
§ 9
καὶ γὰρ οὐ μόνον ταύτῃ ἐζήτησεν ἀνελεῖν ἡμᾶς, ἀλλὰ καὶ ἐκ τῆς πατρίδος αὐτὸν ἐβουλήθη ἐκβαλεῖν. ἐπενέγκας γὰρ αὐτῷ αἰτίαν ψευδῆ ὡς Ἀφίδναζέ ποτε ἀφικόμενος ἐπὶ δραπέτην αὑτοῦ ζητῶν πατάξειε γυναῖκα καὶ ἐκ τῆς πληγῆς τελευτήσειεν ἡ ἄνθρωπος, παρασκευασάμενος ἀνθρώπους δούλους καὶ κατασκευάσας ὡς Κυρηναῖοι εἴησαν, προεῖπεν αὐτῷ ἐπὶ Παλλαδίῳ φόνου.
For not only did Stephanus seek in this way to bring us to ruin, but he even wished to drive Apollodorus from his country. He brought a false charge against him that, having once gone to Aphidna in search of a runaway slave of his, he had there struck a woman, and that she had died of the blow; and he suborned some slaves and got them to give out that they were men of Cyren, and by public proclamation cited Apollodorus before the court of the Palladium on a charge of murder.
§ 10
καὶ ἔλεγεν τὴν δίκην Στέφανος οὑτοσί, διομοσάμενος ὡς ἔκτεινεν Ἀπολλόδωρος τὴν γυναῖκα αὐτοχειρίᾳ, ἐξώλειαν αὑτῷ καὶ γένει καὶ οἰκίᾳ ἐπαρασάμενος, ἃ οὔτʼ ἐγένετο οὔτʼ εἶδεν οὔτʼ ἤκουσεν οὐδενὸς πώποτε ἀνθρώπων. ἐξελεγχθεὶς δʼ ἐπιορκῶν καὶ ψευδῆ αἰτίαν ἐπιφέρων, καὶ καταφανὴς γενόμενος μεμισθωμένος ὑπὸ Κηφισοφῶντος καὶ Ἀπολλοφάνους ὥστʼ ἐξελάσαι Ἀπολλόδωρον ἢ ἀτιμῶσαι ἀργύριον εἰληφώς, ὀλίγας ψήφους μεταλαβὼν ἐκ πεντακοσίων, ἀπῆλθεν ἐπιωρκηκὼς καὶ δόξας πονηρὸς εἶναι.
This fellow Stephanus prosecuted the case, declaring on oath that Apollodorus had killed the woman with his own hand, and he imprecated destruction upon himself and his race and his house, affirming matters which had never taken place, which he had never seen or heard from any human being. However, since he was proved to have committed perjury and to have brought forward a false accusation, and was shown to have been hired by Cephisophon and Apollophanes to procure for pay the banishment or the disfranchisement of Apollodorus, he received but a few votes out of a total of five hundred, and left the court a perjured man and one with the reputation of a scoundrel.
§ 11
σκοπεῖτε δὴ αὐτοί, ὦ ἄνδρες δικασταί, ἐκ τῶν εἰκότων λογιζόμενοι πρὸς ὑμᾶς αὐτούς, τί ἂν ἐχρησάμην ἐμαυτῷ καὶ τῇ γυναικὶ καὶ τῇ ἀδελφῇ, εἴ τι Ἀπολλοδώρῳ συνέβη παθεῖν ὧν Στέφανος οὑτοσὶ ἐπεβούλευσεν αὐτῷ, ἢ ἐν τῷ προτέρῳ ἢ ἐν τῷ ὑστέρῳ ἀγῶνι; ἢ ποίᾳ αἰσχύνῃ οὐκ ἂν καὶ συμφορᾷ περιπεπτωκὼς ἦν;
Now, men of the jury, I would have you ask yourselves, considering in your own minds the natural course of events, what I could have done with myself and my wife and my sister, if it had fallen to the lot of Apollodorus to suffer any of the injuries which this fellow Stephanus plotted to inflict upon him in either the former or the latter trial, or how great were the disgrace and the ruin in which I should have been involved.
§ 12
παρακαλούντων δή με ἁπάντων, ἰδίᾳ προσιόντων μοι, ἐπὶ τιμωρίαν τρέπεσθαι ὧν ἐπάθομεν ὑπʼ αὐτοῦ, καὶ ὀνειδιζόντων μοι ἀνανδρότατον ἀνθρώπων εἶναι, εἰ οὕτως οἰκείως ἔχων τὰ πρὸς τούτους μὴ λήψομαι δίκην ὑπὲρ ἀδελφῆς καὶ κηδεστοῦ καὶ ἀδελφιδῶν καὶ γυναικὸς ἐμαυτοῦ, μηδὲ τὴν περιφανῶς εἰς τοὺς θεοὺς ἀσεβοῦσαν καὶ εἰς τὴν πόλιν ὑβρίζουσαν καὶ τῶν νόμων καταφρονοῦσαν τῶν ὑμετέρων εἰσαγαγὼν εἰς ὑμᾶς καὶ ἐξελέγξας τῷ λόγῳ ὡς ἀδικεῖ, κυρίους καταστήσω ὅ τι ἂν βούλησθε χρῆσθαι αὐτῇ,
People came to me privately from all sides exhorting me to exact punishment from my opponent for the wrongs he had done us. They flung in my teeth the charge that I was the most cowardly of humankind, if, being so closely related to them, I did not take vengeance for the injuries done my sister, my father-in-law, my sister’s children, and my own wife, and if I did not bring before you this woman who is guilty of such flagrant impiety toward the gods, of such outrage toward the commonwealth, and of such contempt for your laws, and by prosecuting her and by my arguments convicting her of crime, to enable you to deal with her as you might see fit.
§ 13
ὥσπερ καὶ Στέφανος οὑτοσὶ ἐμὲ ἀφῃρεῖτο τοὺς οἰκείους παρὰ τοὺς νόμους καὶ τὰ ψηφίσματα τὰ ὑμέτερα, οὕτω καὶ ἐγὼ τοῦτον ἥκω ἐπιδείξων εἰς ὑμᾶς ξένῃ μὲν γυναικὶ συνοικοῦντα παρὰ τὸν νόμον, ἀλλοτρίους δὲ παῖδας εἰσαγαγόντα εἴς τε τοὺς φράτερας καὶ εἰς τοὺς δημότας, ἐγγυῶντα δὲ τὰς τῶν ἑταιρῶν θυγατέρας ὡς αὑτοῦ οὔσας, ἠσεβηκότα δʼ εἰς τοὺς θεούς, ἄκυρον δὲ ποιοῦντα τὸν δῆμον τῶν αὑτοῦ, ἄν τινα βούληται πολίτην ποιήσασθαι· τίς γὰρ ἂν ἔτι παρὰ τοῦ δήμου ζητήσειε λαβεῖν δωρεάν, μετὰ πολλῶν ἀναλωμάτων καὶ πραγματείας πολίτης μέλλων ἔσεσθαι, ἐξὸν παρὰ Στεφάνου ἀπʼ ἐλάττονος ἀναλώματος, εἴ γε τὸ αὐτὸ τοῦτο γενήσεται αὐτῷ;
And as Stephanus here sought to deprive me of my relatives contrary to your laws and your decrees, so I too have come before you to prove that Stephanus is living with an alien woman contrary to the law; that he has introduced children not his own to his fellow-clansmen and demesmen; that he has given in marriage the daughters of courtesans as though they were his own; that he is guilty of impiety toward the gods; and that he nullifies the right of your people to bestow its own favors, if it chooses to admit anyone to citizenship; for who will any longer seek to win this reward from you and to undergo heavy expense and much trouble in order to become a citizen, when he can get what he wants from Stephanus at less expense, assuming that the result for him is to be the same?
§ 14
ἃ μὲν οὖν ἀδικηθεὶς ἐγὼ ὑπὸ Στεφάνου πρότερος ἐγραψάμην τὴν γραφὴν ταύτην, εἴρηκα πρὸς ὑμᾶς· ὡς δʼ ἐστὶν ξένη Νέαιρα αὑτηὶ καὶ συνοικεῖ Στεφάνῳ τουτῳὶ καὶ πολλὰ παρανενόμηκεν εἰς τὴν πόλιν, ταῦτʼ ἤδη δεῖ μαθεῖν ὑμᾶς. δέομαι οὖν ὑμῶν, ὦ ἄνδρες δικασταί, ἅπερ ἡγοῦμαι προσήκειν δεηθῆναι νέον τε ὄντα καὶ ἀπείρως ἔχοντα τοῦ λέγειν, συνήγορόν με κελεῦσαι καλέσαι τῷ ἀγῶνι τούτῳ Ἀπολλόδωρον.
The injuries, then, which I have suffered at the hands of Stephanus, and which led me to prefer this indictment, I have told you. I must now prove to you that this woman Neaera is an alien, that she is living with this man Stephanus as his wife, and that she has violated the laws of the state in many ways. I make of you, therefore, men of the jury, a request which seems to me a proper one for a young man and one without experience in speaking—that you will permit me to call Apollodorus as advocate to assist me in this trial.
§ 15
καὶ γὰρ πρεσβύτερός ἐστιν ἢ ἐγώ, καὶ ἐμπειροτέρως ἔχει τῶν νόμων, καὶ μεμέληκεν αὐτῷ περὶ τούτων ἁπάντων ἀκριβῶς, καὶ ἠδίκηται ὑπὸ Στεφάνου τουτουί, ὥστε καὶ ἀνεπίφθονον αὐτῷ τιμωρεῖσθαι τὸν ὑπάρξαντα. δεῖ δʼ ὑμᾶς ἐξ αὐτῆς τῆς ἀληθείας, τὴν ἀκρίβειαν ἀκούσαντας τῆς τε κατηγορίας καὶ τῆς ἀπολογίας, οὕτως ἤδη τὴν ψῆφον φέρειν ὑπέρ τε τῶν θεῶν καὶ τῶν νόμων καὶ τοῦ δικαίου καὶ ὑμῶν αὐτῶν. ΣΥΝΗΓΟΡΙΑ.
For he is older than I and is better acquainted with the laws. He has studied all these matters with the greatest care, and he too has been wronged by this fellow Stephanus so that no one can object to his seeking vengeance upon the one who injured him without provocation. It is your duty, in the light of truth itself, when you have heard the exact nature both of the accusation and the defense, then and not till then to reach a verdict which will be in the interest of the gods of the laws, of justice, and of your own selves. (Apollodorus, as co-pleaser, speaks.)
§ 16
ἃ μὲν ἠδικημένος, ὦ ἄνδρες Ἀθηναῖοι, ὑπὸ Στεφάνου ἀναβέβηκα κατηγορήσων Νεαίρας ταυτησί, Θεόμνηστος εἴρηκεν πρὸς ὑμᾶς· ὡς δʼ ἐστὶ ξένη Νέαιρα καὶ παρὰ τοὺς νόμους συνοικεῖ Στεφάνῳ, τοῦτο ὑμῖν βούλομαι σαφῶς ἐπιδεῖξαι. πρῶτον μὲν οὖν τὸν νόμον ὑμῖν ἀναγνώσεται, καθʼ ὃν τήν τε γραφὴν ταυτηνὶ Θεόμνηστος ἐγράψατο καὶ ὁ ἀγὼν οὗτος εἰσέρχεται εἰς ὑμᾶς. ΝΟΜΟΣ. ἐὰν δὲ ξένος ἀστῇ συνοικῇ τέχνῃ ἢ μηχανῇ ᾑτινιοῦν, γραφέσθω πρὸς τοὺς θεσμοθέτας Ἀθηναίων ὁ βουλόμενος οἷς ἔξεστιν. ἐὰν δὲ ἁλῷ, πεπράσθω καὶ αὐτὸς καὶ ἡ οὐσία αὐτοῦ, καὶ τὸ τρίτον μέρος ἔστω τοῦ ἑλόντος. ἔστω δὲ καὶ ἐὰν ἡ ξένη τῷ ἀστῷ συνοικῇ κατὰ ταὐτά, καὶ ὁ συνοικῶν τῇ ξένῃ τῇ ἁλούσῃ ὀφειλέτω χιλίας δραχμάς.
The wrongs done me by Stephanus, men of Athens, which have led me to come forward to accuse this woman Neaera, have been told you by Theomnestus. And that Neaera is an alien woman and is living as his wife with Stephanus contrary to the laws, I wish to make clear to you. First, the clerk shall read you the law under which Theomnestus preferred this indictment and this case comes before you. The Law If an alien shall live as husband with an Athenian woman in any way or manner whatsoever, he may be indicted before the Thesmothetae by anyone who chooses to do so from among the Athenians having the right to bring charges. And if he be convicted, he shall be sold, himself and his property, and the third part shall belong to the one securing his conviction. The same principle shall hold also if an alien woman shall live as wife with an Athenian, and the Athenian who lives as husband with the alien woman so convicted shall be fined one thousand drachmae.
§ 17
τοῦ μὲν νόμου τοίνυν ἀκηκόατε, ὦ ἄνδρες δικασταί, ὃς οὐκ ἐᾷ τὴν ξένην τῷ ἀστῷ συνοικεῖν οὐδὲ τὴν ἀστὴν τῷ ξένῳ, οὐδὲ παιδοποιεῖσθαι, τέχνῃ οὐδὲ μηχανῇ οὐδεμιᾷ· ἐὰν δέ τις παρὰ ταῦτα ποιῇ, γραφὴν πεποίηκεν κατʼ αὐτῶν εἶναι πρὸς τοὺς θεσμοθέτας, κατά τε τοῦ ξένου καὶ τῆς ξένης, κἂν ἁλῷ, πεπρᾶσθαι κελεύει. ὡς οὖν ἐστι ξένη Νέαιρα αὑτηί, τοῦθʼ ὑμῖν βούλομαι ἐξ ἀρχῆς ἀκριβῶς ἐπιδεῖξαι.
You have heard the law, men of the jury, which forbids the union of an alien woman with an Athenian, or of an Athenian woman with an alien in any way or manner whatsoever, or the procreation of children. And if any persons shall transgress this law, it has provided that there shall be an indictment against them before the Thesmothetae, against both the alien man and the alien woman, and that, if convicted, any such person shall be sold. I wish, therefore, to prove to you convincingly from the very beginning that this woman Neaera is an alien.
§ 18
ἑπτὰ γὰρ ταύτας παιδίσκας ἐκ μικρῶν παιδίων ἐκτήσατο Νικαρέτη, Χαρισίου μὲν οὖσα τοῦ Ἠλείου ἀπελευθέρα, Ἱππίου δὲ τοῦ μαγείρου τοῦ ἐκείνου γυνή, δεινὴ δὲ καὶ δυναμένη φύσιν μικρῶν παιδίων συνιδεῖν εὐπρεπῆ, καὶ ταῦτα ἐπισταμένη θρέψαι καὶ παιδεῦσαι ἐμπείρως, τέχνην ταύτην κατεσκευασμένη καὶ ἀπὸ τούτων τὸν βίον συνειλεγμένη.
There were these seven girls who were purchased while they were small children by Nicaretê, who was the freedwoman of Charisius the Elean and the wife of his cook Hippias. She was skilled in recognizing the budding beauty of young girls and knew well how to bring them up and train them artfully; for she made this her profession, and she got her livelihood from the girls.
§ 19
προσειποῦσα δʼ αὐτὰς ὀνόματι θυγατέρας, ἵνʼ ὡς μεγίστους μισθοὺς πράττοιτο τοὺς βουλομένους πλησιάζειν αὐταῖς ὡς ἐλευθέραις οὔσαις, ἐπειδὴ τὴν ἡλικίαν ἐκαρπώσατο αὐτῶν ἑκάστης, συλλήβδην καὶ τὰ σώματα ἀπέδοτο ἁπασῶν ἑπτὰ οὐσῶν, Ἄντειαν καὶ Στρατόλαν καὶ Ἀριστόκλειαν καὶ Μετάνειραν καὶ Φίλαν καὶ Ἰσθμιάδα καὶ Νέαιραν ταυτηνί.
She called them by the name of daughters in order that, by giving out that they were free women, she might exact the largest fees from those who wished to enjoy them. When she had reaped the profit of the youthful prime of each, she sold them, all seven, without omitting one—Anteia and Stratola and Aristocleia and Metaneira and Phila and Isthmias and this Neaera.
§ 20
ἣν μὲν οὖν ἕκαστος αὐτῶν ἐκτήσατο καὶ ὡς ἠλευθερώθησαν ἀπὸ τῶν πριαμένων αὐτὰς παρὰ τῆς Νικαρέτης, προϊόντος τοῦ λόγου, ἂν βούλησθε ἀκούειν καί μοι περιουσία ᾖ τοῦ ὕδατος, δηλώσω ὑμῖν· ὡς δὲ Νέαιρα αὑτηὶ Νικαρέτης ἦν καὶ ἠργάζετο τῷ σώματι μισθαρνοῦσα τοῖς βουλομένοις αὐτῇ πλησιάζειν, τοῦθʼ ὑμῖν βούλομαι πάλιν ἐπανελθεῖν.
Who it was who purchased them severally, and how they were set free by those who bought them from Nicaretê, I will tell you in the course of my speech, if you care to hear and if the water in the water-clock holds out. I wish for the moment to return to the defendant Neaera, and prove to you that she belonged to Nicaretê, and that she lived as a prostitute letting out her person for hire to those who wished to enjoy her.
§ 21
Λυσίας γὰρ ὁ σοφιστὴς Μετανείρας ὢν ἐραστής, ἐβουλήθη πρὸς τοῖς ἄλλοις ἀναλώμασιν οἷς ἀνήλισκεν εἰς αὐτὴν καὶ μυῆσαι, ἡγούμενος τὰ μὲν ἄλλα ἀναλώματα τὴν κεκτημένην αὐτὴν λαμβάνειν, ἃ δʼ ἂν εἰς τὴν ἑορτὴν καὶ τὰ μυστήρια ὑπὲρ αὐτῆς ἀναλώσῃ, πρὸς αὐτὴν τὴν ἄνθρωπον χάριν καταθήσεσθαι. ἐδεήθη οὖν τῆς Νικαρέτης ἐλθεῖν εἰς τὰ μυστήρια ἄγουσαν τὴν Μετάνειραν, ἵνα μυηθῇ, καὶ αὐτὸς ὑπέσχετο μυήσειν.
Lysias, the sophist, being the lover of Metaneira, wished, in addition to the other expenditures which he lavished upon her, also to initiate her; for he considered that everything else which he expended upon her was being taken by the woman who owned her, but that from whatever he might spend on her behalf for the festival and the initiation the girl herself would profit and be grateful to him. So he asked Nicaretê to come to the mysteries bringing with her Metaneira that she might be initiated, and he promised that he would himself initiate her.
§ 22
ἀφικομένας δʼ αὐτὰς ὁ Λυσίας εἰς μὲν τὴν αὑτοῦ οἰκίαν οὐκ εἰσάγει, αἰσχυνόμενος τήν τε γυναῖκα ἣν εἶχε, Βραχύλλου μὲν θυγατέρα, ἀδελφιδῆν δὲ αὑτοῦ, καὶ τὴν μητέρα τὴν αὑτοῦ πρεσβυτέραν τε οὖσαν καὶ ἐν τῷ αὐτῷ διαιτωμένην· ὡς Φιλόστρατον δὲ τὸν Κολωνῆθεν, ᾔθεον ἔτι ὄντα καὶ φίλον αὐτῷ, καθίστησιν ὁ Λυσίας αὐτάς, τήν τε Μετάνειραν καὶ τὴν Νικαρέτην. συνηκολούθει δὲ καὶ Νέαιρα αὑτηί, ἐργαζομένη μὲν ἤδη τῷ σώματι, νεωτέρα δὲ οὖσα διὰ τὸ μήπω τὴν ἡλικίαν αὐτῇ παρεῖναι.
When they got here, Lysias did not bring them to his own house, out of regard for his wife, the daughter of Brachyllus and his own niece, and for his own mother, who was elderly and who lived in the same house; but he lodged the two, Metaneira and Nicaretê, with Philostratus of Colonus, who was a friend of his and was as yet unmarried. They were accompanied by this woman Neaera, who had already taken up the trade of a prostitute, young as she was; for she was not yet old enough.
§ 23
ὡς οὖν ἀληθῆ λέγω, ὅτι Νικαρέτης ἦν καὶ ἠκολούθει ἐκείνῃ καὶ ἐμισθάρνει τῷ βουλομένῳ ἀναλίσκειν, τούτων ὑμῖν αὐτὸν τὸν Φιλόστρατον μάρτυρα καλῶ. ΜΑΡΤΥΡΙΑ. Φιλόστρατος Διονυσίου Κολωνῆθεν μαρτυρεῖ εἰδέναι Νέαιραν Νικαρέτης οὖσαν, ἧσπερ καὶ Μετάνειρα ἐγένετο, καὶ κατάγεσθαι παρʼ αὑτῷ, ὅτε εἰς τὰ μυστήρια ἐπεδήμησαν ἐν Κορίνθῳ οἰκοῦσαι· καταστῆσαι δὲ αὐτὰς ὡς αὑτὸν Λυσίαν τὸν Κεφάλου, φίλον ὄντα ἑαυτῷ καὶ ἐπιτήδειον.
To prove the truth of my statements—that the defendant belonged to Nicaretê and followed in her train, and that she prostituted her person to anyone who wished to pay for it—I will call Philostratus as witness to these facts. The Deposition Philostratus, son of Dionysius, of Colonus, deposes that he knows that Neaera was a slave of Nicaretê, to whom Metaneira also belonged, that they were residents of Corinth, and that they stayed at his house when they came to Athens for the mysteries, and that Lysias the son of Cephalêus, who was an intimate friend of his, established them in his house.
§ 24
πάλιν τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, μετὰ ταῦτα Σῖμος ὁ Θετταλὸς ἔχων Νέαιραν ταυτηνὶ ἀφικνεῖται δεῦρο εἰς τὰ Παναθήναια τὰ μεγάλα. συνηκολούθει δὲ καὶ ἡ Νικαρέτη αὐτῇ, κατήγοντο δὲ παρὰ Κτησίππῳ τῷ Γλαυκωνίδου τῷ Κυδαντίδῃ, καὶ συνέπινεν καὶ συνεδείπνει ἐναντίον πολλῶν Νέαιρα αὑτηὶ ὡς ἂν ἑταίρα οὖσα. καὶ ὅτι ἀληθῆ λέγω, τούτων ὑμῖν τοὺς μάρτυρας καλῶ.
Again after this, men of Athens, Simus the Thessalian came here with the defendant Neaera for the great Panathenaea. Nicaretê came with her, and they lodged with Ctesippus son of Glauconides,of Cydantidae; and the defendant Neaera drank and dined with them in the presence of many men, as any courtesan would do. To prove the truth of my statements, I will call witnesses to these facts.
§ 25
καί μοι κάλει Εὐφίλητον Σίμωνος Αἰξωνέα καὶ Ἀριστόμαχον Κριτοδήμου Ἀλωπεκῆθεν. ΜΑΡΤΥΡΕΣ. Εὐφίλητος Σίμωνος Αἰξωνεύς, Ἀριστόμαχος Κριτοδήμου Ἀλωπεκῆθεν, μαρτυροῦσιν εἰδέναι Σῖμον τὸν Θετταλὸν ἀφικόμενον Ἀθήναζε εἰς τὰ Παναθήναια τὰ μεγάλα, καὶ μετʼ αὐτοῦ Νικαρέτην καὶ Νέαιραν τὴν νυνὶ ἀγωνιζομένην· καὶ κατάγεσθαι αὐτοὺς παρὰ Κτησίππῳ τῷ Γλαυκωνίδου, καὶ συμπίνειν μετʼ αὐτῶν Νέαιραν ὡς ἑταίραν οὖσαν καὶ ἄλλων πολλῶν παρόντων καὶ συμπινόντων παρὰ Κτησίππῳ.
(To the clerk.) Please call Euphiletus, son of Simon, of Aexonê, and Aristomachus, son of Critodemus, of Alopecê. The Witnesses Euphiletus son of Simon, of Aexonê, and Aristomachus son of Critodemus, of Alopecê, depose that they know that Simus the Thessalian came to Athens for the great Panathenaea, and that Nicaretê came with him, and Neaera, the present defendant; and that they lodged with Ctesippus son of Glauconides, and that Neaera drank with them as being a courtesan, while many others were present and joined in the drinking in the house of Ctesippus.
§ 26
μετὰ ταῦτα τοίνυν ἐν τῇ Κορίνθῳ αὐτῆς ἐπιφανῶς ἐργαζομένης καὶ οὔσης λαμπρᾶς ἄλλοι τε ἐρασταὶ γίγνονται καὶ Ξενοκλείδης ὁ ποιητὴς καὶ Ἵππαρχος ὁ ὑποκριτής, καὶ εἶχον αὐτὴν μεμισθωμένοι. καὶ ὅτι ἀληθῆ λέγω, τοῦ μὲν Ξενοκλείδου οὐκ ἂν δυναίμην ὑμῖν μαρτυρίαν παρασχέσθαι·
After this, you must know, she plied her trade openly in Corinth and was quite a celebrity, having among other lovers Xenocleides the poet, and Hipparchus the actor, who kept her on hire. To prove the truth of my statement I cannot bring before you the testimony of Xenocleides, since the laws do not permit him to testify.
§ 27
οὐ γὰρ ἐῶσιν αὐτὸν οἱ νόμοι μαρτυρεῖν· ὅτε γὰρ Λακεδαιμονίους ὑμεῖς ἐσῴζετε πεισθέντες ὑπὸ Καλλιστράτου, τότε ἀντειπὼν ἐν τῷ δήμῳ τῇ βοηθείᾳ, ἐωνημένος τὴν πεντηκοστὴν τοῦ σίτου ἐν εἰρήνῃ καὶ δέον αὐτὸν καταβάλλειν τὰς καταβολὰς εἰς τὸ βουλευτήριον κατὰ πρυτανείαν, καὶ οὔσης αὐτῷ ἀτελείας ἐκ τῶν νόμων οὐκ ἐξελθὼν ἐκείνην τὴν στρατείαν, γραφεὶς ὑπὸ Στεφάνου τουτουὶ ἀστρατείας καὶ διαβληθεὶς τῷ λόγῳ ἐν τῷ δικαστηρίῳ ἑάλω καὶ ἠτιμώθη.
For when on the advice of Callistratus you undertook to aid the Lacedaemonians, he at that time opposed in the assembly the vote to do so, because he had purchased the right to collect the two per cent tax on grain during the peace, and was obliged to deposit his collections in the senate-chamber during each prytany. For this he was entitled to exemption under the laws and did not go out on that expedition; but he was indicted by this man Stephanus for avoidance of military duty, and being slanderously maligned in the latter’s speech before the court, was convicted and deprived of his civic rights.
§ 28
καίτοι πῶς οὐκ οἴεσθε δεινὸν εἶναι, εἰ τοὺς μὲν φύσει πολίτας καὶ γνησίως μετέχοντας τῆς πόλεως ἀπεστέρηκε τῆς παρρησίας Στέφανος οὑτοσί, τοὺς δὲ μηδὲν προσήκοντας βιάζεται Ἀθηναίους εἶναι παρὰ πάντας τοὺς νόμους; τὸν δʼ Ἵππαρχον αὐτὸν ὑμῖν καλῶ, καὶ ἀναγκάσω μαρτυρεῖν ἢ ἐξόμνυσθαι κατὰ τὸν νόμον, ἢ κλητεύσω αὐτόν. καί μοι κάλει Ἵππαρχον. ΜΑΡΤΥΡΙΑ. Ἵππαρχος Ἀθμονεὺς μαρτυρεῖ Ξενοκλείδην καὶ αὑτὸν μισθώσασθαι Νέαιραν ἐν Κορίνθῳ τὴν νῦν ἀγωνιζομένην, ὡς ἑταίραν οὖσαν τῶν μισθαρνουσῶν, καὶ συμπίνειν ἐν Κορίνθῳ Νέαιραν μεθʼ αὑτοῦ καὶ Ξενοκλείδου τοῦ ποιητοῦ.
And yet do you not count it a monstrous thing that this Stephanus has taken the right of free speech from those who are native-born citizens and are lawful members of our commonwealth, and in defiance of all the laws forces upon you as Athenians those who have no such right? I will, however, call Hipparchus himself and force him either to give testimony or take the oath of disclaimer, or I will subpoena him. (To the clerk.) Please call Hipparchus. The Deposition Hipparchus of Athmonon deposes that Xenocleides and he hired in Corinth Neaera, the present defendant, as a courtesan who prostituted herself for money, and that Neaera used to drink at Corinth in the company of himself and Xenocleides the poet.
§ 29
μετὰ ταῦτα τοίνυν αὐτῆς γίγνονται ἐρασταὶ δύο, Τιμανορίδας τε ὁ Κορίνθιος καὶ Εὐκράτης ὁ Λευκάδιος, οἳ ἐπειδήπερ πολυτελὴς ἦν ἡ Νικαρέτη τοῖς ἐπιτάγμασιν, ἀξιοῦσα τὰ καθʼ ἡμέραν ἀναλώματα ἅπαντα τῇ οἰκίᾳ παρʼ αὐτῶν λαμβάνειν, κατατιθέασιν αὐτῆς τιμὴν τριάκοντα μνᾶς τοῦ σώματος τῇ Νικαρέτῃ, καὶ ὠνοῦνται αὐτὴν παρʼ αὐτῆς νόμῳ πόλεως καθάπαξ αὑτῶν δούλην εἶναι. καὶ εἶχον καὶ ἐχρῶντο ὅσον ἐβούλοντο αὐτῇ χρόνον.
After this, then, she had two lovers, Timanoridas the Corinthian and Eucrates the Leucadian. These men seeing that Nicaretê was extravagant in the sums she exacted from them, for she demanded that they should supply the entire daily expenses of the household, paid down to Nicaretê thirty minae as the price of Neaera’s person, and purchased the girl outright from her in accordance with the law of the city, to be their slave.
§ 30
μέλλοντες δὲ γαμεῖν, προαγορεύουσιν αὐτῇ, ὅτι οὐ βούλονται αὐτὴν σφῶν αὐτῶν ἑταίραν γεγενημένην ὁρᾶν ἐν Κορίνθῳ ἐργαζομένην οὐδʼ ὑπὸ πορνοβοσκῷ οὖσαν, ἀλλʼ ἡδέως ἂν αὑτοῖς εἴη ἔλαττόν τε τἀργύριον κομίσασθαι παρʼ αὐτῆς ἢ κατέθεσαν, καὶ αὐτὴν ταύτην ὁρᾶν τι ἀγαθὸν ἔχουσαν. ἀφιέναι οὖν αὐτῇ ἔφασαν εἰς ἐλευθερίαν χιλίας δραχμάς, πεντακοσίας ἑκάτερος· τὰς δʼ εἴκοσι μνᾶς ἐκέλευον αὐτὴν ἐξευροῦσαν αὑτοῖς ἀποδοῦναι. ἀκούσασα δʼ αὕτη τοὺς λόγους τούτους τοῦ τε Εὐκράτους καὶ Τιμανορίδου, μεταπέμπεται εἰς τὴν Κόρινθον ἄλλους τε τῶν ἐραστῶν τῶν γεγενημένων αὐτῇ καὶ Φρυνίωνα τὸν Παιανιέα, Δήμωνος μὲν ὄντα υἱόν, Δημοχάρους δὲ ἀδελφόν, ἀσελγῶς δὲ καὶ πολυτελῶς διάγοντα τὸν βίον, ὡς ὑμῶν οἱ πρεσβύτεροι μνημονεύουσιν.
And they kept her and made use of her as long a time as they pleased. When, however, they were about to marry, they gave her notice that they did not want to see her, who had been their own mistress, plying her trade in Corinth or living under the control of a brothel-keeper; but that they would be glad to recover from her less than they had paid down, and to see her reaping some advantage for herself. They offered, therefore, to remit one thousand drachmae toward the price of her freedom, five hundred drachmae apiece; and they bade her, when she found the means, to pay them the twenty minae. When she heard this proposal from Eucrates and Timanoridas, she summoned to Corinth among others who had been her lovers Phrynion of Paeania, the son of Demon and the brother of Demochares, a man who was living a licentious and extravagant life, as the older ones among you remember.
§ 31
ἀφικομένου δʼ ὡς αὐτὴν τοῦ Φρυνίωνος, λέγει πρὸς αὐτὸν τοὺς λόγους οὓς εἶπον πρὸς αὐτὴν ὅ τε Εὐκράτης καὶ Τιμανορίδας, καὶ δίδωσιν αὐτῷ τὸ ἀργύριον ὃ παρὰ τῶν ἄλλων ἐραστῶν ἐδασμολόγησεν ἔρανον εἰς τὴν ἐλευθερίαν συλλέγουσα, καὶ εἴ τι ἄρα αὐτὴ περιεποιήσατο, καὶ δεῖται αὐτοῦ προσθέντα τὸ ἐπίλοιπον, οὗ προσέδει εἰς τὰς εἴκοσι μνᾶς, καταθεῖναι αὑτῆς τῷ τε Εὐκράτει καὶ τῷ Τιμανορίδᾳ ὥστε ἐλευθέραν εἶναι.
When Phrynion came to her, she told him the proposal which Eucrates and Timanoridas had made to her, and gave him the money which she had collected from her other lovers as a contribution toward the price of her freedom, and added whatever she had gained for herself, and she begged him to advance the balance needed to make up the twenty minae, and to pay it to Eucrates and Timanoridas to secure her freedom.
§ 32
ἅσμενος δʼ ἀκούσας ἐκεῖνος τοὺς λόγους τούτους αὐτῆς, καὶ λαβὼν τἀργύριον ὃ παρὰ τῶν ἐραστῶν τῶν ἄλλων εἰσηνέχθη αὐτῇ, καὶ προσθεὶς τὸ ἐπίλοιπον αὐτός, κατατίθησιν αὐτῆς τὰς εἴκοσι μνᾶς τῷ Εὐκράτει καὶ τῷ Τιμανορίδᾳ ἐπʼ ἐλευθερίᾳ καὶ ἐφʼ ᾧ ἐν Κορίνθῳ μὴ ἐργάζεσθαι. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, τούτων ὑμῖν τὸν παραγενόμενον μάρτυρα καλῶ. καί μοι κάλει Φίλαγρον Μελιτέα. ΜΑΡΤΥΡΙΑ. Φίλαγρος Μελιτεὺς μαρτυρεῖ παρεῖναι ἐν Κορίνθῳ, ὅτε Φρυνίων ὁ Δημοχάρους ἀδελφὸς κατετίθει εἴκοσι μνᾶς Νεαίρας τῆς νῦν ἀγωνιζομένης Τιμανορίδᾳ τῷ Κορινθίῳ καὶ Εὐκράτει τῷ Λευκαδίῳ, καὶ καταθεὶς τὸ ἀργύριον ᾤχετο ἀπάγων Ἀθήναζε Νέαιραν.
He listened gladly to these words of hers,and taking the money which had been paid in to her by her other lovers added the balance himself and paid the twenty minae as the price of her freedom to Eucrates and Timanoridas on the condition that she should not ply her trade in Corinth. To prove that these statements of mine are true, I will call as witness to them the man who was present. (To the clerk.) Please call Philagrus of Melitê. The Deposition Philagrus of Melitê deposes that he was present in Corinth when Phrynion, the brother of Demochares, paid down twenty minae as the price of Neaera, the present defendant, to Timanoridas, the Corinthian, and Eucrates, the Leucadian; and that after paying down the money Phrynion went off to Athens, taking Neaera with him.
§ 33
ἀφικόμενος τοίνυν δεῦρο ἔχων αὐτὴν ἀσελγῶς καὶ προπετῶς ἐχρῆτο αὐτῇ, καὶ ἐπὶ τὰ δεῖπνα ἔχων αὐτὴν πανταχοῖ ἐπορεύετο ὅπου πίνοι, ἐκώμαζέ τʼ ἀεὶ μετʼ αὐτοῦ, συνῆν τʼ ἐμφανῶς ὁπότε βουληθείη πανταχοῦ, φιλοτιμίαν τὴν ἐξουσίαν πρὸς τοὺς ὁρῶντας ποιούμενος. καὶ ὡς ἄλλους τε πολλοὺς ἐπὶ κῶμον ἔχων ἦλθεν αὐτὴν καὶ ὡς Χαβρίαν τὸν Αἰξωνέα, ὅτε ἐνίκα ἐπὶ Σωκρατίδου ἄρχοντος τὰ Πύθια τῷ τεθρίππῳ ὃ ἐπρίατο παρὰ τῶν παίδων τῶν Μίτυος τοῦ Ἀργείου, καὶ ἥκων ἐκ Δελφῶν εἱστία τὰ ἐπινίκια ἐπὶ Κωλιάδι. καὶ ἐκεῖ ἄλλοι τε πολλοὶ συνεγίγνοντο αὐτῇ μεθυούσῃ καθεύδοντος τοῦ Φρυνίωνος, καὶ οἱ διάκονοι οἱ Χαβρίου τράπεζαν παραθέμενοι.
When he came back here, bringing her with him, he treated her without decency or restraint, taking her everywhere with him to dinners where there was drinking and making her a partner in his revels; and he had intercourse with her openly whenever and wherever he wished, making his privilege a display to the onlookers. He took her to many houses to gay parties and among them to that of Chabrias of Aexonê, when, in the archonship of Socratidas, he was victor at the Pythian games with the four-horse chariot which he had bought from the sons of Mitys, the Argive, and returning from Delphi he gave a feast at Colias, to celebrate his victory, and in that place many had intercourse with her when she was drunk, while Phrynion was asleep, among them even the serving-men of Chabrias.
§ 34
καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, τοὺς ὁρῶντας ὑμῖν καὶ παρόντας μάρτυρας παρέξομαι. καί μοι κάλει Χιωνίδην Ξυπεταιόνα καὶ Εὐθετίωνα Κυδαθηναιᾶ. ΜΑΡΤΥΡΙΑ. Χιωνίδης Ξυπεταιών, Εὐθετίων Κυδαθηναιεὺς μαρτυροῦσι κληθῆναι ὑπὸ Χαβρίου ἐπὶ δεῖπνον, ὅτε τὰ ἐπινίκια εἱστία Χαβρίας τῆς νίκης τοῦ ἅρματος, καὶ ἑστιᾶσθαι ἐπὶ Κωλιάδι, καὶ εἰδέναι Φρυνίωνα παρόντα ἐν τῷ δείπνῳ τούτῳ ἔχοντα Νέαιραν τὴν νυνὶ ἀγωνιζομένην, καὶ καθεύδειν σφᾶς αὐτοὺς καὶ Φρυνίωνα καὶ Νέαιραν, καὶ αἰσθάνεσθαι αὐτοὶ ἀνισταμένους τῆς νυκτὸς πρὸς Νέαιραν ἄλλους τε καὶ τῶν διακόνων τινάς, οἳ ἦσαν Χαβρίου οἰκέται.
To prove that these statements of mine are true, I will bring before you as witnesses those who were present and saw for themselves. (To the clerk.) Please call Chionides of Xypetê and Euthetion of Cydathenaeum. The Depositions Chionides of Xypetê and Euthetion of Cydathenaeum depose that they were invited to dinner by Chabrias, when he celebrated with a banquet his victory in the chariot race, and that the banquet was held at Colias; and that they know that Phrynion was present at the banquet, having with him Neaera, the present defendant; that they themselves lay down to sleep, as did Phrynion and Neaera, and that they observed that men got up in the night to go in to Neaera, among them some of the serving-men who were household slaves of Chabrias.
§ 35
ἐπειδὴ τοίνυν ἀσελγῶς προὐπηλακίζετο ὑπὸ τοῦ Φρυνίωνος καὶ οὐχ ὡς ᾤετο ἠγαπᾶτο, οὐδʼ ὑπηρέτει αὐτῇ ἃ ἐβούλετο, συσκευασαμένη αὐτοῦ τὰ ἐκ τῆς οἰκίας καὶ ὅσα ἦν αὐτῇ ὑπʼ ἐκείνου περὶ τὸ σῶμα κατεσκευασμένα ἱμάτια καὶ χρυσία, καὶ θεραπαίνας δύο, Θρᾷτταν καὶ Κοκκαλίνην, ἀποδιδράσκει εἰς Μέγαρα. ἦν δὲ ὁ χρόνος οὗτος ᾧ Ἀστεῖος μὲν ἦν ἄρχων Ἀθήνησιν, ὁ καιρὸς δʼ ἐν ᾧ ἐπολεμεῖθʼ ὑμεῖς πρὸς Λακεδαιμονίους τὸν ὕστερον πόλεμον.
Since, then, she was treated with wanton outrage by Phrynion, and was not loved as she expected to be, and since her wishes were not granted by him, she packed up his household goods and all the clothing and jewelry with which he had adorned her person, and, taking with her two maid-servants, Thratta and Coccalinêe, ran off to Megara. This was the period when Asteius was archon at Athens, at the time you were waging your second war against the Lacedaemonians.
§ 36
διατρίψασα δʼ ἐν τοῖς Μεγάροις δύʼ ἔτη, τόν τʼ ἐπʼ Ἀστείου ἄρχοντος καὶ Ἀλκισθένους ἐνιαυτόν, ὡς αὐτῇ ἡ ἀπὸ τοῦ σώματος ἐργασία οὐχ ἱκανὴν εὐπορίαν παρεῖχεν ὥστε διοικεῖν τὴν οἰκίαν, (πολυτελὴς δʼ ἦν, οἱ Μεγαρεῖς δʼ ἀνελεύθεροι καὶ μικρολόγοι, ξένων δὲ οὐ πάνυ ἐπιδημία ἦν αὐτόθι διὰ τὸ πόλεμον εἶναι καὶ τοὺς μὲν Μεγαρέας λακωνίζειν, τῆς δὲ θαλάττης ὑμᾶς ἄρχειν· εἰς δὲ τὴν Κόρινθον οὐκ ἐξῆν αὐτῇ ἐπανελθεῖν διὰ τὸ ἐπὶ τούτῳ ἀπηλλάχθαι ἀπὸ τοῦ Εὐκράτους καὶ τοῦ Τιμανορίδου, ὥστʼ ἐν Κορίνθῳ μὴ ἐργάζεσθαι),
She remained at Megara two years, that of the archonship of Asteius and that of Alcisthenes; but the trade of prostitution did not bring in enough money to maintain her establishment—she was lavish in her tastes, and the Megarians were niggardly and illiberal, and there were but few foreigners there on account of the war and because the Megarians favored the Lacedaemonian side, while you were in control of the sea; it was, however, not open to her to return to Corinth, because she had got her freedom from Eucrates and Timanoridas on the condition that she would not ply her trade in Corinth;—
§ 37
ὡς οὖν γίγνεται ἡ εἰρήνη ἡ ἐπὶ Φρασικλείδου ἄρχοντος καὶ ἡ μάχη ἡ ἐν Λεύκτροις Θηβαίων καὶ Λακεδαιμονίων, τότε ἐπιδημήσαντα Στέφανον τουτονὶ εἰς τὰ Μέγαρα καὶ καταγόμενον ὡς αὐτὴν ἑταίραν οὖσαν καὶ πλησιάσαντα αὐτῇ, διηγησαμένη πάντα τὰ πεπραγμένα καὶ τὴν ὕβριν τοῦ Φρυνίωνος, καὶ ἐπιδοῦσα ἃ ἐξῆλθεν ἔχουσα παρʼ αὐτοῦ, ἐπιθυμοῦσα μὲν τῆς ἐνθάδε οἰκήσεως, φοβουμένη δὲ τὸν Φρυνίωνα διὰ τὸ ἠδικηκέναι μὲν αὐτή, ἐκεῖνον δὲ ὀργίλως ἔχειν αὐτῇ, σοβαρὸν δὲ καὶ ὀλίγωρον εἰδυῖα αὐτοῦ τὸν τρόπον ὄντα, προΐσταται Στέφανον τουτονὶ αὑτῆς.
so, when peace was made in the archonship of Phrasicleides, and the battle was fought at Leuctra between the Thebans and the Lacedaemonians, this man Stephanus, having at the time come to Megara and having put up at Neaera’s house, as at the house of a courtesan, and having had intercourse with her, she told him all that had taken place and her brutal treatment by Phrynion. She gave him besides all that she had brought away from Phrynion’s house, and as she was eager to live at Athens, but was afraid of Phrynion because she had wronged him and he was bitter against her, and she knew he was a man of violent and reckless temper, she took Stephanus here for her patron.
§ 38
ἐπάρας δὲ αὐτὴν οὗτος ἐν τοῖς Μεγάροις τῷ λόγῳ καὶ φυσήσας, ὡς κλαύσοιτο ὁ Φρυνίων εἰ ἅψοιτο αὐτῆς, αὐτὸς δὲ γυναῖκα αὐτὴν ἕξων, τούς τε παῖδας τοὺς ὄντας αὐτῇ τότε εἰσάξων εἰς τοὺς φράτερας ὡς αὑτοῦ ὄντας καὶ πολίτας ποιήσων, ἀδικήσει δὲ οὐδεὶς ἀνθρώπων, ἀφικνεῖται αὐτὴν ἔχων δεῦρο ἐκ τῶν Μεγάρων, καὶ παιδία μετʼ αὐτῆς τρία, Πρόξενον καὶ Ἀρίστωνα καὶ θυγατέρα, ἣν νυνὶ Φανὼ καλοῦσιν·
He on his part encouraged her there in Megara with confident words, boastfully asserting that if Phrynion should lay hands on her he would have cause to rue it, whereas he himself would keep her as his wife and would introduce the sons whom she then had to his clansmen as being his own, and would make them citizens; and he promised that no one in the world should harm her. So he brought her with him from Megara to Athens, and with her her three children, Proxenus and Ariston and a daughter whom they now call Phano.
§ 39
καὶ εἰσάγει αὐτὴν καὶ τὰ παιδία εἰς τὸ οἰκίδιον ὃ ἦν αὐτῷ παρὰ τὸν ψιθυριστὴν Ἑρμῆν, μεταξὺ τῆς Δωροθέου τοῦ Ἐλευσινίου οἰκίας καὶ τῆς Κλεινομάχου, ἣν νυνὶ Σπίνθαρος παρʼ αὐτοῦ ἐώνηται ἑπτὰ μνῶν. ὥστε ἡ μὲν ὑπάρχουσα Στεφάνῳ οὐσία αὕτη ἦν καὶ ἄλλο οὐδέν· δυοῖν δʼ ἕνεκα ἦλθεν ἔχων αὐτήν, ὡς ἐξ ἀτελείας τε ἕξων καλὴν ἑταίραν, καὶ τὰ ἐπιτήδεια ταύτην ἐργασομένην καὶ θρέψουσαν τὴν οἰκίαν· οὐ γὰρ ἦν αὐτῷ ἄλλη πρόσοδος, ὅ τι μὴ συκοφαντήσας τι λάβοι.
He established her and her children in the cottage which he had near the Whispering Hermes between the house of Dorotheus the Eleusinian and that of Cleinomachus—the cottage which Spintharus has now bought from him for seven minae; so the property which Stephanus owned was just this and nothing besides. There were two reasons why he brought her here: first, because he would have a beautiful mistress without cost, and secondly, because her earnings would procure supplies and maintain the house; for he had no other income save what he might get by pettifoggery.
§ 40
πυθόμενος δὲ ὁ Φρυνίων ἐπιδημοῦσαν αὐτὴν καὶ οὖσαν παρὰ τούτῳ, παραλαβὼν νεανίσκους μεθʼ ἑαυτοῦ καὶ ἐλθὼν ἐπὶ τὴν οἰκίαν τὴν τοῦ Στεφάνου ἦγεν αὐτήν. ἀφαιρουμένου δὲ τοῦ Στεφάνου κατὰ τὸν νόμον εἰς ἐλευθερίαν, κατηγγύησεν αὐτὴν πρὸς τῷ πολεμάρχῳ. καὶ ὡς ἀληθῆ λέγω, τούτων αὐτὸν μάρτυρα ὑμῖν τὸν τότε πολέμαρχον παρέξομαι. καί μοι κάλει Αἰήτην Κειριάδην. ΜΑΡΤΥΡΙΑ. Αἰήτης Κειριάδης μαρτυρεῖ πολεμαρχοῦντος αὑτοῦ κατεγγυηθῆναι Νέαιραν τὴν νυνὶ ἀγωνιζομένην ὑπὸ Φρυνίωνος τοῦ Δημοχάρους ἀδελφοῦ, καὶ ἐγγυητὰς γενέσθαι Νεαίρας Στέφανον Ἐροιάδην, Γλαυκέτην Κηφισιέα, Ἀριστοκράτην Φαληρέα.
Phrynion, however, learned that the woman was in Athens, and was living with Stephanus, and taking some young men with him he came to the house of Stephanus and attempted to carry her off. When Stephanus took her away from him, as the law allowed, declaring her to be a free woman, Phrynion required her to post bonds with the polemarch. To prove that this statement is true, I will bring before you as a witness to these facts the man himself who was polemarch at the time. (To the clerk.) Please call Aeetes of Ceiriadae. The Deposition Aeetes of Ceiriadae deposes that while he was polemarch, Neaera, the present defendant, was required by Phrynion, the brother of Demochares, to post bonds, and that the sureties of Neaera were Stephanus of Eroeadae, Glaucetes of Cephisia, and Aristocrates of Phalerum.
§ 41
διεγγυηθεῖσα δʼ ὑπὸ Στεφάνου καὶ οὖσα παρὰ τούτῳ τὴν μὲν αὐτὴν ἐργασίαν οὐδὲν ἧττον ἢ πρότερον ἠργάζετο, τοὺς δὲ μισθοὺς μείζους ἐπράττετο τοὺς βουλομένους αὐτῇ πλησιάζειν, ὡς ἐπὶ προσχήματος ἤδη τινὸς οὖσα καὶ ἀνδρὶ συνοικοῦσα. συνεσυκοφάντει δὲ καὶ οὗτος, εἴ τινα ξένον ἀγνῶτα πλούσιον λάβοι ἐραστὴν αὐτῆς, ὡς μοιχὸν ἐπʼ αὐτῇ ἔνδον ἀποκλείων καὶ ἀργύριον πραττόμενος πολύ, εἰκότως·
Now that Stephanus had become surety for her, and seeing that she was living at his house, she continued to carry on the same trade no less than before, but she charged higher fees from those who sought her favors as being now a respectable woman living with her husband. Stephanus, on his part, joined with her in extorting blackmail. If he found as a lover of Neaera any young alien rich and without experience, he would lock him up as caught in adultery with her, and would extort a large sum of money from him.
§ 42
οὐσία μὲν γὰρ οὐχ ὑπῆρχεν Στεφάνῳ οὐδὲ Νεαίρᾳ, ὥστε τὰ καθʼ ἡμέραν ἀναλώματα δύνασθαι ὑποφέρειν, ἡ δὲ διοίκησις συχνή, ὁπότʼ ἔδει τοῦτόν τε καὶ αὑτὴν τρέφειν καὶ παιδάρια τρία, ἃ ἦλθεν ἔχουσα ὡς αὐτόν, καὶ θεραπαίνας δύο καὶ οἰκέτην διάκονον, ἄλλως τε καὶ μεμαθηκυῖα μὴ κακῶς ἔχειν τὰ ἐπιτήδεια ἑτέρων ἀναλισκόντων αὐτῇ τὸ πρότερον.
And this course was natural enough; for neither Stephanus nor Neaera had any property to supply funds for their daily expenditures, and the expenses of their establishment were large; for they had to support both him and her and three children whom she had brought with her, and two female servants and a male house-servant; and besides Neaera had become accustomed to live comfortably, since heretofore others had provided the cost of her maintenance.
§ 43
οὔτε γὰρ ἀπὸ τῆς πολιτείας προσῄει Στεφάνῳ τουτῳὶ ἄξιον λόγου· οὐ γάρ πω ἦν ῥήτωρ, ἀλλʼ ἔτι συκοφάντης τῶν παραβοώντων παρὰ τὸ βῆμα καὶ γραφομένων μισθοῦ καὶ φαινόντων καὶ ἐπιγραφομένων ταῖς ἀλλοτρίαις γνώμαις, ἕως ὑπέπεσε Καλλιστράτῳ τῷ Ἀφιδναίῳ· ἐξ ὅτου δὲ τρόπου καὶ διʼ ἣν αἰτίαν, ἐγὼ ὑμῖν καὶ περὶ τούτου διέξειμι, ἐπειδὰν περὶ ταυτησὶ Νεαίρας ἐπιδείξω ὡς ἔστι ξένη καὶ ὡς μεγάλα ὑμᾶς ἠδίκηκεν καὶ ὡς ἠσέβηκεν εἰς τοὺς θεούς,
This fellow Stephanus was getting nothing worth mentioning from public business, for he was not yet a public speaker, but thus far merely a pettifogger, one of those who stand beside the platform and shout, who prefer indictments and informations for hire, and who let their names be inscribed on motions made by others, up to the day when he became an underling of Callistratus of Aphidna. How this came about and for what cause I will tell you in detail regarding this matter also, when I shall have proved regarding this woman Neaera that she is an alien and is guilty of grievous wrongs against you and of impiety towards the gods;
§ 44
ἵνʼ εἰδῆτε ὅτι καὶ αὐτὸς οὗτος ἄξιός ἐστιν οὐκ ἐλάττω δοῦναι δίκην ἢ καὶ Νέαιρα αὑτηί, ἀλλὰ καὶ πολλῷ μείζω καὶ μᾶλλον, ὅσῳ Ἀθηναῖος φάσκων εἶναι οὕτω πολὺ τῶν νόμων καταπεφρόνηκεν καὶ ὑμῶν καὶ τῶν θεῶν, ὥστʼ οὐδʼ ὑπὲρ τῶν ἡμαρτημένων αὑτῷ αἰσχυνόμενος τολμᾷ ἡσυχίαν ἄγειν, ἀλλὰ συκοφαντῶν ἄλλους τε καὶ ἐμέ, τουτονὶ πεποίηκεν αὐτὸν καὶ ταύτην εἰς τηλικοῦ- τον ἀγῶνα καταστῆσαι, ὥστʼ ἐξετασθῆναι μὲν ταύτην ἥτις ἐστίν, ἐξελεγχθῆναι δὲ τὴν αὐτοῦ πονηρίαν.
for I would have you know that Stephanus himself deserves to pay no less heavy a penalty than Neaera here, but even one far heavier, and that he is far more guilty, seeing that, while professing to be an Athenian, he treats you and your laws and the gods with such utter contempt that he cannot bring himself to keep quiet even for shame at the wrongs he has himself committed, but by bringing baseless charges against me and against others he has caused my colleague to bring against him and against this woman a charge so grievous that it necessitates inquiry being made into her origin, and his own profligacy being brought to light.
§ 45
λαχόντος τοίνυν αὐτῷ τοῦ Φρυνίωνος δίκην, ὅτι αὐτοῦ ἀφείλετο Νέαιραν ταυτηνὶ εἰς ἐλευθερίαν, καὶ ὅτι, ἃ ἐξῆλθεν ἔχουσα παρʼ αὐτοῦ αὕτη, ὑπεδέξατο, συνῆγον αὐτοὺς οἱ ἐπιτήδειοι καὶ ἔπεισαν δίαιταν ἐπιτρέψαι αὑτοῖς. καὶ ὑπὲρ μὲν τοῦ Φρυνίωνος διαιτητὴς ἐκαθέζετο Σάτυρος Ἀλωπεκῆθεν ὁ Λακεδαιμονίου ἀδελφός, ὑπὲρ δὲ Στεφάνου τουτουὶ Σαυρίας Λαμπτρεύς· κοινὸν δὲ αὑτοῖς προσαιροῦνται Διογείτονα Ἀχαρνέα.
So, then, Phrynion brought suit against Stephanus for having taken this woman Neaera from him and asserted her freedom, and for having received the goods which Neaera had brought with her from Phrynion’s house. Their friends, however, brought them together and induced them to submit their quarrel to arbitration. On behalf of Phrynion, Satyrus of Alopecê, the brother of Lacedaemonius, sat as arbitrator, and on behalf of Stephanus here, Saurias of Lamptrae; and they added to their number by common consent Diogeiton of Acharnae.
§ 46
συνελθόντες δʼ οὗτοι ἐν τῷ ἱερῷ, ἀκούσαντες ἀμφοτέρων καὶ αὐτῆς τῆς ἀνθρώπου τὰ πεπραγμένα, γνώμην ἀπεφήναντο, καὶ οὗτοι ἐνέμειναν αὐτῇ, τὴν μὲν ἄνθρωπον ἐλευθέραν εἶναι καὶ αὐτὴν αὑτῆς κυρίαν, ἃ δʼ ἐξῆλθεν ἔχουσα Νέαιρα παρὰ Φρυνίωνος χωρὶς ἱματίων καὶ χρυσίων καὶ θεραπαινῶν, ἃ αὐτῇ τῇ ἀνθρώπῳ ἠγοράσθη, ἀποδοῦναι Φρυνίωνι πάντα· συνεῖναι δʼ ἑκατέρῳ ἡμέραν παρʼ ἡμέραν· ἐὰν δὲ καὶ ἄλλως πως ἀλλήλους πείθωσι, ταῦτα κύρια εἶναι· τὰ δʼ ἐπιτήδεια τῇ ἀνθρώπῳ τὸν ἔχοντα ἀεὶ παρέχειν, καὶ ἐκ τοῦ λοιποῦ χρόνου φίλους εἶναι ἀλλήλοις καὶ μὴ μνησικακεῖν.
These men came together in the temple, and after hearing the facts from both parties and from the woman herself gave their decision, and these men acceded to it. The terms were: that the woman should be free and her own mistress, but that she should give back to Phrynion all that she had taken with her from his house except the clothing and the jewels and the maid-servants; for these had been bought for the use of the woman herself; and that she should live with each of the men on alternate days, and if they should mutually agree upon any other arrangement, that arrangement should be binding; that she should be maintained by the one who for the time had her in his keeping; and that for the future the men should be friends with one another and bear no malice.
§ 47
ἡ μὲν οὖν γνωσθεῖσα διαλλαγὴ ὑπὸ τῶν διαιτητῶν Φρυνίωνι καὶ Στεφάνῳ περὶ Νεαίρας ταυτησὶ αὕτη ἐστίν. ὅτι δʼ ἀληθῆ λέγω ταῦτα, τούτων ὑμῖν τὴν μαρτυρίαν ἀναγνώσεται. κάλει μοι Σάτυρον Ἀλωπεκῆθεν, Σαυρίαν Λαμπτρέα, Διογείτονα Ἀχαρνέα. ΜΑΡΤΥΡΙΑ. Σάτυρος Ἀλωπεκῆθεν, Σαυρίας Λαμπτρεύς, Διογείτων Ἀχαρνεὺς μαρτυροῦσι διαλλάξαι διαιτηταὶ γενόμενοι περὶ Νεαίρας τῆς νυνὶ ἀγωνιζομένης Στέφανον καὶ Φρυνίωνα· τὰς δὲ διαλλαγὰς εἶναι, καθʼ ἃς διήλλαξαν, οἵας παρέχεται Ἀπολλόδωρος. ΔΙΑΛΛΑΓΑΙ. κατὰ τάδε διήλλαξαν Φρυνίωνα καὶ Στέφανον, χρῆσθαι ἑκάτερον Νεαίρᾳ τὰς ἴσας ἡμέρας τοῦ μηνὸς παρʼ ἑαυτοῖς ἔχοντας, ἂν μή τι ἄλλο αὐτοὶ αὑτοῖς συγχωρήσωσιν.
Such were the terms of the reconciliation effected by the arbitrators between Phrynion and Stephanus in regard to this woman Neaera. To prove that these statements of mine are true, the clerk shall read you the deposition regarding these matters. (To the clerk.) Please call Satyrus of Alopecê, Saurias of Lamptrae, and Aristogeiton of Acharnae. The Deposition Satyrus of Alopecê, Saurias of Lamptrae, and Diogeiton of Acharnae depose that, having been appointed arbitrators in the matter of Neaera, the present defendant, they brought about a reconciliation between Stephanus and Phrynion, and that the terms on which the reconciliation was brought about were such as Apollodorus produces. The Terms of Reconciliation They have reconciled Phrynion and Stephanus on the following terms: that each of them shall keep Neaera at his house and have her at his disposal for an equal number of days in the month, unless they shall themselves agree upon some other arrangement.
§ 48
ὡς δʼ ἀπηλλαγμένοι ἦσαν, οἱ παρόντες ἑκατέρῳ ἐπὶ τῇ διαίτῃ καὶ τοῖς πράγμασιν, οἷον οἶμαι φιλεῖ γίγνεσθαι ἑκάστοτε, ἄλλως τε καὶ περὶ ἑταίρας οὔσης αὐτοῖς τῆς διαφορᾶς, ἐπὶ δεῖπνον ᾖσαν ὡς ἑκάτερον αὐτῶν, ὁπότε καὶ Νέαιραν ἔχοιεν, καὶ αὑτηὶ συνεδείπνει καὶ συνέπινεν ὡς ἑταίρα οὖσα. καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, κάλει μοι μάρτυρας τοὺς συνόντας αὐτοῖς, Εὔβουλον Προβαλίσιον, Διοπείθην Μελιτέα, Κτήσωνα ἐκ Κεραμέων. ΜΑΡΤΥΡΕΣ. Εὔβουλος Προβαλίσιος, Διοπείθης Μελιτεύς, Κτήσων ἐκ Κεραμέων μαρτυροῦσιν, ἐπειδὴ αἱ διαλλαγαὶ ἐγένοντο αἱ περὶ Νεαίρας Φρυνίωνι καὶ Στεφάνῳ, πολλάκις συνδειπνῆσαι αὐτοῖς καὶ συμπίνειν μετὰ Νεαίρας τῆς νυνὶ ἀγωνιζομένης, καὶ ὁπότε παρὰ Στεφάνῳ εἴη Νέαιρα καὶ ὁπότε παρὰ Φρυνίωνι.
When the reconciliation had been brought about, those who had assisted either party in the arbitration and the whole affair did just what I fancy is always done, especially when the quarrel is about a courtesan. They went to dine at the house of whichever of the two had Neaera in his keeping, and the woman dined and drank with them, as being a courtesan. To prove that these statements of mine are true, (oo the clerk) call, please as witnesses those who were present with them, Eubulus of Probalinthus, Diopeithes of Melitê, and Cteson of Cerameis. The Deposition Eubulus of Probalinthus, Diopeithes of Melitê, and Cteson of Cerameis, depose that after the reconciliation in the matter of Neaera was brought about between Phrynion and Stephanus they frequently dined with them and drank in the company of Neaera, the present defendant, both when Neaera was at the house of Stephanus and when she was at the house of Phrynion.
§ 49
ὅτι μὲν τοίνυν ἐξ ἀρχῆς δούλη ἦν καὶ ἐπράθη δὶς καὶ ἠργάζετο τῷ σώματι ὡς ἑταίρα οὖσα, καὶ ἀπέδρα τὸν Φρυνίωνα εἰς Μέγαρα, καὶ ἥκουσα κατηγγυήθη ὡς ξένη οὖσα πρὸς τῷ πολεμάρχῳ, τῷ τε λόγῳ ἀποφαίνω ὑμῖν καὶ μεμαρτύρηται. βούλομαι δʼ ὑμῖν καὶ αὐτὸν Στέφανον τουτονὶ ἐπιδεῖξαι καταμεμαρτυρηκότʼ αὐτῆς ὡς ἔστι ξένη.
I have, then, shown you in my argument, and the testimony of witnesses has proved: that Neaera was originally a slave, that she was twice sold, that she made her living by prostitution as a courtesan; that she ran away from Phrynion to Megara, and that on her return she was forced to give bonds as an alien before the polemarch. I wish now to show you that Stephanus here has himself given evidence against her, proving her to be an alien.
§ 50
τὴν γὰρ θυγατέρα τὴν ταυτησὶ Νεαίρας, ἣν ἦλθεν ἔχουσα ὡς τουτονὶ παιδάριον μικρόν, ἣν τότε μὲν Στρυβήλην ἐκάλουν, νυνὶ δὲ Φανώ, ἐκδίδωσι Στέφανος οὑτοσὶ ὡς οὖσαν αὑτοῦ θυγατέρα ἀνδρὶ Ἀθηναίῳ Φράστορι Αἰγιλιεῖ, καὶ προῖκα ἐπʼ αὐτῇ δίδωσι τριάκοντα μνᾶς. ὡς δʼ ἦλθεν ὡς τὸν Φράστορα, ἄνδρα ἐργάτην καὶ ἀκριβῶς τὸν βίον συνειλεγμένον, οὐκ ἠπίστατο τοῖς τοῦ Φράστορος τρόποις ἀρέσκειν, ἀλλʼ ἐζήτει τὰ τῆς μητρὸς ἔθη καὶ τὴν παρʼ αὐτῇ ἀκολασίαν, ἐν τοιαύτῃ οἶμαι ἐξουσίᾳ τεθραμμένη.
The daughter of this woman Neaera, whom she brought with her as a small child to the house of Stephanus, and whom they then called Strybele, but now call Phano, was given in marriage by this fellow Stephanus as being his own daughter to an Athenian, Phrastor, of Aegilia; and a marriage portion of thirty minae was given with her. When she came to the house of Phrastor, who was a laboring man and one who had acquired his means by frugal living, she did not know how to adjust herself to his ways, but sought to emulate her mother’s habits and the dissolute manner of living in her house, having, I suppose, been brought up in such licentiousness.
§ 51
ὁρῶν δὲ Φράστωρ αὐτὴν οὔτε κοσμίαν οὖσαν οὔτʼ ἐθέλουσαν αὑτοῦ ἀκροᾶσθαι, ἅμα δὲ καὶ πεπυσμένος σαφῶς ἤδη ὅτι Στεφάνου μὲν οὐκ εἴη θυγάτηρ, Νεαίρας δέ, τὸ δὲ πρῶτον ἐξηπατήθη, ὅτʼ ἠγγυᾶτο ὡς Στεφάνου θυγατέρα λαμβάνων καὶ οὐ Νεαίρας, ἀλλὰ τούτῳ ἐξ ἀστῆς αὐτὴν γυναικὸς οὖσαν πρότερον πρὶν ταύτῃ συνοικῆσαι, ὀργισθεὶς δʼ ἐπὶ τούτοις ἅπασιν, καὶ ὑβρίσθαι ἡγούμενος καὶ ἐξηπατῆσθαι, ἐκβάλλει τὴν ἄνθρωπον ὡς ἐνιαυτὸν συνοικήσας αὐτῇ, κυοῦσαν, καὶ τὴν προῖκα οὐκ ἀποδίδωσιν.
Phrastor, seeing that she was not a decent woman and that she was not minded to listen to his advice, and, further, having learned now beyond all question that she was the daughter, not of Stephanus, but of Neaera, and that he had been deceived in the first place at the time of the betrothal, when he had received her as the daughter, not of Neaera, but of Stephanus by an Athenian woman, whom he had married before he lived with Neaera—angered at all this and considering that he had been treated with outrage and hoodwinked, he put away the woman after living with her for about a year, she being pregnant at the time, and refused to pay back the marriage portion.
§ 52
λαχόντος δὲ τοῦ Στεφάνου αὐτῷ δίκην σίτου εἰς Ὠιδεῖον κατὰ τὸν νόμον ὃς κελεύει, ἐὰν ἀποπέμπῃ τὴν γυναῖκα, ἀποδιδόναι τὴν προῖκα, ἐὰν δὲ μή, ἐπʼ ἐννέʼ ὀβολοῖς τοκοφορεῖν, καὶ σίτου εἰς Ὠιδεῖον εἶναι δικάσασθαι ὑπὲρ τῆς γυναικὸς τῷ κυρίῳ, γράφεται ὁ Φράστωρ Στέφανον τουτονὶ γραφὴν πρὸς τοὺς θεσμοθέτας, Ἀθηναίῳ ὄντι ξένης θυγατέρα αὐτῷ ἐγγυῆσαι ὡς αὑτῷ προσήκουσαν, κατὰ τὸν νόμον τουτονί. καί μοι ἀνάγνωθι αὐτόν. ΝΟΜΟΣ. ἐὰν δέ τις ἐκδῷ ξένην γυναῖκα ἀνδρὶ Ἀθηναίῳ ὡς ἑαυτῷ προσήκουσαν, ἄτιμος ἔστω, καὶ ἡ οὐσία αὐτοῦ δημοσία ἔστω, καὶ τοῦ ἑλόντος τὸ τρίτον μέρος. γραφέσθων δὲ πρὸς τοὺς θεσμοθέτας οἷς ἔξεστιν, καθάπερ τῆς ξενίας.
Stephanus brought suit for alimony against him in the Odeum in accordance with the law which enacts that, if a man puts away his wife, he must pay back the marriage portion or else pay interest on it at the rate of nine obols a month for each mina; and that on the woman’s behalf her guardian may sue him for alimony in the Odeum. Phrastor, on his part, preferred an indictment against Stephanus before the Thesmothetae, charging that he had betrothed to him, being an Athenian, the daughter of an alien woman as though she were his own. This was in accordance with the following law. (To the clerk.) Read it, please. The Law If anyone shall give an alien woman in marriage to an Athenian man, representing her as being related to himself, he shall lose his civic rights and his property shall be confiscated, and a third part of it shall belong to the one who secures his conviction. And anyone entitled to do so may indict such a person before the Thesmothetae, just as in the case of usurpation of citizenship.
§ 53
τὸν μὲν τοίνυν νόμον ἀνέγνω ὑμῖν, καθʼ ὃν ἐγράφη Στέφανος οὑτοσὶ ὑπὸ τοῦ Φράστορος πρὸς τοὺς θεσμοθέτας. γνοὺς δʼ ὅτι κινδυνεύσει ἐξελεγχθεὶς ξένης θυγατέρα ἠγγυηκέναι καὶ ταῖς ἐσχάταις ζημίαις περιπεσεῖν, διαλλάττεται πρὸς τὸν Φράστορα καὶ ἀφίσταται τῆς προικός, καὶ τὴν δίκην τοῦ σίτου ἀνείλετο, καὶ ὁ Φράστωρ τὴν γραφὴν παρὰ τῶν θεσμοθετῶν. καὶ ὡς ἀληθῆ λέγω, τούτων ὑμῖν μάρτυρα αὐτὸν τὸν Φράστορα καλῶ, καὶ ἀναγκάσω μαρτυρεῖν κατὰ τὸν νόμον.
The clerk has read you the law in accordance with which this fellow Stephanus was indicted by Phrastor before the Thesmothetae. Stephanus, then, knowing that, if he were convicted of having given in marriage the daughter of an alien woman, he would be liable to the heaviest penalties, came to terms with Phrastor and relinquished his claim to marriage portion, and withdrew his action for alimony; and Phrastor on his part withdrew indictment from the Thesmothetae. To prove that my statements are true, I will call before you as witness to these facts Phrastor himself, and will compel him to give testimony as the law commands.
§ 54
κάλει μοι Φράστορα Αἰγιλιέα. ΜΑΡΤΥΡΙΑ. Φράστωρ Αἰγιλιεὺς μαρτυρεῖ, ἐπειδὴ ᾔσθετο Νεαίρας θυγατέρα ἐγγυήσαντα αὑτῷ Στέφανον ὡς ἑαυτοῦ οὖσαν θυγατέρα, γράψασθαι αὐτὸν γραφὴν πρὸς τοὺς θεσμοθέτας κατὰ τὸν νόμον, καὶ τὴν ἄνθρωπον ἐκβαλεῖν ἐκ τῆς ἑαυτοῦ οἰκίας καὶ οὐκέτι συνοικεῖν αὐτῇ, καὶ λαχόντος αὑτῷ Στεφάνου εἰς Ὠιδεῖον σίτου διαλύσασθαι πρὸς αὑτὸν Στέφανον, ὥστε τὴν γραφὴν ἀναιρεθῆναι παρὰ τῶν θεσμοθετῶν καὶ τὴν δίκην τοῦ σίτου ἣν ἔλαχεν ἐμοὶ Στέφανος.
(To the clerk.) Please call Phrastor of Aegilia. The Deposition Phrastor of Aegilia deposes that, when he learned that Stephanus had given him in marriage a daughter of Neaera, representing that she was his own daughter, he lodged an indictment against him before the Thesmothetae, as the law provides, and drove the woman from his house, and ceased to live with her any longer; and that after Stephanus had brought suit against him in the Odeum for alimony, he made an arrangement with him on the terms that the indictment before the Thesmothetae should be withdrawn, and also the suit for alimony which Stephanus had brought against me.
§ 55
φέρε δὴ ὑμῖν καὶ ἑτέραν μαρτυρίαν παράσχωμαι τοῦ τε Φράστορος καὶ τῶν φρατέρων αὐτοῦ καὶ γεννητῶν, ὡς ἔστι ξένη Νέαιρα αὑτηί. οὐ πολλῷ χρόνῳ γὰρ ὕστερον ἢ ἐξέπεμψεν ὁ Φράστωρ τὴν τῆς Νεαίρας θυγατέρα, ἠσθένησε καὶ πάνυ πονηρῶς διετέθη καὶ εἰς πᾶσαν ἀπορίαν κατέστη. διαφορᾶς δʼ οὔσης αὐτῷ παλαιᾶς πρὸς τοὺς οἰκείους τοὺς αὑτοῦ καὶ ὀργῆς καὶ μίσους, πρὸς δὲ καὶ ἄπαις ὤν, ψυχαγωγούμενος ἐν τῇ ἀσθενείᾳ τῇ θεραπείᾳ τῇ ὑπό τε τῆς Νεαίρας καὶ τῆς θυγατρὸς αὐτῆς
Now let me bring before you another deposition of Phrastor and his clansmen and the members of his gens, which proves that the defendant Neaera is an alien. Not long after Phrastor had sent away the daughter of Neaera, he fell sick. He got into a dreadful condition and became utterly helpless. There was an old quarrel between him and his own relatives, toward whom he cherished anger and hatred; and besides he was childless. Being cajoled, therefore, in his illness by the attentions of Neaera and her daughter—
§ 56
(ἐβάδιζον γὰρ πρὸς αὐτόν, ὡς ἠσθένει καὶ ἔρημος ἦν τοῦ θεραπεύσοντος τὸ νόσημα, τὰ πρόσφορα τῇ νόσῳ φέρουσαι καὶ ἐπισκοπούμεναι· ἴστε δήπου καὶ αὐτοὶ ὅσου ἀξία ἐστὶν γυνὴ ἐν ταῖς νόσοις, παροῦσα κάμνοντι ἀνθρώπῳ) ἐπείσθη δὴ τὸ παιδίον, ὃ ἔτεκεν ἡ θυγάτηρ ἡ Νεαίρας ταυτησὶ ὅτʼ ἐξεπέμφθη ὑπὸ τοῦ Φράστορος κυοῦσα, πυθομένου ὅτι οὐ Στεφάνου εἴη θυγάτηρ ἀλλὰ Νεαίρας, καὶ ὀργισθέντος ἐπὶ τῇ ἀπάτῃ, πάλιν λαβεῖν καὶ ποιήσασθαι υἱὸν αὑτοῦ,
they came while he lay sick and had no one to care for him, bringing him the medicines suited to his case and looking after his needs; and you know of yourselves what value a woman has in the sick-room, when she waits upon a man who is ill—well, he was induced to take back and adopt as his son the child whom the daughter of this woman Neaera had borne after she was sent away from his house in a state of pregnancy, after he had learned that she was the daughter, not of Stephanus, but of Neaera, and was angered at their deceit.
§ 57
λογισμὸν ἀνθρώπινον καὶ εἰκότα λογιζόμενος, ὅτι πονηρῶς μὲν ἔχοι καὶ οὐ πολλὴ ἐλπὶς εἴη αὐτὸν περιγενήσεσθαι, τοῦ δὲ μὴ λαβεῖν τοὺς συγγενεῖς τὰ αὑτοῦ μηδʼ ἄπαις τετελευτηκέναι ἐποιήσατο τὸν παῖδα καὶ ἀνέλαβεν ὡς αὑτόν· ἐπεὶ ὅτι γε ὑγιαίνων οὐκ ἄν ποτε ἔπραξεν, μεγάλῳ τεκμηρίῳ καὶ περιφανεῖ ἐγὼ ὑμῖν ἐπιδείξω.
His reasoning in the matter was both natural and to be expected. He was in a precarious condition and there was not much hope that he would recover. He did not wish his relatives to get his property nor himself to die childless, so he adopted this boy and received him back into his house. That he would never have done this, if he had been in good health, I will show you by a strong and convincing proof.
§ 58
ὡς γὰρ ἀνέστη τάχιστα ἐξ ἐκείνης τῆς ἀσθενείας ὁ Φράστωρ καὶ ἀνέλαβεν αὑτὸν καὶ ἔσχεν ἐπιεικῶς τὸ σῶμα, λαμβάνει γυναῖκα ἀστὴν κατὰ τοὺς νόμους, Σατύρου μὲν τοῦ Μελιτέως θυγατέρα γνησίαν, Διφίλου δὲ ἀδελφήν. ὥστε ὅτι μὲν οὐχ ἑκὼν ἀνεδέξατο τὸν παῖδα, ἀλλὰ βιασθεὶς ὑπὸ τῆς νόσου καὶ τῆς ἀπαιδίας καὶ τῆς ὑπʼ αὐτῶν θεραπείας καὶ τῆς ἔχθρας τῆς πρὸς τοὺς οἰκείους, ἵνα μὴ κληρονόμοι γένωνται τῶν αὑτοῦ, ἄν τι πάθῃ, ταῦτʼ ἔστω ὑμῖν τεκμήρια· δηλώσει δὲ καὶ τἀκόλουθʼ αὐτῶν ἔτι μᾶλλον.
For no sooner had Phrastor got up from that sickness and recovered his health and was fairly well, than he took to wife according to the laws an Athenian woman, the legitimate daughter of Satyrus, of Melitê, and the sister of Diphilus. Let this, therefore, be a proof to you that he took back the child, not willingly, but forced by his sickness, by his childless condition, by the care shown by these women in nursing him, and by the enmity which he felt toward his own relatives, and his wish that they should not inherit his property, if anything should happen to him. This will be proved to you even more clearly by what followed.
§ 59
ὡς γὰρ εἰσῆγεν ὁ Φράστωρ εἰς τοὺς φράτερας τὸν παῖδα ἐν τῇ ἀσθενείᾳ ὢν τὸν ἐκ τῆς θυγατρὸς τῆς Νεαίρας, καὶ εἰς τοὺς Βρυτίδας ὧν καὶ αὐτός ἐστιν ὁ Φράστωρ γεννήτης, εἰδότες οἶμαι οἱ γεννῆται τὴν γυναῖκα ἥτις ἦν, ἣν ἔλαβεν ὁ Φράστωρ τὸ πρῶτον, τὴν τῆς Νεαίρας θυγατέρα, καὶ τὴν ἀπόπεμψιν τῆς ἀνθρώπου, καὶ διὰ τὴν ἀσθένειαν πεπεισμένον αὐτὸν πάλιν ἀναλαβεῖν τὸν παῖδα, ἀποψηφίζονται τοῦ παιδὸς καὶ οὐκ ἐνέγραφον αὐτὸν εἰς σφᾶς αὐτούς.
For when Phrastor at the time of his illness sought to introduce the boy born of the daughter of Neaera to his clansmen and to the Brytidae, to which gens Phrastor himself belongs, the members of the gens, knowing, I fancy, who the woman was whom Phrastor first took to wife, that, namely, she was the daughter of Neaera, and knowing, too, of his sending the woman away, and that it was because of his illness that Phrastor had been induced to take back the child, refused to recognize the child and would not enter him on their register.
§ 60
λαχόντος δὲ τοῦ Φράστορος αὐτοῖς δίκην, ὅτι οὐκ ἐνέγραφον αὑτοῦ υἱόν, προκαλοῦνται αὐτὸν οἱ γεννῆται πρὸς τῷ διαιτητῇ ὀμόσαι καθʼ ἱερῶν τελείων ἦ μὴν νομίζειν εἶναι αὑτοῦ υἱὸν ἐξ ἀστῆς γυναικὸς καὶ ἐγγυητῆς κατὰ τὸν νόμον. προκαλουμένων δὲ ταῦτα τῶν γεννητῶν τὸν Φράστορα πρὸς τῷ διαιτητῇ, ἔλιπεν ὁ Φράστωρ τὸν ὅρκον καὶ οὐκ ὤμοσεν.
Phrastor brought suit against them for refusing to register his son, but the members of the gens challenged him before the arbitrator to swear by full-grown victims that he verily believed the boy to be his own son, born of an Athenian woman and one betrothed to him in accordance with the law. When the members of the gens tendered this challenge to Phrastor before the arbitrator, he refused to take the oath, and did not swear.
§ 61
καὶ ὅτι ἀληθῆ ταῦτα λέγω, τούτων ὑμῖν μάρτυρας τοὺς παρόντας Βρυτιδῶν παρέξομαι. ΜΑΡΤΥΡΕΣ. Τιμόστρατος Ἑκάληθεν, Ξάνθιππος Ἐροιάδης, Εὐάλκης Φαληρεύς, Ἄνυτος Λακιάδης, Εὐφράνωρ Αἰγιλιεύς, Νίκιππος Κεφαλῆθεν μαρτυροῦσιν εἶναι καὶ αὑτοὺς καὶ Φράστορα τὸν Αἰγιλιέα τῶν γεννητῶν οἳ καλοῦνται Βρυτίδαι, καὶ ἀξιοῦντος Φράστορος εἰσάγειν τὸν υἱὸν τὸν αὑτοῦ εἰς τοὺς γεννήτας, εἰδότες αὐτοὶ ὅτι Φράστορος υἱὸς εἴη ἐκ τῆς θυγατρὸς τῆς Νεαίρας, κωλύειν εἰσάγειν Φράστορα τὸν υἱόν.
To prove that these statements of mine are true, I will bring before you as witnesses the members of the Brytid gens who were present. The Witnesses Timostratus of Hecalê, Xanthippus of Eroeadae, Evalces of Phalerum, Anytus of Laciadae, Euphranor of Aegilia and Nicippus of Cephalê, depose that both they and Phrastor of Aegilia are members of the gens called Brytidae, and that, when Phrastor claimed the right to introduce a son of his into the gens, they, on their part, knowing that Phrastor’s son was born of the daughter of Neaera, would not suffer Phrastor to introduce his son.
§ 62
οὐκοῦν περιφανῶς ἐπιδεικνύω ὑμῖν καὶ αὐτοὺς τοὺς οἰκειοτάτους Νεαίρας ταυτησὶ καταμεμαρτυρηκότας ὡς ἔστιν ξένη, Στέφανόν τε τουτονὶ τὸν ἔχοντα ταύτην νυνὶ καὶ συνοικοῦντʼ αὐτῇ καὶ Φράστορα τὸν λαβόντα τὴν θυγατέρα, Στέφανον μὲν οὐκ ἐθελήσαντα ἀγωνίσασθαι ὑπὲρ τῆς θυγατρὸς τῆς ταύτης, γραφέντα ὑπὸ Φράστορος πρὸς τοὺς θεσμοθέτας ὡς Ἀθηναίῳ ὄντι ξένης θυγατέρα αὐτῷ ἠγγύησεν, ἀλλʼ ἀποστάντα τῆς προικὸς καὶ οὐκ ἀπολαβόντα,
I prove to you, therefore, in a manner that leaves no room for doubt that even those most nearly connected with this woman Neaera have given testimony against her, proving that she is an alien—Stephanus here, who now keeps the woman and lives with her, and Phrastor, who took her daughter to wife—Stephanus, since he refused to go on trial on behalf of this daughter when he was indicted by Phrastor before the Thesmothetae on the charge that he had betrothed the daughter of an alien to him who was an Athenian, but had rather relinquished the claim to the marriage portion, and had not recovered it;
§ 63
Φράστορα δʼ ἐκβαλόντα τε τὴν θυγατέρα τὴν Νεαίρας ταυτησὶ γήμαντα, ἐπειδὴ ἐπύθετο οὐ Στεφάνου οὖσαν, καὶ τὴν προῖκα οὐκ ἀποδόντα, ἐπειδή τε ἐπείσθη ὕστερον διὰ τὴν ἀσθένειαν τὴν αὑτοῦ καὶ τὴν ἀπαιδίαν καὶ τὴν ἔχθραν τὴν πρὸς τοὺς οἰκείους ποιήσασθαι τὸν υἱόν, καὶ ἐπειδὴ εἰσῆγεν εἰς τοὺς γεννήτας, ἀποψηφισαμένων τῶν γεννητῶν καὶ διδόντων ὅρκον αὐτῷ οὐκ ἐθελήσαντα ὀμόσαι, ἀλλὰ μᾶλλον εὐορκεῖν προελόμενον, καὶ ἑτέραν ὕστερον γήμαντα γυναῖκα ἀστὴν κατὰ τὸν νόμον· αὗται γὰρ αἱ πράξεις περιφανεῖς οὖσαι μεγάλας μαρτυρίας δεδώκασι κατʼ αὐτῶν, ὅτι ἔστι ξένη Νέαιρα αὑτηί.
and Phrastor, since he had put away the daughter of this Neaera after marrying her, when he learned that she was not the daughter of Stephanus, and had refused to return her marriage portion; and when later on he was induced by his illness and his childless condition and his enmity toward his relatives to adopt the child, and when he sought to introduce him to the members of the gens, and they voted to reject the child and challenged him to take an oath, he refused to swear, but chose rather to avoid committing perjury, and subsequently married in accordance with the law another woman who was an Athenian. These facts, about which there is no room for doubt, have afforded you convincing testimony against our opponents, proving that this Neaera is an alien.
§ 64
σκέψασθε δὲ καὶ τὴν αἰσχροκερδίαν τὴν Στεφάνου τουτουὶ καὶ τὴν πονηρίαν, ἵνα καὶ ἐκ ταύτης εἰδῆτε ὅτι οὐκ ἔστιν Νέαιρα αὑτηὶ ἀστή. Ἐπαίνετον γὰρ τὸν Ἄνδριον, ἐραστὴν ὄντα Νεαίρας ταυτησὶ παλαιὸν καὶ πολλὰ ἀνηλωκότα εἰς αὐτὴν καὶ καταγόμενον παρὰ τούτοις ὁπότε ἐπιδημήσειεν Ἀθήναζε διὰ τὴν φιλίαν τὴν Νεαίρας,
Now observe the base love of gain and the villainous character of this fellow Stephanus, in order that from this again you may be convinced that this Neaera is not an Athenian woman. Epaenetus, of Andros, an old lover of Neaera, who had spent large sums of money upon her, used to lodge with these people whenever he came to Athens on account of his affection for Neaera. Against him this man Stephanus laid a plot.
§ 65
ἐπιβουλεύσας Στέφανος οὑτοσί, μεταπεμψάμενος εἰς ἀγρὸν ὡς θύων, λαμβάνει μοιχὸν ἐπὶ τῇ θυγατρὶ τῇ Νεαίρας ταυτησί, καὶ εἰς φόβον καταστήσας πράττεται μνᾶς τριάκοντα, καὶ λαβὼν ἐγγυητὰς τούτων Ἀριστόμαχόν τε τὸν θεσμοθετήσαντα καὶ Ναυσίφιλον τὸν Ναυσινίκου τοῦ ἄρξαντος υἱόν, ἀφίησιν ὡς ἀποδώσοντα αὑτῷ τὸ ἀργύριον.
He sent for him to come to the country under pretence of a sacrifice and then, having surprised him in adultery with the daughter of this Neaera, intimidated him and extorted from him thirty minae. As sureties for this sum he accepted Aristomachus, who had served as Thesmothete, and Nausiphilus, the son of Nausinicus, who had served as archon, and then released him under pledge that he would pay the money.
§ 66
ἐξελθὼν δὲ ὁ Ἐπαίνετος καὶ αὐτὸς αὑτοῦ κύριος γενόμενος γράφεται πρὸς τοὺς θεσμοθέτας γραφὴν Στέφανον τουτονί, ἀδίκως εἱρχθῆναι ὑπʼ αὐτοῦ, κατὰ τὸν νόμον ὃς κελεύει, ἐάν τις ἀδίκως εἵρξῃ ὡς μοιχόν, γράψασθαι πρὸς τοὺς θεσμοθέτας ἀδίκως εἱρχθῆναι, καὶ ἐὰν μὲν ἕλῃ τὸν εἵρξαντα καὶ δόξῃ ἀδίκως ἐπιβεβουλεῦσθαι, ἀθῷον εἶναι αὐτὸν καὶ τοὺς ἐγγυητὰς ἀπηλλάχθαι τῆς ἐγγύης· ἐὰν δὲ δόξῃ μοιχὸς εἶναι, παραδοῦναι αὐτὸν κελεύει τοὺς ἐγγυητὰς τῷ ἑλόντι, ἐπὶ δὲ τοῦ δικαστηρίου ἄνευ ἐγχειριδίου χρῆσθαι ὅ τι ἂν βουληθῇ, ὡς μοιχῷ ὄντι.
Epaenetus, however, when he got out and was again his own master preferred before the Thesmothetae an indictment for unlawful imprisonment against this Stephanus in accordance with the law which enacts that, if a man unlawfully imprisons another on a charge of adultery, the person in question may indict him before the Thesmothetae on a charge of illegal imprisonment; and if he shall convict the one who imprisoned him and prove that he was the victim of an unlawful plot, he shall be let off scot-free, and his sureties shall be released from their engagement; but if it shall appear that he was an adulterer, the law bids his sureties give him over to the one who caught him in the act, and he in the court-room may inflict upon him, as upon one guilty of adultery, whatever treatment he pleases, provided he use no knife.
§ 67
κατὰ δὴ τοῦτον τὸν νόμον γράφεται αὐτὸν ὁ Ἐπαίνετος, καὶ ὡμολόγει μὲν χρῆσθαι τῇ ἀνθρώπῳ, οὐ μέντοι μοιχός γε εἶναι· οὔτε γὰρ Στεφάνου θυγατέρα αὐτὴν εἶναι ἀλλὰ Νεαίρας, τήν τε μητέρα αὐτῆς συνειδέναι πλησιάζουσαν αὑτῷ, ἀνηλωκέναι τε πολλὰ εἰς αὐτάς, τρέφειν τε ὁπότε ἐπιδημήσειεν, τὴν οἰκίαν ὅλην· τόν τε νόμον ἐπὶ τούτοις παρεχόμενος, ὃς οὐκ ἐᾷ ἐπὶ ταύτῃσι μοιχὸν λαβεῖν ὁπόσαι ἂν ἐπʼ ἐργαστηρίου καθῶνται ἢ πωλῶνται ἀποπεφασμένως, ἐργαστήριον φάσκων καὶ τοῦτο εἶναι, τὴν Στεφάνου οἰκίαν, καὶ τὴν ἐργασίαν ταύτην εἶναι, καὶ ἀπὸ τούτων αὐτοὺς εὐπορεῖν μάλιστα.
It was in accordance with this law that Epaenetus indicted Stephanus. He admitted having intercourse with the woman, but denied that he was an adulterer; for, he said, she was not the daughter of Stephanus, but of Neaera, and the mother knew that the girl was having intercourse with him, and he had spent large sums of money upon them, and whenever he came to Athens he supported the entire household. In addition to this he brought forward the law which does not permit one to be taken as an adulterer who has to do with women who sit professionally in a brothel or who openly offer themselves for hire; for this, he said, is what the house of Stephanus is, a house of prostitution; this is their trade, and they get their living chiefly by this means.
§ 68
τούτους δὲ τοὺς λόγους λέγοντος τοῦ Ἐπαινέτου καὶ τὴν γραφὴν γεγραμμένου, γνοὺς Στέφανος οὑτοσὶ ὅτι ἐξελεγχθήσεται πορνοβοσκῶν καὶ συκοφαντῶν, δίαιταν ἐπιτρέπει πρὸς τὸν Ἐπαίνετον αὐτοῖς τοῖς ἐγγυηταῖς, ὥστε τῆς μὲν ἐγγύης αὐτοὺς ἀφεῖσθαι, τὴν δὲ γραφὴν ἀνελέσθαι τὸν Ἐπαίνετον.
When Epaenetus had made these statements and had preferred the indictment, this Stephanus, knowing that he would be convicted of keeping a brothel and extorting blackmail, submitted his dispute with Epaenetus for arbitration to the very men who were the latter’s sureties on the terms that they should be released from their engagement and that Epaenetus should withdraw the indictment.
§ 69
πεισθέντος δὲ τοῦ Ἐπαινέτου ἐπὶ τούτοις καὶ ἀνελομένου τὴν γραφὴν ἣν ἐδίωκε Στέφανον, γενομένης συνόδου αὐτοῖς καὶ καθεζομένων διαιτητῶν τῶν ἐγγυητῶν, δίκαιον μὲν οὐδὲν εἶχε λέγειν Στέφανος, εἰς ἔκδοσιν δʼ ἠξίου τὸν Ἐπαίνετον τῇ τῆς Νεαίρας θυγατρὶ συμβαλέσθαι, λέγων τὴν ἀπορίαν τὴν αὑτοῦ καὶ τὴν ἀτυχίαν τὴν πρότερον γενομένην τῇ ἀνθρώπῳ πρὸς τὸν Φράστορα, καὶ ὅτι ἀπολωλεκὼς εἴη τὴν προῖκα, καὶ οὐκ ἂν δύναιτο πάλιν αὐτὴν ἐκδοῦναι·
Epaenetus acceded to these terms and withdrew the indictment which he had preferred against Stephanus, and a meeting took place between them at which the sureties sat as arbitrators. Stephanus could say nothing in defense of his action, but he requested Epaenetus to make a contribution toward a dowry for Neaera’s daughter, making mention of his own poverty and the misfortune which the girl had formerly met with in her relations with Phrastor, and asserting that he had lost her marriage portion and could not provide another for her.
§ 70
σὺ δὲ καὶ κέχρησαι ἔφη τῇ ἀνθρώπῳ, καὶ δίκαιος εἶ ἀγαθόν τι ποιῆσαι αὐτήν, καὶ ἄλλους ἐπαγωγοὺς λόγους, οὓς ἄν τις δεόμενος ἐκ πονηρῶν πραγμάτων εἴποι ἄν. ἀκούσαντες δʼ ἀμφοτέρων αὐτῶν οἱ διαιτηταὶ διαλλάττουσιν αὐτούς, καὶ πείθουσι τὸν Ἐπαίνετον χιλίας δραχμὰς εἰσενεγκεῖν εἰς τὴν ἔκδοσιν τῇ θυγατρὶ τῇ Νεαίρας. καὶ ὅτι πάντα ταῦτα ἀληθῆ λέγω, τούτων ὑμῖν μάρτυρας αὐτοὺς τοὺς ἐγγυητὰς καὶ διαιτητὰς γενομένους καλῶ. ΜΑΡΤΥΡΕΣ.
You, he said, have enjoyed the woman’s favors, and it is but right that you should do something for her. He added other words calculated to arouse compassion, such as anyone might use in entreaty to get out of a nasty mess. The arbitrators, after hearing both parties, brought about a reconciliation between them, and induced Epaenetus to contribute one thousand drachmae toward the marriage portion of Neaera’s daughter. To prove the truth of these statements of mine, I will call as witnesses to these facts the very men who were sureties and arbitrators. The Witnesses
§ 71
Ναυσίφιλος Κεφαλῆθεν, Ἀριστόμαχος Κεφαλῆθεν μαρτυροῦσιν ἐγγυηταὶ γενέσθαι Ἐπαινέτου τοῦ Ἀνδρίου, ὅτʼ ἔφη Στέφανος μοιχὸν εἰληφέναι Ἐπαίνετον· καὶ ἐπειδὴ ἐξῆλθεν Ἐπαίνετος παρὰ Στεφάνου καὶ κύριος ἐγένετο αὑτοῦ, γράψασθαι γραφὴν Στέφανον πρὸς τοὺς θεσμοθέτας, ὅτι αὐτὸν ἀδίκως εἷρξεν· καὶ αὐτοὶ διαλλακταὶ γενόμενοι διαλλάξαι Ἐπαίνετον καὶ Στέφανον· τὰς δὲ διαλλαγὰς εἶναι ἃς παρέχεται Ἀπολλόδωρος. ΔΙΑΛΛΑΓΑΙ. ἐπὶ τοῖσδε διήλλαξαν Στέφανον καὶ Ἐπαίνετον οἱ διαλλακταί, τῶν μὲν γεγενημένων περὶ τὸν εἱργμὸν μηδεμίαν μνείαν ἔχειν, Ἐπαίνετον δὲ δοῦναι χιλίας δραχμὰς Φανοῖ εἰς ἔκδοσιν, ἐπειδὴ κέχρηται αὐτῇ πολλάκις· στέφανον δὲ παρέχειν Φανὼ Ἐπαινέτῳ, ὁπόταν ἐπιδημῇ καὶ βούληται συνεῖναι αὐτῇ.
Nausiphilus of Cephalê and Aristomachus of Cephalê depose that they became sureties for Epaenetus of Andros, when Stephanus asserted that he had caught Epaenetus in adultery; and that when Epaenetus had got away from the house of Stephanus and had become his own master, he preferred before the Thesmothetae an indictment against Stephanus for illegal imprisonment; that they were themselves appointed as arbitrators, and brought about a reconciliation between Epaenetus and Stephanus, and that the terms of the reconciliation were those which Apollodorus produces. The Terms of Reconciliation The arbitrators brought about a reconciliation between Stephanus and Epaenetus on the following terms: they shall bear no malice for what took place regarding the imprisonment; Epaenetus shall give to Phano one thousand drachmae toward her marriage portion, inasmuch as he has frequently enjoyed her favors; and Stephanus shall put Phano at the disposal of Epaenetus whenever he comes to Athens and wishes to enjoy her.
§ 72
τὴν τοίνυν περιφανῶς ἐγνωσμένην ξένην εἶναι καὶ ἐφʼ ᾗ μοιχὸν οὗτος ἐτόλμησε λαβεῖν, εἰς τοσοῦτον ὕβρεως καὶ ἀναιδείας ἦλθεν Στέφανος οὑτοσὶ καὶ Νέαιρα αὑτηί, ὥστε ἐτόλμησαν μὴ ἀγαπᾶν εἰ ἔφασκον αὐτὴν ἀστὴν εἶναι, ἀλλὰ κατιδόντες Θεογένην Κοιρωνίδην λαχόντα βασιλέα, ἄνθρωπον εὐγενῆ μέν, πένητα δὲ καὶ ἄπειρον πραγμάτων, συμπαραγενόμενος αὐτῷ δοκιμαζομένῳ καὶ συνευπορήσας ἀναλωμάτων, ὅτε εἰσῄει εἰς τὴν ἀρχήν, Στέφανος οὑτοσί, καὶ ὑπελθὼν καὶ τὴν ἀρχὴν παρʼ αὐτοῦ πριάμενος, πάρεδρος γενόμενος, δίδωσι τὴν ἄνθρωπον ταύτην γυναῖκα, τὴν τῆς Νεαίρας θυγατέρα, καὶ ἐγγυᾷ Στέφανος οὑτοσὶ ὡς αὑτοῦ θυγατέρα οὖσαν· οὕτω πολὺ τῶν νόμων καὶ ὑμῶν κατεφρόνησεν.
Although this woman, then, was acknowledged beyond all question to be an alien, and although Stephanus had had the audacity to charge with adultery a man taken with her, these two, Stephanus and Neaera, came to such a pitch of insolence and shamelessness that they were not content with asserting her to be of Athenian birth; but observing that Theogenes, of Cothocidae, had been drawn by lot as king, a man of good birth, but poor and without experience in affairs, this Stephanus, who had assisted him at his scrutiny and had helped him meet his expenses when he entered upon his office, wormed his way into his favor, and by buying the position from him got himself appointed his assessor. He then gave him in marriage this woman, the daughter of Neaera, and betrothed her to him as being his own daughter; so utterly did he scorn you and your laws.
§ 73
καὶ αὕτη ἡ γυνὴ ὑμῖν ἔθυε τὰ ἄρρητα ἱερὰ ὑπὲρ τῆς πόλεως, καὶ εἶδεν ἃ οὐ προσῆκεν αὐτὴν ὁρᾶν ξένην οὖσαν, καὶ τοιαύτη οὖσα εἰσῆλθεν οἷ οὐδεὶς ἄλλος Ἀθηναίων τοσούτων ὄντων εἰσέρχεται ἀλλʼ ἢ ἡ τοῦ βασιλέως γυνή, ἐξώρκωσέν τε τὰς γεραρὰς τὰς ὑπηρετούσας τοῖς ἱεροῖς, ἐξεδόθη δὲ τῷ Διονύσῳ γυνή, ἔπραξε δὲ ὑπὲρ τῆς πόλεως τὰ πάτρια τὰ πρὸς τοὺς θεούς, πολλὰ καὶ ἅγια καὶ ἀπόρρητα. ἃ δὲ μηδʼ ἀκοῦσαι πᾶσιν οἷόν τʼ ἐστίν, πῶς ποιῆσαί γε τῇ ἐπιτυχούσῃ εὐσεβῶς ἔχει, ἄλλως τε καὶ τοιαύτῃ γυναικὶ καὶ τοιαῦτα ἔργα διαπεπραγμένῃ;
And this woman offered on the city’s behalf the sacrifices which none may name, and saw what it was not fitting for her to see, being an alien; and despite her character she entered where no other of the whole host of the Athenians enters save the wife of the king only; and she administered the oath to the venerable priestesses who preside over the sacrifices, and was given as bride to Dionysus; and she conducted on the city’s behalf the rites which our fathers handed down for the service of the gods, rites many and solemn and not to be named. If it be not permitted that anyone even hear of them, how can it be consonant with piety for a chance-comer to perform them, especially a woman of her character and one who has done what she has done?
§ 74
βούλομαι δʼ ὑμῖν ἀκριβέστερον περὶ αὐτῶν ἄνωθεν διηγήσασθαι καθʼ ἕκαστον, ἵνα μᾶλλον ἐπιμέλειαν ποιήσησθε τῆς τιμωρίας, καὶ εἰδῆτε ὅτι οὐ μόνον ὑπὲρ ὑμῶν αὐτῶν καὶ τῶν νόμων τὴν ψῆφον οἴσετε, ἀλλὰ καὶ τῆς πρὸς τοὺς θεοὺς εὐλαβείας, τιμωρίαν ὑπὲρ τῶν ἠσεβημένων ποιούμενοι καὶ κολάζοντες τοὺς ἠδικηκότας. τὸ γὰρ ἀρχαῖον, ὦ ἄνδρες Ἀθηναῖοι, δυναστεία ἐν τῇ πόλει ἦν καὶ ἡ βασιλεία τῶν ἀεὶ ὑπερεχόντων διὰ τὸ αὐτόχθονας εἶναι, τὰς δὲ θυσίας ἁπάσας ὁ βασιλεὺς ἔθυε, καὶ τὰς σεμνοτάτας καὶ ἀρρήτους ἡ γυνὴ αὐτοῦ ἐποίει, εἰκότως, βασίλιννα οὖσα.
I wish, however, to go back farther and explain these matters to you in greater detail, that you may be more careful in regard to the punishment, and may be assured that you are to cast your votes, not only in the interest of your selves and the laws, but also in the interest of reverence towards the gods, by exacting the penalty for acts of impiety, and by punishing those who have done the wrong. In ancient times, men of Athens, there was sovereignty in our state, and the kingship belonged to those who were from time to time preeminent by reason of their being children of the soil, and the king offered all the sacrifices, and those which were holiest and which none might name his wife performed, as was natural, she being queen.
§ 75
ἐπειδὴ δὲ Θησεὺς συνῴκισεν αὐτοὺς καὶ δημοκρατίαν ἐποίησεν καὶ ἡ πόλις πολυάνθρωπος ἐγένετο, τὸν μὲν βασιλέα οὐδὲν ἧττον ὁ δῆμος ᾑρεῖτο ἐκ προκρίτων κατʼ ἀνδραγαθίαν χειροτονῶν, τὴν δὲ γυναῖκα αὐτοῦ νόμον ἔθεντο ἀστὴν εἶναι καὶ μὴ ἐπιμεμειγμένην ἑτέρῳ ἀνδρὶ ἀλλὰ παρθένον γαμεῖν, ἵνα κατὰ τὰ πάτρια θύηται τὰ ἄρρητα ἱερὰ ὑπὲρ τῆς πόλεως, καὶ τὰ νομιζόμενα γίγνηται τοῖς θεοῖς εὐσεβῶς καὶ μηδὲν καταλύηται μηδὲ καινοτομῆται.
But when Theseus settled the people in one city and established the democracy, and the city became populous, the people none the less continued to elect the king as before, choosing him from among those most distinguished by valor; and they established a law that his wife should be of Athenian birth, and that he should marry a virgin who had never known another man, to the end that after the custom of our fathers the sacred rites that none may name may be celebrated on the city’s behalf, and that the approved sacrifices may be made to the gods as piety demands, without omission or innovation.
§ 76
καὶ τοῦτον τὸν νόμον γράψαντες ἐν στήλῃ λιθίνῃ ἔστησαν ἐν τῷ ἱερῷ τοῦ Διονύσου παρὰ τὸν βωμὸν ἐν Λίμναις (καὶ αὕτη ἡ στήλη ἔτι καὶ νῦν ἕστηκεν, ἀμυδροῖς γράμμασιν Ἀττικοῖς δηλοῦσα τὰ γεγραμμένα), μαρτυρίαν ποιούμενος ὁ δῆμος ὑπὲρ τῆς αὑτοῦ εὐσεβείας πρὸς τὸν θεὸν καὶ παρακαταθήκην καταλείπων τοῖς ἐπιγιγνομένοις, ὅτι τήν γε θεῷ γυναῖκα δοθησομένην καὶ ποιήσουσαν τὰ ἱερὰ τοιαύτην ἀξιοῦμεν εἶναι. καὶ διὰ ταῦτα ἐν τῷ ἀρχαιοτάτῳ ἱερῷ τοῦ Διονύσου καὶ ἁγιωτάτῳ ἐν Λίμναις ἔστησαν, ἵνα μὴ πολλοὶ εἰδῶσιν τὰ γεγραμμένα· ἅπαξ γὰρ τοῦ ἐνιαυτοῦ ἑκάστου ἀνοίγεται, τῇ δωδεκάτῃ τοῦ ἀνθεστηριῶνος μηνός.
This law they wrote on a pillar of stone, and set it up in the sanctuary of Dionysus by the altar in Limnae(and this pillar even now stands, showing the inscription in Attic characters, nearly effaced). Thus the people testified to their own piety toward the god, and left it as a deposit for future generations, showing what type of woman we demand that she shall be who is to be given in marriage to the god, and is to perform the sacrifices. For this reason they set it up in the most ancient and most sacred sanctuary of Dionysus in Limnae, in order that few only might have knowledge of the inscription; for once only in each year is the sanctuary opened, on the twelfth day of the month Anthesterion.
§ 77
ὑπὲρ τοίνυν ἁγίων καὶ σεμνῶν ἱερῶν, ὧν οἱ πρόγονοι ὑμῶν οὕτως καλῶς καὶ μεγαλοπρεπῶς ἐπε- μελήθησαν, ἄξιον καὶ ὑμᾶς σπουδάσαι, ὦ ἄνδρες Ἀθηναῖοι, καὶ τοὺς ἀσελγῶς μὲν καταφρονοῦντας τῶν νόμων τῶν ὑμετέρων, ἀναιδῶς δʼ ἠσεβηκότας εἰς τοὺς θεοὺς ἄξιον τιμωρήσασθαι δυοῖν ἕνεκα, ἵνα οὗτοί τε τῶν ἠδικημένων δίκην δῶσιν, οἵ τʼ ἄλλοι πρόνοιαν ποιῶνται καὶ φοβῶνται μηδὲν εἰς τοὺς θεοὺς καὶ τὴν πόλιν ἁμαρτάνειν.
These sacred and holy rites for the celebration of which your ancestors provided so well and so magnificently, it is your duty, men of Athens, to maintain with devotion, and likewise to punish those who insolently defy your laws and have been guilty of shameless impiety toward the gods; and this for two reasons: first, that they may pay the penalty for their crimes; and, secondly, that others may take warning, and may fear to commit any sin against the gods and against the state.
§ 78
βούλομαι δʼ ὑμῖν καὶ τὸν ἱεροκήρυκα καλέσαι, ὃς ὑπηρετεῖ τῇ τοῦ βασιλέως γυναικί, ὅταν ἐξορκοῖ τὰς γεραρὰς τὰς ἐν κανοῖς πρὸς τῷ βωμῷ, πρὶν ἅπτεσθαι τῶν ἱερῶν, ἵνα καὶ τοῦ ὅρκου καὶ τῶν λεγομένων ἀκούσητε, ὅσα οἷόν τʼ ἐστὶν ἀκούειν, καὶ εἰδῆτε ὡς σεμνὰ καὶ ἅγια καὶ ἀρχαῖα τὰ νόμιμά ἐστιν. ΟΡΚΟΣ ΓΕΡΑΡΩΝ. ἁγιστεύω καὶ εἰμὶ καθαρὰ καὶ ἁγνὴ ἀπό τε τῶν ἄλλων τῶν οὐ καθαρευόντων καὶ ἀπʼ ἀνδρὸς συνουσίας, καὶ τὰ θεοίνια καὶ τὰ ἰοβάκχεια γεραρῶ τῷ Διονύσῳ κατὰ τὰ πάτρια καὶ ἐν τοῖς καθήκουσι χρόνοις.
I wish now to call before you the sacred herald who waits upon the wife of the king, when she administers the oath to the venerable priestesses as they carry their baskets in front of the altar before they touch the victims, in order that you may hear the oath and the words that are pronounced, at least as far as it is permitted you to hear them; and that you may understand how august and holy and ancient the rites are. The Oath of the Venerable Priestesses I live a holy life and am pure and unstained by all else that pollutes and by commerce with man, and I will celebrate the feast of the wine god and the Iobacchic feast in honor of Dionysus in accordance with custom and at the appointed times.
§ 79
τοῦ μὲν ὅρκου τοίνυν καὶ τῶν νομιζομένων πατρίων, ὅσα οἷόν τʼ ἐστὶν εἰπεῖν, ἀκηκόατε, καὶ ὡς ἣν Στέφανος ἠγγύησεν τῷ Θεογένει γυναῖκα βασιλεύοντι ὡς αὑτοῦ οὖσαν θυγατέρα, αὕτη ἐποίει τὰ ἱερὰ ταῦτα καὶ ἐξώρκου τὰς γεραράς, καὶ ὅτι οὐδʼ αὐταῖς ταῖς ὁρώσαις τὰ ἱερὰ ταῦτα οἷόν τʼ ἐστὶν λέγειν πρὸς ἄλλον οὐδένα. φέρε δὴ καὶ μαρτυρίαν παράσχωμαι ὑμῖν διʼ ἀπορρήτου μὲν γεγενημένην, ὅμως δὲ αὐτοῖς τοῖς πεπραγμένοις ἐπιδείξω φανερὰν οὖσαν αὐτὴν καὶ ἀληθῆ.
You have heard the oath and the accepted rites handed down by our fathers, as far as it is permitted to speak of them, and how this woman, whom Stephanus betrothed to Theogenes when the latter was king, as his own daughter, performed these rites, and administered the oath to the venerable priestesses; and you know that even the women who behold these rites are not permitted to speak of them to anyone else. Let me now bring before you a piece of evidence which was, to be sure, given in secret, but which I shall show by the facts themselves to be clear and true.
§ 80
ὡς γὰρ ἐγένετο τὰ ἱερὰ ταῦτα καὶ ἀνέβησαν εἰς Ἄρειον πάγον οἱ ἐννέα ἄρχοντες ταῖς καθηκούσαις ἡμέραις, εὐθὺς ἡ βουλὴ ἡ ἐν Ἀρείῳ πάγῳ, ὥσπερ καὶ τἄλλα πολλοῦ ἀξία ἐστὶν τῇ πόλει περὶ εὐσέβειαν, ἐζήτει τὴν γυναῖκα ταύτην τοῦ Θεογένους ἥτις ἦν, καὶ ἐξήλεγχεν, καὶ περὶ τῶν ἱερῶν πρόνοιαν ἐποιεῖτο, καὶ ἐζημίου τὸν Θεογένην ὅσα κυρία ἐστίν, ἐν ἀπορρήτῳ δὲ καὶ διὰ κοσμιότητος· οὐ γὰρ αὐτοκράτορές εἰσιν, ὡς ἂν βούλωνται, Ἀθηναίων τινὰ κολάσαι.
When these rites had been solemnized and the nine archons had gone up on the Areopagus on the appointed days, the council of the Areopagus, which in other matters also is of high worth to the city in what pertains to piety, forthwith undertook an inquiry as to who this wife of Theogenes was and established the truth; and being deeply concerned for the sanctity of the rites, the council was for imposing upon Theogenes the highest fine in its power, but in secret and with due regard for appearances; for they have not the power to punish any of the Athenians as they see fit.
§ 81
γενομένων δὲ λόγων, καὶ χαλεπῶς φερούσης τῆς ἐν Ἀρείῳ πάγῳ βουλῆς καὶ ζημιούσης τὸν Θεογένην ὅτι τοιαύτην ἔλαβεν γυναῖκα καὶ ταύτην εἴασε ποιῆσαι τὰ ἱερὰ τὰ ἄρρητα ὑπὲρ τῆς πόλεως, ἐδεῖτο ὁ Θεογένης ἱκετεύων καὶ ἀντιβολῶν, λέγων ὅτι οὐκ ᾔδει Νεαίρας αὐτὴν οὖσαν θυγατέρα, ἀλλʼ ἐξαπατηθείη ὑπὸ Στεφάνου, ὡς αὐτοῦ θυγατέρα οὖσαν αὐτὴν λαμβάνων γνησίαν κατὰ τὸν νόμον, καὶ διὰ τὴν ἀπειρίαν τῶν πραγμάτων καὶ τὴν ἀκακίαν τὴν ἑαυτοῦ τοῦτον πάρεδρον ποιήσαιτο, ἵνα διοικήσῃ τὴν ἀρχήν, ὡς εὔνουν ὄντα, καὶ διὰ τοῦτο κηδεύσειεν αὐτῷ.
Conferences were held, and, seeing that the council of the Areopagus was deeply incensed and was disposed to fine Theogenes for having married a wife of such character and having permitted her to administer on the city’s behalf the rites that none may name, Theogenes besought them with prayers and entreaties, declaring that he did not know that she was the daughter of Neaera, but that he had been deceived by Stephanus, and had married her according to law as being the latter’s legitimate daughter; and that it was because of his own inexperience in affairs and the guilelessness of his character that he had made Stephanus his assessor to attend to the business of his office; for he considered him a friend, and on that account had become his son-in-law.
§ 82
ὅτι δὲ ἔφη οὐ ψεύδομαι, μεγάλῳ τεκμηρίῳ καὶ περιφανεῖ ἐπιδείξω ὑμῖν· τὴν γὰρ ἄνθρωπον ἀποπέμψω ἐκ τῆς οἰκίας, ἐπειδὴ οὐκ ἔστιν Στεφάνου θυγάτηρ ἀλλὰ Νεαίρας. κἂν μὲν ταῦτα ποιήσω, ἤδη πιστοὶ ὑμῖν ὄντων οἱ λόγοι οἱ παρʼ ἐμοῦ λεγόμενοι, ὅτι ἐξηπατήθην· ἐὰν δὲ μὴ ποιήσω, τότʼ ἤδη με κολάζετε ὡς πονηρὸν ὄντα καὶ εἰς τοὺς θεοὺς ἠσεβηκότα.
And, he said, I will show you by a convincing and manifest proof that I am telling the truth. I will send the woman away from my house, since she is the daughter, not of Stephanus, but of Neaera. If I do this, then let my statement that I was deceived be accepted as true; but, if I fail to do it, then punish me as a vile fellow who is guilty of impiety toward the gods.
§ 83
ὑποσχομένου δὲ ταῦτα τοῦ Θεογένους καὶ δεομένου, ἅμα μὲν καὶ ἐλεήσασα αὐτὸν ἡ ἐν Ἀρείῳ πάγῳ βουλὴ διὰ τὴν ἀκακίαν τοῦ τρόπου, ἅμα δὲ καὶ ἐξηπατῆσθαι τῇ ἀληθείᾳ ἡγουμένη ὑπὸ τοῦ Στεφάνου, ἐπέσχεν. ὡς δὲ κατέβη ἐξ Ἀρείου πάγου ὁ Θεογένης, εὐθὺς τήν τε ἄνθρωπον τὴν ταυτησὶ Νεαίρας θυγατέρα ἐκβάλλει ἐκ τῆς οἰκίας, τόν τε Στέφανον τὸν ἐξαπατήσαντα αὐτὸν τουτονὶ ἀπελαύνει ἀπὸ τοῦ συνεδρίου. καὶ οὕτως ἐπαύσαντο οἱ Ἀρεοπαγῖται κρίνοντες τὸν Θεογένην καὶ ὀργιζόμενοι αὐτῷ, καὶ συγγνώμην εἶχον ἐξα- πατηθέντι.
When Theogenes had made this promise and this plea, the council of the Areopagus, through compassion also for the guilelessness of his character and in the belief that he had really been deceived by Stephanus, refrained from action. And Theogenes immediately on coming down from the Areopagus cast out of his house the woman, the daughter of this Neaera, and expelled this man Stephanus, who had deceived him, from the board of magistrates. Thus it was that the members of the Areopagus desisted from their action against Theogenes and from their anger against him; for they forgave him, because he had been deceived.
§ 84
καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, τούτων ὑμῖν μάρτυρα αὐτὸν τὸν Θεογένην καλῶ καὶ ἀναγκάσω μαρτυρεῖν. κάλει μοι Θεογένην Ἑρχιέα. ΜΑΡΤΥΡΙΑ. Θεογένης Ἑρχιεὺς μαρτυρεῖ, ὅτε αὐτὸς ἐβασίλευεν, γῆμαι Φανὼ ὡς Στεφάνου οὖσαν θυγατέρα, ἐπεὶ δὲ ᾔσθετο ἐξηπατημένος, τήν τε ἄνθρωπον ἐκβαλεῖν καὶ οὐκέτι συνοικεῖν αὐτῇ, καὶ Στέφανον ἀπελάσαι ἀπὸ τῆς παρεδρίας καὶ οὐκ ἐᾶν ἔτι παρεδρεύειν αὑτῷ.
To prove the truth of these statements of mine, I will call before you as witness to these facts Theogenes himself, and will compel him to testify. (To the clerk.) Call, please, Theogenes of Erchia. The Deposition Theogenes of Erchia deposes that when he was king he married Phano, believing her to be the daughter of Stephanus, and that, when he found he had been deceived, he cast the woman away and ceased to live with her, and that he expelled Stephanus from his post of assessor, and no longer allowed him to serve in that capacity.
§ 85
λαβὲ δή μοι τὸν νόμον τὸν ἐπὶ τούτοις τουτονὶ καὶ ἀνάγνωθι, ἵνʼ εἰδῆτε ὅτι οὐ μόνον προσῆκεν αὐτὴν ἀπέχεσθαι τῶν ἱερῶν τούτων τοιαύτην οὖσαν καὶ τοιαῦτα διαπεπραγμένην, τοῦ ὁρᾶν καὶ θύειν καὶ ποιεῖν τι τῶν νομιζομένων ὑπὲρ τῆς πόλεως πατρίων, ἀλλὰ καὶ τῶν ἄλλων τῶν Ἀθήνησιν ἁπάντων. ἐφʼ ᾗ γὰρ ἂν μοιχὸς ἁλῷ γυναικί, οὐκ ἔξεστιν αὐτῇ ἐλθεῖν εἰς οὐδὲν τῶν ἱερῶν τῶν δημοτελῶν, εἰς ἃ καὶ τὴν ξένην καὶ τὴν δούλην ἐλθεῖν ἐξουσίαν ἔδοσαν οἱ νόμοι καὶ θεασομένην καὶ ἱκετεύσουσαν εἰσιέναι·
(To the clerk.) Now take, please, the law bearing upon these matters, and read it; for I would have you know that a woman of her character, who has done what she has done, ought not only to have kept aloof from these sacred rites, to have abstained from beholding them, from offering sacrifices, and from performing on the city’s behalf any of the ancestral rites which usage demands, but that she should have been excluded also from all other religious ceremonials in Athens. For a woman who has been taken in adultery is not permitted to attend any of the public sacrifices, although the laws have given both to the alien woman and the slave the right to attend these, whether to view the spectacle or to offer prayer.
§ 86
ἀλλὰ μόναις ταύταις ἀπαγορεύουσιν οἱ νόμοι ταῖς γυναιξὶ μὴ εἰσιέναι εἰς τὰ ἱερὰ τὰ δημοτελῆ, ἐφʼ ᾗ ἂν μοιχὸς ἁλῷ, ἐὰν δʼ εἰσίωσι καὶ παρανομῶσι, νηποινεὶ πάσχειν ὑπὸ τοῦ βουλομένου ὅ τι ἂν πάσχῃ, πλὴν θανάτου, καὶ ἔδωκεν ὁ νόμος τὴν τιμωρίαν ὑπὲρ αὐτῶν τῷ ἐντυχόντι, διὰ τοῦτο δʼ ἐποίησεν ὁ νόμος, πλὴν θανάτου, τἄλλα ὑβρισθεῖσαν αὐτὴν μηδαμοῦ λαβεῖν δίκην, ἵνα μὴ μιάσματα μηδʼ ἀσεβήματα γίγνηται ἐν τοῖς ἱεροῖς, ἱκανὸν φόβον ταῖς γυναιξὶ παρασκευάζων τοῦ σωφρονεῖν καὶ μηδὲν ἁμαρτάνειν, ἀλλὰ δικαίως οἰκουρεῖν, διδάσκων ὡς, ἄν τι ἁμάρτῃ τοιοῦτον, ἅμα ἐκ τε τῆς οἰκίας τοῦ ἀνδρὸς ἐκβεβλημένη ἔσται καὶ ἐκ τῶν ἱερῶν τῶν τῆς πόλεως.
No; it is to these women alone that the law denies entrance to our public sacrifices, to these, I mean, who have been taken in adultery; and if they do attend them and defy the law, any person whatsoever may at will inflict upon them any sort of punishment, save only death, and that with impunity; and the law has given the right of punishing these women to any person who happens to meet with them. It is for this reason that the law has declared that such a woman may suffer any outrage short of death without the right of seeking redress before any tribunal whatsoever, that our sanctuaries may be kept free from all pollution and profanation, and that our women may be inspired with a fear sufficient to make them live soberly, and avoid all vice, and, as their duty is, to keep to their household tasks. For it teaches them that, if a woman is guilty of any such sin, she will be an outcast from her husband’s home and from the sanctuaries of the city.
§ 87
καὶ ὅτι ταῦτα οὕτως ἔχει, τοῦ νόμου αὐτοῦ ἀκούσαντες ἀναγνωσθέντος εἴσεσθε. καί μοι λαβέ. ΝΟΜΟΣ ΜΟΙΧΕΙΑΣ. ἐπειδὰν δὲ ἕλῃ τὸν μοιχόν, μὴ ἐξέστω τῷ ἑλόντι συνοικεῖν τῇ γυναικί· ἐὰν δὲ συνοικῇ, ἄτιμος ἔστω. μηδὲ τῇ γυναικὶ ἐξέστω εἰσιέναι εἰς τὰ ἱερὰ τὰ δημοτελῆ, ἐφʼ ᾗ ἂν μοιχὸς ἁλῷ· ἐὰν δʼ εἰσίῃ, νηποινεὶ πασχέτω ὅ τι ἂν πάσχῃ, πλὴν θανάτου.
That this is so, you will see clearly, when you have heard the law read. (To the clerk.) Take it please. The Law Regarding Adultery When he has caught the adulterer, it shall not be lawful for the one who has caught him to continue living with his wife, and if he does so, he shall lose his civic rights and it shall not be lawful for the woman who is taken in adultery to attend public sacrifices; and if she does attend them, she may be made to suffer any punishment whatsoever, short of death, and that with impunity.
§ 88
βούλομαι τοίνυν ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, καὶ τοῦ δήμου τοῦ Ἀθηναίων μαρτυρίαν παρασχέσθαι, ὡς σπουδάζει περὶ τὰ ἱερὰ ταῦτα καὶ ὡς πολλὴν πρόνοιαν περὶ αὐτῶν πεποίηται. ὁ γὰρ δῆμος ὁ Ἀθηναίων κυριώτατος ὢν τῶν ἐν τῇ πόλει ἁπάντων, καὶ ἐξὸν αὐτῷ ποιεῖν ὅ τι ἂν βούληται, οὕτω καλὸν καὶ σεμνὸν ἡγήσατʼ εἶναι δῶρον τὸ Ἀθηναῖον γενέσθαι, ὥστε νόμους ἔθετο αὑτῷ καθʼ οὓς ποιεῖσθαι δεῖ, ἐάν τινα βούλωνται, πολίτην, οἳ νῦν προπεπηλακισμένοι εἰσὶν ὑπὸ Στεφάνου τουτουὶ καὶ τῶν οὕτω γεγαμηκότων.
I wish now, men of Athens, to bring before you the testimony also of the Athenian civic body, to show you how great care they take in regard to these religious rites. For the civic body of Athens, although it has supreme authority over all things in the state, and it is in its power to do whatsoever it pleases, yet regarded the gift of Athenian citizenship as so honorable and so sacred a thing that it enacted in its own restraint laws to which it must conform, when it wishes to create a citizen—laws which now have been dragged through the mire by Stephanus and those who contract marriages of this sort.
§ 89
ὅμως δʼ ἀκούοντες αὐτῶν βελτίους ἔσεσθε, καὶ τὰ κάλλιστα καὶ τὰ σεμνότατα δῶρα τοῖς εὐεργετοῦσι τὴν πόλιν διδόμενα γνώσεσθε ὡς λελυμασμένοι εἰσίν. πρῶτον μὲν γὰρ νόμος ἐστὶ τῷ δήμῳ κείμενος μὴ ἐξεῖναι ποιήσασθαι Ἀθηναῖον, ὃν ἂν μὴ διʼ ἀνδραγαθίαν εἰς τὸν δῆμον τὸν Ἀθηναίων ἄξιον ᾖ γενέσθαι πολίτην. ἔπειτʼ ἐπειδὰν πεισθῇ ὁ δῆμος καὶ δῷ τὴν δωρεάν, οὐκ ἐᾷ κυρίαν γενέσθαι τὴν ποίησιν, ἐὰν μὴ τῇ ψήφῳ εἰς τὴν ἐπιοῦσαν ἐκκλησίαν ὑπερεξακισχίλιοι Ἀθηναίων ψηφίσωνται κρύβδην ψηφιζόμενοι.
However, you will be the better for hearing them, and you will know that these people have debased the most honorable and the most sacred gifts, which are granted to the benefactors of the state. In the first place, there is a law imposed upon the people forbidding them to bestow Athenian citizenship upon any man who does not deserve it because of distinguished services to the Athenian people. In the next place, when the civic body has been thus convinced and bestows the gift, it does not permit the adoption to become valid, unless in the next ensuing assembly more than six thousand Athenians confirm it by a secret ballot.
§ 90
τοὺς δὲ πρυτάνεις κελεύει τιθέναι τοὺς καδίσκους ὁ νόμος καὶ τὴν ψῆφον διδόναι προσιόντι τῷ δήμῳ πρὶν τοὺς ξένους εἰσιέναι, καὶ τὰ γέρρα ἀναιρεῖν, ἵνα κύριος ὢν αὐτὸς αὑτοῦ ἕκαστος σκοπῆται πρὸς αὑτὸν ὅντινα μέλλει πολίτην ποιήσεσθαι, εἰ ἄξιός ἐστι τῆς δωρεᾶς ὁ μέλλων λήψεσθαι. ἔπειτα μετὰ ταῦτα παρανόμων γραφὴν ἐποίησε κατʼ αὐτοῦ τῷ βουλομένῳ Ἀθηναίων, καὶ ἔστιν εἰσελθόντα εἰς τὸ δικαστήριον ἐξελέγξαι ὡς οὐκ ἄξιός ἐστι τῆς δωρεᾶς, ἀλλὰ παρὰ τοὺς νόμους Ἀθηναῖος γέγονεν.
And the law requires the presidents to set out the ballotboxes and to give the ballots to the people as they come up before the non-citizens have come in and the barriers have been removed, in order that every one of the citizens, being absolutely free from interference, may form his own judgement regarding the one whom he is about to make a citizen, whether the one about to be so adopted is worthy of the gift. Furthermore, after this the law permits to any Athenian who wishes to prefer it an indictment for illegality against the candidate, and he may come into court and prove that the person in question is not worthy of the gift, but has been made a citizen contrary to the laws.
§ 91
καὶ ἤδη τισὶ τοῦ δήμου δόντος τὴν δωρεάν, λόγῳ ἐξαπατηθέντος ὑπὸ τῶν αἰτούντων, παρανόμων γραφῆς γενομένης καὶ εἰσελθούσης εἰς τὸ δικαστήριον, ἐξελεγχθῆναι συνέβη τὸν εἰληφότα τὴν δωρεὰν μὴ ἄξιον εἶναι αὐτῆς, καὶ ἀφείλετο τὸ δικαστήριον. καὶ τοὺς μὲν πολλοὺς καὶ παλαιοὺς ἔργον διηγήσασθαι· ἃ δὲ πάντες μνημονεύετε, Πειθόλαν τε τὸν Θετταλὸν καὶ Ἀπολλωνίδην τὸν Ὀλύνθιον πολίτας ὑπὸ τοῦ δήμου γενομένους ἀφείλετο τὸ δικαστήριον·
And there have been cases ere now when, after the people had bestowed the gift, deceived by the arguments of those who requested it, and an indictment for illegality had been preferred and brought into court, the result was that the person who had received the gift was proved to be unworthy of it, and the court took it back. To review the many cases in ancient times would be a long task; I will mention only those which you all remember: Peitholas the Thessalian, and Apollonides the Olynthian, after having been made citizens by the people, were deprived of the gift by the court.
§ 92
ταῦτα γὰρ οὐ πάλαι ἐστὶ γεγενημένα ὥστε ἀγνοεῖν ὑμᾶς. οὕτως τοίνυν καλῶς καὶ ἰσχυρῶς τῶν νόμων κειμένων ὑπὲρ τῆς πολιτείας, διʼ ὧν δεῖ Ἀθηναῖον γενέσθαι, ἕτερός ἐστιν ἐφʼ ἅπασι τούτοις κυριώτατος νόμος κείμενος· οὕτω πολλὴν ὁ δῆμος πρόνοιαν ἐποιεῖτο ὑπὲρ αὑτοῦ καὶ τῶν θεῶν ὥστε διʼ εὐσεβείας τὰ ἱερὰ θύεσθαι ὑπὲρ τῆς πόλεως. ὅσους γὰρ ἂν ποιήσηται ὁ δῆμος ὁ Ἀθηναίων πολίτας, ὁ νόμος ἀπαγορεύει διαρρήδην μὴ ἐξεῖναι αὐτοῖς τῶν ἐννέα ἀρχόντων γενέσθαι, μηδὲ ἱερωσύνης μηδεμιᾶς μετασχεῖν· τοῖς δʼ ἐκ τούτων μετέδωκεν ἤδη ὁ δῆμος ἁπάντων, καὶ προσέθηκεν ἐὰν ὦσιν ἐκ γυναικὸς ἀστῆς καὶ ἐγγυητῆς κατὰ τὸν νόμον.
These are not events of long ago of which you might be ignorant. However, although the laws regarding citizenship and the steps that must be taken before one may become an Athenian are so admirably and so securely established, there is yet another law which has been enacted in addition to all these, and this law is of paramount validity; such great precautions have the people taken in the interest of themselves and of the gods, to the end that the sacrifices on the state’s behalf may be offered in conformity with religious usage. For in the case of all those whom the Athenian people may make citizens, the law expressly forbids that they should be eligible to the office of the nine archons or to hold any priesthood; but their descendants are allowed by the people to share in all civic rights, though the proviso is added: if they are born from an Athenian woman who was betrothed according to the law.
§ 93
καὶ ὅτι ταῦτʼ ἀληθῆ λέγω, μεγάλῃ καὶ περιφανεῖ μαρτυρίᾳ ἐγὼ ὑμῖν δηλώσω. βούλομαι δʼ ὑμῖν τὸν νόμον πόρρωθεν προδιηγήσασθαι, ὡς ἐτέθη καὶ πρὸς οὓς διωρίσθη, ὡς ἄνδρας ἀγαθοὺς ὄντας καὶ βεβαίους φίλους περὶ τὸν δῆμον γεγονότας. ἐκ τούτων γὰρ ἁπάντων εἴσεσθε τήν τε τοῦ δήμου δωρεὰν τὴν ἀπόθετον τοῖς εὐεργέταις προ- πηλακιζομένην, καὶ ὅσων ὑμᾶς ἀγαθῶν κωλύουσι κυρίους εἶναι Στέφανός τε οὑτοσὶ καὶ οἱ τὸν αὐτὸν τρόπον τούτῳ γεγαμηκότες καὶ παιδοποιούμενοι.
That these statements of mine are true, I will prove to you by the clearest and most convincing testimony; but I wish first to go back to the origins of the law and to show how it came to be enacted and who those were whom its provisions covered as being men of worth who had shown themselves staunch friends to the people of Athens. For from all this you will know that the people’s gift which is reserved for benefactors is being dragged through the mire, and how great the privileges are which are being taken from your control by this fellow Stephanus and those who have married and begotten children in the manner followed by him.
§ 94
Πλαταιῆς γάρ, ὦ ἄνδρες Ἀθηναῖοι, μόνοι τῶν Ἑλλήνων ὑμῖν ἐβοήθησαν Μαραθῶνάδε, ὅτε Δᾶτις ὁ βασιλέως Δαρείου στρατηγὸς ἀναχωρῶν ἐξ Ἐρετρίας Εὔβοιαν ὑφʼ ἑαυτῷ ποιησάμενος, ἀπέβη εἰς τὴν χώραν πολλῇ δυνάμει καὶ ἐπόρθει. καὶ ἔτι καὶ νῦν τῆς ἀνδραγαθίας αὐτῶν ὑπομνήματα ἡ ἐν τῇ ποικίλῃ στοᾷ γραφὴ δεδήλωκεν· ὡς ἕκαστος γὰρ τάχους εἶχεν, εὐθὺς προσβοηθῶν γέγραπται, οἱ τὰς κυνᾶς τὰς Βοιωτίας ἔχοντες.
The Plataeans, men of Athens, alone among the Greeks came to your aid at Marathon when Datis, the general of King Dareius, on his return from Eretria after subjugating Euboea, landed on our coast with a large force and proceeded to ravage the country. And even to this day the picture in the Painted Stoa exhibits the memorial of their valor; for each man is portrayed hastening to your aid with all speed—they are the band wearing Boeotian caps.
§ 95
πάλιν δὲ Ξέρξου ἰόντος ἐπὶ τὴν Ἑλλάδα, Θηβαίων μηδισάντων, οὐκ ἐτόλμησαν ἀποστῆναι τῆς ὑμετέρας φιλίας, ἀλλὰ μόνοι τῶν ἄλλων Βοιωτῶν οἱ μὲν ἡμίσεις αὐτῶν μετὰ Λακεδαιμονίων καὶ Λεωνίδου ἐν Θερμοπύλαις παραταξάμενοι τῷ βαρβάρῳ ἐπιόντι συναπώλοντο, οἱ δὲ λοιποὶ ἐμβάντες εἰς τὰς ὑμετέρας τριήρεις, ἐπειδὴ αὐτοῖς οἰκεῖα σκάφη οὐχ ὑπῆρχεν, συνεναυμάχουν ὑμῖν ἐπί τε Ἀρτεμισίῳ καὶ ἐν Σαλαμῖνι,
And again, when Xerxes came against Greece and the Thebans went over to the side of the Medes, the Plataeans refused to withdraw from their alliance with us, but, unsupported by any others of the Boeotians, half of them arrayed themselves in Thermopylae against the advancing barbarian together with the Lacedaemonians and Leonidas, and perished with them; and the remainder embarked on your triremes, since they had no ships of their own, and fought along with you in the naval battles at Artemisium and at Salamis.
§ 96
καὶ τὴν τελευταίαν μάχην Πλαταιᾶσι Μαρδονίῳ τῷ βασιλέως στρατηγῷ μεθʼ ὑμῶν καὶ τῶν συνελευθερούντων τὴν Ἑλλάδα μαχεσάμενοι, εἰς κοινὸν τὴν ἐλευθερίαν τοῖς ἄλλοις Ἕλλησι κατέθηκαν. ἐπεὶ δὲ Παυσανίας ὁ Λακεδαιμονίων βασιλεὺς ὑβρίζειν ἐνεχείρει ὑμᾶς, καὶ οὐκ ἠγάπα ὅτι τῆς ἡγεμονίας μόνοι ἠξιώθησαν Λακεδαιμόνιοι ὑπὸ τῶν Ἑλλήνων, καὶ ἡ πόλις τῇ μὲν ἀληθείᾳ ἡγεῖτο τῆς ἐλευθερίας τοῖς Ἕλλησιν, τῇ δὲ φιλοτιμίᾳ οὐκ ἠναντιοῦτο τοῖς Λακεδαιμονίοις,
And they fought together with you and the others who were seeking to save the freedom of Greece in the final battle at Plataea against Mardonius, the King’s general, and deposited the liberty thus secured as a common prize for all the Greeks. And when Pausanias, the king of the Lacedaemonians, sought to put an insult upon you, and was not content that the Lacedaemonians had been honored by the Greeks with the supreme command, and when your city, which in reality had been the leader in securing liberty for the Greeks, forbore to strive with the Lacedaemonians as rivals for the honor through fear of arousing jealousy among the allies;
§ 97
Ἑλλήνων ἀρχηγός, ἐπεὶ στρατὸν ὤλεσε Μήδων, Παυσανίας Φοίβῳ μνῆμʼ ἀνέθηκε τόδε,
Pausanias, supreme commander of the Greeks, when he had destroyed the host of the Medes, dedicated to Phoebus this memorial.
§ 98
ὀργισθέντων δὲ τῶν Ἑλλήνων, οἱ Πλαταιεῖς λαγχάνουσι δίκην τοῖς Λακεδαιμονίοις εἰς τοὺς Ἀμφικτύονας χιλίων ταλάντων ὑπὲρ τῶν συμμάχων, καὶ ἠνάγκασαν αὐτοὺς ἐκκολάψαντας τὰ ἐλεγεῖα ἐπιγράψαι τὰς πόλεις τὰς κοινωνούσας τοῦ ἔργου. διʼ ὅπερ αὐτοῖς οὐχ ἥκιστα παρηκολούθει ἡ ἔχθρα ἡ παρὰ Λακεδαιμονίων καὶ ἐκ τοῦ γένους τοῦ βασιλείου. καὶ ἐν μὲν τῷ παρόντι οὐκ εἶχον αὐτοῖς ὅ τι χρήσωνται οἱ Λακεδαιμόνιοι, ὕστερον δὲ ὡς πεντήκοντα ἔτεσιν Ἀρχίδαμος ὁ Ζευξιδάμου Λακεδαιμονίων βασιλεὺς εἰρήνης οὔσης ἐνεχείρησεν αὐτῶν καταλαβεῖν τὴν πόλιν.
and the Greeks were incensed at this, and the Plataeans brought suit on behalf of the allies against the Lacedaemonians before the Amphictyons for one thousand talents, and compelled them to erase the distich and to inscribe the names of all the states which had had a part in the work. This act more than any other drew upon the Plataeans the hatred of the Lacedaemonians and their royal house. For the moment the Lacedaemonians had no means of dealing with them, but about fifty years later Archidamus, son of Zeuxidamus, king of the Lacedaemonians, undertook in time of peace to seize their city.
§ 99
ἔπραξε δὲ ταῦτʼ ἐκ Θηβῶν διʼ Εὐρυμάχου τοῦ Λεοντιάδου βοιωταρχοῦντος, ἀνοιξάντων τὰς πύλας τῆς νυκτὸς Ναυκλείδου καὶ ἄλλων τινῶν μετʼ αὐτοῦ, πεισθέντων χρήμασιν. αἰσθόμενοι δʼ οἱ Πλαταιεῖς ἔνδον ὄντας τοὺς Θηβαίους τῆς νυκτὸς καὶ ἐξαπίνης αὑτῶν τὴν πόλιν ἐν εἰρήνῃ κατειλημμένην, προσεβοήθουν καὶ αὐτοὶ καὶ συνετάττοντο. καὶ ἐπειδὴ ἡμέρα ἐγένετο καὶ εἶδον οὐ πολλοὺς ὄντας τοὺς Θηβαίους, ἀλλὰ τοὺς πρώτους αὐτῶν εἰσεληλυθότας (ὕδωρ γὰρ γενόμενον τῆς νυκτὸς πολὺ ἐκώλυσεν αὐτοὺς πάντας εἰσελθεῖν· ὁ γὰρ Ἀσωπὸς ποταμὸς μέγας ἐρρύη καὶ διαβῆναι οὐ ῥᾴδιον ἦν, ἄλλως τε καὶ νυκτός),
He did this from Thebes, through the agency of Eurymachus, the son of Leontiadas, the Boeotarch, and the gates were opened at night by Naucleides and some accomplices of his, who had been won over by bribes. The Plataeans, discovering that the Thebans had got within the gates in the night and that their city had been suddenly seized in time of peace, ran to bear aid and arrayed themselves for battle. When day dawned, and they saw that the Thebans were few in number, and that only their first ranks had entered—a heavy rain which had fallen in the night prevented them from all getting in; for the river Asopus was flowing full and was not easy to cross especially in the night;—
§ 100
ὡς οὖν εἶδον οἱ Πλαταιεῖς τοὺς Θηβαίους ἐν τῇ πόλει καὶ ἔγνωσαν ὅτι οὐ πάντες πάρεισιν, ἐπιτίθενται καὶ εἰς μάχην ἐλθόντες κρατοῦσι καὶ φθάνουσιν ἀπολέσαντες αὐτοὺς πρὶν τοὺς ἄλλους προσβοηθῆσαι, καὶ ὡς ὑμᾶς πέμπουσιν εὐθὺς ἄγγελον τήν τε πρᾶξιν φράσοντα καὶ τὴν μάχην δηλώσοντα ὅτι νικῶσι, καὶ βοηθεῖν ἀξιοῦντες, ἂν οἱ Θηβαῖοι τὴν χώραν αὐτῶν δῃῶσιν. ἀκούσαντες δὲ οἱ Ἀθηναῖοι τὰ γεγονότα διὰ τάχους ἐβοήθουν εἰς τὰς Πλαταιάς· καὶ οἱ Θηβαῖοι ὡς ἑώρων τοὺς Ἀθηναίους βεβοηθηκότας τοῖς Πλαταιεῦσιν, ἀνεχώρησαν ἐπʼ οἴκου.
so, when the Plataeans saw the Thebans in the city and learned that their whole body was not there, they made an attack, overwhelmed them in battle, and destroyed them before the rest arrived to bear them further aid; and they at once sent a messenger to you, telling of what had been done and of their victory in the battle, and to ask for your help in case the Thebans should ravage their country. The Athenians, when they heard what had taken place, hastened to the aid of the Plataeans; and the Thebans, seeing that the Athenians had come to the Plataeans’ aid, returned home.
§ 101
ὡς οὖν ἀπέτυχον οἱ Θηβαῖοι τῆς πείρας καὶ οἱ Πλαταιεῖς τοὺς ἄνδρας οὓς ἔλαβον αὐτῶν ἐν τῇ μάχῃ ζῶντας, ἀπέκτειναν, ὀργισθέντες οἱ Λακεδαιμόνιοι ἀπροφασίστως ἤδη στρατεύουσιν ἐπὶ τὰς Πλαταιάς, Πελοποννησίοις μὲν ἅπασι πλὴν Ἀργείων τὰ δύο μέρη τῆς στρατιᾶς ἀπὸ τῶν πόλεων ἑκάστων πέμπειν ἐπιτάξαντες, Βοιωτοῖς δὲ τοῖς ἄλλοις ἅπασι καὶ Λοκροῖς καὶ Φωκεῦσι καὶ Μαλιεῦσι καὶ Οἰταίοις καὶ Αἰνιᾶσιν πανδημεὶ ἐπαγγείλαντες στρατεύειν.
So, when the Thebans had failed in their attempt and the Plataeans had put to death those of their number whom they had taken alive in the battle, the Lacedaemonians, without waiting now for any pretext, marched against Plataea. They ordered all the Peloponnesians with the exception of the Argives to send two-thirds of their armies from their several cities, and they sent word to all the rest of the Boeotians and the Locrians and Phocians and Malians and Oetaeans and Aenians to take the field with their entire forces.
§ 102
καὶ περικαθεζόμενοι αὐτῶν τὸ τεῖχος πολλῇ δυνάμει ἐπηγγέλλοντο, εἰ βούλοιντο τὴν μὲν πόλιν αὑτοῖς παραδοῦναι, τὴν δὲ χώραν ἔχειν καὶ καρποῦσθαι τὰ αὑτῶν, ἀφίστασθαι δὲ τῆς Ἀθηναίων συμμαχίας. οὐκ ἐθελησάντων δὲ τῶν Πλαταιέων, ἀλλʼ ἀποκριναμένων ὅτι ἄνευ Ἀθηναίων οὐδὲν ἂν πράξειαν, ἐπολιόρκουν αὐτοὺς διπλῷ τείχει περιτειχίσαντες δύο ἔτη, πολλὰς καὶ παντοδαπὰς πείρας προσάγοντες.
Then they invested the walls of Plataea with a large force, and made overtures to the Plataeans on terms that, if they would surrender their city to the Lacedaemonians, they should retain their land and enjoy their property, but that they should break off their alliance with the Athenians. The Plataeans refused this offer and made answer that they would do nothing without the Athenians, whereupon the Lacedaemonians besieged them for two years, built a double wall about their city, and made repeated assaults of every conceivable sort.
§ 103
ἐπεὶ δʼ ἀπειρήκεσαν οἱ Πλαταιεῖς καὶ ἐνδεεῖς ἦσαν ἁπάντων καὶ ἠποροῦντο τῆς σωτηρίας, διακληρωσάμενοι πρὸς σφᾶς αὐτοὺς οἱ μὲν ὑπομείναντες ἐπολιορκοῦντο, οἱ δὲ τηρήσαντες νύκτα καὶ ὕδωρ καὶ ἄνεμον πολύν, ἐξελθόντες ἐκ τῆς πόλεως καὶ ὑπερβάντες τὸ περιτείχισμα τῶν πολεμίων λαθόντες τὴν στρατιάν, ἀποσφάξαντες τοὺς φύλακας διασῴζονται δεῦρο, δεινῶς διακείμενοι καὶ ἀπροσδοκήτως· οἱ δʼ ὑπομείναντες αὐτῶν ἁλούσης τῆς πόλεως κατὰ κράτος ἀπεσφάγησαν πάντες οἱ ἡβῶντες, παῖδες δὲ καὶ γυναῖκες ἐξηνδραποδίσθησαν, ὅσοι μὴ αἰσθόμενοι ἐπιόντας τοὺς Λακεδαιμονίους ὑπεξῆλθον Ἀθήναζε.
When the Plataeans were quite worn out and were in want of everything, and despaired of safety, they divided themselves by lot into two groups; some of them remained and endured the siege, but the others, waiting for a night when there was rain and a heavy wind, climbed over the wall of circumvallation, unseen of the enemy, cut down the sentinels, and got safely to Athens, but in a desperate plight and beyond all expectation. As for those who remained behind, when the city was taken by storm, all who had reached manhood were killed and the women and children were made slaves—all, that is, save those who, when they saw the Lacedaemonians advancing, got secretly away to Athens.
§ 104
τοῖς οὖν οὕτω φανερῶς ἐνδεδειγμένοις τὴν εὔνοιαν τῷ δήμῳ, καὶ προεμένοις ἅπαντα τὰ αὑτῶν καὶ παῖδας καὶ γυναῖκας, πάλιν σκοπεῖτε πῶς μετέδοτε τῆς πολιτείας. ἐκ γὰρ τῶν ψηφισμάτων τῶν ὑμετέρων καταφανὴς πᾶσιν ἔσται ὁ νόμος, καὶ γνώσεσθʼ ὅτι ἀληθῆ λέγω. καί μοι λαβὲ τὸ ψήφισμα τοῦτο καὶ ἀνάγνωθι αὐτοῖς. ΨΗΦΙΣΜΑ ΠΕΡΙ ΠΛΑΤΑΙΕΩΝ. Ἱπποκράτης εἶπεν, Πλαταιέας εἶναι Ἀθηναίους ἀπὸ τῆσδε τῆς ἡμέρας, ἐπιτίμους καθάπερ οἱ ἄλλοι Ἀθηναῖοι, καὶ μετεῖναι αὐτοῖς ὧνπερ Ἀθηναίοις μέτεστι πάντων, καὶ ἱερῶν καὶ ὁσίων, πλὴν εἴ τις ἱερωσύνη ἢ τελετή ἐστιν ἐκ γένους, μηδὲ τῶν ἐννέα ἀρχόντων, τοῖς δʼ ἐκ τούτων. κατανεῖμαι δὲ τοὺς Πλαταιέας εἰς τοὺς δήμους καὶ τὰς φυλάς. ἐπειδὰν δὲ νεμηθῶσι, μὴ ἐξέστω ἔτι Ἀθηναίῳ μηδενὶ γίγνεσθαι Πλαταιέων, μὴ εὑρομένῳ παρὰ τοῦ δήμου τοῦ Ἀθηναίων.
Once more I would have you observe in what way you granted the right to share citizenship with you to men who had thus signally manifested their good will toward your people, and who sacrificed all their possessions and their children and their wives. The decrees which you passed will make the law plain to everybody, and you will know that I am speaking the truth. (To the clerk.) Take this decree, please, and read it to the jury. The Decree Regarding the Plataeans On motion of Hippocrates it is decreed that the Plataeans shall be Athenians from this day, and shall have full rights as citizens, and that they shall share in all the privileges in which the Athenians share, both civil and religious, save any priesthood or religious office which belongs to a particular family, and that they shall not be eligible to the office of the nine archons but their descendants shall be. And the Plataeans shall be distributed among the demes and the tribes; and after they have been so distributed, it shall no longer be lawful for any Plataean to become an Athenian, unless he wins the gift from the people of Athens.
§ 105
ὁρᾶτε, ὦ ἄνδρες Ἀθηναῖοι, ὡς καλῶς καὶ δικαίως ἔγραψεν ὁ ῥήτωρ ὑπὲρ τοῦ δήπου τοῦ Ἀθηναίων, καὶ ἠξίωσε τοὺς Πλαταιέας λαμβάνοντας τὴν δωρεὰν πρῶτον μὲν δοκιμασθῆναι ἐν τῷ δικαστηρίῳ κατʼ ἄνδρα ἕκαστον, εἰ ἔστιν Πλαταιεὺς καὶ εἰ τῶν φίλων τῶν τῆς πόλεως, ἵνα μὴ ἐπὶ ταύτῃ τῇ προφάσει πολλοὶ μεταλάβωσι τῆς πολιτείας· ἔπειτα τοὺς δοκιμασθέντας ἀναγραφῆναι ἐν στήλῃ λιθίνῃ, καὶ στῆσαι ἐν ἀκροπόλει παρὰ τῇ θεῷ, ἵνα σῴζηται ἡ δωρεὰ τοῖς ἐπιγιγνομένοις καὶ ᾖ ἐξελέγξαι ὅτου ἂν ἕκαστος ᾖ συγγενής.
You see, men of Athens, how well and how justly the orator framed the decree in the interest of the people of Athens by requiring that the Plataeans, after receiving the gift, should first undergo the scrutiny in the court, man by man, in order to show whether each man was a Plataean and one of the friends of the city, so as to avoid the danger that many might use this pretext to acquire Athenian citizenship; and by requiring further that the names of those who had passed the scrutiny should be inscribed upon a pillar of marble and should be set up in the Acropolis near the temple of the goddess, to the end that the favor granted to them should be preserved for their descendants and that each one of these might be in a position to prove his relationship to one of those receiving the grant.
§ 106
καὶ ὕστερον οὐκ ἐᾷ γίγνεσθαι Ἀθηναῖον ἐξεῖναι, ὃς ἂν μὴ νῦν γένηται καὶ δοκιμασθῇ ἐν τῷ δικαστηρίῳ, τοῦ μὴ πολλοὺς φάσκοντας Πλαταιέας εἶναι κατασκευάζειν αὑτοῖς πολιτείαν. ἔπειτα καὶ τὸν νόμον διωρίσατο ἐν τῷ ψηφίσματι πρὸς αὐτοὺς εὐθέως ὑπέρ τε τῆς πόλεως καὶ τῶν θεῶν, καὶ μὴ ἐξεῖναι αὐτῶν μηδενὶ τῶν ἐννέα ἀρχόντων λαχεῖν μηδὲ ἱερωσύνης μηδεμιᾶς, τοῖς δʼ ἐκ τούτων, ἂν ὦσιν ἐξ ἀστῆς γυναικὸς καὶ ἐγγυητῆς κατὰ τὸν νόμον.
And he does not suffer anyone to become an Athenian in the later period, unless he be made such at the time and be approved by the court, for fear that numbers of people, by claiming to be Plataeans, might acquire for themselves the right of citizenship. And furthermore, he defined at once in the decree the rule applying to the Plataeans in the interest of the city and of the gods, declaring that it should not be permitted to any of them to be drawn by lot for the office of the nine archons or for any priesthood, but that their descendants might be so drawn, if they were born from mothers who were of Attic birth and were betrothed according to the law.
§ 107
οὔκουν δεινόν; πρὸς μὲν τοὺς ἀστυγείτονας καὶ ὁμολογουμένως ἀρίστους τῶν Ἑλλήνων εἰς τὴν πόλιν γεγενημένους οὕτω καλῶς καὶ ἀκριβῶς διωρίσασθε περὶ ἑκάστου, ἐφʼ οἷς δεῖ ἔχειν τὴν δωρεάν, τὴν δὲ περιφανῶς ἐν ἁπάσῃ τῇ Ἑλλάδι πεπορνευμένην οὕτως αἰσχρῶς καὶ ὀλιγώρως ἐάσετε ὑβρίζουσαν εἰς τὴν πόλιν καὶ ἀσεβοῦσαν εἰς τοὺς θεοὺς ἀτιμώρητον, ἣν οὔτε οἱ πρόγονοι ἀστὴν κατέλιπον οὔθʼ ὁ δῆμος πολῖτιν ἐποιήσατο;
Is not this a monstrous thing? In the case of those who were neighbors and who had shown themselves of all the Greeks by common consent to have conferred the greatest benefits upon your state, you thus carefully and accurately defined regarding each one the terms on which they should receive the gift of citizenship; are you then thus shamefully and recklessly to let off unpunished a woman who has openly played the harlot throughout the whole of Greece, who treats the city with outrage and the gods with impiety, and who is a citizen neither by birth nor by the gift of the people?
§ 108
ποῦ γὰρ αὕτη οὐκ εἴργασται τῷ σώματι, ἢ ποῖ οὐκ ἐλήλυθεν ἐπὶ τῷ καθʼ ἡμέραν μισθῷ; οὐκ ἐν Πελοποννήσῳ μὲν πάσῃ, ἐν Θετταλίᾳ δὲ καὶ Μαγνησίᾳ μετὰ Σίμου τοῦ Λαρισαίου καὶ Εὐρυδάμαντος τοῦ Μηδείου, ἐν Χίῳ δὲ καὶ ἐν Ἰωνίᾳ τῇ πλείστῃ μετὰ Σωτάδου τοῦ Κρητὸς ἀκολουθοῦσα, μισθωθεῖσα ὑπὸ τῆς Νικαρέτης, ὅτε ἔτι ἐκείνης ἦν; τὴν δὴ ὑφʼ ἑτέροις οὖσαν καὶ ἀκολουθοῦσαν τῷ διδόντι τί οἴεσθε ποιεῖν; ἆρʼ οὐχ ὑπηρετεῖν τοῖς χρωμένοις εἰς ἁπάσας ἡδονάς; εἶτα τὴν τοιαύτην καὶ περιφανῶς ἐγνωσμένην ὑπὸ πάντων γῆς περίοδον εἰργασμένην ψηφιεῖσθε ἀστὴν εἶναι;
Where has this woman not prostituted herself? To what place has she not gone in quest of her daily wage? Has she not been everywhere in the Peloponnesus, in Thessaly and in Magnesia in the company of Simus of Larisa and Eurydamas son of Medeius, in Chios and most of Ionia, following in the train of Sotadas the Cretan, and was she not let out for hire by Nicaretê so long as she belonged to her? What do you suppose a woman does who is subject to men who are not her kinsfolk, and who follows in the train of him who pays her? Does she not serve all the lusts of those who deal with her? Will you, then, declare by your vote that a woman of this stamp, who is known by everybody beyond all question to have plied her trade the whole world over, is an Athenian citizen?
§ 109
καὶ τί καλὸν φήσετε πρὸς τοὺς ἐρωτῶντας διαπεπρᾶχθαι, ἢ ποίᾳ αἰσχύνῃ καὶ ἀσεβείᾳ οὐκ ἔνοχοι αὐτοὶ εἶναι; πρὶν μὲν γὰρ γραφῆναι ταύτην καὶ εἰς ἀγῶνα καταστῆναι καὶ πυθέσθαι πάντας ἥτις ἦν καὶ οἷα ἠσέβηκεν, τὰ μὲν ἀδικήματα ταύτης ἦν, ἡ δʼ ἀμέλεια τῆς πόλεως· καὶ οἱ μὲν οὐκ ᾔδεσαν ὑμῶν, οἱ δὲ πυθόμενοι τῷ μὲν λόγῳ ἠγανάκτουν, τῷ δʼ ἔργῳ οὐκ εἶχον ὅ τι χρήσαιντο αὐτῇ, οὐδενὸς εἰς ἀγῶνα καθιστάντος οὐδὲ διδόντος περὶ αὐτῆς τὴν ψῆφον. ἐπειδὴ δὲ καὶ ἴστε πάντες καὶ ἔχετε ἐφʼ ὑμῖν αὐτοῖς καὶ κύριοί ἐστε κολάσαι, ὑμέτερον ἤδη τὸ ἀσέβημα γίγνεται τὸ πρὸς τοὺς θεούς, ἐὰν μὴ ταύτην κολάσητε.
What honorable deed will you say that you have done, when people ask you, or with what shame and impiety will you yourselves say that you are not chargeable? For up to the time when this woman was indicted and brought to trial, so that you all learned who she was and what acts of impiety she had committed, the crimes were her own, and the state was merely guilty of neglect; and some of you knew nothing of the matter, and others learning of it expressed their indignation in words but in fact had no means of dealing with her, seeing that nobody brought her to trial or gave an opportunity of casting a vote regarding her. But now that you all know the facts and have got her in your own hands, and have the power to punish her, the sin against the gods becomes your own, if you fail to do so.
§ 110
τί δὲ καὶ φήσειεν ἂν ὑμῶν ἕκαστος εἰσιὼν πρὸς τὴν ἑαυτοῦ γυναῖκʼ ἢ θυγατέρα ἢ μητέρα, ἀποψηφισάμενος ταύτης, ἐπειδὰν ἔρηται ὑμᾶς ποῦ ἦτε; καὶ εἴπητε ὅτι ἐδικάζομεν; τῷ; ἐρήσεται εὐθύς. Νεαίρᾳ δῆλον ὅτι φήσετε (οὐ γάρ;) ὅτι ξένη οὖσα ἀστῷ συνοικεῖ παρὰ τὸν νόμον, καὶ ὅτι τὴν θυγατέρα μεμοιχευμένην ἐξέδωκεν Θεογένει τῷ βασιλεύσαντι, καὶ αὕτη ἔθυσε τὰ ἱερὰ τὰ ἄρρητα ὑπὲρ τῆς πόλεως καὶ τῷ Διονύσῳ γυνὴ ἐδόθη, καὶ τἄλλα διηγούμενοι τὴν κατηγορίαν αὐτῆς, ὡς καὶ μνημονικῶς καὶ ἐπιμελῶς περὶ ἑκάστου κατηγορήθη.
And when each one of you goes home, what will he find to say to his own wife or his daughter or his mother, if he has acquitted this woman?—when the question is asked you, Where were you? and you answer, We sat as jury. Trying whom? it will at once be asked, Neaera, you will say, of course, will you not? because she, an alien woman, is living as wife with an Athenian contrary to law, and because she gave her daughter, who had lived as a harlot, in marriage to Theogenes, the king, and this daughter performed on the city’s behalf the rites that none may name, and was given as wife to Dionysus. And you will narrate all the other details of the charge, showing how well and accurately and in a manner not easily forgotten the accusation covered each point.
§ 111
αἱ δὲ ἀκούσασαι ἐρήσονται τί οὖν ἐποιήσατε; ὑμεῖς δὲ φήσετε ἀπεψηφίσμεθα. οὐκοῦν ἤδη αἱ μὲν σωφρονέσταται τῶν γυναικῶν ὀργισθήσονται ὑμῖν, διότι ὁμοίως αὐταῖς ταύτην κατηξιοῦτε μετέχειν τῶν τῆς πόλεως καὶ τῶν ἱερῶν· ὅσαι δʼ ἀνόητοι, φανερῶς ἐπιδείκνυτε ποιεῖν ὅ τι ἂν βούλωνται, ὡς ἄδειαν ὑμῶν καὶ τῶν νόμων δεδωκότων· δόξετε γὰρ ὀλιγώρως καὶ ῥᾳθύμως φέροντες ὁμογνώμονες καὶ αὐτοὶ εἶναι τοῖς ταύτης τρόποις.
And the women, when they have heard, will say, Well, what did you do? And you will say, We acquitted her. At this point the most virtuous of the women will be angry at you for having deemed it right that this woman should share in like manner with themselves in the public ceremonials and religious rites; and to those who are not women of discretion you point out clearly that they may do as they please, for they have nothing to fear from you or the laws. For if you treat the matter with indifference or toleration, you will yourselves seem to approve of this woman’s conduct.
§ 112
ὥστε πολὺ μᾶλλον ἐλυσιτέλει μὴ γενέσθαι τὸν ἀγῶνα τουτονὶ ἢ γενομένου ἀποψηφίσασθαι ὑμᾶς. κομιδῇ γὰρ ἤδη παντελῶς ἐξουσία ἔσται ταῖς πόρναις συνοικεῖν οἷς ἂν βούλωνται, καὶ τοὺς παῖδας φάσκειν οὗ ἂν τύχωσιν εἶναι· καὶ οἱ μὲν νόμοι ἄκυροι ὑμῖν ἔσονται, οἱ δὲ τρόποι τῶν ἑταιρῶν κύριοι ὅ τι ἂν βούλωνται διαπράττεσθαι. ὥστε καὶ ὑπὲρ τῶν πολιτίδων σκοπεῖτε, τοῦ μὴ ἀνεκδότους γενέσθαι τὰς τῶν πενήτων θυγατέρας.
It would be far better, therefore, that this trial should never have taken place than that, when it has taken place, you should vote for acquittal; for in that case prostitutes will indeed have liberty to live with whatever men they choose and to name anyone whatever as the father of their children, and your laws will become of no effect, and women of the character of the courtesan will be able to bring to pass whatever they please. Take thought, therefore, also for the women who are citizens, that the daughters of poor men may not fail of marriage.
§ 113
νῦν μὲν γάρ, κἂν ἀπορηθῇ τις, ἱκανὴν προῖκʼ αὐτῇ ὁ νόμος συμβάλλεται, ἂν καὶ ὁπωστιοῦν μετρίαν ἡ φύσις ὄψιν ἀποδῷ· προπηλακισθέντος δὲ τοῦ νόμου ὑφʼ ὑμῶν ἀποφυγούσης ταύτης, καὶ ἀκύρου γενομένου, παντελῶς ἤδη ἡ μὲν τῶν πορνῶν ἐργασία ἥξει εἰς τὰς τῶν πολιτῶν θυγατέρας, διʼ ἀπορίαν ὅσαι ἂν μὴ δύνωνται ἐκδοθῆναι, τὸ δὲ τῶν ἐλευθέρων γυναικῶν ἀξίωμα εἰς τὰς ἑταίρας, ἂν ἄδειαν λάβωσι τοῦ ἐξεῖναι αὐταῖς παιδοποιεῖσθαι ὡς ἂν βούλωνται καὶ τελετῶν καὶ ἱερῶν καὶ τιμῶν μετέχειν τῶν ἐν τῇ πόλει.
For as things are now, even if a girl be poor, the law provides for her an adequate dowry, if nature has endowed her with even moderate comeliness; but if through the acquittal of this woman you drag the law through the mire and make it of no effect, then the trade of the harlot will absolutely make its way to the daughters of citizens, who through poverty are unable to marry, and the dignity of free-born women will descend to the courtesans, if they be given licence to bear children to whomsoever they please, and still to share in all the rites and ceremonies and honors in the state.
§ 114
ὥστε εἷς ἕκαστος ὑμῶν νομιζέτω, ὁ μὲν ὑπὲρ γυναικός, ὁ δʼ ὑπὲρ θυγατρός, ὁ δʼ ὑπὲρ μητρός, ὁ δʼ ὑπὲρ τῆς πόλεως καὶ τῶν νόμων καὶ τῶν ἱερῶν τὴν ψῆφον φέρειν, τοῦ μὴ ἐξ ἴσου φανῆναι ἐκείνας τιμωμένας ταύτῃ τῇ πόρνῃ, μηδὲ τὰς μετὰ πολλῆς καὶ καλῆς σωφροσύνης καὶ ἐπιμελείας τραφείσας ὑπὸ τῶν προσηκόντων καὶ ἐκδοθείσας κατὰ τοὺς νόμους, ταύτας ἐν τῷ ἴσῳ φαίνεσθαι μετεχούσας τῇ μετὰ πολλῶν καὶ ἀσελγῶν τρόπων πολλάκις πολλοῖς ἑκάστης ἡμέρας συγγεγενημένῃ, ὡς ἕκαστος ἐβούλετο.
I would, then, have each one of you consider that he is casting his vote, one in the interest of his wife, one of his daughter, one of his mother, and one in the interest of the state and the laws and of religion, in order that these women may not be shown to be held in like esteem with the harlot, and that women who have been brought up by their relatives with great care and in the grace of modesty and have been given in marriage according to the laws may not be seen to be sharing on an equal footing with a creature who in many and obscene ways has bestowed her favors many times a day on all comers, as each one happened to desire.
§ 115
ἡγεῖσθε δὲ μήτʼ ἐμὲ τὸν λέγοντα εἶναι Ἀπολλόδωρον μήτε τοὺς ἀπολογησομένους καὶ συνεροῦντας πολίτας, ἀλλὰ τοὺς νόμους καὶ Νέαιραν ταυτηνὶ περὶ τῶν πεπραγμένων αὐτῇ πρὸς ἀλλήλους δικάζεσθαι. καὶ ὅταν μὲν ἐπὶ τῆς κατηγορίας γένησθε, τῶν νόμων αὐτῶν ἀκούετε, διʼ ὧν οἰκεῖται ἡ πόλις καὶ καθʼ οὓς ὀμωμόκατε δικάσειν, τί κελεύουσι καὶ τί παραβεβήκασιν· ὅταν δὲ ἐπὶ τῆς ἀπολογίας ἦτε, μνημονεύοντες τὴν τῶν νόμων κατηγορίαν καὶ τὸν ἔλεγχον τὸν τῶν εἰρημένων, τήν τε ὄψιν αὐτῆς ἰδόντες, ἐνθυμεῖσθε τοῦτο μόνον, εἰ Νέαιρα οὖσα ταῦτα διαπέπρακται.
Forget that I, the speaker, am Apollodorus, and that those who will support and plead for the defendant are citizens of Athens; but consider that the laws and Neaera here are contending in a suit regarding the life which she has led. And when you take up the accusation, listen to the laws themselves, which are the foundation of your civic life, and in accordance with which you have sworn to cast your votes, in order that you may hear what they ordain and in what way the defendants have transgressed them; and when you are concerned with the defense, bear in mind the charges which the laws prefer and the proofs offered by the testimony given; and with a glance at the woman’s appearance, consider this and this only—whether she, being Neaera, has done these things.
§ 116
ἄξιον δὲ κἀκεῖνο ἐνθυμηθῆναι, ὦ ἄνδρες Ἀθηναῖοι, ὅτι Ἀρχίαν τὸν ἱεροφάντην γενόμενον, ἐξελεγχθέντα ἐν τῷ δικαστηρίῳ ἀσεβεῖν θύοντα παρὰ τὰ πάτρια τὰς θυσίας, ἐκολάσατε ὑμεῖς, καὶ ἄλλα τε κατηγορήθη αὐτοῦ καὶ ὅτι Σινώπῃ τῇ ἑταίρᾳ Ἁλῴοις ἐπὶ τῆς ἐσχάρας τῆς ἐν τῇ αὐλῇ Ἐλευσῖνι προσαγούσῃ ἱερεῖον θύσειεν, οὐ νομίμου ὄντος ἐν ταύτῃ τῇ ἡμέρᾳ ἱερεῖα θύειν, οὐδʼ ἐκείνου οὔσης τῆς θυσίας ἀλλὰ τῆς ἱερείας.
It is worth your while, men of Athens, to consider this also—that you punished Archias, who had been hierophant, when he was convicted in court of impiety and of offering sacrifice contrary to the rites handed down by our fathers. Among the charges brought against him was, that at the feast of the harvest he sacrificed on the altar in the court at Eleusis a victim brought by the courtesan Sinop, although it was not lawful to offer victims on that day, and the sacrifice was not his to perform, but the priestess’.
§ 117
οὔκουν δεινὸν τὸν μὲν καὶ ἐκ γένους ὄντα τοῦ Εὐμολπιδῶν καὶ προγόνων καλῶν κἀγαθῶν καὶ πολίτην τῆς πόλεως, ὅτι ἐδόκει τι παραβῆναι τῶν νομίμων, δοῦναι δίκην (καὶ οὔθʼ ἡ τῶν συγγενῶν οὔθʼ ἡ τῶν φίλων ἐξαίτησις ὠφέλησεν αὐτόν, οὔθʼ αἱ λῃτουργίαι ἃς ἐλῃτούργησε τῇ πόλει αὐτὸς καὶ οἱ πρόγονοι αὐτοῦ, οὔτε τὸ ἱεροφάντην εἶναι, ἀλλʼ ἐκολάσατε δόξαντα ἀδικεῖν)· Νέαιραν δὲ ταυτηνὶ εἴς τε τὸν αὐτὸν θεὸν τοῦτον ἠσεβηκυῖαν καὶ τοὺς νόμους, καὶ αὐτὴν καὶ τὴν θυγατέρα αὐτῆς, οὐ τιμωρήσεσθε;
It is, then, a monstrous thing that a man who was of the race of the Eumolpidae, born of honorable ancestors and a citizen of Athens, should be punished for having transgressed one of your established customs; and the pleadings of his relatives and friends did not save him, nor the public services which he and his ancestors had rendered to the city; no, nor yet his office of hierophant; but you punished him, because he was judged to be guilty;—and this Neaera, who has committed acts of sacrilege against this same god, and has transgressed the laws, shall you not punish her—her and her daughter?
§ 118
θαυμάζω δʼ ἔγωγε τί ποτε καὶ ἐροῦσι πρὸς ὑμᾶς ἐν τῇ ἀπολογίᾳ. πότερον ὡς ἀστή ἐστιν Νέαιρα αὑτηὶ καὶ κατὰ τοὺς νόμους συνοικεῖ αὐτῷ; ἀλλὰ μεμαρτύρηται ἑταίρα οὖσα καὶ δούλη Νικαρέτης γεγενημένη. ἀλλʼ οὐ γυναῖκα εἶναι αὐτοῦ, ἀλλὰ παλλακὴν ἔχειν ἔνδον; ἀλλʼ οἱ παῖδες ταύτης ὄντες καὶ εἰσηγμένοι εἰς τοὺς φράτερας ὑπὸ Στεφάνου καὶ ἡ θυγάτηρ ἀνδρὶ Ἀθηναίῳ ἐκδοθεῖσα περιφανῶς αὐτὴν ἀποφαίνουσι γυναῖκα ἔχοντα.
I for my part wonder what in the world they will say to you in their defense. Will it be that this woman Neaera is of Athenian birth, and that she lives as his wife with Stephanus in accordance with the laws? But testimony has been offered, showing that she is a courtesan, and has been the slave of Nicaretê. Or will they claim that she is not his wife, but that he keeps her in his house as a concubine? Yet the woman’s sons, by having been introduced to the clansmen by Stephanus, and her daughter, by having been given in marriage to an Athenian husband, prove beyond question that he keeps her as his wife.
§ 119
ὡς μὲν τοίνυν οὐκ ἀληθῆ ἐστιν τὰ κατηγορημένα καὶ μεμαρτυρημένα, οὔτʼ αὐτὸν Στέφανον οὔτʼ ἄλλον ὑπὲρ τούτου οἶμαι ἐπιδείξειν, ὡς ἔστιν ἀστὴ Νέαιρα αὑτηί· ἀκούω δὲ αὐτὸν τοιοῦτόν τι μέλλειν ἀπολογεῖσθαι, ὡς οὐ γυναῖκα ἔχει αὐτὴν ἀλλʼ ἑταίραν, καὶ οἱ παῖδες οὐκ εἰσὶν ταύτης ἀλλʼ ἐξ ἑτέρας γυναικὸς αὐτῷ ἀστῆς, ἣν φήσει πρότερον γῆμαι συγγενῆ αὑτοῦ.
I think, therefore, that neither Stephanus himself nor anyone on his behalf will succeed in proving that the charges and the testimony are false—that, in short, this Neaera is an Athenian woman. But I hear that he is going to set up some such defense as this—that he is keeping her, not as a wife, but as a mistress, and that the children are not hers, but were born to him by another woman, an Athenian and a relative of his, whom he will assert that he married at a earlier date.
§ 120
πρὸς δὴ τὴν ἀναίδειαν αὐτοῦ τοῦ λόγου καὶ τὴν παρασκευὴν τῆς ἀπολογίας καὶ τῶν μαρτυρεῖν αὐτῷ παρεσκευασμένων πρόκλησιν αὐτὸν προὐκαλεσάμην ἀκριβῆ καὶ δικαίαν, διʼ ἧς ἐξῆν ὑμῖν πάντα τἀληθῆ εἰδέναι, παραδοῦναι τὰς θεραπαίνας τὰς Νεαίρᾳ τότε προσκαρτερούσας ὅτʼ ἦλθεν ὡς Στέφανον ἐκ Μεγάρων, Θρᾷτταν καὶ Κοκκαλίνην, καὶ ἃς ὕστερον παρὰ τούτῳ οὖσα ἐκτήσατο, Ξεννίδα καὶ Δροσίδα·
To meet the impudence of this assertion of his, of the defense which he has concocted, and of the witnesses whom he has suborned to support it, I tendered him a precise and reasonable challenge, by means of which you would have been enabled to know the whole truth: I proposed that he should deliver up for the torture the women-servants, Thratta and Coccalinê, who remained loyally with Neaera when she came to Stephanus from Megara, and those whom she purchased subsequently, while living with him, Xennis and Drosis;
§ 121
αἳ ἴσασιν ἀκριβῶς Πρόξενόν τε τὸν τελευτήσαντα καὶ Ἀρίστωνα τὸν νῦν ὄντα καὶ Ἀντιδωρίδην τὸν σταδιοδρομοῦντα καὶ Φανὼ τὴν Στρυβήλην καλουμένην, ἣ Θεογένει τῷ βασιλεύσαντι συνῴκησεν, Νεαίρας ὄντας. καὶ ἐὰν φαίνηται ἐκ τῆς βασάνου γήμας Στέφανος οὑτοσὶ ἀστὴν γυναῖκα καὶ ὄντες αὐτῷ οἱ παῖδες οὗτοι ἐξ ἑτέρας γυναικὸς ἀστῆς καὶ μὴ Νεαίρας, ἤθελον ἀφίστασθαι τοῦ ἀγῶνος καὶ μὴ εἰσιέναι τὴν γραφὴν ταύτην.
for these women know perfectly well that Proxenus, who died, Ariston, who is still living, and Antidorides the runner, and Phano, formerly called Strybel, who married Theogenes, the king, are children of Neaera. And if it should appear from the torture that this man Stephanus had married an Athenian wife and that these children were borne to him, not by Neaera, but by another woman who was an Athenian, I offered to withdraw from the case and to prevent this indictment from coming into court.
§ 122
τὸ γὰρ συνοικεῖν τοῦτʼ ἔστιν, ὃς ἂν παιδοποιῆται καὶ εἰσάγῃ εἴς τε τοὺς φράτερας καὶ δημότας τοὺς υἱεῖς, καὶ τὰς θυγατέρας ἐκδιδῷ ὡς αὑτοῦ οὔσας τοῖς ἀνδράσιν. τὰς μὲν γὰρ ἑταίρας ἡδονῆς ἕνεκʼ ἔχομεν, τὰς δὲ παλλακὰς τῆς καθʼ ἡμέραν θεραπείας τοῦ σώματος, τὰς δὲ γυναῖκας τοῦ παιδοποιεῖσθαι γνησίως καὶ τῶν ἔνδον φύλακα πιστὴν ἔχειν. ὥστʼ εἰ πρότερον ἔγημεν γυναῖκα ἀστὴν καὶ εἰσὶν οὗτοι οἱ παῖδες ἐξ ἐκείνης καὶ μὴ Νεαίρας, ἐξῆν αὐτῷ ἐκ τῆς ἀκριβεστάτης μαρτυρίας ἐπιδεῖξαι, παραδόντι τὰς θεραπαίνας ταύτας.
For this is what living with a woman as one’s wife means—to have children by her and to introduce the sons to the members of the clan and of the deme, and to betroth the daughters to husbands as one’s own. Mistresses we keep for the sake of pleasure, concubines for the daily care of our persons, but wives to bear us legitimate children and to be faithful guardians of our households. If, therefore, Stephanus had previously married an Athenian woman, and these children are hers and not Neaera’s, he could have shown it by the most certain evidence, by delivering up these women-servants for the torture.
§ 123
ὡς δὲ προὐκαλεσάμην, τούτων ὑμῖν τήν τε μαρτυρίαν καὶ τὴν πρόκλησιν ἀναγνώσεται. λέγε τὴν μαρτυρίαν, ἔπειτα τὴν πρόκλησιν. ΜΑΡΤΥΡΙΑ. Ἱπποκράτης Ἱπποκράτους Προβαλίσιος, Δημοσθένης Δημοσθένους Παιανιεύς, Διοφάνης Διοφάνους Ἀλωπεκῆθεν, Δεινομένης Ἀρχελάου Κυδαθηναιεύς, Δεινίας Φόρμου Κυδαντίδης, Λυσίμαχος Λυσίππου Αἰγιλιεὺς μαρτυροῦσι παρεῖναι ἐν ἀγορᾷ ὅτʼ Ἀπολλόδωρος προὐκαλεῖτο Στέφανον, ἀξιῶν παραδοῦναι εἰς βάσανον τὰς θεραπαίνας περὶ ὧν ᾐτιᾶτο Ἀπολλόδωρος Στέφανον περὶ Νεαίρας· στέφανον δʼ οὐκ ἐθελῆσαι παραδοῦναι τὰς θεραπαίνας· τὴν δὲ πρόκλησιν εἶναι ἣν παρέχεται Ἀπολλόδωρος.
To prove that I so challenged him, the clerk shall read to you the deposition regarding these matters and the challenge. (To the clerk.) Read the deposition and then the challenge. The Deposition Hippocrates, son of Hippocrates, of Probalinthus, Demosthenes, son of Demosthenes, of Paeania, Diophanes, son of Diophanes, of Alopecê, Deinomenes, son of Archelaus, of Cydathenaeum, Deinias, son of Phormides, of Cydantidae, and Lysimachus, son of Lysippus, of Aegilia, depose that they were present in the agora, when Apollodorus challenged Stephanus, demanding that he deliver up the women-servants for the torture in regard to the charges preferred against Stephanus by Apolodorus concerning Neaera; and that Stephanus refused to deliver up the women-servants; and that the challenge was the one which Apollodorus produces.
§ 124
λέγε δὴ αὐτὴν τὴν πρόκλησιν, ἣν προὐκαλούμην ἐγὼ Στέφανον τουτονί. ΠΡΟΚΛΗΣΙΣ. τάδε προὐκαλεῖτο Ἀπολλόδωρος Στέφανον περὶ ὧν τὴν γραφὴν γέγραπται Νέαιραν, ξένην οὖσαν ἀστῷ συνοικεῖν, ἕτοιμος ὢν τὰς θεραπαίνας παραλαμβάνειν τὰς Νεαίρας, ἃς ἐκ Μεγάρων ἔχουσα ἦλθεν, Θρᾷτταν καὶ Κοκκαλίνην, καὶ ἃς ὕστερον παρὰ Στεφάνῳ ἐκτήσατο, Ξεννίδα καὶ Δροσίδα, τὰς εἰδυίας ἀκριβῶς περὶ τῶν παίδων τῶν ὄντων Νεαίρᾳ, ὅτι οὐκ ἐκ Στεφάνου εἰσίν, Πρόξενός τε ὁ τελευτήσας καὶ Ἀρίστων ὁ νῦν ὢν καὶ Ἀντιδωρίδης ὁ σταδιοδρομῶν καὶ Φανώ, ἐφʼ ᾧ τε βασανίσαι αὐτάς. καὶ εἰ μὲν ὁμολογοῖεν ἐκ Στεφάνου εἶναι καὶ Νεαίρας τούτους τοὺς παῖδας, πεπρᾶσθαι Νέαιραν κατὰ τοὺς νόμους καὶ τοὺς παῖδας ξένους εἶναι· εἰ δὲ μὴ ὁμολογοῖεν ἐκ ταύτης εἶναι αὐτοὺς ἀλλʼ ἐξ ἑτέρας γυναικὸς ἀστῆς, ἀφίστασθαι τοῦ ἀγῶνος ἤθελον τοῦ Νεαίρας, καὶ εἴ τι ἐκ τῶν βασάνων βλαφθείησαν αἱ ἄνθρωποι, ἀποτίνειν ὅ τι βλαβείησαν.
(To the clerk.) Now read the challenge itself which I tendered to this Stephanus. The Challenge Apollodorus tendered this challenge to Stephanus in connection with the indictment which he preferred against Neaera, charging that she, being an alien, is living as wife with him, a citizen. Apollodorus is ready to receive for examination by the torture the women-servants of Neaera, Thratta and Coccalinê, whom she brought with her from Megara, and those whom she subsequently purchased while living with Stephanus—Xennis, namely, and Drosis—women who have accurate knowledge regarding the children of Neaera, that they are not by Stephanus. These are Proxenus, who died, Ariston, who is now living, Antidorides the runner, and Phano. And if they agreed that these children are Neaera’s, I demanded that Neaera be sold as a slave in accordance with the law, and that her children be declared aliens; but if they agreed that the children are not hers but were born of some other woman who was an Athenian, then I offered to withdraw from the action against Neaera, and if the women had been injured in any way as a result of the torture, to pay for the injuries sustained.
§ 125
ταῦτα προκαλεσαμένου ἐμοῦ, ἄνδρες δικασταί, Στέφανον τουτονί, οὐκ ἠθέλησεν δέξασθαι. οὔκουν ἤδη δοκεῖ ὑμῖν δεδικάσθαι ὑπʼ αὐτοῦ Στεφάνου τουτουί, ὦ ἄνδρες δικασταί, ὅτι ἔνοχός ἐστι τῇ γραφῇ Νέαιρα ἣν ἐγὼ αὐτὴν ἐγραψάμην, καὶ ὅτι ἐγὼ μὲν ἀληθῆ εἴρηκα πρὸς ὑμᾶς καὶ τὰς μαρτυρίας παρεσχόμην ἀληθεῖς, οὑτοσὶ δʼ ὅ τι ἂν λέγῃ πάντα ψεύσεται, καὶ ἐξελέγξει αὐτὸς αὑτὸν ὅτι οὐδὲν ὑγιὲς λέγει, οὐκ ἐθελήσας παραδοῦναι εἰς βασάνους τὰς θεραπαίνας ἃς ἐγὼ ἐξῄτουν αὐτόν;
On my tendering this challenge to Stephanus, men of the jury, he refused to accept it. Does it not, then, appear to you, men of the jury, that a verdict has been given by Stephanus here himself that Neaera is guilty under the indictment which I preferred against her, and that I have told you the truth and produced testimony which is true, whereas whatever Stephanus may say to you will be wholly false, and he will himself prove that he has no sound argument to advance, inasmuch as he has refused to deliver up for the torture the women-servants whom I demanded of him?
§ 126
ἐγὼ μὲν οὖν, ὦ ἄνδρες δικασταί, καὶ τοῖς θεοῖς, εἰς οὓς οὗτοι ἠσεβήκασιν, καὶ ἐμαυτῷ τιμωρῶν, κατέστησά τε τουτουσὶ εἰς ἀγῶνα καὶ ὑπὸ τὴν ὑμετέραν ψῆφον ἤγαγον. καὶ ὑμᾶς δὲ χρὴ νομίσαντας μὴ λήσειν τοὺς θεούς, εἰς οὓς οὗτοι παρανενομήκασιν, ὅ τι ἂν ἕκαστος ὑμῶν ψηφίσηται, ψηφίσασθαι τὰ δίκαια καὶ τιμωρεῖν μάλιστα μὲν τοῖς θεοῖς, ἔπειτα δὲ καὶ ὑμῖν αὐτοῖς. καὶ ταῦτα ποιήσαντες δόξετε πᾶσι καλῶς καὶ δικαίως δικάσαι ταύτην τὴν γραφήν, ἣν Νέαιραν ἐγὼ ἐγραψάμην, ξένην οὖσαν ἀστῷ συνοικεῖν.
I therefore, men of the jury, as an avenger of the gods against whom these people have committed sacrilege, and as an avenger of myself, have brought them to trial and submitted them to be judged by you. It is now your duty to render the verdict which justice demands, knowing well that the gods, against whom these people have acted lawlessly, will not be unaware of the vote each one of you shall cast. It is your duty to be avengers in the first place of the gods, but also of your own selves. If you do this, you will be held by all men to have given an honorable and just decision on this indictment which I have preferred against Neaera, charging that she, being an alien, lives as his wife with an Athenian citizen.
The Funeral Speech · urn:cts:greekLit:tlg0014.tlg060 · Greek: ἐπιτάφιος — tlg0014.tlg060.perseus-grc2 · English: The Funeral Speech — trans. Norman W. DeWitt — tlg0014.tlg060.perseus-eng2
§ 1
ἐπειδὴ τοὺς ἐν τῷδε τῷ τάφῳ κειμένους, ἄνδρας ἀγαθοὺς ἐν τῷ πολέμῳ γεγονότας, ἔδοξεν τῇ πόλει δημοσίᾳ θάπτειν καὶ προσέταξεν ἐμοὶ τὸν νομιζόμενον λόγον εἰπεῖν ἐπʼ αὐτοῖς, ἐσκόπουν μὲν εὐθὺς ὅπως τοῦ προσήκοντος ἐπαίνου τεύξονται, ἐξετάζων δὲ καὶ σκοπῶν ἀξίως εἰπεῖν τῶν τετελευτηκότων ἕν τι τῶν ἀδυνάτων ηὕρισκον ὄν. οἳ γὰρ τὴν ὑπάρχουσαν πᾶσιν ἔμφυτον τοῦ ζῆν ὑπερεῖδον ἐπιθυμίαν, καὶ τελευτῆσαι καλῶς μᾶλλον ἠβουλήθησαν ἢ ζῶντες τὴν Ἑλλάδʼ ἰδεῖν ἀτυχοῦσαν, πῶς οὐκ ἀνυπέρβλητον παντὶ λόγῳ τὴν αὑτῶν ἀρετὴν καταλελοίπασιν; ὁμοίως μέντοι διαλεχθῆναι τοῖς πρότερόν ποτʼ εἰρηκόσιν ἐνθάδʼ εἶναι μοι δοκεῖ.
After the State decreed that those who repose in this tomb, having acquitted themselves as brave men in the war, should have a public funeral, and appointed me to the duty of delivering over them the customary speech, I began straightway to study how they might receive their due tribute of praise; but as I studied and searched my mind the conclusion forced itself upon me that to speak as these dead deserve was one of those things that cannot be done. For, since they scorned the love of life that is inborn in all men and chose rather to die nobly than to live and look upon Greece in misfortune, how can they have failed to leave behind them a record of valor surpassing all power of words to express? Nevertheless I propose to treat the theme in the same vein as those who have previously spoken in this place from time to time.
§ 2
ὡς μὲν οὖν ἡ πόλις σπουδάζει περὶ τοὺς ἐν τῷ πολέμῳ τελευτῶντας, ἔκ τε τῶν ἄλλων ἔστιν ἰδεῖν καὶ μάλιστʼ ἐκ τοῦδε τοῦ νόμου, καθʼ ὃν αἱρεῖται τὸν ἐροῦντʼ ἐπὶ ταῖς δημοσίαις ταφαῖς· εἰδυῖα γὰρ παρὰ τοῖς ἀγαθοῖς ἀνδράσιν τὰς μὲν τῶν χρημάτων κτήσεις καὶ τῶν κατὰ τὸν βίον ἡδονῶν ἀπολαύσεις ὑπερεωραμένας, τῆς δʼ ἀρετῆς καὶ τῶν ἐπαίνων πᾶσαν τὴν ἐπιθυμίαν οὖσαν, ἐξ ὧν ταῦτʼ ἂν αὐτοῖς μάλιστα γένοιτο λόγων, τούτοις ᾠήθησαν δεῖν αὐτοὺς τιμᾶν, ἵνʼ ἣν ζῶντες ἐκτήσαντʼ εὐδοξίαν, αὕτη καὶ τετελευτηκόσιν αὐτοῖς ἀποδοθείη.
That the State seriously concerns itself with those who die in battle it is possible to infer both from these rites in general and, in particular, from this law in accordance with which it chooses the speaker at our public funerals. For knowing that among good men the acquisition of wealth and the enjoyment of the pleasures that go with living are scorned, and that their whole desire is for virtue and words of praise, the citizens were of the opinion that we ought to honor them with such eulogies as would most certainly secure them in death the glory they had won while living.
§ 3
εἰ μὲν οὖν τὴν ἀνδρείαν μόνον αὐτοῖς τῶν εἰς ἀρετὴν ἀνηκόντων ὑπάρχουσαν ἑώρων, ταύτην ἂν ἐπαινέσας ἀπηλλαττόμην τῶν λοιπῶν· ἐπειδὴ δὲ καὶ γεγενῆσθαι καλῶς καὶ πεπαιδεῦσθαι σωφρόνως καὶ βεβιωκέναι φιλοτίμως συμβέβηκεν αὐτοῖς, ἐξ ὧν εἰκότως ἦσαν σπουδαῖοι, αἰσχυνοίμην ἂν εἴ τι τούτων φανείην παραλιπών. ἄρξομαι δʼ ἀπὸ τῆς τοῦ γένους αὐτῶν ἀρχῆς.
Now, if it were my view that, of those qualities that constitute virtue, courage alone was their possession, I might praise this and be done with the speaking, but since it fell to their lot also to have been nobly born and strictly brought up and to have lived with lofty ideals, because of all which they had every reason to be good men, I should be ashamed if I were found to have passed over any of these topics. I shall begin from the origin of their race.
§ 4
ἡ γὰρ εὐγένεια τῶνδε τῶν ἀνδρῶν ἐκ πλείστου χρόνου παρὰ πᾶσιν ἀνθρώποις ἀνωμολόγηται. οὐ γὰρ μόνον εἰς πατέρʼ αὐτοῖς καὶ τῶν ἄνω προγόνων κατʼ ἄνδρʼ ἀνενεγκεῖν ἑκάστῳ τὴν φύσιν ἔστιν, ἀλλʼ εἰς ὅλην κοινῇ τὴν ὑπάρχουσαν πατρίδα, ἧς αὐτόχθονες ὁμολογοῦνται εἶναι. μόνοι γὰρ πάντων ἀνθρώπων, ἐξ ἧσπερ ἔφυσαν, ταύτην ᾤκησαν καὶ τοῖς ἐξ αὑτῶν παρέδωκαν, ὥστε δικαίως ἄν τις ὑπολάβοι τοὺς μὲν ἐπήλυδας ἐλθόντας εἰς τὰς πόλεις καὶ τούτων πολίτας προσαγορευομένους ὁμοίους εἶναι τοῖς εἰσποιητοῖς τῶν παίδων, τούτους δὲ γνησίους γόνῳ τῆς πατρίδος πολίτας εἶναι.
The nobility of birth of these men has been acknowledged from time immemorial by all mankind. For it is possible for them and for each one of their remote ancestors man by man to trace back their being, not only to a physical father, but also to this land of theirs as a whole, a common possession, of which they are acknowledged to be the indigenous children. For alone of all mankind they settled the very land from which they were born and handed it down to their descendants, so that justly one may assume that those who came as migrants into their cities and are denominated citizens of the same are comparable to adopted children; but these men are citizens of their native land by right of legitimate birth.
§ 5
δοκεῖ δέ μοι καὶ τὸ τοὺς καρπούς, οἷς ζῶσιν ἅνθρωποι, παρʼ ἡμῖν πρώτοις φανῆναι, χωρὶς τοῦ μέγιστον εὐεργέτημʼ εἰς πάντας γενέσθαι, ὁμολογούμενον σημεῖον ὑπάρχειν τοῦ μητέρα τὴν χώραν εἶναι τῶν ἡμετέρων προγόνων. πάντα γὰρ τὰ τίκτονθʼ ἅμα καὶ τροφὴν τοῖς γιγνομένοις ἀπʼ αὐτῆς τῆς φύσεως φέρει· ὅπερ ἥδʼ ἡ χώρα πεποίηκεν.
In my view also the fact that the fruits of the earth by which men live were first manifest among us, even apart from their being a superlative boon to all men, constitutes an acknowledged proof that this land is the mother of our ancestors. For all things that bring forth young produce at the same time nutriment out of the organism itself for those that are born. This very thing has been done by this land.
§ 6
τὰ μὲν οὖν εἰς γένος ἀνήκοντα τοιαῦτα διʼ αἰῶνος ὑπάρχει τοῖς τῶνδε τῶν ἀνδρῶν προγόνοις. τὰ δʼ εἰς ἀνδρείαν καὶ τὴν ἄλλην ἀρετὴν πάντα μὲν κατοκνῶ λέγειν, φυλαττόμενος μὴ μῆκος ἄκαιρον ἐπιγένηται τῷ λόγῳ· ἃ δὲ καὶ τοῖς εἰδόσιν χρήσιμʼ ἀναμνησθῆναι καὶ τοῖς ἀπείροις κάλλιστʼ ἀκοῦσαι, καὶ ζῆλον ἔχει πολὺν καὶ μῆκος λόγου ἄλυπον, ταῦτʼ ἐπὶ κεφαλαίων εἰπεῖν πειράσομαι.
Such is the pride of birth that belongs to the ancestors of these men throughout the ages. As for Courage and the other elements of virtue, I shrink from rehearsing the whole story, being on my guard for fear an untimely length shall attach to my speech , but such facts as it is worth while even for those who are familiar with them to recall to mind and most profitable for the inexperienced to hear, events of great power to inspire and calling for no tedious length of speech, these I shall endeavor to rehearse in summary fashion.
§ 7
οἱ γὰρ τῆς κατὰ τὸν παρόντα χρόνον γενεᾶς πρόγονοι, καὶ πατέρες καὶ τούτων ἐπάνω τὰς προσηγορίας ἔχοντες, αἷς ὑπὸ τῶν ἐν γένει γνωρίζονται, ἠδίκησαν μὲν οὐδένα πώποτʼ οὔθʼ Ἕλληνʼ οὔτε βάρβαρον, ἀλλʼ ὑπῆρχεν αὐτοῖς πρὸς ἅπασι τοῖς ἄλλοις καλοῖς κἀγαθοῖς καὶ δικαιοτάτοις εἶναι, ἀμυνόμενοι δὲ πολλὰ καὶ καλὰ διεπράξαντο.
For the ancestors of this present generation, both their fathers and those who bore the names of these men in time past, by which they are recognized by those of our race, never at any time wronged any man, whether Greek or barbarian, but it was their pride, in addition to all their other good qualities, to be true gentlemen and supremely just, and in defending themselves they accomplished a long list of noble deeds.
§ 8
καὶ γὰρ τὸν Ἀμαζόνων στρατὸν ἐλθόντʼ ἐκράτησαν οὕτως ὥστʼ ἔξω Φάσιδος ἐκβαλεῖν, καὶ τὸν Εὐμόλπου καὶ τῶν πολλῶν ἄλλων στόλον οὐ μόνον ἐκ τῆς οἰκείας, ἀλλὰ καὶ ἐκ τῆς τῶν ἄλλων Ἑλλήνων χώρας ἐξήλασαν, οὓς οἱ πρὸ ἡμῶν οἰκοῦντες πρὸς ἑσπέραν πάντες οὔθʼ ὑπέμειναν οὔτʼ ἐδυνήθησαν κωλῦσαι. καὶ μὴν καὶ τῶν Ἡρακλέους παίδων, ὃς τοὺς ἄλλους ἔσῳζεν, σωτῆρες ὠνομάσθησαν, ἡνίκʼ ἦλθον εἰς τήνδε τὴν γῆν ἱκέται, φεύγοντες Εὐρυσθέα. καὶ πρὸς πᾶσι τούτοις καὶ πολλοῖς ἄλλοις καὶ καλοῖς ἔργοις τὰ τῶν κατοιχομένων νόμιμʼ οὐ περιεῖδον ὑβριζόμενα, ὅτε τοὺς ἕπτʼ ἐπὶ Θήβας θάπτειν ἐκώλυεν Κρέων.
They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt. Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes.
§ 9
τῶν μὲν οὖν εἰς μύθους ἀνενηνεγμένων ἔργων πολλὰ παραλιπὼν τούτων ἐπεμνήσθην, ὧν οὕτως ἕκαστον εὐσχήμονας καὶ πολλοὺς ἔχει λόγους ὥστε καὶ τοὺς ἐν μέτροις καὶ τοὺς τῶν ᾀδομένων ποιητὰς καὶ πολλοὺς τῶν συγγραφέων ὑποθέσεις τἀκείνων ἔργα τῆς αὑτῶν μουσικῆς πεποιῆσθαι· ἃ δὲ τῇ μὲν ἀξίᾳ τῶν ἔργων οὐδέν ἐστι τούτων ἐλάττω, τῷ δʼ ὑπογυώτερʼ εἶναι τοῖς χρόνοις οὔπω μεμυθολόγηται, οὐδʼ εἰς τὴν ἡρωϊκὴν ἐπανῆκται τάξιν, ταῦτʼ ἤδη λέξω.
Now, omitting mention of many exploits that are classed as myths, I have recalled to mind the above-mentioned, each of which affords so many charming themes that our writers of poetry, whether recited or sung, and many historians, have made the deeds of those men the subjects of their respective arts; at the present time I shall mention the following deeds, which, though in point of merit they are no whit inferior to the former, still, through being closer in point of time, have not yet found their way into poetry or even been exalted to epic rank.
§ 10
ἐκεῖνοι τὸν ἐξ ἁπάσης τῆς Ἀσίας στόλον ἐλθόντα μόνοι δὶς ἠμύναντο καὶ κατὰ γῆν καὶ κατὰ θάλατταν, καὶ διὰ τῶν ἰδίων κινδύνων κοινῆς σωτηρίας πᾶσι τοῖς Ἕλλησιν αἴτιοι κατέστησαν. καὶ προείρηται μὲν ὃ μέλλω λέγειν ὑπʼ ἄλλων πρότερον, δεῖ δὲ μηδὲ νῦν τοῦ δικαίου καὶ καλῶς ἔχοντος ἐπαίνου τοὺς ἄνδρας ἐκείνους στερηθῆναι· τοσούτῳ γὰρ ἀμείνους τῶν ἐπὶ Τροίαν στρατευσαμένων νομίζοιντʼ ἂν εἰκότως,ὅσον οἱ μὲν ἐξ ἁπάσης τῆς Ἑλλάδος ὄντες ἀριστεῖς δέκʼ ἔτη τῆς Ἀσίας ἓν χωρίον πολιορκοῦντες μόλις εἷλον,
Those men single-handed twice repulsed by land and sea the expedition assembled out of the whole of Asia, and at their individual risks established themselves as the authors of the joint salvation of all the Greeks. And though what I shall say next has been said before by many another, still even at this date those dead must not be deprived of their just and excellent praise. For I say that with good reason those men might be judged so far superior to those who campaigned against Troy, that the latter, the foremost princes out of the whole of Greece, with difficulty captured a single stronghold of Asia after besieging it for ten years,
§ 11
οὗτοι δὲ τὸν ἐκ πάσης τῆς ἠπείρου στόλον ἐλθόντα μόνοι, τἄλλα πάντα κατεστραμμένον, οὐ μόνον ἠμύναντο, ἀλλὰ καὶ τιμωρίαν ὑπὲρ ὧν τοὺς ἄλλους ἠδίκουν ἐπέθηκαν. ἔτι τοίνυν τὰς ἐν αὐτοῖς τοῖς Ἕλλησιν πλεονεξίας κωλύοντες πάντας ὅσους συνέβη γενέσθαι κινδύνους ὑπέμειναν, ὅπου τὸ δίκαιον εἴη τεταγμένον, ἐνταῦθα προσνέμοντες ἑαυτούς, ἕως εἰς τὴν νῦν ζῶσαν ἡλικίαν ὁ χρόνος προήγαγεν ἡμᾶς.
whereas those men single-handed not only repulsed a host assembled from an entire continent, which had already subdued all other lands, but also inflicted punishment for the wrong done the rest of the Greeks. Furthermore, checking all acts of selfish aggrandisement among the Greeks themselves, assigning themselves to each station where justice was arrayed, they went on bearing the brunt of all dangers that chanced to arise until the lapse of time brings us to the generation now living.
§ 12
μηδεὶς δʼ ἡγείσθω μʼ ἀποροῦντα τί χρὴ περὶ τούτων εἰπεῖν ἑκάστου, ταῦτα τὰ πραχθέντʼ ἀπηριθμηκέναι. εἰ γὰρ ἁπάντων ἀμηχανώτατος ἦν ὅ τι χρὴ λέγειν πορίσασθαι, ἡ ʼκείνων ἀρετὴ δείκνυσιν αὐτὴ ἃ καὶ πρόχειρα καὶ ῥᾴδιʼ ἐπελθεῖν ἐστιν. ἀλλὰ προαιροῦμαι τῆς εὐγενείας καὶ τῶν παρὰ τοῖς προγόνοις μεγίστων μνησθεὶς ὡς τάχιστα συνάψαι τὸν λόγον πρὸς τὰ τοῖσδε πεπραγμένα, ἵνα, ὥσπερ τὰς φύσεις ἦσαν συγγενεῖς, οὕτω τοὺς ἐπαίνους ἐπʼ αὐτῶν κοινοὺς ποιήσωμαι, ὑπολαμβάνων ταῦτʼ ἂν εἶναι κεχαρισμένα κἀκείνοις καὶ μάλιστʼ ἀμφοτέροις, εἰ τῆς ἀλλήλων ἀρετῆς μὴ μόνον τῇ φύσει μετάσχοιεν, ἀλλὰ καὶ τοῖς ἐπαίνοις.
Let no one think I have enumerated this list of achievements because I am at a loss what to say about each of them; for if I were the most helpless of all men in discovering what it becomes me to say, the sheer virtue of those dead reveals what sentiments lie to hand and are easy to rehearse. It is my intention, however, after calling to mind their noble birth and the magnificent things done by their ancestors, with all speed to link my speech with the deeds of these dead, to the end that, just as they were akin in the flesh, so I may make the words of praise spoken over them to apply to both alike. I assume that this would be gratifying not only to the ancestors but, best of all, to both them and these dead, if they should come to share one another’s merit not only by virtue of birth but also by reason of our words of praise.
§ 13
ἀνάγκη δʼ ἐν τῷ μεταξὺ διαλαβεῖν, καὶ πρὸ τοῦ τὰ τοῖσδε πεπραγμένα τοῖς ἀνδράσιν δηλοῦν καὶ τοὺς ἔξω τοῦ γένους πρὸς τὸν τάφον ἠκολουθηκότας πρὸς εὔνοιαν παρα- καλέσαι. καὶ γὰρ εἰ μὲν εἰς χρημάτων δαπάνην ἤ τινʼ ἄλλην θεωρίαν ἱππικῶν ἢ γυμνικῶν ἄθλων ἐτάχθην κοσμῆσαι τὸν τάφον, ὅσῳπερ ἂν προθυμότερον καὶ ἀφειδέστερον ταῦτα παρεσκευάσμην, τοσούτῳ μᾶλλον ἂν προσήκοντʼ ἔδοξα πεποιηκέναι· λόγῳ δʼ ἐπαινέσαι τούτους τοὺς ἄνδρας αἱρεθείς, ἂν μὴ τοὺς ἀκούοντας συμβουλομένους λάβω, φοβοῦμαι μὴ τῇ προθυμίᾳ τοὐναντίον οὗ δεῖ ποιήσω.
In the meantime it is necessary to interrupt my discourse for a moment, before declaring the deeds of these men, to solicit the goodwill of those born outside this race who have accompanied us to the tomb. For if I had been appointed to do honor to this burial through expenditure of money or by providing some different kind of a spectacle consisting of equestrian or gymnastic contests, the greater my zeal and the more lavish my expenditure in preparing such spectacles, the better I should have been thought to have done my duty. Having been chosen, however, to extol these men in a speech, unless I have the sympathy of my hearers, I fear that because of my eagerness I may effect the very opposite of what I ought.
§ 14
ὁ μὲν γὰρ πλοῦτος καὶ τὸ τάχος καὶ ἡ ἰσχὺς καὶ ὅσʼ ἄλλα τούτοις ὅμοια, αὐτάρκεις ἔχει τὰς ὀνήσεις τοῖς κεκτημένοις, καὶ κρατοῦσιν ἐν αὐτοῖς, οἷς ἂν παρῇ, κἂν μηδεὶς τῶν ἄλλων βούληται· ἡ δὲ τῶν λόγων πειθὼ τῆς τῶν ἀκουόντων εὐνοίας προσδεῖται, καὶ μετὰ ταύτης μέν, κἂν μετρίως ῥηθῇ, δόξαν ἤνεγκε καὶ χάριν προσποιεῖ, ἄνευ δὲ ταύτης, κἂν ὑπερβάλῃ τῷ λέγειν καλῶς, προσέστη τοῖς ἀκούουσιν.
For wealth and speed of foot and strength of body and all other such things have their rewards self-assured to their possessors, and in those fields they win who have the luck, even if not one of the others wishes their success. On the other hand, the persuasiveness of words depends upon the goodwill of the hearers, and with the help of this, even if the eloquence be moderate, it reaps glory and gains favor, but lacking this help, even if it be surpassingly good, it is thwarted by those who hear.
§ 15
πολλὰ τοίνυν ἔχων εἰπεῖν ὧν οἵδε πράξαντες δικαίως ἐπαινεθήσονται, ἐπειδὴ πρὸς αὐτοῖς εἰμι τοῖς ἔργοις, ἀπορῶ τί πρῶτον εἴπω· προσιστάμενα γάρ μοι πάντʼ εἰς ἕνα καιρὸν δύσκριτον καθίστησιν τὴν αἵρεσιν αὐτῶν. οὐ μὴν ἀλλὰ πειράσομαι τὴν αὐτὴν ποιήσασθαι τοῦ λόγου τάξιν ἥπερ ὑπῆρξεν τοῦ βίου τούτοις.
Now to resume my theme: though many deeds of these men are at hand because of which they will be justly eulogized, I am at a loss what to mention first when I come face to face with the facts. For thronging into my mind as they do, all at one and the same time, it becomes difficult to make a choice among them. I shall endeavor, however, to maintain the same order of topics in my speech as marked the course of the lives of these men.
§ 16
οἵδε γὰρ ἐξ ἀρχῆς ἐν πᾶσιν τοῖς παιδεύμασιν ἦσαν ἐπιφανεῖς, τὰ πρέποντα καθʼ ἡλικίαν ἀσκοῦντες ἑκάστην, καὶ πᾶσιν ἀρέσκοντες οἷς χρή, γονεῦσιν, φίλοις, οἰκείοις. τοιγαροῦν ὥσπερ ἴχνη γνωρίζουσα νῦν ἡ τῶν οἰκείων αὐτοῖς καὶ φίλων μνήμη πᾶσαν ὥραν ἐπὶ τούτους φέρεται τῷ πόθῳ,
From the beginning these men were outstanding in all the activities that formed their schooling, engaging in the exercises that became each stage of life, causing gratification to all who had claim to it—parents, friends, kinsmen. Therefore, just as if recognizing footprints, the memory of those who were near and dear to them now turns to these men every hour in fond recollection, finding many a reminder of occasions when they knew in their hearts that these were lads of surpassing worth.
§ 17
πόλλʼ ὑπομνήματα λαμβάνουσα, ἐν οἷς συνῄδει τούτοις ἀρίστοις οὖσιν. ἐπειδὴ δʼ εἰς ἄνδρας ἀφίκοντο, οὐ μόνον τοῖς πολίταις γνώριμον τὴν αὑτῶν φύσιν ἀλλὰ καὶ πᾶσιν ἀνθρώποις κατέστησαν. ἔστιν γάρ, ἔστιν ἁπάσης ἀρετῆς ἀρχὴ μὲν σύνεσις, πέρας δʼ ἀνδρεία· καὶ τῇ μὲν δοκιμάζεται τί πρακτέον ἐστί, τῇ δὲ σῴζεται. ἐν τούτοις ἀμφοτέροις οἵδε πολὺ διήνεγκαν.
Arrived at manhood they rendered their innate nobility known, not only to their fellow-citizens, but to all men. For of all virtue, I say, and I repeat it, the beginning is understanding and the fulfillment is courage; by the one it is judged what ought to be done and by the other this is carried to success. In both these qualities these men were distinctly superior;
§ 18
καὶ γὰρ εἴ τις ἐφύετο κοινὸς πᾶσιν κίνδυνος τοῖς Ἕλλησιν, οὗτοι πρῶτοι προείδοντο καὶ πολλάκις εἰς σωτηρίαν ἅπαντας παρεκάλεσαν, ὅπερ γνώμης ἀπόδειξίς ἐστιν εὖ φρονούσης· καὶ τῆς παρὰ τοῖς Ἕλλησιν ἀγνοίας μεμειγμένης κακίᾳ, ὅτʼ ἐνῆν ταῦτα κωλύειν ἀσφαλῶς, τὰ μὲν οὐ προορώσης τὰ δʼ εἰρωνευομένης, ὅμως, ἡνίχʼ ὑπήκουσαν καὶ τὰ δέοντα ποιεῖν ἠθέλησαν, οὐκ ἐμνησικάκησαν, ἀλλὰ προστάντες καὶ παρασχόντες ἅπαντα προθύμως, καὶ σώματα καὶ χρήματα καὶ συμμάχους, εἰς πεῖραν ἦλθον ἀγῶνος, εἰς ὃν οὐδὲ τῆς ψυχῆς ἐφείσαντο.
for if ever a danger affecting all the Greeks was brewing, these were the first to foresee it, and time and again they challenged the rest to save the situation. This action is a demonstration of sound judgement joined with public spirit. Although, again, there was much folly among the Greeks, not unmixed with slackness, a folly which failed to foresee some dangers and feigned not to see others at a time when it was possible to avert these misfortunes without sacrificing safety, nevertheless, when they did hearken and evinced willingness to do their duty, these men did not bear a grudge but stepping forward and eagerly offering their all, bodies, money, and allies, they entered upon the ordeal of the contest, in which they were not sparing even of their lives.
§ 19
ἐξ ἀνάγκης δὲ συμβαίνει, ὅταν μάχη γίγνηται, τοῖς μὲν ἡττᾶσθαι, τοῖς δὲ νικᾶν· οὐκ ἂν ὀκνήσαιμι δʼ εἰπεῖν ὅτι μοι δοκοῦσιν οἱ τελευτῶντες ἑκατέρων ἐν τάξει τῆς μὲν ἥττης οὐ μετέχειν, νικᾶν δʼ ὁμοίως ἀμφότεροι. τὸ μὲν γὰρ κρατεῖν ἐν τοῖς ζῶσιν, ὡς ἂν ὁ δαίμων παραδῷ, κρίνεται· ὃ δʼ εἰς τοῦθʼ ἕκαστον ἔδει παρασχέσθαι, πᾶς ὁ μένων ἐν τάξει πεποίηκεν. εἰ δὲ θνητὸς ὢν τὴν εἱμαρμένην ἔσχεν, τῇ τύχῃ πέπονθε τὸ συμβαῖνον, οὐχὶ τὴν ψυχὴν ἥττηται τῶν ἐναντίων.
Of necessity it happens, when a battle takes place, that the one side is beaten and the other victorious; but I should not hesitate to assert that in my judgement the men who die at the post of duty on either side do not share the defeat but are both alike victors. For the mastery among the survivors is decided as the deity disposes, but that which each was in duty bound to contribute to this end, every man who has kept his post in battle has done. But if, as a mortal being, he meets his doom, what he has suffered is an incident caused by chance, but in spirit he remains unconquered by his opponents.
§ 20
νομίζω τοίνυν καὶ τοῦ τῆς χώρας ἡμῶν μὴ ἐπιβῆναι τοὺς πολεμίους πρὸς τῇ τῶν ἐναντίων ἀγνωμοσύνῃ τὴν τούτων ἀρετὴν αἰτίαν γεγενῆσθαι· κατʼ ἄνδρα γὰρ πεῖραν εἰληφότες οἱ τότε συμμείξαντες ἐκεῖ, οὐκ ἐβούλοντʼ αὖθις εἰς ἀγῶνα καθίστασθαι τοῖς ἐκείνων οἰκείοις, ὑπολαμβάνοντες ταῖς μὲν φύσεσιν ταῖς ὁμοίαις ἀπαντήσεσθαι, τύχην δʼ οὐκ εὔπορον εἶναι τὴν ὁμοίαν λαβεῖν. δηλοῖ δʼ οὐχ ἥκισθʼ ὅτι ταῦθʼ οὕτως ἔχει καὶ τὰ τῆς γεγονυίας εἰρήνης· οὐ γὰρ ἔνεστʼ εἰπεῖν οὔτʼ ἀληθεστέραν οὔτε καλλίω πρόφασιν τοῦ τῆς τῶν τετελευτηκότων ἀγασθέντʼ ἀρετῆς τὸν τῶν ἐναντίων κύριον φίλον γενέσθαι τοῖς ἐκείνων οἰκείοις βούλεσθαι μᾶλλον ἢ πάλιν τὸν ὑπὲρ τῶν ὅλων κίνδυνον ἄρασθαι.
It is my judgement, therefore, that we have to thank the valor of these men, along with the folly of our opponents, that our enemies did not set foot upon our land; because, every man of them having had proof of their mettle, those who there engaged them on that occasion had no wish to confront in battle a second time the kinsmen of those men, suspecting that, although they would confront men of the same breed, they were not likely to find the fortune of battle so kind. Not the least reason for believing that this was their state of mind is afforded by the peace that was made; for it is impossible to cite a more plausible or more creditable reason than that the master of our opponents, astounded at the valor of these who died, chose rather to be friendly toward their kinsmen than once more to assume the risk of all his fortunes.
§ 21
οἶμαι δʼ ἄν, εἴ τις αὐτοὺς τοὺς παραταξαμένους ἐρωτήσειεν πότερʼ ἡγοῦνται ταῖς αὑτῶν ἀρεταῖς ἢ τῇ παραδόξῳ καὶ χαλεπῇ τύχῃ κατωρθωκέναι καὶ τῇ τοῦ προεστηκότος αὑτῶν ἐμπειρίᾳ καὶ τόλμῃ, οὐδένʼ οὔτʼ ἀναίσχυντον οὔτε τολμηρὸν οὕτως εἶναι, ὅντινʼ ἀντιποιήσεσθαι τῶν πεπραγμένων. ἀλλὰ μὴν ὑπὲρ ὧν ὁ πάντων κύριος δαίμων, ὡς ἐβούλετο, ἔνειμε τὸ τέλος, ἅπαντας ἀφεῖσθαι κακίας ἀνάγκη τοὺς λοιπούς, ἀνθρώπους γʼ ὄντας· περὶ ὧν δʼ ὁ τῶν ἐναντίων ἡγεμὼν ὑπερῆρε τοὺς ἐπὶ τούτῳ ταχθέντας, οὐχὶ τοὺς πολλοὺς οὔτʼ ἐκείνων οὔθʼ ἡμῶν
I believe also that if someone were to ask those in the opposite ranks whether they thought they had won by their own deeds of valor or by a startling and cruel turn of fortune and by the skill and daring of their own commander, not one of them would be so shameless or audacious as to claim credit for what happened. Furthermore, in contests of which the deity, the master of all, has disposed the outcome as it chose, it is necessary of course to acquit all others, being but human, of the charge of cowardice, but when it comes to the means by which the leader of our opponents prevailed over those appointed to the command of our army, no one could justly locate the cause in the rank and file of either the enemy or ourselves.
§ 22
αἰτιάσαιτʼ ἄν τις εἰκότως εἰ δʼ ἄρʼ ἔστι τις ἀνθρώπων ὅτῳ περὶ τούτων ἐγκαλέσαι προσήκει, τοῖς ἐπὶ τούτῳ ταχθεῖσιν Θηβαίων, οὐχὶ τοῖς πολλοῖς οὔτʼ ἐκείνων οὔθʼ ἡμῶν ἐγκαλέσειεν ἄν τις εἰκότως· οἳ δύναμιν λαβόντες ἔχουσαν θυμὸν ἀήττητον καὶ ἀπροφάσιστον καὶ φιλοτιμίαν ἐφάμιλλον οὐδενὶ τούτων ὀρθῶς ἐχρήσαντο.
But if, after all, there is any human being who might rightly lay a charge concerning the issue of that battle, he would with good reason advance it against those of the Thebans who were appointed to this command, nor could anyone rightly lay blame upon the rank and file of either the Thebans or ourselves. Those men, receiving command of a military force that would neither brook defeat nor make excuse and had an emulous zest for glory, made the right use of none of these.
§ 23
καὶ τὰ μὲν ἄλλʼ ἔστιν τούτων ὡς ἕκαστος ἔχει γνώμης, οὕτως ὑπολαμβάνειν· ὃ δʼ ἅπασιν ὁμοίως τοῖς οὖσιν ἀνθρώποις γεγένηται φανερόν, ὅτι ἡ πάσης τῆς Ἑλλάδος ἄρʼ ἐλευθερία ἐν ταῖς τῶνδε τῶν ἀνδρῶν ψυχαῖς διεσῴζετο· ἐπειδὴ γοῦν ἡ πεπρωμένη τούτους ἀνεῖλεν, οὐδεὶς ἀντέστη τῶν λοιπῶν. καὶ φθόνος μὲν ἀπείη τοῦ λόγου, δοκεῖ δέ μοί τις ἂν εἰπὼν ὡς ἡ τῶνδε τῶν ἀνδρῶν ἀρετὴ τῆς Ἑλλάδος ἦν ψυχὴ τἀληθὲς εἰπεῖν·
As for the other questions touching this campaign, each individual is at liberty to draw conclusions according to his judgement, but what has become manifest to all living men alike is this—that, in effect, the freedom of the whole Greek world was being preserved in the souls of these men. At any rate, since fate removed them, not one of those remaining has made a stand against the foe. While I desire that my words may be free from offence, it seems to me that if one should declare that the valor of these men was the very life of Greece he would speak the truth;
§ 24
ἅμα γὰρ τά τε τούτων πνεύματʼ ἀπηλλάγη τῶν οἰκείων σωμάτων, καὶ τὸ τῆς Ἑλλάδος ἀξίωμʼ ἀνῄρηται. μεγάλην μὲν οὖν ἴσως ὑπερβολὴν δόξομεν λέγειν, ῥητέον δʼ ὅμως· ὥσπερ γάρ, εἴ τις ἐκ τοῦ καθεστηκότος κόσμου τὸ φῶς ἐξέλοι, δυσχερὴς καὶ χαλεπὸς ἅπας ὁ λειπόμενος ἂν ἡμῖν βίος γένοιτο, οὕτω τῶνδε τῶν ἀνδρῶν ἀναιρεθέντων ἐν σκότει καὶ πολλῇ δυσκλείᾳ πᾶς ὁ πρὸ τοῦ ζῆλος τῶν Ἑλλήνων γέγονεν.
for at one and the same time their spirits were separated from their dear bodies and the self-esteem of Greece was taken from her. We shall therefore seem guilty perhaps of a bold exaggeration, but still it must be uttered: for just as, if the light of day were removed out of this universe of ours, all the remnant of life would be harsh and irksome, so, now that these men have been taken from us, all the old-time ambition of the Greeks is sunk in gloom and profound obscurity.
§ 25
διὰ πολλὰ δʼ εἰκότως ὄντες τοιοῦτοι, διὰ τὴν πολιτείαν οὐχ ἥκιστʼ ἦσαν σπουδαῖοι. αἱ μὲν γὰρ διὰ τῶν ὀλίγων δυναστεῖαι δέος μὲν ἐνεργάζονται τοῖς πολίταις, αἰσχύνην δʼ οὐ παριστᾶσιν· ἡνίκʼ ἂν οὖν ὁ ἀγὼν ἔλθῃ τοῦ πολέμου, πᾶς τις εὐχερῶς ἑαυτὸν σῴζει, συνειδὼς ὅτι, ἐὰν τοὺς κυρίους ἢ δώροις ἢ διʼ ἄλλης ἡστινοσοῦν ὁμιλίας ἐξαρέσηται, κἂν τὰ δεινότατʼ ἀσχημονήσῃ, μικρὸν ὄνειδος τὸ λοιπὸν αὐτῷ καταστήσεται·
While it stands to reason that many influences helped to make them what they were, not least was their virtue ascribable to our form of government. For though absolute governments dominated by a few create fear in their citizens, they fail to awaken the sense of shame. Consequently, when the test of war comes, everyone lightheartedly proceeds to save himself, knowing full well that if only he succeeds in appeasing his masters by presents or any other civility whatsoever, even though he becomes guilty of the most revolting conduct, only slight reproach will attach to him thereafter.
§ 26
αἱ δὲ δημοκρατίαι πολλά τʼ ἄλλα καὶ καλὰ καὶ δίκαιʼ ἔχουσιν, ὧν τὸν εὖ φρονοῦντʼ ἀντέχεσθαι δεῖ, καὶ τὴν παρρησίαν ἐκ τῆς ἀληθείας ἠρτημένην οὐκ ἔστι τἀληθὲς δηλοῦν ἀποτρέψαι. οὔτε γὰρ πάντας ἐξαρέσασθαι τοῖς αἰσχρόν τι ποιήσασιν δυνατόν, οὔτε μόνος ὁ τἀληθὲς ὄνειδος λέγων λυπεῖ· καὶ γὰρ οἱ μηδὲν ἂν εἰπόντες αὐτοὶ βλάσφημον ἄλλου γε λέγοντος χαίρουσιν ἀκούοντες. ἃ φοβούμενοι πάντες εἰκότως τῇ τῶν μετὰ ταῦτʼ ὀνειδῶν αἰσχύνῃ τόν τε προσιόντʼ ἀπὸ τῶν ἐναντίων κίνδυνον εὐρώστως ὑπέμειναν, καὶ θάνατον καλὸν εἵλοντο μᾶλλον ἢ βίον αἰσχρόν.
Democracies, however, possess many other just and noble features, to which right-minded men should hold fast, and in particular it is impossible to deter freedom of speech, which depends upon speaking the truth, from exposing the truth. For neither is it possible for those who commit a shameful act to appease all the citizens, so that even the lone individual, uttering the deserved reproach, makes the guilty wince: for even those who would never speak an accusing word themselves are pleased at hearing the same, provided another utters it. Through fear of such condemnation, all these men, as was to be expected, for shame at the thought of subsequent reproaches, manfully faced the threat arising from our foes and chose a noble death in preference to life and disgrace.
§ 27
ἃ μὲν οὖν κοινῇ πᾶσιν ὑπῆρχεν τοῖσδε τοῖς ἀνδράσιν εἰς τὸ καλῶς ἐθέλειν ἀποθνῄσκειν, εἴρηται, γένος, παιδεία, χρηστῶν ἐπιτηδευμάτων συνήθεια, τῆς ὅλης πολιτείας ὑπόθεσις· ἃ δὲ κατὰ φυλὰς παρεκάλεσεν ἑκάστους εὐρώστους εἶναι, ταῦτʼ ἤδη λέξω. ᾔδεσαν πάντες Ἐρεχθεῖδαι τὸν ἐπώνυμον τὸν αὑτῶν Ἐρεχθέα, ἕνεκα τοῦ σῷσαι τὴν χώραν τὰς αὑτοῦ παῖδας, ἃς Ὑακινθίδας καλοῦσιν, εἰς προῦπτον θάνατον δόντʼ ἀναλῶσαι. αἰσχρὸν οὖν ἡγοῦντο τὸν μὲν ἀπʼ ἀθανάτων πεφυκότα πάντα ποιεῖν ἕνεκα τοῦ τὴν πατρίδʼ ἐλευθερῶσαι, αὐτοὶ δὲ φανῆναι θνητὸν σῶμα ποιούμενοι περὶ πλείονος ἢ δόξαν ἀθάνατον.
The considerations that actuated these men one and all to choose to die nobly have now been enumerated,—birth, education, habituation to high standards of conduct, and the underlying principles of our form of government in general. The incentives that challenged them severally to be valiant men, depending upon the tribes to which they belonged, I shall next relate. All the Erechtheidae were well aware that Erechtheus, from whom they have their name, for the salvation of this land gave his own daughters, whom they call Hyacinthides, to certain death, and so extinguished his race. Therefore they regarded it as shameful, after a being born of immortal gods had sacrificed everything for the liberation of his native land, that they themselves should have been found to have placed a higher value upon a mortal body than upon immortal glory.
§ 28
οὐκ ἠγνόουν Αἰγεῖδαι Θησέα τὸν Αἰγέως πρῶτον ἰσηγορίαν καταστησάμενον τῇ πόλει. δεινὸν οὖν ἡγοῦντο τὴν ἐκείνου προδοῦναι προαίρεσιν, καὶ τεθνάναι μᾶλλον ᾑροῦνθʼ ἢ καταλυομένης ταύτης παρὰ τοῖς Ἕλλησιν ζῆν φιλοψυχήσαντες. παρειλήφεσαν Πανδιονίδαι Πρόκνην καὶ Φιλομήλαν τὰς Πανδίονος θυγατέρας, ὡς ἐτιμωρήσαντο Τηρέα διὰ τὴν εἰς αὑτὰς ὕβριν. οὐ βιωτὸν οὖν ἐνόμιζον αὑτοῖς, εἰ μὴ συγγενῆ φανήσονται τὸν θυμὸν ἔχοντες ἐκείναις, ἐφʼ οἷς τὴν Ἑλλάδʼ ἑώρων ὑβριζομένην.
Neither were the Aegeidae ignorant that Theseus, the son of Aegeus, for the first time established equality in the State. They thought it, therefore, a dreadful thing to be false to the principles of that ancestor, and they preferred to be dead rather than through love of life to survive among the Greeks with this equality lost. The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves. Therefore they decided that life was not worth living unless they, akin by race, should have proved themselves to possess equal spirit with those women, when confronted by the outrage they saw being committed against Greece.
§ 29
ἠκηκόεσαν Λεωντίδαι μυθολογουμένας τὰς Λεὼ κόρας, ὡς ἑαυτὰς ἔδοσαν σφάγιον τοῖς πολίταις ὑπὲρ τῆς χώρας. ὅτε δὴ γυναῖκες ἐκεῖναι τοιαύτην ἔσχον ἀνδρείαν, οὐ θεμιτὸν αὑτοῖς ὑπελάμβανον χείροσιν ἀνδράσιν οὖσιν ἐκείνων φανῆναι. ἐμέμνηντʼ Ἀκαμαντίδαι τῶν ἐπῶν ἐν οἷς Ὅμηρος ἕνεκα τῆς μητρός φησιν Αἴθρας Ἀκάμαντʼ εἰς Τροίαν στεῖλαι. ὁ μὲν οὖν παντὸς ἐπειρᾶτο κινδύνου τοῦ σῷσαι τὴν ἑαυτοῦ μητέρʼ ἕνεκα· οἱ δὲ τοὺς οἴκοι σύμπαντας γονέας πῶς οὐκ ἤμελλον ὑπὲρ τοῦ σῷσαι πάντα κίνδυνον ὑπομένειν;
The Leontidae had heard the stories related of the daughters of Leo, how they offered themselves to the citizens as a sacrifice for their country’s sake. When, therefore, such courage was displayed by those women, they looked upon it as a heinous thing if they, being men, should have proved to possess less of manhood. The Acamantidae did not fail to recall the epics in which Homer says that Acamas sailed for Troy for the sake of his mother Aethra. Now, since he braved every danger for the sake of saving his own mother, how were these men not bound to face every danger for the sake of saving their parents one and all at home?
§ 30
οὐκ ἐλάνθανεν Οἰνείδας ὅτι Κάδμου μὲν Σεμέλη, τῆς δʼ ὃν οὐ πρέπον ἐστὶν ὀνομάζειν ἐπὶ τοῦδε τοῦ τάφου, τοῦ δʼ Οἰνεὺς γέγονεν, ὃς ἀρχηγὸς αὐτῶν ἐκαλεῖτο. κοινοῦ δʼ ὄντος ἀμφοτέραις ταῖς πόλεσιν τοῦ παρόντος κινδύνου, ὑπὲρ ἀμφοτέρων ἅπασαν ᾤοντο δεῖν ἀγωνίαν ἐκτεῖναι. ᾔδεσαν Κεκροπίδαι τὸν ἑαυτῶν ἀρχηγὸν τὰ μὲν ὡς ἔστιν δράκων, τὰ δʼ ὡς ἔστιν ἄνθρωπος λεγόμενον, οὐκ ἄλλοθέν ποθεν ἢ τῷ τὴν σύνεσιν αὐτοῦ προσομοιοῦν ἀνθρώπῳ, τὴν ἀλκὴν δὲ δράκοντι. ἄξια δὴ τούτων πράττειν ὑπελάμβανον αὑτοῖς προσήκειν.
It did not escape the Oeneidae that Semele was the daughter of Cadmus, and of her was born one whom it would be sacrilegious to name at this tomb, and by him Oeneus was begotten, who was called the founder of their race. Since the danger in question was common to both States, on behalf of both they thought themselves bound to endure any Anguish to the end. The Cecropidae were well aware that their founder was reputed to have been part dragon, part human, for no other reason than this, that in understanding he was like a man, in strength like a dragon. So they assumed that their duty was to perform feats worthy of both.
§ 31
ἐμέμνηνθʼ Ἱπποθωντίδαι τῶν Ἀλόπης γάμων, ἐξ ὧν Ἱπποθῶν ἔφυ, καὶ τὸν ἀρχηγὸν ᾔδεσαν· ὧν, τὸ πρέπον φυλάττων ἐγὼ τῷδε τῷ καιρῷ, τὸ σαφὲς εἰπεῖν ὑπερβαίνω. ἄξια δὴ τούτων ᾤοντο δεῖν ποιοῦντες ὀφθῆναι. οὐκ ἐλάνθανεν Αἰαντίδας ὅτι τῶν ἀριστείων στερηθεὶς Αἴας ἀβίωτον ἑαυτῷ ἡγήσατο τὸν βίον. ἡνίκʼ οὖν ὁ δαίμων ἄλλῳ τἀριστεῖʼ ἐδίδου, τότε τοὺς ἐχθροὺς ἀμυνόμενοι τεθνάναι δεῖν ᾤοντο, ὥστε μηδὲν ἀνάξιον αὑτῶν παθεῖν. οὐκ ἠμνημόνουν Ἀντιοχίδαι Ἡρακλέους ὄντʼ Ἀντίοχον. δεῖν οὖν ἡγήσαντʼ ἢ ζῆν ἀξίως τῶν ὑπαρχόντων ἢ τεθνάναι καλῶς.
The Hippothoontidae bore in mind the marriage of Alope, from which Hippothoon was born, and they knew also who their founder was; about these matters—to avoid impropriety on an occasion like this I forbear to speak plainly—they thought it was their duty to be seen performing deeds worthy of these ancestors. It did not escape the Aeantidae that Ajax, robbed of the prize of valor, did not consider his own life worth living. When, therefore, the god was giving to another the prize of valor, at once they thought they must die trying to repel their foes so as to suffer no disgrace to themselves. The Antiochidae were not unmindful that Antiochus was the son of Heracles. They concluded therefore that they must either live worthily of their heritage or die nobly.
§ 32
οἱ μὲν οὖν ζῶντες οἰκεῖοι τούτων ἐλεινοί, τοιούτων ἀνδρῶν ἐστερημένοι καὶ συνηθείας πολλῆς καὶ φιλανθρώπου διεζευγμένοι, καὶ τὰ τῆς πατρίδος πράγματʼ ἔρημα καὶ δακρύων καὶ πένθους πλήρη· οἱ δʼ εὐδαίμονες τῷ δικαίῳ λογισμῷ. πρῶτον μὲν ἀντὶ μικροῦ χρόνου πολὺν καὶ τὸν ἅπαντʼ εὔκλειαν ἀγήρω καταλείπουσιν, ἐν ᾗ καὶ παῖδες οἱ τούτων ὀνομαστοὶ τραφήσονται καὶ γονεῖς οἱ τούτων περίβλεπτοι γηροτροφήσονται, παραψυχὴν τῷ πένθει τὴν τούτων εὔκλειαν ἔχοντες.
Now, though the living kinsmen of these dead deserve our sympathy, bereaved of such brave men and divorced from close and affectionate association, and though the life of our native land is desolate and filled with tears and mourning, nevertheless these dead by a just calculation are happy. First of all, bartering little for much, a brief time for all eternity, they leave behind them an ageless fame
§ 33
ἔπειτα νόσων ἀπαθεῖς τὰ σώματα καὶ λυπῶν ἄπειροι τὰς ψυχάς, ἃς ἐπὶ τοῖς συμβεβηκόσιν οἱ ζῶντες ἔχουσιν, ἐν μεγάλῃ τιμῇ καὶ πολλῷ ζήλῳ τῶν νομιζομένων τυγχάνουσιν. οὓς γὰρ ἅπασα μὲν ἡ πατρὶς θάπτει δημοσίᾳ, κοινῶν δʼ ἐπαίνων μόνοι τυγχάνουσιν, ποθοῦσι δʼ οὐ μόνοι συγγενεῖς καὶ πολῖται, ἀλλὰ πᾶσαν ὅσην Ἑλλάδα χρὴ προσειπεῖν, συμπεπένθηκεν δὲ καὶ τῆς οἰκουμένης τὸ πλεῖστον μέρος, πῶς οὐ χρὴ τούτους εὐδαίμονας νομίζεσθαι;
In which the children of these men shall be reared in honor and the parents of these men shall enjoy distinction and tender care in their old age, cherishing the fame of these men as an assuagement of their sorrow. In the second place, immune from disease of body and beyond the reach of anguish of spirit, such as the living must suffer because of the misfortunes which have befallen, they today receive high honor and inspire great emulation while they are accorded the customary obsequies. How, then, since the whole country unites in according them a public burial, and they alone receive the words of universal praise, while their kinsmen and fellow-citizens are not alone in mourning them, but every land that has the right to be called Hellas and the greater part of the whole world mourns with them, how can we do otherwise than consider them blessed of fortune?
§ 34
οὓς παρέδρους εἰκότως ἄν τις φήσαι τοῖς κάτω θεοῖς εἶναι, τὴν αὐτὴν τάξιν ἔχοντας τοῖς προτέροις ἀγαθοῖς ἀνδράσιν ἐν μακάρων νήσοις. οὐ γὰρ ἰδών τις οὐδὲ περὶ ἐκείνων ταῦτʼ ἀπήγγελκεν, ἀλλʼ οὓς οἱ ζῶντες ἀξίους ὑπειλήφαμεν τῶν ἄνω τιμῶν, τούτους τῇ δόξῃ καταμαντευόμενοι κἀκεῖ τῶν αὐτῶν τιμῶν ἡγούμεθʼ αὐτοὺς τυγχάνειν.
With excellent reason one might declare them to be now seated beside the gods below, possessing the same rank as the brave men who have preceded them in the islands of the blest. For though no man has been there to see or brought back this report concerning them, yet those whom the living have assumed to be worthy of honors in the world above, these we believe, basing our surmise on their fame, receive the same honors also in the world beyond.
§ 35
ἔστι μὲν οὖν ἴσως χαλεπὸν τὰς παρούσας συμφορὰς λόγῳ κουφίσαι· δεῖ δʼ ὅμως πειρᾶσθαι καὶ πρὸς τὰ παρηγοροῦντα τρέπειν τὴν ψυχήν, ὡς τοὺς τοιούτους ἄνδρας γεγεννηκότας καὶ πεφυκότας αὐτοὺς ἐκ τοιούτων ἑτέρων καλόν ἐστιν τὰ δείνʼ εὐσχημονέστερον τῶν ἄλλων φέροντας ὁρᾶσθαι καὶ πάσῃ τύχῃ χρωμένους ὁμοίους εἶναι.
While it is perhaps difficult to mitigate the present misfortunes by the spoken word, nevertheless it is our duty to endeavor to turn our minds to comforting thoughts, reflecting that it is a beautiful thing for parents who have begotten men like these, and themselves were born of others like unto them, to be seen enduring their affliction more decorously than the rest of mankind, and, no matter what fortune befalls, to be like them;
§ 36
καὶ γὰρ ἐκείνοις ταῦτʼ ἂν εἴη μάλιστʼ ἐν κόσμῳ καὶ τιμῇ, καὶ πάσῃ τῇ πόλει καὶ τοῖς ζῶσιν ταῦτʼ ἂν ἐνέγκοι πλείστην εὐδοξίαν. χαλεπὸν πατρὶ καὶ μητρὶ παίδων στερηθῆναι καὶ ἐρήμοις εἶναι τῶν οἰκειοτάτων γηροτρόφων· σεμνὸν δέ γʼ ἀγήρως τιμὰς καὶ μνήμην ἀρετῆς δημοσίᾳ κτησαμένους ἐπιδεῖν, καὶ θυσιῶν καὶ ἀγώνων ἠξιωμένους ἀθανάτων.
for to the departed such conduct would seem most becoming in you and honorable to them, and to the whole State and to the living it would bring the greatest glory. It is a grievous thing for fathers and mothers to be deprived of their children and in their old age to lack the care of those who are nearest and dearest to them. Yes, but it is a proud privilege to behold them possessors of deathless honors and a memorial of their valor erected by the State, and deemed deserving of sacrifices and games for all future time.
§ 37
λυπηρὸν παισὶν ὀρφανοῖς γεγενῆσθαι πατρός· καλὸν δέ γε κληρονομεῖν πατρῴας εὐδοξίας. καὶ τοῦ μὲν λυπηροῦ τούτου τὸν δαίμονʼ αἴτιον εὑρήσομεν ὄντα, ᾧ φύντας ἀνθρώπους εἴκειν ἀνάγκη, τοῦ δὲ τιμίου καὶ καλοῦ τὴν τῶν ἐθελησάντων καλῶς ἀποθνῄσκειν αἵρεσιν. ἐγὼ μὲν οὖν οὐχ ὅπως πολλὰ λέξω, τοῦτʼ ἐσκεψάμην, ἀλλʼ ὅπως τἀληθῆ. ὑμεῖς δʼ ἀποδυράμενοι καὶ τὰ προσήκονθʼ ὡς χρὴ καὶ νόμιμα ποιήσαντες ἄπιτε.
It is painful for children to be orphaned of a father. Yes, but it is a beautiful thing to be the heir of a father’s fame. And of this pain we shall find the deity to be the cause, to whom mortal creatures must yield, but of the glory and honor the source is found in the choice of those who willed to die nobly. As for myself, it has not been my concern how I might make a long speech, but how I might speak the truth. And now do you, having spent your grief and done your part as law and custom require, disperse to your homes.
The Erotic Essay · urn:cts:greekLit:tlg0014.tlg061 · Greek: ἐρωτικὸς — tlg0014.tlg061.perseus-grc2 · English: The Erotic Essay — trans. Norman W. DeWitt — tlg0014.tlg061.perseus-eng2
§ 1
ἀλλʼ ἐπειδήπερ ἀκούειν βούλει τοῦ λόγου, δείξω σοι καὶ ἀναγνώσομαι. δεῖ δέ σε τὴν προαίρεσιν αὐτοῦ πρῶτον εἰδέναι. βούλεται μὲν γὰρ ὁ τὸν λόγον ποιῶν ἐπαινεῖν Ἐπικράτην, ὃν ᾤετο πολλῶν καὶ καλῶν κἀγαθῶν ὄντων νέων ἐν τῇ πόλει χαριέστατον εἶναι, καὶ πλέον τῇ συνέσει προέχειν ἢ τῷ κάλλει τῶν ἡλικιωτῶν. ὁρῶν δʼ ὡς ἔπος εἰπεῖν τὰ πλεῖστα τῶν ἐρωτικῶν συνταγμάτων αἰσχύνην μᾶλλον ἢ τιμὴν περιάπτοντα τούτοις περὶ ὧν ἐστι γεγραμμένα, τοῦθʼ ὅπως μὴ πείσεται πεφύλακται, καὶ ὅπερ καὶ πεπεῖσθαί φησιν τῇ γνώμῃ, τοῦτο καὶ γέγραφεν, ὡς δίκαιος ἐραστὴς οὔτʼ ἂν ποιήσειεν οὐδὲν αἰσχρὸν οὔτʼ ἀξιώσειεν. ὃ μὲν οὖν ὡσπερεὶ μάλιστʼ ἂν ἐρωτικὸν λάβοις τοῦ λόγου,
Well, since you wish to hear the essay, I shall bring it out and read it aloud; but first you must understand its purpose. The writer’s desire is to praise Epicrates, whom he thought to be the most charming young man in the city, although there were many fine gentlemen among those of his own age, and to surpass him more in understanding than in beauty of person. Observing also that, generally speaking, most erotic compositions attach shame rather than honor to those about whom they are written, he has taken precautions that this should not happen in his case, and has written only what he says he is convinced of by his judgement, believing that an honest lover would neither do anything shameful nor request it.
§ 2
περὶ τοῦτʼ ἔστιν· ὁ δʼ ἄλλος λόγος τὰ μὲν αὐτὸν ἐπαινεῖ τὸν νεανίσκον, τὰ δʼ αὐτῷ συμβουλεύει περὶ παιδείας τε καὶ προαιρέσεως τοῦ βίου. πάντα δὲ ταῦτα γέγραπται τὸν τρόπον ὅν τις ἂν εἰς βιβλίον καταθεῖτο. τοῖς μὲν γὰρ λεκτικοῖς τῶν λόγων ἁπλῶς καὶ ὁμοίως οἷς ἂν ἐκ τοῦ παραχρῆμά τις εἴποι πρέπει γεγράφθαι, τοῖς δʼ εἰς τὸν πλείω χρόνον τεθησομένοις ποιητικῶς καὶ περιττῶς ἁρμόττει συγκεῖσθαι· τοὺς μὲν γὰρ πιθανούς, τοὺς δʼ ἐπιδεικτικοὺς εἶναι προσήκει. ἵνʼ οὖν μὴ παρὰ τὸν λόγον σοι λέγω, μηδʼ ἃ γιγνώσκω περὶ τούτων αὐτὸς διεξίω, πρόσεχʼ ὡς αὐτοῦ τοῦ λόγου ἤδη ἀκουσόμενος, ἐπειδὴ καὶ αὐτὸς ἥκει, ὃν ἠβουλήθην ἀκούειν, Ἐπικράτης.
Now, that part of my essay which you may find to be the most erotic, so to speak, is on this topic, but the rest of it in part praises the lad himself and in part counsels about his education and his design for living. whole essay is written as one would put it into a book, because discourses intended to be delivered ought to be written simply and just as one might speak offhand, while those of the other kind, which are planned to last longer, are properly composed in the manner of poetry and ornately. For it is the function of the former to win converts and of the latter to display one’s skill. Accordingly, to avoid spoiling the essay for you or rehearsing my own opinions about these questions, I ask you to lend your attention, since you are immediately going to hear the essay itself, because Epicrates is also at hand, whom I wished to hear it.
§ 3
ὁρῶν ἐνίους τῶν ἐρωμένων καὶ κάλλους μετεσχηκότων οὐδετέρᾳ τῶν εὐτυχιῶν τούτων ὀρθῶς χρωμένους, ἀλλʼ ἐπὶ μὲν τῇ τῆς ὄψεως εὐπρεπείᾳ σεμνυνομένους, τὴν δὲ πρὸς τοὺς ἐραστὰς ὁμιλίαν δυσχεραίνοντας, καὶ τοσοῦτον διημαρτηκότας τοῦ τὰ βέλτιστα κρίνειν ὥστε διὰ τοὺς λυμαινομένους τῷ πράγματι καὶ πρὸς τοὺς μετὰ σωφροσύνης πλησιάζειν ἀξιοῦντας δυσκόλως διακειμένους, ἡγησάμην τοὺς μὲν τοιούτους οὐ μόνον αὑτοῖς ἀλυσιτελῶς ἔχειν, ἀλλὰ καὶ τοῖς ἄλλοις μοχθηρὰς συνηθείας ἐνεργάζεσθαι,
Observing that certain of those who are loved and possess their share of good looks make the right use of neither one of these blessings, but put on grand airs because of the comeliness of their appearance and exhibit reluctance to associate with their admirers, and so far fail in judging what is best that, because of those who pervert the thing, they assume a surly attitude toward those also who desire to associate with them from pure motives, I concluded that such young men not only defeat their own interests but also engender evil habits in the rest,
§ 4
τοῖς δὲ καλῶς φρονοῦσιν οὐκ ἐπακολουθητέον εἶναι τῇ τούτων ἀπονοίᾳ, μάλιστα μὲν ἐνθυμουμένοις ὅτι τῶν πραγμάτων οὔτε καλῶν οὔτʼ αἰσχρῶν ἀποτόμως ὄντων, ἀλλὰ παρὰ τοὺς χρωμένους τὸ πλεῖστον διαλλαττόντων, ἄλογον μιᾷ γνώμῃ περὶ ἀμφοτέρων χρῆσθαι, ἔπειθʼ ὅτι πάντων ἀτοπώτατόν ἐστιν ζηλοῦν μὲν τοὺς πλείστους φίλους καὶ βεβαιοτάτους ἔχοντας, ἀποδοκιμάζειν δὲ τοὺς ἐραστάς, ὃ μόνον ἴδιον ἔθνος οὐχ ἅπασιν ἀλλὰ τοῖς καλοῖς καὶ σώφροσιν οἰκειοῦσθαι πέφυκεν.
and that the high-minded should not follow their foolish example, bearing in mind particularly that, since actions are not absolutely either honorable or shameful but for most part vary according to the persons concerned, it is unreasonable to adopt the same attitude toward both classes of men, and secondly, that it is the height of absurdity to envy those who have a host of firm friends but to repulse their admirers, who are a separate group and alone feel drawn by nature, not toward all, but only to the beautiful and modest.
§ 5
ἔτι δὲ τοῖς μὲν μηδεμίαν πω τοιαύτην φιλίαν ἑορακόσιν καλῶς ἀποβᾶσαν, ἢ σφόδρα κατεγνωκόσιν αὑτῶν ὡς οὐκ ἂν δυνηθεῖεν σωφρόνως τοῖς ἐντυγχάνουσιν ὁμιλεῖν, ἴσως οὐκ ἄλογον ταύτην ἔχειν τὴν διάνοιαν· τοῖς δʼ ὥσπερ σὺ διακειμένοις, καὶ μήτε παντάπασιν ἀνηκόοις οὖσιν ὅσαι δὴ χρεῖαι διʼ ἔρωτος χωρὶς αἰσχύνης ηὐξήθησαν, καὶ μετὰ τῆς ἀκριβεστάτης εὐλαβείας τὸν ἄλλον χρόνον βεβιωκόσιν, οὐδʼ ὑποψίαν ἔχειν εὔλογον ὡς ἄν τι πράξειαν αἰσχρόν.
Moreover, although those who have never yet seen such a friendship turn out well or have severely condemned themselves on the ground that they would be incapable of associating innocently with casual acquaintances, it is perhaps not unreasonable to entertain this prejudice; but for those so disposed as yourself, who have not utterly refused to hear how very many benefits accrue through love without shame and have lived the rest of their lives with the utmost circumspection, it is not reasonable to have even a suspicion that they would do anything shameful.
§ 6
διὸ δὴ καὶ μᾶλλον ἐπήρθην τοῦτον γράψαι τὸν λόγον, ἡγούμενος δυοῖν τοῖν καλλίστοιν οὐ διαμαρτήσεσθαι. τὰ μὲν γὰρ ὑπάρχοντά σοι ἀγαθὰ διελθὼν ἅμα σέ τε ζηλωτὸν καὶ ἐμαυτὸν οὐκ ἀνόητον ἐπιδείξειν ἐλπίζω, εἴ σε τοιοῦτον ὄντʼ ἀγαπῶ· συμβουλεύσας δʼ ἃ μάλιστα κατεπείγει, νομίζω τῆς μὲν εὐνοίας τῆς ἐμῆς δεῖγμα, τῆς δὲ κοινῆς φιλίας ἀφορμὴν ἀμφοτέροις εἰσοίσειν.
Consequently I have felt all the more a moved to write this essay, feeling sure I should not fail to secure two most honorable rewards. For when I have described the good qualities you possess, I hope that at one and the same time I shall prove you to be worthy of admiration and myself not senseless if I love you, being what you are; and secondly, in tendering the advice that is most urgently needed I believe I shall present proof of my own goodwill and furnish a basis for our mutual friendship.
§ 7
καίτοι μʼ οὐ λέληθεν ὅτι χαλεπὸν μέν ἐστιν καὶ τὴν σὴν φύσιν ἀξίως τῶν ὑπαρχόντων διελθεῖν, ἔτι δʼ ἐπικινδυνότερον τὸ συμβουλεύειν μέλλονθʼ αὑτὸν ὑπεύθυνον τῷ πεισθέντι καταστῆσαι. ἀλλὰ νομίζω τοῖς μὲν δικαίως ἐγκωμίων τυγχάνουσιν περιγενέσθαι τῆς τῶν ἐπαινούντων δυνάμεως προσήκειν τῇ τῆς ἀληθείας ὑπερβολῇ, τῆς δὲ συμβουλῆς οὐ διαμαρτήσεσθαι, συνειδὼς ὅτι διὰ μὲν ἀνοήτων καὶ παντελῶς ὑπʼ ἀκρασίας διεφθαρμένων οὐδὲ τῶν καθʼ ὑπερβολὴν ὀρθῶς βουλευθέντων οὐδὲν ἂν καλῶς ἐξενεχθείη, διὰ δὲ τῶν σωφρόνως καὶ καθαρῶς ζῆν αἱρουμένων οὐδὲ τὰ μετρίως ἐσκεμμένα διαμαρτάνεσθαι πέφυκεν.
And yet it does not escape me that it is difficult to describe your character in keeping with your deserts and that it is more hazardous still to give advice when the adviser is bound to make himself answerable for his advice to the one who accepts it. It is my judgement, however, that, while it becomes the recipients of merited eulogies to baffle by the excess of their real virtue the ability of those who praise them, yet in my counsel I shall not miss the mark, being well aware that no advice could be innocently carried out if proffered by men who are senseless and quite ruined by incontinence, not even if they advise supremely well, but that not even the advice that is only moderately pondered can altogether miss the mark if tendered by men who choose to live pure and self disciplined lives.
§ 8
τὰς μὲν οὖν ἐλπίδας ἔχων τοιαύτας ἐγχειρῶ τῷ λόγῳ· ἡγοῦμαι δὲ πάντας ἂν ὁμολογῆσαί μοι τοῖς τηλικούτοις μάλιστα κατεπείγειν κάλλος μὲν ἐπὶ τῆς ὄψεως, σωφροσύνην δʼ ἐπὶ τῆς ψυχῆς, ἀνδρείαν δʼ ἐπʼ ἀμφοτέρων τούτων, χάριν δʼ ἐπὶ τῶν λόγων διατελεῖν ἔχοντας. ὧν τὰ μὲν τῆς φύσεως οὕτω καλῶς ἡ τύχη σοι παραδέδωκεν ὥστε περίβλεπτον καὶ θαυμαζόμενον διατελεῖν, τὰ δʼ αὐτὸς παρὰ τὴν ἐπιμέλειαν εἰς τοῦτο προαγαγὼν ἥκεις ὥστε μηδένʼ ἄν σοι τῶν εὖ φρονούντων ἐπιτιμῆσαι.
Cherishing such hopes I enter upon my theme. All men would agree with me, I believe, that it is of the utmost importance for young men of your age to possess beauty in respect of person, self-discipline in respect of soul, and manliness in respect of both, and consistently to possess charm in respect of speech. As for these two kinds of qualities, natural and acquired, Fortune has so generously blessed you with nature’s gifts that you consistently enjoy distinction and admiration, and the other kind you are bringing to such perfection through your own diligence that no fair-minded person could have fault to find with you.
§ 9
καίτοι τί χρὴ τὸν τῶν μεγίστων ἐπαίνων ἄξιον; οὐχ ὑπὸ μὲν τῶν θεῶν ἠγαπημένον φαίνεσθαι, παρὰ δὲ τοῖς ἀνθρώποις τὰ μὲν διʼ αὑτόν, τὰ δὲ διὰ τὴν τύχην θαυμάζεσθαι; καθʼ ὅλου μὲν τοίνυν τῶν ὑπαρχόντων σοι πρὸς ἀρετὴν ἴσως ὕστερον ἁρμόσει τὰ πλείω διελθεῖν· ἃ δʼ ἑκάστου τούτων ἐγκώμιʼ εἰπεῖν ἔχω, ταῦτα δηλῶσαι πειράσομαι μετʼ ἀληθείας.
And yet what ought he to possess who is worthy of the highest eulogies? Must he not manifestly be loved by the gods and among men be admired, for some qualities on his own account, for others because of his good fortune? Now the longer list of your virtuous qualities it will perhaps be fitting to describe summarily later on, but the praise I have to utter for each of the gifts of Fortune I shall now try to declare with truthfulness.
§ 10
ἄρξομαι δὲ πρῶτον ἐπαινεῖν, ὅπερ πρῶτον ἰδοῦσιν ἅπασιν ἔστιν γνῶναί σου, τὸ κάλλος, καὶ τούτου τὸ χρῶμα, διʼ οὗ καὶ τὰ μέλη καὶ ὅλον τὸ σῶμα φαίνεται. ᾧ τίνʼ ἁρμόττουσαν εἰκόνʼ ἐνέγκω σκοπῶν οὐχ ὁρῶ, ἀλλὰ παρίσταταί μοι δεῖσθαι τῶν ἀναγνόντων τόνδε τὸν λόγον σὲ θεωρῆσαι καὶ ἰδεῖν, ἵνα συγγνώμης τύχω μηδὲν ὅμοιον ἔχων εἰπεῖν.
I shall begin by praising that quality of yours which all who see you will recognize first, your beauty, and the hue of your flesh, by virtue of which your limbs and your whole body are rendered resplendent. Wondering what fitting comparison for this I may offer, I find none, but it is my privilege to request those who read this essay to see you and contemplate you, so that I may be pardoned for declaring that I have no suitable simile.
§ 11
τῷ γὰρ ἂν εἰκάσειέ τις, ὃ θνητὸν ὂν ἀθάνατον τοῖς ἰδοῦσιν ἐνεργάζεται πόθον, καὶ ὁρώμενον οὐκ ἀποπληροῖ, καὶ μεταστὰν μνημονεύεται, καὶ τὴν τῶν θεῶν ἀξίαν ἐπʼ ἀνθρώπου φύσιν ἔχει, πρὸς μὲν τὴν εὐπρέπειαν ἀνθηρόν, πρὸς δὲ τὰς αἰτίας ἀνυπονόητον; ἀλλὰ μὴν οὐδὲ ταῦτʼ ἔστιν αἰτιάσασθαι πρὸς τὴν σὴν ὄψιν, ἃ πολλοῖς ἄλλοις ἤδη συνέπεσεν τῶν κάλλους μετασχόντων.
For to what could anyone liken something mortal which arouses immortal longing in the beholder, the sight of which does not satiate, and when removed from sight lingers in the memory, which in human form possesses a natural beauty worthy of the gods, like a flower in its comeliness, beyond suspicion of imperfections? Furthermore, it is impossible to impute to your person even those blemishes which in the past have marred many another who has shared in beauty.
§ 12
ἢ γὰρ διʼ ἀρρυθμίαν τοῦ σχήματος ἅπασαν συνετάραξαν τὴν ὑπάρχουσαν εὐπρέπειαν, ἢ διʼ ἀτύχημά τι καὶ τὰ καλῶς πεφυκότα συνδιέβαλον αὐτῷ. ὧν οὐδενὶ τὴν σὴν ὄψιν εὕροιμεν ἂν ἔνοχον γεγενημένην· οὕτω γὰρ σφόδρʼ ἐφυλάξατο πάσας τὰς τοιαύτας κῆρας ὅστις ποτʼ ἦν θεῶν ὁ τῆς σῆς ὄψεως προνοηθείς, ὥστε μηδὲν μέμψεως ἄξιον, τὰ δὲ πλεῖστα περίβλεπτά σου καταστῆσαι.
For either through ungainliness of mien they have ruined all their natural comeliness or through some unfortunate mannerism have involved their natural attractions in the same disfavor. By none of these could we find your person afflicted, for whichever of the gods it was that took forethought for your person has so diligently guarded you against all such mishaps as to leave nothing calling for criticism and to render your general appearance superb.
§ 13
καὶ μὲν δὴ καὶ τῶν ὁρωμένων ἐπιφανεστάτου μὲν ὄντος τοῦ προσώπου, τούτου δʼ αὐτοῦ τῶν ὀμμάτων, ἔτι μᾶλλον ἐν τούτοις ἐπεδείξατο τὴν εὔνοιαν ἣν εἶχεν εἰς σὲ τὸ δαιμόνιον. οὐ γὰρ μόνον πρὸς τὸ τὰ κατεπείγονθʼ ὁρᾶν αὐτάρκη παρέσχηται, ἀλλʼ ἐνίων οὐδʼ ἐκ τῶν πραττομένων γιγνωσκομένης τῆς ἀρετῆς, σοῦ διὰ τῶν τῆς ὄψεως σημείων τὰ κάλλιστα τῶν ἠθῶν ἐνεφάνισεν, πρᾶον μὲν καὶ φιλάνθρωπον τοῖς ὁρῶσιν, μεγαλοπρεπῆ δὲ καὶ σεμνὸν τοῖς ὁμιλοῦσιν, ἀνδρεῖον δὲ καὶ σώφρονα πᾶσιν ἐπιδείξας.
Moreover, since the face is the most conspicuous of the parts that are seen, and of the face itself the eyes, even more in these did the god reveal the goodwill that he had toward you. For he not only furnished you with eyes adequate to perform the necessary functions but, although the virtue of some men is not recognized even from their actions, of your character he has placed in a clear light the fine qualities through the evidence of your glance, displaying it as gentle and kind toward those who look at you, dignified and serious toward those who converse with you, manly and proper to all men.
§ 14
ὃ καὶ μάλιστʼ ἄν τις θαυμάσειεν· τῶν γὰρ ἄλλων ἐπὶ μὲν τῆς πραότητος ταπεινῶν, ἐπὶ δὲ τῆς σεμνότητος αὐθαδῶν ὑπολαμβανομένων, καὶ διὰ μὲν τὴν ἀνδρείαν θρασυτέρων, διὰ δὲ τὴν ἡσυχίαν ἀβελτέρων εἶναι δοκούντων, τοσαύτας ὑπεναντιώσεις πρὸς ἄλληλα λαβοῦσʼ ἡ τύχη πρὸς τὸ δέον ἅπανθʼ ὁμολογούμενʼ ἀπέδωκεν, ὥσπερ εὐχὴν ἐπιτελοῦσʼ ἢ παράδειγμα τοῖς ἄλλοις ὑποδεῖξαι βουληθεῖσα, ἀλλʼ οὐ θνητήν, ὡς εἴθιστο, φύσιν συνιστᾶσα.
And here is a matter that may be particularly surprising. For while other men are assumed to be mean-spirited because they are gentle and to be arrogant because they are dignified, and are thought overbearing because they are manly, and stupid because they keep quiet, Fortune in your case has taken qualities so mutually contradictory and caused them all to be properly harmonized, as if fulfilling a prayer or wishing to set an example for others, but not framing a mere mortal nature, as was her usual way.
§ 15
εἰ μὲν οὖν οἷόν τʼ ἦν ἐφικέσθαι τῷ λόγῳ τοῦ κάλλους τοῦ σοῦ, ἢ τοῦτʼ ἦν μόνον τῶν σῶν ἀξιέπαινον, οὐδὲν ἂν παραλιπεῖν ᾠόμεθα δεῖν ἐπαινοῦντες τῶν προσόντων· νῦν δὲ δέδοικα μὴ πρός τε τὰ λοίπʼ ἀπειρηκόσι χρησώμεθα τοῖς ἀκροαταῖς, καὶ περὶ τούτου μάτην τερθρευώμεθα.
Now if it were possible to do justice to such beauty as yours in words, or if this were the only quality of yours worthy of praise, we should think it necessary to omit praise of none of your good points; but as things are, I am afraid that we may find our bearers refusing to hear praise of your other merits and that we may defeat ourselves by harping on this theme.
§ 16
πῶς γὰρ ἄν τις ὑπερβάλοι τῷ λόγῳ τὴν σὴν ὄψιν, ἧς μηδʼ ἃ τέχνῃ πεποίηται τῶν ἔργων τοῖς ἀρίστοις δημιουργοῖς δύναται ὑπερτεῖναι; καὶ θαυμαστὸν οὐδέν· τὰ μὲν γὰρ ἀκίνητον ἔχει τὴν θεωρίαν, ὥστʼ ἄδηλʼ εἶναι τί ποτʼ ἂν ψυχῆς μετασχόντα φανείη, σοῦ δὲ τὸ τῆς γνώμης ἦθος ἐν πᾶσιν οἷς ποιεῖς μεγάλην εὐπρέπειαν ἐπαυξάνει τῷ σώματι. περὶ μὲν οὖν τοῦ κάλλους πολλὰ παραλιπών, τοσαῦτʼ ἐπαινέσαι ἔχω.
For how could anyone overdo the verbal description of your appearance, since not even works of art executed by the skill of the best masters could do more than justice to it? Nor is this astonishing; for works of art have a motionless aspect, so that it is uncertain what they would look like if they possessed life, but your personality enhances in your every action the superb comeliness of your body. Only this much, therefore, I have to say in praise of your beauty, omitting a great deal.
§ 17
περὶ δὲ τῆς σωφροσύνης κάλλιστον μὲν τοῦτʼ ἔχοιμʼ ἂν εἰπεῖν, ὅτι τῆς ἡλικίας τῆς τοιαύτης εὐδιαβόλως ἐχούσης, σοὶ μᾶλλον ἐπαινεῖσθαι συμβέβηκεν. οὐ γὰρ μόνον οὐδὲν ἐξαμαρτάνειν, ἀλλὰ καὶ φρονιμώτερον ἢ κατὰ τὴν ὥραν ζῆν προῄρησαι. καὶ τούτου μέγιστον τεκμήριον ἡ πρὸς τοὺς ἀνθρώπους ὁμιλία· πολλῶν γὰρ ἐντυγχανόντων σοι καὶ παντοδαπὰς φύσεις ἐχόντων, ἔτι δὲ προσαγομένων ἁπάντων ἐπὶ τὰς ἑαυτῶν συνηθείας, οὕτω καλῶς προέστης τῶν τοιούτων ὥστε πάντας τὴν πρὸς σὲ φιλίαν ἠγαπηκότας ἔχειν.
As for discreetness of conduct, it is my privilege to pass the finest of compliments, namely, that though such youthfulness readily invites scandal, it has been your lot to be praised instead. For so far from overstepping the mark, you have chosen to live more prudently than is expected of your years. Of this the most convincing evidence is your deportment toward others; for although many make your acquaintance, and reveal characters of every kind and sort, and all seek to entice you into intimacies, you have so managed such people that all are content to feel friendship for you.
§ 18
ὃ σημεῖον τῶν ἐνδόξως καὶ φιλανθρώπως ζῆν προαιρουμένων ἐστίν. καίτοι τινὲς ηὐδοκίμησαν ἤδη τῶν τε συμβουλευσάντων ὡς οὐ χρὴ τὰς τῶν τυχόντων ὁμιλίας προσδέχεσθαι, καὶ τῶν πεισθέντων τούτοις· ἢ γὰρ πρὸς χάριν ὁμιλοῦντα τοῖς φαύλοις ἀναγκαῖον εἶναι διαβάλλεσθαι παρὰ τοῖς πολλοῖς, ἢ διευλαβούμενον τὰς τοιαύτας ἐπιπλήξεις ὑπʼ αὐτῶν τῶν ἐντυγχανόντων δυσχεραίνεσθαι συμπίπτειν.
This is an index of those whose choice it is to live in the esteem and affection of men. And yet some men in the past have been well thought of who have advised against welcoming the company of all comers, as is also true of some who have taken their advice. For they claim that it is necessary either to humor low-minded people and so be maligned among the multitude, or else to be constantly on guard against such reproaches and so incur the dislike of such acquaintances themselves.
§ 19
ἐγὼ δὲ διὰ τοῦτο καὶ μᾶλλον οἶμαί σε δεῖν ἐγκωμιάζειν, ὅτι τῶν ἄλλων ἕν τι τῶν ἀδυνάτων οἰομένων εἶναι τὸ τοῖς ἁπάντων τρόποις ἀρέσκειν, σὺ τοσοῦτο τούτων διήνεγκας ὥστε τῶν χαλεπῶν καὶ δυσκόλων ἁπάντων περιγεγενῆσθαι, τοῦ μὲν συνεξαμαρτάνειν τισὶν οὐδʼ ὑποψίαν ἐνδοὺς τοῖς ἄλλοις, τῆς δὲ πρὸς αὐτοὺς δυσχερείας τῇ τῶν τρόπων εὐαρμοστίᾳ κρατήσας.
Personally I think you deserve to be eulogized all the more for this reason, that, while the other lads think it one of the impossible things to please men of every type, you have so surpassed these as to have risen superior to all the difficult and troublesome people, allowing the others no reason even for suspecting immoral relations with any and overcoming your annoyance with them by the adaptability of your manners.
§ 20
πρὸς τοίνυν τοὺς ἐραστάς, εἰ χρὴ καὶ περὶ τούτων εἰπεῖν, οὕτω καλῶς μοι δοκεῖς καὶ σωφρόνως ὁμιλεῖν, ὥστε τῶν πλείστων οὐδʼ ὃν ἂν προέλωνται μετρίως ἐνεγκεῖν δυναμένων, σοὶ πᾶσιν καθʼ ὑπερβολὴν ἀρέσκειν συμβέβηκεν. ὃ τῆς σῆς ἀρετῆς σημεῖον ἐναργέστατόν ἐστιν. ὧν μὲν γὰρ δίκαιον καὶ καλόν, οὐδεὶς ἄμοιρος αὐτῶν παρὰ σοῦ καθέστηκεν· ἃ δʼ εἰς αἰσχύνην ἥκει, τούτων οὐδʼ εἰς ἐλπίδʼ οὐδεὶς ἔρχεται· τοσαύτην τοῖς μὲν τῶν βελτίστων ὀρεγομένοις ἐξουσίαν, τοῖς δʼ ἀποθρασύνεσθαι βουλομένοις ἀτολμίαν ἡ σὴ σωφροσύνη παρεσκεύακεν.
Now touching your admirers, if it is right to speak also of these, you seem to me to deport yourself so admirably and sensibly toward them, that, though most of them cannot be patient even with the object of their preference, you succeed in pleasing them all exceedingly. And this is a most unmistakable proof of your goodness; for not one finds himself disappointed of favors from you which it is just and fair to ask, but no one is permitted even to hope for such liberties as lead to shame. So great is the latitude your discreetness permits to those who have the best intentions; so great is the discouragement it presents to those who would fling off restraint.
§ 21
ἔτι τοίνυν τῶν πλείστων ἐκ τῆς σιωπῆς, ὅταν ὦσι νέοι, τὴν τῆς σωφροσύνης δόξαν θηρωμένων, σὺ τοσοῦτον τῇ φύσει διενήνοχας, ὥστʼ ἐξ ὧν λέγεις καὶ ὁμιλεῖς τοῖς ἐντυγχάνουσι μηδὲν ἐλάττω τὴν περὶ σεαυτὸν εὐδοξίαν ἢ διὰ πάντα τὰ λοιπὰ πεποιῆσθαι· τοσαύτη πειθὼ καὶ χάρις καὶ ἐν οἷς σπουδάζεις ἐστί σοι καὶ ἐν οἷς παίζεις. καὶ γὰρ εὐήθης ἀναμαρτήτως καὶ δεινὸς οὐ κακοήθως καὶ φιλάνθρωπος ἐλευθερίως, καὶ τὸ σύνολον τοιοῦτος εἶ, οἷος ἂν ἐξ Ἀρετῆς υἱὸς Ἔρωτι γένοιτο.
Furthermore, while the majority of men, when young, seek a reputation for prudence by keeping silent, you are so superior to them in natural gifts that you gain men’s good opinion of you not less by your speech and demeanor in casual company than by all your other merits; so great is the grace and charm of your words whether in jest or in earnest. For you are ingenuous without doing wrong, clever without being malicious, kindly without sacrifice of independence, and, taking all in all, like a child of Virtue sired by Love.
§ 22
τὴν τοίνυν ἀνδρείαν (οὐδὲ γὰρ τοῦτʼ ἄξιόν ἐστιν παραλιπεῖν, οὐχ ὡς οὐ πολλὴν ἐπίδοσιν ἐχούσης ἔτι τῆς σῆς φύσεως, καὶ τοῦ μέλλοντος χρόνου πλείους ἀφορμὰς παραδώσοντος λόγων τοῖς ἐπαινεῖν σε βουλομένοις, ἀλλʼ ὡς καλλίστων ὄντων τῶν μετὰ ταύτης τῆς ἡλικίας ἐπαίνων, ἐν ᾗ τὸ μηδὲν ἐξαμαρτάνειν τοῖς ἄλλοις εὐκτόν ἐστι), σοῦ δʼ ἐπὶ πολλῶν μὲν ἄν τις καὶ ἑτέρων τὴν ἀνδρείαν διέλθοι, μάλιστα δʼ ἐπὶ τῆς ἀσκήσεως, ἧς καὶ πλεῖστοι γεγένηνται μάρτυρες.
Turning now to courage—for it will not do to omit this either, not because I would intimate that your character does not still admit of great development nor that the future will fail to furnish richer material for eulogy to those who wish to praise you, but rather that words of praise mean most at your age when to do no wrong is the best hope for other lads—your courage a man might extol on many other grounds but especially because of your training for athletic sports, of which you have a multitude of witnesses.
§ 23
ἀνάγκη δʼ ἴσως πρῶτον εἰπεῖν, ταύτην τὴν ἀγωνίαν ὡς καλῶς προείλου. τὸ γὰρ ὀρθῶς, ὅ τι πρακτέον ἐστίν, νέον ὄντα δοκιμάσαι, καὶ ψυχῆς ἀγαθῆς καὶ γνώμης φρονίμου κοινόν ἐστιν σημεῖον· διʼ ὧν οὐδέτερον παραλιπεῖν ἄξιον τὸν τῆς προαιρέσεως ἔπαινον. συνειδὼς τοίνυν τῶν μὲν ἄλλων ἀθλημάτων καὶ δούλους καὶ ξένους μετέχοντας, τοῦ δʼ ἀποβαίνειν μόνοις μὲν τοῖς πολίταις ἐξουσίαν οὖσαν, ἐφιεμένους δὲ τοὺς βελτίστους, οὕτως ἐπὶ τοῦτον τὸν ἀγῶνʼ ὥρμησας.
And perhaps it is in place first to say that you have done well in choosing this kind of contest. For to judge rightly when one is young what line of action one should pursue is the token of an honest soul and of sound judgement alike, and on neither ground would it be right to omit praise of your choice. You, therefore, being well aware that slaves and aliens share in the other sports but that dismounting is open only to citizens and that the best men aspire it, have eagerly applied yourself to this sport.
§ 24
ἔτι δὲ κρίνων τοὺς μὲν τὰ δρομικὰ γυμναζομένους οὐδὲν πρὸς ἀνδρείαν οὐδʼ εὐψυχίαν ἐπιδιδόναι, τοὺς δὲ τὴν πυγμὴν καὶ τὰ τοιαῦτʼ ἀσκήσαντας πρὸς τῷ σώματι καὶ τὴν γνώμην διαφθείρεσθαι, τὸ σεμνότατον καὶ κάλλιστον τῶν ἀγωνισμάτων καὶ μάλιστα πρὸς τὴν σεαυτοῦ φύσιν ἁρμόττον ἐξελέξω, τῇ μὲν συνηθείᾳ τῶν ὅπλων καὶ τῇ τῶν δρόμων φιλοπονίᾳ τοῖς ἐν τῷ πολέμῳ συμβαίνουσιν ὡμοιωμένον, τῇ δὲ μεγαλοπρεπείᾳ καὶ τῇ σεμνότητι τῆς παρασκευῆς πρὸς τὴν τῶν θεῶν δύναμιν εἰκασμένον,
Discerning, moreover, that those who train for the footraces add nothing to their courage nor to their morale either, and that those who practice boxing and the like ruin their minds as well as their bodies, you have singled out the noblest and grandest of competitive exercises and the one most in harmony with your natural gifts, one which approximates to the realities of warfare through the habituation to martial weapons and the laborious effort of running, in the magnificence and majesty of the equipment simulates the might of the gods,
§ 25
πρὸς δὲ τούτοις ἡδίστην μὲν θέαν ἔχον, ἐκ πλείστων δὲ καὶ παντο- δαπῶν συγκείμενον, μεγίστων δʼ ἄθλων ἠξιωμένον· πρὸς γὰρ τοῖς τιθεμένοις τὸ γυμνασθῆναι καὶ μελετῆσαι τοιαῦτʼ οὐ μικρὸν ἆθλον προφανήσεται τοῖς καὶ μετρίως ἀρετῆς ἐφιεμένοις. τεκμήριον δὲ μέγιστον ἄν τις ποιήσαιτο τὴν Ὁμήρου ποίησιν, ἐν ᾗ καὶ τοὺς Ἕλληνας καὶ τοὺς βαρβάρους μετὰ τοιαύτης παρασκευῆς πολεμήσαντας πεποίηκεν ἀλλήλοις· ἔτι δὲ καὶ νῦν τῶν πόλεων τῶν Ἑλληνίδων οὐ ταῖς ταπεινοτάταις, ἀλλὰ ταῖς μεγίσταις ἐν τοῖς ἀγῶσι χρῆσθαι σύνηθές ἐστιν.
presents the number and the greatest variety of features and has been deemed worthy of the most valuable prizes. For, apart from those offered, getting the drill and practice in such exercises itself will possess glamor as no paltry prize in the eyes of those who are even moderately ambitious for excellence. The best evidence for this may be found in the poetry of Homer, in which he represents the Greeks and barbarians warring against one another with this equipment. I may add that even now it is customary to employ it in contests in Greek cities, and not in the meanest cities but in the greatest.
§ 26
ἡ μὲν οὖν προαίρεσις οὕτω καλὴ καὶ παρὰ πᾶσιν ἀνθρώποις ἠγαπημένη· νομίζων δʼ οὐδὲν εἶναι προὔργου τῶν σπουδαιοτάτων ἐπιθυμεῖν οὐδὲ καλῶς πρὸς ἅπαντα πεφυκέναι τὸ σῶμα μὴ τῆς ψυχῆς φιλοτίμως παρεσκευασμένης, τὴν μὲν φιλοπονίαν ἐν τοῖς γυμνασίοις εὐθέως ἐπιδειξάμενος οὐδʼ ἐν τοῖς ἔργοις ἐψεύσω, τὴν δʼ ἄλλην ἐπιφάνειαν τῆς σαυτοῦ φύσεως καὶ τὴν τῆς ψυχῆς ἀνδρείαν ἐν τοῖς ἀγῶσι μάλιστʼ ἐνεδείξω.
So admirable is your choice of sport and so approved among all men. Believing also, as you do, that it is futile to desire the things most worth while, or yet to be physically endowed for all sorts of feats, unless the soul has been prepared for an ambitious career, at the very outset you exhibited diligence in the training grounds, nor in the real tests were you disappointing, but you gave extraordinary proof of the distinction of your natural gifts and particularly of the courage of your soul in the games.
§ 27
περὶ ὧν ὀκνῶ μὲν ἄρξασθαι λέγειν, μὴ λειφθῶ τῷ λόγῳ τῶν τότε γεγενημένων, ὅμως δʼ οὐ παραλείψω· καὶ γὰρ αἰσχρὸν ἃ θεωροῦντας ἡμᾶς εὐφραίνει, ταῦτʼ ἀπαγγεῖλαι μὴ ʼθέλειν. ἅπαντας μὲν οὖν εἰ διεξιοίην τοὺς ἀγῶνας, ἴσως ἂν ἄκαιρον μῆκος ἡμῖν ἐπιγένοιτο τῷ λόγῳ· ἑνὸς δέ, ἐν ᾧ πολὺ διήνεγκας, μνησθεὶς ταὐτά τε δηλώσω καὶ τῇ τῶν ἀκουόντων δυνάμει συμμετρώτερον φανήσομαι χρώμενος.
I hesitate to begin treating this topic for fear words may fail me in the description of what took place on that occasion, but nevertheless I shall not pass it over; for it is a shame to refuse a report of what enthralls us as spectators. Were I to describe all the contests an unseemly length would perhaps accrue to this essay, but by recalling a single example in which you especially distinguished yourself I shall demonstrate the same truth and be found to make a more reasonable use of the patience of my hearers.
§ 28
τῶν γὰρ ζευγῶν ἀφεθέντων, καὶ τῶν μὲν προορμησάντων, τῶν δʼ ὑφηνιοχουμένων, ἀμφοτέρων περιγενόμενος ὡς ἑκατέρων προσῆκε, τὴν νίκην ἔλαβες, τοιούτου στεφάνου τυχὼν ἐφʼ ᾧ, καίπερ καλοῦ τοῦ νικᾶν ὄντος, κάλλιον ἐδόκει καὶ παραλογώτερον εἶναι τὸ σωθῆναι. φερομένου γὰρ ἐναντίου μέν σοι τοῦ τῶν ἀντι- πάλων ἅρματος, ἁπάντων δʼ ἀνυπόστατον οἰομένων εἶναι τὴν τῶν ἵππων δύναμιν, ὁρῶν αὐτῶν ἐνίους καὶ μηδενὸς δεινοῦ παρόντος ὑπερηγωνιακότας, οὐχ ὅπως ἐξεπλάγης ἢ κατεδειλίασας, ἀλλὰ τῇ μὲν ἀνδρείᾳ καὶ τῆς τοῦ ζεύγους ὁρμῆς κρείττων ἐγένου, τῷ δὲ τάχει καὶ τοὺς διηυτυχηκότας τῶν ἀνταγωνιστῶν παρῆλθες.
When the teams had been started and some had leaped to the fore and some were being reined in, you, prevailing over both, first one and then the other, in proper style, seized the victory, winning that envied crown in such fashion that, glorious as it was to win it, it seemed the more glorious and astounding that you came off safely. For when the chariot of your opponents was bearing down upon you head-on and all thought the momentum of your horses beyond checking, you, aware that some drivers, though no danger should threaten, become overanxious for their own safety, not only did not lose your head or your nerve, but by your courage got control of the impetus of your team and by your speed passed even those contenders whose luck had suffered no setback.
§ 29
καὶ γάρ τοι τοσοῦτον μετήλλαξας τῶν ἀνθρώπων τὰς διανοίας ὥστε πολλῶν θρυλούντων ὡς ἐν τοῖς ἱππικοῖς ἀγῶσιν ἡδίστην θέαν παρέχεται τὰ ναυαγοῦντα, καὶ δοκούντων ἀληθῆ ταῦτα λέγειν, ἐπὶ σοῦ τοὐναντίον τοὺς θεατὰς φοβεῖσθαι πάντας μή τι συμπέσῃ τοιοῦτον περὶ σέ· τοσαύτην εὔνοιαν καὶ φιλοτιμίαν ἡ σὴ φύσις αὐτοῖς παρέσχεν.
What is more, you caused such a revolution in men’s minds that, though many keep insisting that nothing in equestrian contests affords such delight as a crash, and seem to speak the truth, in your case all the spectators, on the contrary, were afraid that some such accident might befall you. Such goodwill and eagerness for your success did your personality awaken in them.
§ 30
εἰκότως· καλὸν μὲν γὰρ καὶ τὸ καθʼ ἕν τι περίβλεπτον γενέσθαι, πολὺ δὲ κάλλιον τὸ πάντα περιλαβεῖν ἐφʼ οἷς ἄν τις νοῦν ἔχων φιλοτιμηθείη. δῆλον δʼ ἐκεῖθεν· εὑρήσομεν γὰρ Αἰακὸν μὲν καὶ Ῥαδάμανθυν διὰ σωφροσύνην, Ἡρακλέα δὲ καὶ Κάστορα καὶ Πολυδεύκην διʼ ἀνδρείαν, Γανυμήδην δὲ καὶ Ἄδωνιν καὶ ἄλλους τοιούτους διὰ κάλλος ὑπὸ θεῶν ἀγαπηθέντας. ὥστʼ ἔγωγʼ οὐ θαυμάζω τῶν ἐπιθυμούντων τῆς σῆς φιλίας, ἀλλὰ τῶν μὴ τοῦτον τὸν τρόπον διακειμένων· ὅπου γὰρ ἑνὸς ἑκάστου τῶν προειρημένων μετασχόντες τινὲς τῆς τῶν θεῶν ὁμιλίας ἠξιώθησαν, ἦ που τοῦ γʼ ἁπάντων κυρίου καταστάντος εὐκτὸν θνητῷ φύντι φίλον γενέσθαι.
They had good reason to feel so, for while it is a splendid thing to become distinguished for some one excellence, it is still more splendid to combine all the qualities of which a man of sense might justly feel proud. From the following examples this will be clear: we shall find that Aeacus and Rhadamanthys were beloved by the gods for their discretion, Heracles, Castor and Pollux for their courage, and Ganymedes, Adonis, and others like them for their beauty, so that I at any rate am not astonished at those who covet your friendship but at those who are not so disposed. For when some, through sharing in one or another of the qualities I have mentioned, have been deemed worthy of the company of the gods, surely to a mere mortal it is the heights of desire to become the friend of one who has become the proud possessor of all good qualities.
§ 31
δίκαιον μὲν οὖν καὶ πατέρα καὶ μητέρα καὶ τοὺς ἄλλους οἰκείους τοὺς σοὺς ζηλοῦσθαι, τοσοῦτον ὑπερέχοντος σοῦ τῶν ἡλικιωτῶν ἀρετῇ, πολὺ δὲ μᾶλλον οὓς σὺ ὁ τῶν τηλικούτων ἀγαθῶν ἠξιωμένος σαυτοῦ προκρίνας ἀξίους εἶναι φίλους ἐξ ἁπάντων αἱρεῖ. τοὺς μὲν γὰρ ἡ τύχη σοι μετόχους κατέστησεν, τοὺς δʼ ἡ σφετέρα καλοκἀγαθία προσσυνέστησεν·
Certainly your father and mother and the rest of your kinsmen are rightly envied because you so far surpass those of your own age in excellence, but still more enviable are those whom you, who have been deemed worthy of such blessings, select from the whole number to be your friends, judging them worthy of your companionship. And since Fortune has appointed the former to share your affection, but the latter their own fine qualities have recommended in addition,
§ 32
οὓς οὐκ οἶδα πότερον ἐραστὰς ἢ μόνους ὀρθῶς γιγνώσκοντας προσαγορεῦσαι χρή. δοκεῖ γάρ μοι καὶ κατʼ ἀρχὰς ἡ τύχη, τῶν μὲν φαύλων καταφρονοῦσα, τὰς δὲ τῶν σπουδαίων ἀνδρῶν διανοίας ἐρεθίσαι βουληθεῖσα, τὴν σὴν φύσιν οὐ πρὸς ἡδονὴν ἐξαπατηθῆναι καλὴν ποιῆσαι, ἀλλὰ πρὸς ἀρετὴν εὐδαιμονῆσαι χρήσιμον.
I do not know whether to call these young men admirers or unique for their sound judgement. For, as I think, Fortune, scorning base men and wishing to arouse the minds of the good, at the very outset made your nature beautiful, not for a life of pleasure, to be beguiled thereto, but serviceable for a virtuous life, to have happiness therein.
§ 33
πολλὰ δʼ ἔχων ἔτι περὶ σοῦ διελθεῖν, αὐτοῦ καταλύσειν μοι δοκῶ τὸν ἔπαινον, δεδιὼς μὴ καθʼ ὑπερβολὴν τῆς ἀνθρωπίνης φύσεως ὑπὲρ σοῦ διαλέγεσθαι δόξω· τοσοῦτον γὰρ ὡς ἔοικεν ἡ τῶν λόγων δύναμις ἔλαττον ἔχει τῆς ὄψεως, ὥστε τοῖς μὲν ὁρατοῖς οὐδεὶς ἀπιστεῖν ἀξιοῖ, τοὺς δὲ τούτων ἐπαίνους οὐδʼ ἂν ἐλλείπωσιν ἀληθεῖς εἶναι νομίζουσιν.
Although I have still much to say in praise of you, I think I shall cease my eulogy at this point, fearing that I may seem to plead your cause in terms exceeding human limitations. For so far, as it seems, does the power of words fall short of that of vision that, while none would think of mistrusting the evidence of his eyes, people think the praise of things men say they have seen, even if it falls short of the truth, to be incredible.
§ 34
παυσάμενος οὖν περὶ τούτων, ἤδη πειράσομαί σοι συμβουλεύειν ἐξ ὧν ἐντιμότερον ἔτι τὸν σαυτοῦ βίον καταστήσεις. βουλοίμην δʼ ἄν σε μὴ πάρεργον ποιήσασθαι τὸ προσέχειν τὸν νοῦν τοῖς μέλλουσιν ῥηθήσεσθαι, μηδʼ ὑπολαμβάνειν τοῦθʼ, ὡς ἄρʼ ἐγὼ τούτοις κέχρημαι τοῖς λόγοις οὐ τῆς σῆς ὠφελίας ἕνεκα, ἀλλʼ ἐπιδείξεως ἐπιθυμῶν, ἵνα μήτε διαμάρτῃς τῆς ἀληθείας, μήτʼ ἀντὶ τῶν βελτίστων τὰ τυχόνθʼ ἑλόμενος χεῖρον περὶ σαυτοῦ βουλεύσῃ.
Accordingly, I shall leave this topic and now endeavor to counsel you on the means of rendering your life still more worthy of esteem. To the words I am about to utter I would not have you give heed as to a matter of trivial importance, nor to leap to the conclusion that I have, after all, addressed you thus, not for your good, but from a desire to display my skill; otherwise you may miss the truth and, by choosing haphazard counsel in place of the best, fall short of the best in judging your own interests.
§ 35
καὶ γὰρ τοῖς μὲν ἀφανῆ καὶ ταπεινὴν τὴν φύσιν ἔχουσιν οὐδʼ ὅταν μὴ καλῶς τι πράξωσιν ἐπιπλήττομεν, τοῖς δʼ ὥσπερ σὺ περιβλέπτοις γεγενημένοις καὶ τὸ παραμελῆσαί τινος τῶν καλλίστων αἰσχύνην φέρει. ἔτι δʼ οἱ μὲν ἐπὶ τῶν ἄλλων λόγων ψευσθέντες καθʼ ἑνὸς μόνου πράγματος οὐ τὰ κράτιστʼ ἔγνωσαν· οἱ δὲ τῆς τῶν ἐπιτηδευμάτων συμβουλίας διαμαρτόντες ἢ καταφρονήσαντες παρʼ ὅλον τὸν βίον τῆς ἑαυτῶν ἀγνωσίας ὑπομνήματʼ ἔχουσιν.
For we do not reproach men of humble and insignificant natural gifts even when they commit a dishonorable act, but to those who, like yourself, have attained distinction, even a bit of negligence in some matter of high honor brings disgrace. Again, those who go astray in other domains fail merely t make the best decision in some single, isolated matter, but those who miss the right advice on the conduct of life, or scorn it, have reminders of their own folly to live with their whole life long.
§ 36
τούτων μὲν οὐδὲν δεῖ σε παθεῖν, σκοπεῖσθαι δὲ τί τῶν ἀνθρωπείων μεγίστην δύναμιν ἔχει, καὶ τίνος καλῶς μὲν ἀποβάντος πλεῖστʼ ἂν κατορθοῖμεν, διαφθαρέντος δὲ μέγιστʼ ἂν βλαπτοίμεθα παρὰ τὸν βίον· οὐ γὰρ ἄδηλον ὅτι τούτου καὶ μάλιστʼ ἐπιμέλειαν ποιητέον, ὃ μεγίστην ῥοπὴν ἐφʼ ἑκάτερον ἐργάζεσθαι πέφυκεν.
Now you must not fall into any of these errors but rather seek to discover what is of supreme consequence in human affairs, and what it is that turning out well would do us the most good, but turning out badly would hurt us most along life’s pathway. For it requires no proof that upon this factor we must expend the greatest care, which more than anything else possesses the power to tip the scale to one side or the other.
§ 37
τῶν μὲν τοίνυν ἐν ἀνθρώποις διάνοιαν ἁπάντων εὑρήσομεν ἡγεμονεύουσαν, ταύτην δὲ φιλοσοφίαν μόνην παιδεῦσαί τʼ ὀρθῶς καὶ γυμνάσαι δυναμένην. ἧς οἴομαι σε δεῖν μετασχεῖν, καὶ μὴ κατοκνῆσαι μηδὲ φυγεῖν τὰς ἐνούσας ἐν αὐτῇ πραγματείας, ἐνθυμούμενον ὅτι διὰ μὲν ἀργίας καὶ ῥᾳθυμίας καὶ τὰ παντελῶς ἐπιπολῆς δυσχείρωτʼ ἐστί, διὰ δὲ καρτερίας καὶ φιλοπονίας οὐδὲν τῶν ὄντων ἀγαθῶν ἀνάλωτον πέφυκεν,
Now of the powers residing in human beings we shall find that intelligence leads all the rest and that philosophy alone is capable of educating this rightly and training it. In this study I think you ought to participate, and not balk at or flee from the labors involved in it, reflecting that through idleness and indolence even quite superficial things become difficult, while through persistence and diligence none of the worthwhile things is unattainable,
§ 38
καὶ διότι πάντων ἀλογώτατόν ἐστι πρὸς μὲν χρηματισμὸν καὶ ῥώμην καὶ τὰ τοιαῦτα φιλοτίμως ἔχειν καὶ πολλὰς ὑπομένειν κακοπαθίας, ἃ πάντα θνήτʼ ἐστὶν καὶ τῇ διανοίᾳ δουλεύειν εἴωθεν, τὴν δʼ ἐπιστατοῦσαν μὲν τῶν ἄλλων, συνδιατελοῦσαν δὲ τοῖς ἔχουσιν, ὅλου δʼ ἡγεμονεύουσαν τοῦ βίου μὴ ζητεῖν ὅπως διακείσεται βέλτιον.
and that of all things the most irrational is to be ambitious for wealth, bodily strength, and such things, and for their sakes to submit to many hardships, all of which prizes are perishable and usually slaves to intelligence, but not to aim at the improvement of the mind, which has supervision over all other powers, abides continually with those who possess it, and guides the whole life.
§ 39
καίτοι καλὸν μὲν καὶ διὰ τύχην ἐν τοῖς σπουδαιοτάτοις θαυμάζεσθαι, πολὺ δὲ κάλλιον διὰ τὴν ἐπιμέλειαν τὴν αὑτοῦ μηδενὸς τῶν ἐνδόξων ἄμοιρον γενέσθαι· τῆς μὲν γὰρ ἐνίοτε καὶ τοῖς φαύλοις μετασχεῖν συνέβη, τῆς δʼ οὐκ ἔστιν ἄλλοις μετουσία πλὴν τοῖς ἐν ἀνδραγαθίᾳ διαφέρουσιν.
And yet, although it is a fine thing to be admired among high-minded people even on account of fortuitous success, it is much finer through care bestowed upon one’s self to gain a share in all the accomplishments that are esteemed; for often it has fallen to the lot of vulgar men to share in the former but none have a part in the latter except those who excel in real manliness.
§ 40
ἀλλὰ μὴν περί γε τῆς φιλοσοφίας ἀκριβῶς μὲν ἕκαστα διελθεῖν ἡγοῦμαι τὸν μέλλοντα χρόνον ἡμῖν ἐπιτηδειοτέρους καιροὺς παραδώσειν· συντόμως δʼ εἰπεῖν οὐδὲ νῦν οὐδὲν κωλύσει περὶ αὐτῆς. ἓν οὖν πρῶτον ἐκεῖνό σε δεῖ καταμαθεῖν ἀκριβῶς, ὅτι πᾶσα μὲν παιδεία διʼ ἐπιστήμης καὶ μελέτης τινὸς συνέστηκεν, ἡ δὲ φιλοσοφία καὶ μᾶλλον τῶν ἄλλων· ὅσῳ γὰρ φρονιμωτέρους ἔχει τοὺς ἐφεστῶτας, τοσούτῳ κάλλιον αὐτὴν συγκεῖσθαι προσήκει.
However, touching the subject of philosophy, some future occasion will afford me more suitable opportunities to review carefully the particulars, but the outlines of it nothing will prevent me from running over at once. This one point, therefore, you must grasp clearly at the outset, that all education consists in understanding something and then putting it into practice, and this is even more true of philosophy than of any other studies, for the synthesis of learning and practice is likely to be more perfect in proportion as the instructors are more clear on this point.
§ 41
καίτοι τί ποτʼ ἂν βουληθείημεν, τῆς μὲν διανοίας ἐπὶ τοῦ λέγειν καὶ βουλεύεσθαι τεταγμένης, τῆς δὲ φιλοσοφίας ἑκατέρου τούτων ἐμπειρίαν παραδιδούσης, μὴ ταύτην κατασχεῖν τὴν πραγματείαν, διʼ ἧς ἀμφοτέρων τούτων ἐγκρατῶς ἕξομεν; τότε γὰρ εἰκὸς καὶ τὸν βίον ἡμῶν μεγίστην ἐπίδοσιν λαβεῖν, ὅταν τῶν κρατίστων ὀρεγόμενοι τὰ μὲν διδακτὰ τέχνῃ, τὰ δὲ λοιπὰ γυμνασίᾳ καὶ συνηθείᾳ κατασχεῖν δυνηθῶμεν.
And yet, since intelligence commands the province of speaking and deliberating, and philosophy confers facility in each of these, what reason can there be why we should refuse to get a firm grasp of this study, through which we shall become masters of both alike? Because life may then too be expected to make a great advance for us when we reach out for the things of supreme importance and find ourselves able to secure by rule and precept such as can be taught and the rest by practice and habituation.
§ 42
οὐ γὰρ δήπου τοῦτό γʼ ἔστιν εἰπεῖν, ὡς οὐδὲν πρὸς τὸ φρονεῖν εὖ παρὰ τὴν ἐπιστήμην διαφέρομεν ἀλλήλων· ὅλως μὲν γὰρ ἅπασα φύσις βελτίων γίγνεται παιδείαν προσλαβοῦσα τὴν προσήκουσαν, πολὺ δὲ μάλισθʼ ὅσαις ἐξ ἀρχῆς εὐφυέστερον τῶν ἄλλων ἔχειν ὑπῆρξεν· ταῖς μὲν γὰρ αὑτῶν μόνον βελτίοσιν γίγνεσθαι, ταῖς δὲ καὶ τῶν ἄλλων συμβαίνει διενεγκεῖν.
It certainly is not permissible to make the assertion that it is not through acquired knowledge that we surpass one another in sound judgement; for, speaking generally, all natural ability is improved by the addition of the appropriate education, and this is especially true of talents which at the outset are inherently superior to the rest, because the one kind is capable only of improving upon itself while the other may also surpass the rest.
§ 43
εὖ δʼ ἴσθι τὴν μὲν ἐκ τῶν πράξεων ἐμπειρίαν γιγνομένην σφαλερὰν οὖσαν καὶ πρὸς τὸν λοιπὸν βίον ἀχρήστως ἔχουσαν, τὴν δʼ ἐκ τοῦ φιλοσοφεῖν παιδείαν πρὸς ἅπαντα ταῦτʼ εὐκαίρως συγκεκραμένην. καίτοι τινὲς ἤδη καὶ διʼ εὐτυχίαν πραγμάτων γυμνασθέντες ἐθαυμάσθησαν· σοὶ δὲ προσήκει τούτων μὲν καταφρονεῖν, σαυτοῦ δʼ ἐπιμέλειαν ἔχειν· οὐ γὰρ αὐτοσχεδιάζειν, ἀλλʼ ἐπίστασθαί σε δεῖ περὶ τῶν μεγίστων, οὐδʼ ἐπὶ τῶν καιρῶν μελετᾶν, ἀλλʼ ἀγωνίζεσθαι καλῶς ἐπίστασθαι.
Be well assured also that the facility acquired solely from practical experience is treacherous and useless for subsequent needs of life, but the education secured through the pursuit of philosophy is happily blended in all these needs. There is no denying, of course, that in the past some men who got practical training just by good luck in action have won admiration, but for you the proper thing is to disregard these men and to take yourself seriously in hand. For in matters of the utmost importance you should not be extemporizing instead of really knowing what to do or in emergencies be studying your arguments instead of really knowing how to debate an issue on its merits.
§ 44
νόμιζε δὲ πᾶσαν μὲν τὴν φιλοσοφίαν μεγάλα τοὺς χρωμένους ὠφελεῖν, πολὺ δὲ μάλιστα τὴν περὶ τὰς πράξεις καὶ τοὺς πολιτικοὺς λόγους ἐπιστήμην. τῆς γὰρ γεωμετρίας καὶ τῆς ἄλλης τῆς τοιαύτης παιδείας ἀπείρως μὲν ἔχειν αἰσχρόν, ἄκρον δʼ ἀγωνιστὴν γενέσθαι ταπεινότερον τῆς σῆς ἀξίας· ἐν ἐκείνῃ δὲ τὸ μὲν διενεγκεῖν ζηλωτόν, τὸ δʼ ἄμοιρον γενέσθαι παντελῶς καταγέλαστον.
Be convinced too that all philosophical learning confers precious benefits upon those who take advantage of it, but especially is this true of the knowledge that deals with practical affairs and political discussions. No doubt it is disgraceful to be quite ignorant of geometry and other such subjects of study, but to become a topmost contender in this field is too low an ambition for merit like yours. In that kind of philosophy, however, not only is it a worthy ambition to excel, but to remain ignorant is altogether ridiculous.
§ 45
γνοίης δʼ ἂν ἐξ ἄλλων τε πολλῶν, καὶ παραθεωρήσας τοὺς πρὸ σαυτοῦ γεγενημένους ἐνδόξους ἄνδρας. τοῦτο μὲν γὰρ Περικλέα τὸν συνέσει πλεῖστον τῶν καθʼ αὑτὸν διενεγκεῖν δόξαντα πάντων, ἀκούσει πλησιάσαντʼ Ἀναξαγόρᾳ τῷ Κλαζομενίῳ καὶ μαθητὴν ἐκείνου γενόμενον ταύτης τῆς δυνάμεως μετασχόντα· τοῦτο δʼ Ἀλκιβιάδην εὑρήσεις φύσει μὲν πρὸς ἀρετὴν πολλῷ χεῖρον διακείμενον, καὶ τὰ μὲν ὑπερηφάνως, τὰ δὲ ταπεινῶς, τὰ δʼ ὑπερακρατῶς ζῆν προῃρημένον, ἀπὸ δὲ τῆς Σωκράτους ὁμιλίας πολλὰ μὲν ἐπανορθωθέντα τοῦ βίου, τὰ δὲ λοιπὰ τῷ μεγέθει τῶν ἄλλων ἔργων ἐπικρυψάμενον.
You may infer this to be true on many other grounds and especially by scanning the careers of those who have become eminent before your time. You will hear first that Pericles, who is thought to have far surpassed all men of his age in intellectual grasp, addressed himself to Anaxagoras of Clazomenae and only after being his pupil acquired this power of judgement. You will next discover that Alcibiades, though his natural disposition was far inferior in respect to virtue and it was his pleasure to behave himself now arrogantly, now obsequiously, now licentiously, yet, as a fruit of his association with Socrates, he made correction of many errors of his life and over the rest drew a veil of oblivion by the greatness of his later achievements.
§ 46
εἰ δὲ δεῖ μὴ παλαιὰ λέγοντας διατρίβειν, ἔχοντας ὑπογυωτέροις παραδείγμασιν χρῆσθαι, τοῦτο μὲν Τιμόθεον οὐκ ἐξ ὧν νεώτερος ὢν ἐπετήδευσεν, ἀλλʼ ἐξ ὧν Ἰσοκράτει συνδιατρίψας ἔπραξεν, μεγίστης δόξης καὶ πλείστων τιμῶν εὑρήσεις ἀξιωθέντα· τοῦτο δʼ Ἀρχύταν τὴν Ταραντίνων πόλιν οὕτω καλῶς καὶ φιλανθρώπως διοικήσαντα κύριον αὐτῆς καταστάντα, ὥστʼ εἰς ἅπαντας τὴν ἐκείνου μνήμην διενεγκεῖν· ὃς ἐν ἀρχῇ καταφρονούμενος, ἐκ τοῦ Πλάτωνι πλησιάσαι τοσαύτην ἔλαβεν ἐπίδοσιν.
But not to spend our time rehearsing ancient examples while others are available closer to our own times, you will discover that Timotheus was deemed worthy of the highest repute and numerous honors, not because of his activities as a younger man, but because of his performances after he had studied with Isocrates. You will discover also that Archytas of Tarentum became ruler of his city and managed its affairs so admirably and so considerately as to spread the record of that achievement to all mankind; yet at first he was despised and he owed his remarkable progress to studying with Plato.
§ 47
καὶ τούτων οὐδὲν ἀλόγως ἀποβέβηκεν· πολὺ γὰρ ἄν ἦν ἀτοπώτερον, εἰ τὰ μὲν μικρὰ διʼ ἐπιστήμης καὶ μελέτης ἠναγκαζόμεθʼ ἐπιτελεῖν, τὰ δὲ μέγιστʼ ἄνευ ταύτης τῆς πραγματείας ἠδυνάμεθα πράττειν. περὶ μὲν οὖν τούτων οὐκ οἶδʼ ὅ τι δεῖ πλείω λέγειν· οὐδὲ γὰρ ἐξ ἀρχῆς ὡς παντελῶς ἀπείρως ἔχοντός σου περὶ αὐτῶν ἐμνήσθην, ἀλλʼ ἡγούμενος τὰς τοιαύτας παρακλήσεις τοὺς μὲν ἀγνοοῦντας προτρέπειν, τοὺς δʼ εἰδότας παροξύνειν.
Of these examples not one worked out contrary to reason; for it would be much stranger if we were obliged to achieve paltry ends through acquiring knowledge and putting it into practice, but were capable of accomplishing the big things without this effort. Now I do not know what call there is to say more on these topics, for not even at the outset did I introduce them because I assumed you were absolutely ignorant, but because I thought that such exhortations both arouse those who lack knowledge and spur on those who possess it;.
§ 48
μηδὲν δʼ ὑπολάβῃς τοιοῦτον, ὡς ἄρʼ ἐγὼ ταῦτʼ εἴρηκα διδάξειν αὐτὸς ἐπαγγελλόμενός σέ τι τούτων· οὐ γὰρ ἂν αἰσχυνθείην εἰπὼν ὅτι πολλὰ μαθεῖν αὐτὸς ἔτι δέομαι, καὶ μᾶλλον ἀγωνιστὴς προῄρημαι τῶν πολιτικῶν ἢ διδάσκαλος εἶναι τῶν ἄλλων. οὐχ ὡς ἀναινόμενος δὲ ταῦτα διορθοῦμαι τὴν τῶν σοφιστεύειν ἑλομένων δόξαν, ἀλλʼ ὅτι τἀληθὲς τοῦτον ἔχον τυγχάνει τὸν τρόπον·
And do not make any such assumption as this, that in speaking these words I am presumably offering to teach you any of these branches myself, for I should feel no shame in saying that there is still much I need myself to learn, and that I have chosen rather to be a contender in political life than a teacher of the other arts. Not that in disavowing these subjects of instruction I am impugning the reputation of those who have chosen the profession of sophist, but my reason is that the truth of the matter happens to be as follows:
§ 49
ἐπεὶ σύνοιδά γε πολλοὺς μὲν ἐξ ἀδόξων καὶ ταπεινῶν ἐπιφανεῖς διὰ τῆς πραγματείας ταύτης γεγενημένους, Σόλωνα δὲ καὶ ζῶντα καὶ τελευτήσαντα μεγίστης δόξης ἠξιωμένον· ὃς οὐκ ἀπεληλαμένος τῶν ἄλλων τιμῶν, ἀλλὰ τῆς μὲν ἀνδρείας τὸ πρὸς Μεγαρέας τρόπαιον ὑπόμνημα καταλιπών, τῆς δʼ εὐβουλίας τὴν Σαλαμῖνος κομιδήν,
for I am aware, of course, that many men have risen to eminence from humble and obscure estate through the practice of this art, and that Solon, both living and dead, was deemed worthy of the highest renown. He was not disqualified for the other honors but left behind him a memorial of his courage in the trophy of victory over the Megarians, of his astuteness in the recovery of Salamis,
§ 50
τῆς δʼ ἄλλης συνέσεως τοὺς νόμους, οἷς ἔτι καὶ νῦν οἱ πλεῖστοι τῶν Ἑλλήνων χρώμενοι διατελοῦσιν, ὅμως τοσούτων αὐτῷ καλῶν ὑπαρχόντων, ἐπʼ οὐδενὶ μᾶλλον ἐσπούδασεν ἢ τῶν ἑπτὰ σοφιστῶν ὅπως γένηται, νομίζων τὴν φιλοσοφίαν οὐκ ὄνειδος, ἀλλὰ τιμὴν τοῖς χρωμένοις φέρειν, καλῶς ἐγνωκὼς αὐτὸ τοῦτʼ οὐχ ἧττον ἢ καὶ τἄλλʼ ἐφʼ οἷς διήνεγκεν.
and of general sagacity in the laws which the majority of the Greeks continue using to this day. Yet in spite of these great claims to distinction he set his heart upon nothing as much as becoming one of the Seven Sages, believing that philosophy was no reproach but that it brought honor to those who pursued it, having been no less wise in this very judgement than in the others in which he showed himself superior.
§ 51
ἐγὼ μὲν οὖν οὔτʼ αὐτὸς ἄλλως γιγνώσκω, σοί τε παραινῶ φιλοσοφεῖν, μεμνημένῳ τῶν ἐξ ἀρχῆς ὑπαρξάντων σαυτῷ· τούτου γὰρ ἕνεκα διῆλθον ἐν ἀρχῇ τοῦ λόγου κἀγὼ περὶ αὐτῶν, οὐχ ὡς ἐκ τοῦ τὴν σὴν φύσιν ἐπαινεῖν ἀνακτήσεσθαί σε προσδοκῶν, ἀλλʼ ἵνα μᾶλλον προτρέψω σε πρὸς τὴν φιλοσοφίαν, ἐὰν μὴ παρὰ μικρὸν ποιήσῃ, μηδʼ ἐπὶ τοῖς ὑπάρχουσιν ἀγαθοῖς μέγα φρονήσας τῶν μελλόντων ὀλιγωρήσῃς.
My own judgement is not different from Solon’s and I recommend to you to study philosophy, bearing in mind the advantages you have possessed from the beginning. Indeed it was with this purpose in view I ran through the list of them myself in the first part of my essay, not expecting to make a conquest of you by praising your natural gifts, but that I may the better urge you to take up philosophy if you shall escape the error of putting a low value on it, or, through pride in your present advantages, of under-valuing the advantages yet to be gained.
§ 52
μηδʼ εἰ τῶν ἐντυγχανόντων κρείττων εἶ, μηδὲν τῶν ἄλλων ζήτει διενεγκεῖν, ἀλλʼ ἡγοῦ κράτιστον μὲν εἶναι τὸ πρωτεύειν ἐν ἅπασιν, τούτου δʼ ὀρεγόμενον ὀφθῆναι μᾶλλον συμφέρειν ἢ προέχοντʼ ἐν τοῖς τυχοῦσιν. καὶ μὴ καταισχύνῃς τὴν φύσιν, μηδὲ ψευσθῆναι ποιήσῃς τῶν ἐλπίδων τοὺς ἐπὶ σοὶ μέγα φρονοῦντας, ἀλλʼ ὑπερβάλλεσθαι πειρῶ τῇ σαυτοῦ δυνάμει τὴν τῶν εὐνουστάτων ἐπιθυμίαν.
Again, even if you are better than the common run of men, do not seek to be superior in no respect to the talented remainder, but deem it the highest purpose to be first among all, and that it is more to your advantage to be seen striving for this than merely being foremost among the rank and file. And do not bring shame upon your natural gifts or cause to be cheated of their hopes those who are proud of you, but endeavor by your own ability to surpass the desires of those who have your interests most at heart.
§ 53
καὶ νόμιζε τοὺς μὲν ἄλλους λόγους, ὅταν ἐπιεικῶς ἔχωσιν, τοῖς εἰποῦσιν δόξαν περιτιθέναι, τὰς δὲ συμβουλίας τοῖς πεισθεῖσιν ὠφέλειαν καὶ τιμὴν προσάπτειν· καὶ τὰς μὲν περὶ τῶν ἄλλων κρίσεις τὴν αἴσθησιν ἣν ἔχομεν δηλοῦν, τὰς δὲ τῶν ἐπιτηδευμάτων αἱρέσεις τὴν ὅλην φύσιν ἡμῶν δοκιμάζειν. ἐν οἷς ἅμα κρίνων αὐτὸς κριθήσεσθαι προσδόκα παρὰ πᾶσιν, κἀμὲ τὸν οὕτως ἐγκωμιάσαντά σʼ ἑτοίμως ἐν ἀγῶνι γενήσεσθαι τῆς σῆς δοκιμασίας.
And bear in mind that speeches of the other kinds, when they fulfil their purpose, only crown their authors with glory, but that good counsels attach benefit and honor to those who hearken to them; and that the decisions we make about all other matters make plain the power of perception we possess, but that the choices we make of careers put our whole character to the test. And as you pass judgement in these matters, count upon being judged at the same time yourself by all men, and do not forget that I, who have been so ready to praise you, will also be involved in the hazard of the test.
§ 54
διʼ ἃ δεῖ σε τῶν ἐπαίνων ἄξιον εἶναι δόξαντα καὶ ἐμὲ τῆς σῆς φιλίας ἀνεπιτίμητον ἀφεῖναι. οὐχ οὕτως δʼ ἄν σε προθύμως ἐπὶ τὴν φιλοσοφίαν παρεκάλουν, εἰ μὴ τῆς μὲν εὐνοίας τῆς ἐμῆς τοῦτον ἄν σοι κάλλιστον ἔρανον εἰσενεγκεῖν ᾤμην, τὴν δὲ πόλιν ἑώρων διὰ μὲν ἀπορίαν τῶν καλῶν κἀγαθῶν ἀνδρῶν τοῖς τυχοῦσιν πολλάκις χρωμένην, διὰ δὲ τὰς τούτων ἁμαρτίας αὐτὴν ταῖς μεγίσταις ἀτυχίαις περιπίπτουσαν.
The proofs by which you must be judged worthy of my praises must also acquit me of all censure for the friendship I bear you. I would not be pressing you so urgently to study philosophy unless I thought that in this I was making you a most precious contribution as evidence of my goodwill, and unless I observed that our city often makes use of ordinary men for lack of men of the best type, and through their bungling incurs the gravest misfortunes.
§ 55
ἵνʼ οὖν ἡ μὲν τῆς σῆς ἀρετῆς, σὺ δὲ τῶν παρὰ ταύτης τιμῶν ἀπολαύσῃς, προθυμότερόν σοι παρεκελευσάμην. καὶ γὰρ οὐδʼ ἐπὶ σοὶ νομίζω γενήσεσθαι ζῆν ὡς ἔτυχεν, ἀλλὰ προστάξειν σοι τὴν πόλιν τῶν αὑτῆς τι διοικεῖν, καὶ ὅσῳ τὴν φύσιν ἐπιφανεστέραν ἔχεις, τοσούτῳ μειζόνων ἀξιώσειν καὶ θᾶττον βουλήσεσθαι πεῖράν σου λαμβάνειν. καλὸν οὖν παρεσκευάσθαι τὴν γνώμην, ἵνα μὴ τότε πλημμελῇς.
So, then, in order that our city may enjoy abilities such as yours and you the honors which these abilities deserve, I have urged you with some vehemence. Neither do I think that it will be in your power to live as chance decrees, but that the City will appoint you to be in charge of some department of her business, and in proportion as your natural gifts are the more conspicuous it will judge you worthy of greater responsibilities and will the sooner desire to make trial of you. The wise plan, therefore is to train your mind that you may not fail when that day comes.
§ 56
τοῦτο μὲν οὖν ἐμὸν ἦν ἔργον, εἰπεῖν ἅ σοι συμφέρειν ἡγοῦμαι πεπρᾶχθαι, σὸν δὲ βουλεύσασθαι περὶ αὐτῶν. προσήκει δὲ καὶ τοὺς ἄλλους τοὺς ζητοῦντας οἰκείως πρὸς σὲ διακεῖσθαι μὴ τὰς ἐπιπολαίους ἡδονὰς καὶ διατριβὰς ἀγαπᾶν, μηδʼ ἐπὶ ταύτας προκαλεῖσθαι, ἀλλὰ φιλοπονεῖν καὶ σκοπεῖν ὅπως τὸν σὸν βίον ὡς λαμπρότατον καταστήσουσιν· αὐτοί τε γὰρ οὕτως ἂν μάλιστʼ ἐπαινοῖντο καὶ σοὶ πλείστων ἀγαθῶν αἴτιοι γένοιντο.
Now it has been my part to tell you what studies I think it is to your advantage to have pursued, but it is yours to decide concerning them. There is an obligation also on the rest, those who seek to be on intimate terms with you, not to be content with superficial pleasures and pastimes, nor to summon you to these, but to consider diligently how they may render your career most brilliant. By so doing they would bring most credit to themselves and become instruments of the greatest service to you.
§ 57
μέμφομαι μὲν οὖν οὐδὲ νῦν οὐδένα τῶν σοὶ πλησιαζόντων· καὶ γάρ μοι δοκεῖ τῆς ἄλλης εὐτυχίας τῆς σῆς καὶ τοῦθʼ ἓν εἶναι, τὸ μηδενὸς φαύλου τυχεῖν ἐραστοῦ, ἀλλʼ οὓς ἄν τις ἕλοιτο βουλόμενος φίλους ἐκ τῶν ἡλικιωτῶν ἐκλέγεσθαι· παραινῶ μέντοι σοι φιλοφρονεῖσθαι μὲν πρὸς ἅπαντας τούτους καὶ ἔχειν ἡδέως, πείθεσθαι δὲ τοῖς πλεῖστον νοῦν ἔχουσιν αὐτῶν, ἵνα καὶ τούτοις αὐτοῖς ἔτι σπουδαιότερος δοκῇς εἶναι καὶ τοῖς ἄλλοις πολίταις. εὐτύχει.
Neither am I now finding fault with any one of those who keep company with you, for this also seems to me one element of your general good fortune, that you have found no base admirer, but select as friends from the young men of your own age such only as any man would gladly choose. I urge you, however, while being friendly and agreeable to all of these, to heed those of them who have the most sense, so that you may seem even more worthy of respect to this particular group and to the rest of the citizens. Farewell.
Exordia · urn:cts:greekLit:tlg0014.tlg062 · Greek: προοίμια δημηγορικά — tlg0014.tlg062.perseus-grc2 · English: Exordia — trans. Norman W. DeWitt — tlg0014.tlg062.perseus-eng2
§ 1.1
εἰ μὲν περὶ καινοῦ τινος πράγματος προὐτίθετʼ, ὦ ἄνδρες Ἀθηναῖοι, λέγειν, ἐπισχὼν ἂν ἕως οἱ πλεῖστοι τῶν εἰωθότων γνώμην ἀπεφήναντο, εἰ μὲν ἤρεσκέ τί μοι τῶν ῥηθέντων, ἡσυχίαν ἂν ἦγον, εἰ δὲ μή, τότʼ ἂν καὶ αὐτὸς ἐπειρώμην ἃ γιγνώσκω λέγειν· ἐπειδὴ δʼ ὑπὲρ ὧν πολλάκις εἰρήκασιν οὗτοι πρότερον, περὶ τούτων νυνὶ σκοπεῖτε, ἡγοῦμαι καὶ πρῶτος ἀναστὰς εἰκότως ἂν μετὰ τούτους δοκεῖν λέγειν.
If it had been proposed to discuss some new measure, men of Athens, I should have waited until most of the regular speakers had declared their opinions, and if any of their views had pleased me, I should have held my peace; otherwise, I should then have attempted to say what I myself think. But since you are now considering matters on which these speakers have often spoken before, I feel that, even if the first to rise, I may reasonably appear to be speaking after them.
§ 1.2
εἰ μὲν οὖν εἶχεν καλῶς τὰ πράγματα, οὐδὲν ἂν ἔδει συμβουλεύειν· ἐπειδὴ δʼ ὅσην ἅπαντες ὁρᾶτʼ ἔχει δυσκολίαν, ὡς ἐκ τοιούτων πειράσομαι συμβουλεύειν ἃ κράτιστʼ εἶναι νομίζω. πρῶτον μὲν οὖν ὑμᾶς ἐκεῖνʼ ἐγνωκέναι δεῖ, ὡς οὐδὲν ὧν ἐποιεῖτʼ ἐπὶ τοῦ πολεμεῖν ὄντες τοῦ λοιποῦ πρακτέον ἐστίν, ἀλλὰ πάντα τἀναντία· εἰ γὰρ ἐκεῖνα φαῦλα πεποίηκε τὰ πράγματα, τἀναντίʼ εἰκὸς βελτίω ποιῆσαι.
Now, if our interests were prospering, there would be no need to deliberate; but since, as you all observe, they are in straits, I shall try, on that assumption, to advise what I consider best. In the first place, you ought to recognize that none of the policies you pursued while engaged in the war are to be used henceforth, but quite their opposites. For if those policies have brought your fortunes low, it is very likely that their opposites will improve them.
§ 1.3
ἔπειτα νομιστέον οὐχ ὃς ἂν ὑμῖν ἢ μηδὲν ἢ μικρὰ προστάττῃ, τοῦτον ὀρθῶς λέγειν ʽὁρᾶτε γὰρ ὡς ἐκ τῶν τοιούτων ἐλπίδων καὶ λόγων εἰς πᾶν προελήλυθε μοχθηρίας τὰ παρόντἀ, ἀλλʼ ὃς ἂν τὸ χαρίζεσθαι παρείς, ἃ δεῖ καὶ διʼ ὧν παυσαίμεθʼ ἂν αἰσχύνην ὀφλισκάνοντες καὶ ζημιούμενοι, ταῦτα λέγῃ. καὶ γὰρ ὡς ἀληθῶς, εἰ μέν, ὅσʼ ἂν τῷ λόγῳ τις ὑπερβῇ λυπῆσαι μὴ βουλόμενος, καὶ τὰ πράγμαθʼ ὑπερβήσεται, δεῖ πρὸς ἡδονὴν δημηγορεῖν· εἰ δʼ ἡ τῶν λόγων χάρις, ἂν ᾖ μὴ προσήκουσα, ἔργῳ ζημία γίγνεται, αἰσχρόν ἐστιν φενακίζειν ἑαυτοὺς καὶ μετὰ τῆς ἐσχάτης ἀνάγκης πρᾶξαι ταῦθʼ ἃ πάλαι ʼθελοντὰς προσῆκεν ποιεῖν.
Next, you must consider that it is not the speaker who places upon you little or no burden who is in the right, for you see that, as a consequence of such optimistic speeches, our present condition has reached the limit of wretchedness, but rather the speaker who, putting aside the thought of pleasing you, shall tell you what ought to be done and by what means we may cease bringing disgrace upon ourselves and incurring losses. For, to speak truthfully, if all that a man passes over in his speech through reluctance to pain you is going to be passed over also by the course of events, it is right to harangue you for your pleasure; but if the charm of words, when unbecoming the occasion, becomes a penalty in action, it is shameful to cheat yourselves, and to do only under the utmost necessity what you should have done voluntarily long before.
§ 2.1
οὐχὶ ταὐτὰ γιγνώσκειν, ὦ ἄνδρες Ἀθηναῖοι, παρίσταταί μοι, ὅταν τε τὸ τῆς πολιτείας ὄνομʼ ὑμῶν ἀκούσω, καὶ ὅταν τὸν τρόπον ὃν προσφέρονταί τινες ὑμῶν τοῖς ὑπὲρ ταύτης λέγουσιν ἴδω. τὴν μὲν γὰρ πολιτείαν δημοκρατίαν, ὥσπερ ἅπαντες ἴστε, ὀνομάζετε, τῶν δὲ τἀναντία ταύτῃ λεγόντων ἐνίους ἥδιον ἀκούοντας ὁρῶ.
The same thoughts do not present themselves to me, men of Athens, when I hear you refer by name to our form of government and again when I see the manner in which some of you treat those who speak in its defence. As you all know, the name you give to our government is democracy, but I see that some of you listen with more pleasure to those who advocate the opposite to it.
§ 2.2
ὃ καὶ θαυμάζω τίς ποθʼ ἡ πρόφασις. πότερον προῖκα λέγειν ταῦτʼ αὐτοὺς οἴεσθε; ἀλλʼ οἱ τῶν ὀλιγαρχιῶν, ὑπὲρ ὧν οὗτοι λέγουσιν, κύριοι καὶ πλείω σιωπῆς μᾶλλον ἂν δοῖεν. ἀλλὰ βελτίω ταῦτʼ εἶναι τῶν ἑτέρων ὑπειλήφατε; βελτίων ἄρʼ ὑμῖν ὀλιγαρχία δημοκρατίας φαίνεται. ἀλλʼ αὐτοὺς εἶναι βελτίους ἡγεῖσθε; καὶ τίς ἂν ὑφʼ ὑμῶν χρηστὸς νομίζοιτʼ εἰκότως, ἐναντία τῇ καθεστώσῃ πολιτείᾳ δημηγορῶν; οὐκοῦν λοιπὸν ἁμαρτάνειν ὑμᾶς, ὅταν οὕτως ἔχητε τὴν γνώμην. τοῦτο τοίνυν φυλάττεσθε μὴ πάσχειν, ὦ ἄνδρες Ἀθηναῖοι, ὅπως μή ποτε τοῖς ἐπιβουλεύουσιν λαβὴν δώσετε, εἶτα τότʼ αἰσθήσεσθʼ ἡμαρτηκότες, ἡνίκʼ οὐδʼ ὁτιοῦν ὑμῖν πλέον ἔσται.
I wonder just what their motive may be. Or do you imagine they are making these speeches gratis? Well, the masters of the oligarchies, whose cause these men are pleading, might quietly increase their fees. But honestly, have you assumed that their principles are better than the other kind? So oligarchy, presumably, looks better to you than democracy! Then do you think the men themselves are better? And yet who could reasonably be regarded by you as honest when he speaks in public against the interest of the established government? Therefore it remains to conclude that you are mistaken when you hold this opinion. Consequently, be on your guard against falling into this error, men of Athens, so that you shall not some day give those who are plotting against you an opening, and only then learn that you have made a mistake, when it will no longer be of the least advantage to you.
§ 2.3
β τὸ μὲν οὖν, ὦ ἄνδρες Ἀθηναῖοι, μὴ πάνθʼ ὡς ἂν ἡμεῖς βουλοίμεθʼ ἔχειν μήτε παρʼ αὐτοῖς ἡμῖν μήτε παρὰ τοῖς συμμάχοις, ἴσως οὐδέν ἐστι θαυμαστόν· πολλῶν γὰρ τὸ τῆς τύχης αὐτόματον κρατεῖ, καὶ πολλαὶ προφάσεις τοῦ μὴ πάντα κατὰ γνώμην συμβαίνειν ἀνθρώποις οὖσιν. τὸ δὲ μηδʼ ὁτιοῦν μεταλαμβάνειν τὸν δῆμον, ἀλλὰ τοὺς ἀντιπράττοντας περιεῖναι, τοῦτο καὶ θαυμαστόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ φοβερὸν τοῖς εὖ φρονοῦσιν, ὡς ἐγὼ κρίνω. ἡ μὲν οὖν ἀρχὴ παντός ἐστιν αὕτη μοι τοῦ λόγου.
Now, the fact that everything is not going as we might wish, men of Athens, either at home or among our allies, is perhaps not astonishing; for in many things the whim of Fortune prevails and there are many plausible reasons why everything does not turn out according to plan, men being but men. Yet for the common people to have no portion at all and their opponents a superabundance is something to astound and alarm intelligent men, as I judge it, men of Athens. This, then, is the starting point of my entire speech.
§ 3.1
ἀντὶ πολλῶν ἄν, ὦ ἄνδρες Ἀθηναῖοι, χρημάτων τὸ μέλλον συνοίσειν ὑμῖν περὶ ὧν νυνὶ τυγχάνετε σκοποῦντες, οἶμαι πάντας ἂν ὑμᾶς ἑλέσθαι. ὅτε τοίνυν τοῦθʼ οὕτως ἔχει, προσήκει παρέχειν ἐθέλοντας ἀκούειν ὑμᾶς αὐτοὺς τῶν βουλομένων συμβουλεύειν· οὐ γὰρ μόνον εἴ τι χρήσιμον ἐσκεμμένος ἥκει τις, τοῦτʼ ἂν ἀκούσαντες λάβοιτε, ἀλλὰ καὶ τῆς ὑμετέρας τύχης ὑπολαμβάνω πολλὰ τῶν δεόντων ἐκ τοῦ παραχρῆμʼ ἐνίοις ἐπελθεῖν ἂν εἰπεῖν, ὥστʼ ἐξ ἁπάντων ῥᾳδίαν τὴν τοῦ συμφέροντος ὑμῖν αἵρεσιν γενέσθαι.
I believe, men of Athens, that in preference to a large sum of money you would choose the plan that will pay you in the matters you are now considering. This being so, it is then your duty to show yourselves willing hearers of your prospective counsellors; for not only in the event of someone having come here with a useful idea thought out, would you, having listened, have the benefit of it, but I also assume it to be part of your good fortune that many timely suggestions would occur to some men on the spur of the moment, so that from the whole number the choice of the advantageous is made easier for you.
§ 4.1
ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, δίκαιον, ἐπειδὴ ἐφʼ ὑμῖν ἐστιν ἑλέσθαι τῶν ῥηθέντων ὅ τι ἂν βούλησθε, ἁπάντων ἀκοῦσαι. καὶ γὰρ πολλάκις συμβαίνει τὸν αὐτὸν ἄνθρωπον τοῦτο μὲν μὴ λέγειν ὀρθῶς, ἕτερον δέ τι· ἐκ μὲν οὖν τοῦ θορυβεῖν τάχʼ ἂν δυσχεράναντες πολλῶν χρησίμων ἀποστερηθείητε, ἐκ δὲ τοῦ μετὰ κόσμου καὶ σιγῆς ἀκοῦσαι καὶ τὰ καλῶς ἔχονθʼ ἅπαντα ποιήσετε, κἂν δοκῇ τις παραληρεῖν, παραλείψετε. ἐγὼ μὲν οὖν οὔτʼ εἴωθα μακρολογεῖν, οὔτʼ ἄν, εἰ τὸν ἄλλον εἰώθειν χρόνον, νῦν ἐχρησάμην τούτῳ, ἀλλʼ ἃ συμφέρειν ὑμῖν νομίζω, ταῦθʼ ὡς ἂν δύνωμαι διὰ βραχυτάτων ἐρῶ πρὸς ὑμᾶς.
It is your duty, men of Athens, to listen to every proposal made, since it is your prerogative to adopt whichever of them you choose. For it often happens that the same person is wrong on one point and right on another; and so by shouting him down when displeased you may perhaps deprive yourselves of many useful ideas, whereas by attending with decorum and in silence, you will act on every sound proposal, and if you think someone is making a foolish suggestion, you will ignore it. As for me, I am not accustomed to make long speeches, and even if previously I had been in the habit, I should not have taken this occasion to do so; instead, I shall tell you as briefly as I can what I consider to be in your interests.
§ 5.1
ὁρῶ μέν, ὦ ἄνδρες Ἀθηναῖοι, παντάπασι πρόδηλον ὂν οὕς τʼ ἂν ἀκούσαιτε λόγους ἡδέως καὶ πρὸς οὓς οὐκ οἰκείως ἔχετε· οὐ μὴν ἀλλὰ τὸ μὲν λέγειν ἅ τις οἴεται χαριεῖσθαι τῶν παρακρούσασθαί τι βουλομένων εἶναι νομίζω, τὸ δʼ ὑφίστασθαι, περὶ ὧν πέπεικεν ἑαυτὸν συμφέρειν τῇ πόλει, καὶ θορυβηθῆναι κἂν ἄλλο τι βούλησθʼ ὑμεῖς, εὔνου καὶ δικαίου τοῦτο πολίτου κρίνω.
I observe, men of Athens, that there is no mistaking what kind of speeches you would like to hear and to what kind you are averse. Yet to say what one thinks will find favour I consider to be the badge of those who wish to work some deception, whereas to endure, when one is speaking for measures he is convinced are advantageous to the State, either your heckling or what else you choose to do, I judge to be the part of a loyal and honest citizen.
§ 5.2
βουλοίμην δʼ ἂν ὑμᾶς, εἰ καὶ μηδὲ διʼ ἓν τῶν ἄλλων, διʼ ἐκεῖνʼ ὑπομεῖναι τοὺς λόγους ἀμφοτέρων, ἵνʼ ἐὰν μὲν ὀρθότερον φανῇ τις λέγων ὧν ὑμεῖς ὡρμήκατε, χρήσησθε τούτῳ, ἂν δʼ ἀπολειφθῇ καὶ μὴ δύνηται διδάξαι, διʼ αὑτόν, ἀλλὰ μὴ διʼ ὑμᾶς οὐκ ἐθέλοντας ἀκούειν τοῦτο πεπονθέναι δοκῇ. ἔτι δʼ οὐδὲ πάθοιτʼ ἂν ἀηδὲς οὐδὲν τοσοῦτον, εἰ πολλά τινος ληροῦντος ἀκούσαιτε, ὅσον εἰ τῶν δεόντων τι λέγειν ἔχοντός τινος εἰπεῖν κωλύσαιτε.
And I should like to have you bear patiently with the speeches of both sides to this end, if for no other, in order that, if someone shall be found to offer a proposal better than those upon which you are intent, you may avail yourselves of it, but, if he falls short and is unable to make his point, that he may seem to have suffered this repulse through his own fault and not because of your refusing to listen. Furthermore, your experience would not be so disagreeable if you should listen to some fool making a long speech as it would if you prevented a man from speaking who had something timely to propose.
§ 5.3
ἡ μὲν οὖν ἀρχὴ τοῦ δοκιμάζειν ὀρθῶς ἅπαντʼ ἐστὶν μηδὲν οἴεσθαι πρότερον γιγνώσκειν πρὶν μαθεῖν, ἄλλως τε καὶ συνειδότας πολλάκις ἤδη πολλοὺς μετεγνωκότας. ἂν τοίνυν ὑμεῖς ταῦθʼ ὑπάρξητε νῦν πεπεισμένοι, οἴομαι μετὰ βραχέων λόγων καὶ αὐτὸς ἀντιλέγειν εἰκότως δόξειν καὶ ὑμῖν τὰ βέλτιστα φανεῖσθαι λέγων.
In all matters, of course, the first step toward right judgement is never to imagine you understand before learning, especially knowing as you do that many men before now have often changed their minds. If, then, you on your part are now convinced of these truths, I think that I on my part shall seem justified in speaking briefly in opposition and be found to propose the plans that are best for you.
§ 6.1
πολλῶν, ὦ ἄνδρες Ἀθηναῖοι, λόγων εἰρημένων παρὰ πάντων τῶν συμβεβουλευκότων, οὐδὲν ὑμᾶς νῦν ὁρῶ ὄντας ἐγγυτέρω τοῦ τί πρακτέον ηὑρῆσθαι ἢ πρὶν εἰς τὴν ἐκκλησίαν ἀναβῆναι. αἴτιον δὲ τούτου ταὔθʼ ὅπερ οἶμαι τοῦ κακῶς ἔχειν τὰ ὅλα· οὐ γὰρ παραινοῦσιν ὑμῖν ὑπὲρ τῶν παρόντων οἱ λέγοντες, ἀλλʼ ἑαυτῶν κατηγοροῦσι καὶ λοιδοροῦνται, ὡς μὲν ἐγὼ κρίνω, συνεθίζοντες ὑμᾶς ἄνευ κρίσεως, ὅσων εἰσὶν αἴτιοι κακῶν, ἀκούειν, ἵνʼ ἄν ποτʼ ἄρʼ εἰς ἀγῶνα καθιστῶνται, μηδὲν ἡγούμενοι καινὸν ἀκούειν, ἀλλʼ ὑπὲρ ὧν ὤργισθε πολλάκις, πραότεροι δικασταὶ καὶ κριταὶ γίγνησθε τῶν πεπραγμένων αὐτοῖς.
Although many speeches have been made, men of Athens, by all your counsellors, I do not see that you are now any nearer to discovering what ought to be done than before you came up to the Assembly. The cause of this, in my opinion, is the same as the cause of the wretched plight of our affairs in general, that the speakers do not offer advice about the business before you, but accuse and revile one another, accustoming you, in my judgement, to hearing, without process of law, all the mischief of which they are the cause, in order that if, after all, they do come to face the test some day, you, thinking you are hearing nothing new, but only the charges over which you have often been angry, may so become more merciful jurors and judges of their misdeeds.
§ 6.2
τὴν μὲν οὖν αἰτίαν διʼ ἣν ταῦτα ποιοῦσιν, ἴσως ἀνόητον ἀκριβῶς ζητεῖν εἴη ἂν ἐν τῷ παρόντι· ὅτι δʼ ὑμῖν οὐχὶ συμφέρει, διὰ τοῦτʼ ἐπιτιμῶ. ἐγὼ δʼ οὔτε κατηγορήσω τήμερον οὐδενός, οὔθʼ ὑποσχήσομαι τοιοῦτʼ οὐδὲν ὃ μὴ παραχρῆμʼ ἐπιδείξω, οὐδʼ ὅλως τῶν αὐτῶν τούτοις οὐδὲν ποιήσω· ἀλλʼ ἃ βέλτιστα μὲν τοῖς πράγμασιν, συμφέροντα δὲ τοῖς βουλευομένοις ὑμῖν ἡγοῦμαι, ταῦθʼ ὡς ἂν δύνωμαι διὰ βραχυτάτων εἰπὼν καταβήσομαι.
Perhaps it would be foolish at the moment to inquire into the exact reason why they do this; but because it harms you, for this reason I censure them. For my own part, I will accuse no one today nor will I sponsor any charge that I shall not make good on the spot, nor, in general, will I do any of the things which these men do; but when I have stated as briefly as I can what I think best for your interests and most profitable for you who deliberate, I will step down.
§ 7.1
οἱ μὲν ἐπαινοῦντες, ὦ ἄνδρες Ἀθηναῖοι, τοὺς προγόνους ὑμῶν λόγον εἰπεῖν μοι δοκοῦσι προαιρεῖσθαι κεχαρισμένον, οὐ μὴν συμφέροντά γʼ ἐκείνοις οὓς ἐγκωμιάζουσιν ποιεῖν. περὶ γὰρ πραγμάτων ἐγχειροῦντες λέγειν ὧν οὐδʼ ἂν εἷς ἀξίως ἐφικέσθαι δύναιτο τῷ λόγῳ, αὐτοὶ μὲν τοῦ δύνασθαι λέγειν δόξαν ἐκφέρονται, τὴν δʼ ἐκείνων ἀρετὴν ἐλάττω τῆς ὑπειλημμένης παρὰ τοῖς ἀκούουσιν φαίνεσθαι ποιοῦσιν. ἐγὼ δὲ τῆς μὲν ἐκείνων ἀρετῆς μέγιστον ἔπαινον ἡγοῦμαι τὸν χρόνον, οὗ πολλοῦ γεγενημένου μείζω τῶν ὑπʼ ἐκείνων πραχθέντων οὐδένες ἄλλοι παραδείξασθαι δεδύνηνται·
Those who praise your forefathers, men of Athens, in my judgement choose a charming theme upon which to speak, and yet I do not think they do a favour to those whom they extol. For instance, when they undertake to tell of the deeds of those men, to which no speaker could do justice, while winning for themselves a reputation for ability to speak, they cause the valor of those men to seem to their hearers less than had been supposed. As for me, I consider the greatest commendation of those heroes to be the test of time, for although a long interval has gone by, no others have been able to exhibit greater deeds than those performed by them,
§ 7.2
αὐτὸς δὲ πειράσομαι τὸν τρόπον εἰπεῖν ὃν ἄν μοι δοκεῖτε μάλιστα δύνασθαι παρασκευάσασθαι. καὶ γὰρ οὕτως ἔχει· εἰ μὲν ἡμεῖς ἅπαντες οἱ λέγοντες δεινοὶ φανείημεν, οὐδὲν ἂν τὰ ὑμέτερʼ εὖ οἶδʼ ὅτι βέλτιον σχοίη· εἰ δὲ παρελθὼν εἷς ὁστισοῦν δύναιτο διδάξαι καὶ πεῖσαι, τίς παρασκευὴ καὶ πόση καὶ πόθεν πορισθεῖσα χρήσιμος ἔσται τῇ πόλει, πᾶς ὁ παρὼν λέλυται φόβος. ἐγὼ δὲ τοῦτο, ἂν ἄρʼ οἷός τʼ ὦ, πειράσομαι ποιῆσαι, μικρὰ προειπὼν ὑμῖν ὡς ἔχω γνώμης περὶ τῶν πρὸς τὸν βασιλέα.
and I shall myself merely try to tell you after what manner I think you will be best able to make your preparations. For this is the situation; though we should all prove ourselves to be clever speakers, I know well that your interests would not be advanced in the slightest, but if just one speaker, no matter who, should come forward and be able to demonstrate convincingly what kind of preparation, and how great, and provided from what funds, would be to the State’s advantage, all our present apprehension is as good as dispelled. This I shall try to do, if, after all, I am able, having first told you briefly how my opinion stands with respect to our relations with the King.
§ 8.1
ἀμφότεροί μοι δοκοῦσιν ἁμαρτάνειν, ὦ ἄνδρες Ἀθηναῖοι, καὶ οἱ τοῖς Ἀρκάσιν καὶ οἱ τοῖς Λακεδαιμονίοις συνειρηκότες· ὥσπερ γὰρ ἀφʼ ἑκατέρων ἥκοντες, οὐχ ὑμῶν ὄντες, πρὸς οὓς ἀμφότεροι πρεσβεύονται, κατηγοροῦσιν καὶ διαβάλλουσιν ἀλλήλους. ἦν δὲ τοῦτο μὲν τῶν ἀφιγμένων ἔργον, τὸ δὲ κοινῶς ὑπὲρ τῶν πραγμάτων λέγειν καὶ τὰ βέλτισθʼ ὑπὲρ ὑμῶν σκοπεῖν ἄνευ φιλονικίας τῶν ἐνθάδε συμβουλεύειν ἀξιούντων.
Both parties seem to me to be in the wrong, men of Athens, both those who have supported the Arcadians and those who have supported the Spartans. For, just as if they had come here from one or the other of the two countries and were not of your own citizen body, to which both embassies are appealing, they are denouncing and abusing one another. This, however, was a concern of the visiting envoys, while to discuss the questions in the common interest and to consider your own interest without self-seeking is the duty of those who see fit to offer advice here in Athens.
§ 8.2
νῦν δʼ ἔγωγε, εἴ τις αὐτῶν ἀφέλοι τὸ γιγνώσκεσθαι καὶ τὸ τῇ φωνῇ λέγειν ἀττικιστί, πολλοὺς ἂν οἶμαι τοὺς μὲν Ἀρκάδας, τοὺς δὲ Λάκωνας αὐτῶν εἶναι νομίσαι. ἐγὼ δʼ οἶδα μὲν ὡς χαλεπὸν τὸ τὰ βέλτιστα λέγειν ἐστίν· συνεξηπατημένων γὰρ ὑμῶν, καὶ τῶν μὲν ταυτί, τῶν δὲ ταυτὶ βουλομένων, ἐὰν τὰ μεταξύ τις ἐγχειρῇ λέγειν κᾆθʼ ὑμεῖς μὴ περιμένητε μαθεῖν, χαριεῖται μὲν οὐδετέροις, διαβεβλήσεται δὲ πρὸς ἀμφοτέρους·
Yet as things now are, if one could cancel the fact of their being known and their using the Attic speech, many people, I believe, would think the one group Arcadians and the other Spartans! I know myself how difficult it is to propose the best procedure, for when you have been deceived and some of you want this and others that, if someone undertakes to suggest a compromise and then you do not wait to learn the facts, he will please neither party and will be put in the wrong with both sides.
§ 8.3
οὐ μὴν ἀλλʼ αἱρήσομαι μᾶλλον αὐτός, ἐὰν ἄρα τοῦτο πάθω, δοκεῖν φλυαρεῖν ἢ παρʼ ἃ βέλτιστα νομίζω τῇ πόλει, προέσθαι τισὶν ὑμᾶς ἐξαπατῆσαι. τὰ μὲν οὖν ἄλλʼ ὕστερον, ἐὰν ὑμῖν βουλομένοις ᾖ, λέξω· ἐκ δὲ τῶν ὁμολογουμένων ὑφʼ ἁπάντων ἄρξομαι ἃ κράτιστα νομίζω, διδάσκειν.
Nevertheless, I shall choose to be thought to talk nonsense, if that, after all, is to be my fate, rather than to abandon you to certain people to be deceived in violation of what I consider best for you. And so, with your permission, I shall go into other details later, and proceed to explain what I think is best, starting from the premises upon which both sides agree.
§ 9.1
οὐχὶ ταὐτὰ γιγνώσκων ἐνίοις τῶν εἰρηκότων ἀνέστηκʼ, ὦ ἄνδρες Ἀθηναῖοι. οὐ μὴν οὐδὲ τούτους αἰτιάσομαι κακίᾳ τἀναντία τοῖς βελτίστοις εἰρηκέναι, ἀλλʼ ὅτι πολλοὶ τοῦ τὰ πράγματα κρίνειν ἀμελήσαντες τοὺς λόγους σκοπεῖν οὓς ἐροῦσιν εἰώθασιν, κἂν τούτοις ἀφθόνοις ἐντύχωσιν, ἑτοίμως δημηγορεῖν, οὐκ ὀρθῶς ἐγνωκότες, οὐδὲ λογιζόμενοι παρʼ ἑαυτοῖς ὅτι πολλῶν πράξεων ἐν πολλῷ χρόνῳ πᾶσι πεπραγμένων καὶ διὰ τοὺς καιροὺς ἐνίων ὑπεναντίων αὑταῖς, ἂν τὰς ἑτέρας τις ὑπερβαίνων τὰς ἑτέρας λέγῃ, λήσει τὸ ῥᾷστον τῶν ἔργων ποιῶν, αὑτὸν ἐξαπατῶν.
I have taken the floor, men of Athens, because I do not hold the same views as some of those who have spoken. Still I shall not allege that these men out of villainy have expressed sentiments opposed to your best interests, but I say that many, while neglecting to judge events critically, make a practice of considering the words they will use, and if they chance to find an ample supply of these, of haranguing the people without more ado. In this they are wrong nor do they reflect in their own minds that, since it is the experience of all that over a long period many plans have worked out happily and some of them, because of the times, quite contrary to their promise, if some speaker cites the one kind and passes over the other, he will unconsciously be doing the easiest thing in the world, deceiving himself.
§ 9.2
οἱ μὲν οὖν οὕτω χρώμενοι τῷ συμβουλεύειν δοκοῦσί μοι τὴν ἀπὸ τῶν ῥηθέντων τοῦ δύνασθαι λέγειν δόξαν γιγνομένην αὑτοῖς ἱκανὴν φιλοτιμίαν ἡγεῖσθαι· ἐγὼ δὲ νομίζω χρῆναι τὸν πόλει περὶ πραγμάτων ἐπιχειροῦντα συμβουλεύειν μᾶλλον ὅπως τὰ δόξαντα συνοίσει σκοπεῖν, ἢ πῶς οἱ παραχρῆμα λόγοι χάριν ἕξουσι. δεῖ γὰρ τοῖς ἐπὶ τῶν λόγων εὐδοκιμοῦσι συμφέροντός τινος ἔργου πρᾶξιν προσεῖναι, ἵνα μὴ νῦν μόνον, ἀλλʼ ἀεὶ τὰ ῥηθέντα καλῶς ἔχῃ.
Now those who thus use the privilege of advising you seem to me to look upon the reputation for eloquence accruing to them from their speeches as an adequate ambition, but it is my opinion that the man who proposes to advise the State on matters of policy should rather consider how the measures adopted shall prove of benefit, and not how his remarks of the moment may find favour. For those who win esteem by their words ought to add to it the accomplishment of some useful work in order that not only now, but for all time, their utterances may have merit.
§ 10.1
εἰ μὲν ἐγνώκατʼ, ὦ ἄνδρες Ἀθηναῖοι, τί βέλτιστον ὂν τυγχάνει πρᾶξαι περὶ τῶν παρόντων, ἁμάρτημα τὸ συμβουλεύειν προτιθέναι· ἃ γὰρ αὐτοὶ πρὶν ἀκοῦσαι δοκιμάζετε συμφέρειν, τί δεῖ ταῦτʼ ἀκούοντας μάτην ἐνοχλεῖσθαι; εἰ δὲ σκοπεῖτε καὶ βουλεύεσθʼ ὡς ἐκ τῶν ῥηθησομένων δοκιμάσαι δέον, οὐκ ὀρθῶς ἔχει τὸ κωλύειν τοὺς βουλομένους λέγειν. παρὰ μὲν γὰρ τῶν ὅλως ἀποστερεῖσθʼ ἐκ τοῦ τοῦτο ποιεῖν, εἴ τι χρήσιμον ἐντεθύμηνται· τοὺς δʼ ἀφέντας ἃ τυγχάνουσιν ἐγνωκότες, ὧν ὑμᾶς ἐπιθυμεῖν οἴονται, ταῦτα ποιεῖτε συμβουλεύειν.
If you have decided, men of Athens, what it is best to do in the circumstances, it is a mistake to propose debate; for why should you be needlessly bored by listening to what you have yourselves judged to be expedient before hearing it discussed? But if, assuming that you must reach a judgement on the basis of what shall be said, you are exploring and deliberating, it is wrong to stop those who wish to speak, since by so doing you are deprived entirely of whatever practical proposal some speakers have thought up, and you cause other speakers to abandon their own conclusions in favour of what they think you desire to hear.
§ 10.2
ἔστιν δʼ ἁμαρτάνειν μὲν βουλομένων τὸ συναναγκάζειν τὸν παριόνθʼ ἃ βούλεσθε λέγειν, βουλευομένων δʼ ἀκούσαντας ἃ γιγνώσκει σκοπεῖν, κἄν τι καλῶς ἔχῃ, χρῆσθαι. λέγω δὲ ταῦτʼ οὐκ ἐναντία τοῖς ὑμῖν ἀρέσκουσιν μέλλων παραινεῖν, ἀλλʼ ἐκεῖνʼ εἰδώς, ὅτι ἂν μὲν μὴ ʼθελήσητε τῶν ἀντιλεγόντων ἀκοῦσαι, ἐξηπατῆσθαι φήσουσιν ὑμᾶς, ἂν δʼ ἀκούσαντες μὴ πεισθῆτε, ἐξεληλεγμένοι παραχρῆμʼ ἔσονται τὰ χείρω παραινοῦντες.
While to unite in forcing the speaker to express your wishes shows an intention to do wrong, the willingness to deliberate is proved when you listen to his views, scan them and, if any Is good, adopt it. I say this, not as one about to recommend measures opposed to those you are favouring, but as one who knows that, if you refuse to hear the opposition, they will say you have been deceived, while, if you do listen and are not persuaded, they will have been proved on the spot to be offering the worse proposals.
§ 11.1
οἴομαι πάντας ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, γιγνώσκειν ὅτι οὐ κρινοῦντες ἥκετε τήμερον οὐδένα τῶν ἀδικούντων, ἀλλὰ βουλευσόμενοι περὶ τῶν παρόντων. δεῖ τοίνυν τὰς μὲν κατηγορίας ὑπερθέσθαι πάσας, καὶ τότʼ ἐν ὑμῖν λέγειν καθʼ ὅτου πέπεικεν ἕκαστος ἑαυτόν, ὅταν τινὰ κρίνωμεν· εἰ δέ τίς τι χρήσιμον ἢ συμφέρον εἰπεῖν ἔχει, τοῦτο νῦν ἀποφαίνεσθαι. τὸ μὲν γὰρ κατηγορεῖν τοῖς πεπραγμένοις ἐγκαλούντων ἐστίν, τὸ δὲ συμβουλεύειν περὶ τῶν παρόντων καὶ γενησομένων προτίθεται. οὐκοῦν οὐ λοιδορίας οὐδὲ μέμψεως ὁ παρὼν καιρός, ἀλλὰ συμβουλῆς εἶναί μοι δοκεῖ. διὸ πειράσομαι μὲν φυλάξασθαι, ὃ τούτοις ἐπιτιμῶ, μὴ παθεῖν αὐτός, συμβουλεύσαι δʼ ἃ κράτιστα νομίζω περὶ τῶν παρόντων.
I think you all know, men of Athens, that you have not come here today to put any of the wrongdoers on trial but to deliberate about the present state of affairs. So it is our duty to defer all accusations and only when we put someone on trial should this or that man speak before you against another who, he has convinced himself, is an offender. But if anyone has something practical or profitable to say, now is the time to declare it. For accusation is for those who have fault to find with past actions, but in deliberative session the discussion is solely about present and future actions. Therefore the present is no occasion for abuse or blame but for taking counsel together, it seems to me. For this reason I shall try to guard against falling myself into the error which I condemn in these men and to offer the advice that I think best in the present state of affairs.
§ 12.1
οὐδένʼ ἂν ἀντειπεῖν, ὦ ἄνδρες Ἀθηναῖοι, νομίζω, ὡς οὐ κακοῦ πολίτου καὶ φαύλου τὴν γνώμην ἀνδρός ἐστιν οὕτω τινὰ μισεῖν ἢ φιλεῖν τῶν ἐπὶ τὰ κοινὰ προσιόντων ὥστε τοῦ τῇ πόλει βελτίστου μηδὲν φροντίζειν, ἀλλὰ τὰ μὲν πρὸς ἐπήρειαν, τὰ δὲ πρὸς φιλίαν δημηγορεῖν· ἃ ποιοῦσιν ἔνιοι τῶν δευρὶ παριόντων. ἐγὼ δὲ τούτοις μὲν τοσοῦτον ἂν εἴποιμι, ὅτι μοι δοκοῦσιν οὐδʼ εἴ τι πεποιήκασιν τοιοῦτον μέγισθʼ ἡμαρτηκέναι, ἀλλʼ ὅτι δηλοῦσιν οὐδέποτʼ οὐδὲ παύσασθαι παρεσκευασμένοι.
I think that no man will deny, men of Athens, that it is the mark of a disloyal citizen and a low-minded man so to hate or favour anyone who enters into public life that he takes no thought for the State’s best interests, but shapes his public utterances sometimes to vent his malice and sometimes to prove his friendship, as a number of those are doing who come forward here to speak. To these I would say no more than this: that in my opinion, if they have done something of the kind, their greatest offence is not this, but rather that they show themselves unprepared ever to stop doing it!
§ 12.2
ὑμῖν δὲ παραινῶ μὴ προϊεμένους ὑμᾶς αὐτοὺς ἱκανὸν τοῦτο νομίζειν, δίκην, ὅταν ὑμῖν δόξῃ, παρὰ τούτων λαβεῖν, ἀλλὰ καὶ τούτους, ὅσον ἐστὶν ἐν ὑμῖν, κωλύειν, καὶ αὐτούς, ὥσπερ ὑπὲρ πόλεως προσήκει βουλευομένους, τὰς ἰδίας ἀνελόντας φιλονικίας τὸ κοινῇ βέλτιστον σκοπεῖσθαι, ἐνθυμουμένους ὅτι οὐδείς, οὐδʼ ἅμα πάντες οἱ πολιτευόμενοι, τῶν νόμων, ἐφʼ οἷς ὑμεῖς ἐστε, ἀξιόχρεῴ εἰσι διαφθαρέντων δίκην δοῦναι.
As for yourselves, I give you this advice: do not be guilty of self-ruin and think it enough if you punish these men when you see fit; but, while holding them in check so far as lies in your power, you must yourselves, as becomes men deliberating on behalf of the State, put aside your own private feuds and aim at what is most to the common good, reflecting that the punishment of no individual, nor even of all the politicians in a body, can square the account if once the laws should be destroyed on which your very life depends.
§ 13.1
ἴσως ἐπίφθονον ἄν τισιν, ὦ ἄνδρες Ἀθηναῖοι, δόξειεν εἶναι, εἴ τις ὢν ἰδιώτης καὶ τῶν πολλῶν ὑμῶν εἷς, ἑτέρων συμβεβουλευκότων, οἳ καὶ τῷ πάλαι πολιτεύεσθαι καὶ τῷ παρʼ ὑμῖν δόξαν ἔχειν προέχουσιν, παρελθὼν εἴποι, ὅτι οὐ μόνον αὑτῷ δοκοῦσιν οὐκ ὀρθῶς λέγειν, ἀλλʼ οὐδʼ ἐγγὺς εἶναι τοῦ τὰ δέοντα γιγνώσκειν. οὐ μὴν ἀλλʼ ἔγωγʼ οὕτω σφόδρʼ οἶμαι μᾶλλον ὑμῖν συμφέροντʼ ἐρεῖν τούτων, ὥστʼ οὐκ ὀκνήσω πάνθʼ ἃ τυγχάνουσιν εἰρηκότες, ἄξια μηδενὸς εἶναι φῆσαι. νομίζω δὲ καὶ ὑμᾶς ὀρθῶς ἂν ποιεῖν, εἰ μὴ τὸν λέγοντα, ἀλλὰ τὰ συμβουλευόμενα σκοποῖτε. δεῖ γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὴν παρʼ ὑμῶν εὔνοιαν μή τισιν, ὥσπερ ἐκ γένους, ἀλλὰ τοῖς τὰ βέλτιστʼ ἀεὶ λέγουσιν ὑπάρχειν.
Perhaps it might seem offensive to certain persons, men of Athens, if someone, an ordinary citizen and one of the common people like yourselves, should come forward after others who are eminent for both long political experience and reputation among you have already stated their opinions, and say that he thinks the others are not only wrong but not even near to discerning what ought to be done. Nevertheless, I feel so confident that I am going to give more profitable counsel than theirs that I shall not hesitate to declare all they have said to be worthless. I think that you too would be doing well if you kept in view, not the speaker, but the advice being offered. For the right thing, men of Athens, is to extend your goodwill, not to certain persons as though by hereditary privilege, but to those who from time to time offer the best counsel.
§ 14.1
βουλοίμην ἂν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, προσέχοντας, ἃ μέλλω λέγειν, ἀκοῦσαι· καὶ γάρ ἐστιν οὐ μικρά. ἐγὼ θαυμάζω τί δή ποτε, πρὶν μὲν εἰς τὴν ἐκκλησίαν ἀναβῆναι, ὅτῳ τις ἂν ὑμῶν ἐντύχῃ, οὗτος εὐπόρως εἰπεῖν ἔχει διʼ ὧν ἂν τὰ παρόντα πράγματα βελτίω γένοιτο· καὶ πάλιν αὐτίκα δὴ μάλʼ ἐὰν ἀπέλθητε, ὁμοίως ἕκαστος ἐρεῖ τὰ δέοντα· ἐν δὲ τῷ περὶ τούτων σκοπεῖν ὄντες καὶ συνειλεγμένοι πάντα μᾶλλον ἢ ταῦτα λεγόντων τινῶν ἀκούετε.
I should like you to listen attentively to what I am going to say, men of Athens; it is not unimportant. I wonder just why it is that, before we come up to the Assembly, any one of you whom a person may chance to meet is prepared to say readily by what means the present state of affairs may be improved; and then again, the minute you leave the Assembly, each man will be just as ready to say what we ought to do. But when we are met together and dealing with these problems, you hear anything rather than this from certain speakers.
§ 14.2
ἆρά γʼ, ὦ ἄνδρες Ἀθηναῖοι, γνῶναι μὲν ἔστιν ἑκάστῳ τὰ δέονθʼ ὑμῶν καὶ κατὰ τῶν ἄλλων εἰπεῖν ἐπίσταται, ποιῶν δʼ αὐτὸς ἕκαστος οὐ χαίρει, εἶτʼ ἰδίᾳ μέν, ὡς ἄρʼ αὐτὸς ἑτοίμως τὰ βέλτιστʼ ἂν πράττειν δόξων, τοῖς ἄλλοις ἐπιτιμᾷ, κοινῇ δʼ εὐλαβεῖσθε τὰ τοιαῦτα ψηφίζεσθαι διʼ ὧν ἐν τῷ λῃτουργεῖν τι τῶν καθηκόντων ἅπαντες ἔσεσθε;
Then has each one of you, men of Athens, the gift of deciding what ought to be done, and does each know how to state the duties of the rest, while he is reluctant himself to do his own, and then again, does each man as an individual, as if to give the impression of being one who would of course promptly do what is best, find fault with everyone else, but as a body are you committed to fighting shy of voting such measures as will ensure that you will one and all become engaged in performing some duty to the State?
§ 14.3
εἰ μὲν τοίνυν μηδένα καιρὸν οἴεσθʼ ἥξειν ὃς εἴσω τῆς εἰρωνείας ἀφίξεται ταύτης, καλῶς ἂν ἔχοι τοῦτον τὸν τρόπον διάγειν· εἰ δὲ τὰ πράγμαθʼ ὁρᾶτʼ ἐγγυτέρω προσάγοντα, δεῖ σκοπεῖσθαι ὅπως μὴ πλησίον αὐτοῖς μαχεῖσθε, ἃ πόρρωθεν ἔξεστι φυλάξασθαι, καὶ τοὺς νῦν περιοφθέντας ἐφηδομένους ὕστερον ἕξεθʼ οἷς ἂν πάσχητε.
Well then, if you really think that no crisis will arrive to make a breach in this fence of evasiveness, it would be grand to carry on after this fashion. But if you see your troubles drawing nearer, you must plan that you shall not have to grapple with them at close range when it is possible to forestall them from a distance, and that you shall not have those whom you now disregard exulting later on at your discomfiture
§ 15.1
περὶ μὲν τῶν παρόντων, ὦ ἄνδρες Ἀθηναῖοι, πραγμάτων τῇ πόλει, καίπερ οὐκ ἐχόντων ὡς δεῖ, οὐ πάνυ μοὶ δοκεῖ τῶν χαλεπῶν εἶναι ζητῆσαι τί ἄν τις πράξας βελτίω ποιήσειεν. ὅντινα μέντοι χρὴ τρόπον πρὸς ὑμᾶς εἰπεῖν περὶ αὐτῶν, τοῦτο παμπόλλην δυσκολίαν ἔχειν νομίζω, οὐχ ὡς οὐ συνησόντων ὅ τι ἄν τις λέγῃ, ἀλλʼ οὕτω πολλὰ καὶ ψευδῆ καὶ πάντα μᾶλλον ἢ τὰ βέλτιστα τοῖς πράγμασιν συνειθίσθαι μοι δοκεῖτʼ ἀκούειν, ὥστε δέδοικα μὴ τῷ νῦν τὰ βέλτιστʼ εἰπόντι, ἣν τοῖς ἐξηπατηκόσιν προσῆκεν ἀπέχθειαν ὑπάρχειν παρʼ ὑμῶν, ταύτην ἀπενέγκασθαι συμβῇ.
As for the problems now confronting the State, men of Athens, even though things are not as they should be, I do not consider it altogether difficult to discover by what action one may effect an improvement. I judge, on the other hand, that the manner in which I must speak to you about them means very grave irritation; not because you will fail to understand what a person will say but because you seem to me to have become so accustomed to hearing many untruths and anything rather than what best meets your needs, that I fear it may be the lot of the man who now makes the best proposal to earn for his reward at your hands the hostility which would properly have been the due of those who have deceived you.
§ 15.2
ὁρῶ γὰρ ὑμᾶς πολλάκις οὐ τοὺς αἰτίους τῶν πραγμάτων μισοῦντας, ἀλλὰ τοὺς ὑστάτους περὶ αὐτῶν εἰπόντας τι πρὸς ὑμᾶς. οὐ μὴν ἀλλὰ καίπερ οὕτως ἀκριβῶς ταῦτα λογιζόμενος, ὅμως οἶμαι δεῖν πάντα παρεὶς τἄλλα περὶ αὐτῶν τῶν παρόντων ἃ κράτιστα νομίζω λέγειν.
For I observe that often you hate, not those who are to blame for your troubles, but those who have most recently made mention of them to you. Nevertheless, although I am so precisely measuring this hazard, I still think that I must put all other subjects aside and confine myself to saying what I think is the best advice about the present situation.
§ 16.1
ἐβουλόμην ἂν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, ᾗ πρὸς τοὺς ἄλλους ἅπαντας εἰώθατε προσφέρεσθαι φιλανθρωπίᾳ, ταύτῃ καὶ πρὸς ὑμᾶς αὐτοὺς χρῆσθαι· νυνὶ δʼ ἀμείνους ἐστὲ τὰ τῶν ἄλλων δείνʼ ἐπανορθοῦν ἢ τῶν ὑμῖν αὐτοῖς συμβαινόντων φροντίζειν. ἴσως μὲν οὖν αὐτὸ τοῦτό τις ἂν φήσειε μέγιστον ἔπαινον φέρειν τῇ πόλει, τὸ μηδενὸς ἕνεκα κέρδους ἰδίου πολλοὺς κινδύνους ὑπὲρ αὐτοῦ τοῦ δικαίου προῃρῆσθαι. ἐγὼ δὲ ταύτην τʼ ἀληθῆ τὴν δόξαν εἶναι νομίζω κατὰ τῆς πόλεως καὶ βούλομαι, κἀκεῖνο δʼ ὑπολαμβάνω σωφρόνων ἀνθρώπων ἔργον εἶναι, ἴσην πρόνοιαν τῶν αὑτοῖς οἰκείων ὅσηνπερ τῶν ἀλλοτρίων ποιεῖσθαι, ἵνα μὴ φιλάνθρωποι μόνον, ἀλλὰ καὶ νοῦν ἔχοντες φαίνησθε.
I should have wished, men of Athens, that you treat yourselves with that benevolence which you are accustomed to practise toward all other peoples. As it now is, you are better at rectifying the woes of others than you are at taking to heart the troubles which befall yourselves. Someone may perhaps say, of course, that this is exactly what brings the greatest glory to the State—to have deliberately chosen to assume many risks for the sake of sheer justice with no thought of selfish advantage. Now, while I for one believe this reputation which prevails concerning the State to be true and desire it to be, yet I assume it also to be an obligation of prudent men to exercise as much foresight in their domestic affairs as in those of strangers, so that you may show yourselves to be not only men of goodwill but sensible also.
§ 17.1
ἴσως, ὦ ἄνδρες Ἀθηναῖοι, προσήκει τῷ βουλομένῳ τι παραινεῖν ὑμῖν οὕτω πειρᾶσθαι λέγειν ὡς καὶ δυνήσεσθʼ ὑπομεῖναι· εἰ δὲ μὴ τοῦτο, ἀφέντα τοὺς ἄλλους ἅπαντας λόγους, περὶ αὐτῶν ὧν σκοπεῖτε συμβουλεύειν, καὶ ταῦθʼ ὡς διὰ βραχυτάτων. οὐ γὰρ ἐνδείᾳ μοι δοκεῖτε λόγων οὐδὲ νῦν ὁρᾶν τὰ πράγματα πάντα λελυμασμένα, ἀλλὰ τῷ τοὺς μὲν ἑαυτῶν ἕνεκα δημηγορεῖν καὶ πολιτεύεσθαι, τοὺς δὲ μήπω τούτου δεδωκότας πεῖραν μᾶλλον ὅπως εὖ δόξουσι λέγειν σπουδάζειν, ἢ πῶς ἔργον ἐξ ὧν λέγουσί τι συμφέρον πραχθήσεται. ἐγὼ δʼ ἵνα μὴ λάθω τοὐναντίον οὗ φημὶ δεῖν αὐτὸς ποιῶν, καὶ πλείω περὶ τῶν ἄλλων ἢ περὶ ὧν ἀνέστην λέγων, ἀφεὶς τἄλλα πάντα, ἃ παραινῶ καὶ δὴ πειράσομαι πρὸς ὑμᾶς εἰπεῖν.
Perhaps it really is the duty, men of Athens, of one who wishes to recommend some measure to you to attempt to speak in such a way that you will find it possible to hear him to the end; but otherwise his duty is to leave aside all other themes and discuss only those matters you are considering, and these as briefly as possible. For I do not think it due to any lack of speeches that now once more you observe all your affairs to be in a muddle, but the reason is that some are orating and playing politics for their own gain, and others, who have so far not given evidence of this offence, are more concerned to be thought good speakers than that some concrete good may be effected by what they say. As for me, that I may not unwittingly do the opposite of what I myself say is right, and say more about other matters than about those of which I have risen to speak, I shall disregard all other topics and endeavor to tell you forthwith what I recommend.
§ 18.1
δοκεῖτέ μοι δικαίως ἄν, ὦ ἄνδρες Ἀθηναῖοι, προσέχειν τὸν νοῦν, εἴ τις ὑπόσχοιθʼ ὑμῖν ταὐτὰ δίκαια καὶ συμφέροντα δείξειν ὄνθʼ ὑπὲρ ὧν βουλευόμεθα. ἐγὼ τοίνυν οἴομαι τοῦτο ποιήσειν οὐ χαλεπῶς, ἂν ὑμεῖς βραχύ τί μοι πεισθῆτε πάνυ. μὴ πάντα, ὡς ἕκαστος ἔχει γνώμης ὑμῶν περὶ τῶν παρόντων, ὀρθῶς ἐγνωκέναι πεπείσθω, ἀλλʼ ἐὰν παρὰ ταῦτά τι συμβαίνῃ λέγεσθαι, σκοπείτω πάνθʼ ὑπομείνας ἀκοῦσαι, εἶτʼ ἂν ὀρθῶς εἰρῆσθαί τι δοκῇ, χρήσθω. οὐ γὰρ ἧττον ὑμέτερον ἔσται τῶν χρησαμένων τὸ κατορθωθὲν ἢ τοῦ πρὸς ὑμᾶς εἰπόντος. ἡ μὲν οὖν ἀρχὴ τοῦ σκοπεῖν ὀρθῶς ἐστιν μὴ βεβουλεῦσθαι πρὶν ἐξ ὧν δεῖ βουλεύσασθαι ἀκοῦσαι. οὐ γὰρ αὑτὸς οὔτε καιρὸς οὔτε τρόπος τοῦ τʼ ἐπικυρῶσαι τὰ δοκοῦντα καὶ τοῦ σκέψασθαι τί πρῶτον δοκεῖ συμφέρειν.
I think that you would rightly pay attention, men of Athens, if any man should promise to demonstrate that in the matters you are considering justice and expediency coincide. Now I believe that I shall do this without difficulty if you on your part will comply with a very slight request of mine. Let none of you, according as one or another has an opinion about the present situation, be positive that he is right in all his conclusions; but, if it turns out that something be said against these, let him consider it, listening to all the points patiently, and then, if some suggestion seems to have been rightly made, adopt it. For the measure that succeeds will belong no less to you who adopted it than to him who proposed it to you. Surely the first step toward sound deliberation is not to have reached a decision before you have heard the discussions upon which you should base your decision. For the occasion and the method of ratifying your resolutions and of deciding in the first instance what seems expedient are not the same.
§ 19.1
μεθʼ ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, παρελήλυθα βουλευσόμενος, πότερον χρή με λέγειν ἢ μή. διὸ δʼ αὐτὸς τοῦτʼ ἀπορῶ κρῖναι, φράσω πρὸς ὑμᾶς. ἀναγκαῖον εἶναί μοι δοκεῖ τῷ μήθʼ αὑτῷ μήτε τισὶν χαρίσασθαι βουλομένῳ, ἀλλʼ ὑπὲρ ὑμῶν εἰπεῖν ἃ πέπεικεν ἑαυτὸν μάλιστα συμφέρειν, καὶ συνειπεῖν ἃ καλῶς λέγουσιν ἀμφότεροι, καὶ τοὐναντίον ἀντειπεῖν ὅσα μὴ δίκαιʼ ἀξιοῦσιν. εἰ μὲν οὖν ὑμεῖς ὑπομείναιτʼ ἀκοῦσαι ταῦτʼ ἀμφότερα διὰ βραχέων, πολλῷ βέλτιον ἂν περὶ τῶν λοιπῶν βουλεύσαισθε· εἰ δὲ πρὶν μαθεῖν ἀποσταίητε, γένοιτʼ ἂν ἐμοὶ μηδετέρους ἀδικοῦντι πρὸς ἀμφοτέρους διαβεβλῆσθαι. τοῦτο δʼ οὐχὶ δίκαιός εἰμι παθεῖν. ἐὰν μὲν οὖν κελεύητε, ἕτοιμός εἰμι λέγειν· εἰ δὲ μή, καὶ σιωπᾶν ἔχει μοι καλῶς.
I have come forward, men of Athens, to consult with you whether I should speak or not, and I shall explain to you for what reason I am at a loss how to decide this by myself. It is obligatory, in my opinion, that one who seeks to gratify neither himself nor certain people, but wishes to say on your behalf what he is convinced is most expedient, should both support good measures proposed by either side, and, conversely, oppose all unfair proposals which either side thinks fit to urge. Accordingly, if you should submit to hear both these lines of argument briefly, you would deliberate much better on the remaining questions; but, if you should desert me before learning my views, it would be my lot to be put in the wrong with both sides without being guilty of injustice to either. Now, I do not deserve to be in this plight. Therefore, if you bid me, I am prepared to speak; otherwise it is well for me to keep silence.
§ 20.1
καὶ δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, καὶ συμφέρον ὑμῖν ἡγοῦμαι τὰς μὲν αἰτίας καὶ τὰς κατηγορίας, ὅταν βουλεύεσθαι δέῃ, παραλείπειν, περὶ τῶν παρόντων δὲ λέγειν ὅ τι βέλτιστον ἕκαστος ἡγεῖται. ὅτι μὲν γάρ τινων αἰτίων ὄντων κακῶς τὰ πράγματʼ ἔχει, πάντες ἐπιστάμεθα· ἐξ ὅτου δὲ τρόπου βελτίω δύναιτʼ ἂν γενέσθαι, τοῦτο τοῦ συμβουλεύοντος ἔργον εἰπεῖν.
I consider it both just and profitable, men of Athens, for you to lay aside charges and accusations when we are to deliberate, and for each one to say what he thinks is best concerning the matters before you. For while we all understand that through the fault of certain men our affairs are in a bad way, it is the task of your counsellor to suggest by what means they may be improved.
§ 20.2
ἔπειτʼ ἔγωγε νομίζω καὶ κατηγόρους εἶναι τῶν ἀδικούντων χαλεποὺς οὐ τοὺς ἐν τοιούτοις καιροῖς ἐξετάζοντας τὰ πεπραγμένα, ὅτʼ οὐδεμίαν δώσουσι δίκην, ἀλλὰ τοὺς τοιοῦτό τι συμβουλεῦσαι δυνηθέντας ἀφʼ οὗ βελτίω τὰ παρόντα γένοιτʼ ἄν· διὰ γὰρ τούτους ἐφʼ ἡσυχίας καὶ παρʼ ἐκείνων ἐγγένοιτʼ ἂν ὑμῖν δίκην λαβεῖν.
Moreover, I for my part regard as stern accusers of the wrongdoers, not those who scrutinize their past actions on such occasions as this, when they will pay no penalty, but those who prove able to offer such advice as may effect some amelioration of our present situation; for with the help of these men it would also be possible at your leisure to bring those guilty men to justice.
§ 20.3
τοὺς μὲν οὖν ἄλλους λόγους πάντας περιέργους ἡγοῦμαι, ἃ δʼ ἂν οἶμαι συνενεγκεῖν περὶ ὧν νυνὶ σκοπεῖτε, ταῦτʼ εἰπεῖν πειράσομαι, τοσοῦτον ἀξιώσας μόνον· ἂν ἄρα του μεμνῶμαι τῶν πεπραγμένων, μὴ κατηγορίας μʼ ἕνεχʼ ἡγεῖσθε λέγειν, ἀλλʼ ἵνα δείξας ἃ τόθʼ ἡμάρτετε, νῦν ἀποτρέψω ταὐτὰ παθεῖν.
Accordingly, I consider all other topics to be out of place but shall attempt to tell you what I think would be expedient in the matters you are now considering, making this request only: if after all I do make mention of any of those things done in the past, do not think that I am speaking by way of accusation, but in order that, having shown you wherein you then erred, I may now avert your suffering the same misfortune again.
§ 21.1
εἰ καὶ τὸν ἄλλον χρόνον, ὦ ἄνδρες Ἀθηναῖοι, μηδενὶ συμπολιτευόμενοι τοσαύτην ἤγομεν ἡσυχίαν ὅσηνπερ ἐν τῷ παρόντι, οὔτε τὰ νῦν ἂν γεγενημένα συμβῆναι νομίζω, τῶν τʼ ἄλλων οἶμαι πολλὰ βέλτιον ἂν ἡμῖν ἔχειν. νῦν δʼ ὑπὸ τῆς ἐνίων ἀσελγείας οὔτε παρελθεῖν οὔτʼ εἰπεῖν οὔθʼ ὅλως λόγου τυχεῖν ἔστιν.
If all along, men of Athens, we had been as peaceful as at this moment, playing into the hands of no politician, I believe that the events which now have happened would never have taken place and that in many other respects we should be in better shape. But of late, because of the high-handedness of some men, it is impossible either to come forward or speak, or in general to get in a word.
§ 21.2
ὅθεν συμβαίνει πολλὰ καὶ οὐκ ἐπιτήδειʼ ἴσως. εἰ μὲν οὖν ἀεὶ ταὐτά, πυνθάνεσθαι, καὶ σκοπεῖν ὅ τι χρὴ ποιῆσαι, καὶ πάσχειν οἷάπερ νυνὶ βούλεσθε, ψηφιεῖσθʼ ἅπερ ἐκ τῶν παρεληλυθότων χρόνων, καθέλκειν τριήρεις, ἐμβαίνειν, εἰσφέρειν, πάντα ταῦτʼ ἤδη· ἃ τριῶν ἡμερῶν ἢ πέντε, ἂν σιωπηθῇ τὰ παρὰ τῶν πολεμίων καὶ σχῶσιν ἡσυχίαν ἐκεῖνοι, πάλιν οὐκέτι καιρὸν εἶναι πράττειν ὑπολήψεσθε. ὅπερ, ἡνίκʼ ἐν Ἑλλησπόντῳ Φίλιππον ἠκούσαμεν, συνέβη, καὶ πάλιν ἡνίκʼ εἰς Μαραθῶνα τριήρεις αἱ λῃστρίδες προσέσχον.
The consequences of this are numerous and perhaps not to our liking. Accordingly, if what you wish is to be all the time getting this kind of news, to be considering what you ought to do, and to be in such a plight as at present, you will vote the same measures as for years past—to launch triremes, to embark, to pay a special war-tax and all that sort of thing, forthwith. Then in three or five days, if rumors of hostile movements cease and our enemies become inactive, you will once more assume that there is no longer need to act. This is just what happened when we heard that Philip was in the Hellespont and again when the pirate triremes put in at Marathon.
§ 21.3
ὡς γὰρ ἂν χρήσαιτό τις, ὦ ἄνδρες Ἀθηναῖοι, καλῶς δυνάμει παρεσκευασμένῃ, οὕτως ὑμεῖς εἰώθατε τῷ βουλεύεσθαι χρῆσθαι, ὀξέως. δεῖ δὲ βουλεύεσθαι μὲν ἐφʼ ἡσυχίας, ποιεῖν δὲ τὰ δόξαντα μετὰ σπουδῆς, καὶ λογίσασθαι τοῦθʼ ὅτι εἰ μὴ καὶ τροφὴν ἱκανὴν ποριεῖτε καὶ στρατηγόν τινα τοῦ πολέμου νοῦν ἔχοντα προστήσεσθε καὶ μένειν ἐπὶ τῶν οὕτω δοξάντων ἐθελήσετε, ψηφίσμαθʼ ὑμῖν περιέσται, καὶ παραναλώσετε μὲν πάνθʼ ὅσʼ ἂν δαπανήσητε, βελτίω δʼ οὐδʼ ὁτιοῦν τὰ πράγματʼ ἔσται, κρινεῖτε δʼ ὃν ἂν βούλησθʼ ὀργισθέντες. ἐγὼ δὲ βούλομαι τοὺς ἐχθροὺς ὑμᾶς ἀμυνομένους ὀφθῆναι πρότερον ἢ τοὺς πολίτας κρίνοντας· οὐ γὰρ ἡμῖν αὐτοῖς πολεμεῖν μᾶλλον ἢ ʼκείνοις ἐσμὲν δίκαιοι.
For just as a man would properly employ a force in arms, men of Athens, you are accustomed to handle your deliberations, with dispatch. What you ought to do, however, is to deliberate at leisure but put your decisions into effect with speed, and to make up your minds to this, that unless you shall provide an adequate food-supply and place some general of good sense in charge of the war, and be willing to abide by the decisions so taken, you will have to your credit just a lot of decrees, and while you will have squandered all that you have spent, your interests will be not a whit advanced and in angry mood you will put on trial whomever it pleases you. For my part, I wish you to be seen repelling your enemies before sitting in judgement on your fellow-citizens; for it is a crime for us to make war upon one another rather than upon them.
§ 21.4
ἵνʼ οὖν μή, τὸ ῥᾷστον ἁπάντων, ἐπιτιμήσω μόνον, ὃν τρόπον ἄν μοι δοκεῖτε ταῦτα ποιῆσαι διδάξω, δεηθεὶς ὑμῶν μὴ θορυβῆσαι μηδʼ ἀναβάλλειν νομίσαι με καὶ χρόνον ἐμποιεῖν. οὐ γὰρ οἱ ταχὺ καὶ τήμερον εἰπόντες μάλιστʼ εἰς τὸ δέον λέγουσιν ʽοὐ γὰρ ἂν τά γʼ ἤδη γεγενημένα κωλῦσαι δυνηθείημεν τῇ νυνὶ βοηθείᾀ, ἀλλʼ ὃς ἂν δείξῃ τίς πορισθεῖσα παρασκευὴ διαμεῖναι δυνήσεται, τέως ἂν ἢ περιγενώμεθα τῶν ἐχθρῶν ἢ πεισθέντες διαλυσώμεθα τὸν πόλεμον· οὕτω γὰρ οὐκέτι τοῦ λοιποῦ πάσχοιμεν ἂν κακῶς.
In order, therefore, that I may not censure only— the easiest of all things shall explain how I think you may accomplish this, requesting you not to make an uproar or get the idea that I am merely procrastinating and interposing delay. For it is not those who say At once and Today who speak most to the point, for we could not prevent by the present reinforcement what has already happened; but it will be the man who shows what armament, once furnished, will be able to hold out until we either get the upper hand of our enemies or by accepting terms bring the war to an end. For in this way we should no longer suffer aggression in time to come.
§ 22.1
οἶμαι πάντας ἂν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, ὁμολογῆσαι, ὅτι δεῖ τὴν πόλιν ἡμῶν, ὅταν μὲν περὶ τῶν ἰδίων τινὸς τῶν αὑτῆς βουλεύηται, ἴσην πρόνοιαν ἔχειν τοῦ συμφέροντος ὅσηνπερ τοῦ δικαίου, ὅταν δʼ ὑπὲρ τῶν συμμαχικῶν ἢ τῶν κοινῶν, οἷον καὶ τὸ νυνὶ παρόν, μηδενὸς οὕτως ὡς τοῦ δικαίου φροντίζειν. ἐν μὲν γὰρ ἐκείνοις τὸ λυσιτελὲς ἐξαρκεῖ, ἐν δὲ τοῖς τοιούτοις καὶ τὸ καλὸν προσεῖναι δεῖ.
I believe that all of you, men of Athens, would agree that our city, when deliberating about any of her domestic affairs, should have as much concern for advantage as for justice, but when the question has to do with our allies or the general interests of Greece, as in the present instance, she ought to be mindful of nothing so scrupulously as of justice. Because in the former matters, expediency suffices, but in such as the latter, honor as well ought to play a part.
§ 22.2
τῶν μὲν γὰρ πράξεων, εἰς οὓς ἂν ἥκωσι, κύριοι καθίστανται· τῆς δʼ ὑπὲρ τούτων δόξης οὐδεὶς τηλικοῦτός ἐσθʼ ὅστις ἔσται κύριος, ἀλλʼ ὁποίαν τινʼ ἂν τὰ πραχθέντʼ ἔχῃ δόξαν, τοιαύτην οἱ πολλοὶ περὶ τῶν πραξάντων διήγγειλαν. διὸ δεῖ σκοπεῖν καὶ προσέχειν ὅπως δίκαια φανεῖται.
For, of the actions themselves they become arbiters to whom the decisions belong; of the opinion formed of them, however, no man is so powerful as to be the arbiter; but whatever opinion shall attach to the actions, such is that which the multitude spreads abroad concerning the actors. Therefore you must look to it diligently that your actions shall be manifestly just.
§ 22.3
χρῆν μὲν οὖν οὕτως ἅπαντας ἔχειν τὴν διάνοιαν περὶ τῶν ἀδικουμένων ὥσπερ ἄν, εἴ τι γένοιτο, ὃ μὴ συμβαίη, τοὺς ἄλλους ἀξιώσειε πρὸς αὑτὸν ἕκαστος ἔχειν. ἐπειδὴ δὲ καὶ παρὰ τὴν αὑτῶν γνώμην ἐναντιοῦνταί τινες, μικρὰ πρὸς τούτους εἰπών, ἃ βέλτισθʼ ὑμῖν ὑπολαμβάνω, ταῦτʼ ἤδη συμβουλεύσω.
By rights, of course, all men should feel toward those who are wronged as each would think fit to demand of all others to feel toward himself if something should go amiss, which I pray may not happen. Since, however, certain persons, contrary to their own judgement, take the opposite stand, I shall first address a few words to them and thereupon offer what I assume to be the best advice for you.
§ 23.1
οὐ μικρὰν ἄν μοι δοκεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, ζημίαν νομίσαι, εἴ τις ἀηδὴς δόξα καὶ μὴ προσήκουσα τῇ πόλει παρὰ τοῖς πολλοῖς περιγίγνοιτο. τοῦτο τοίνυν οὕτω καλῶς ἐγνωκότες οὐκ ἀκόλουθα ποιεῖτε τὰ λοιπά, ἀλλʼ ὑπάγεσθʼ ἑκάστοτε πράττειν ἔνια, ἃ οὐδʼ ἂν αὐτοὶ φήσαιτε καλῶς ἔχειν. ἐγὼ δʼ οἶδα μὲν τοῦθʼ ὅτι τοὺς ἐπαινοῦντας ἥδιον προσδέχονται πάντες τῶν ἐπιτιμώντων· οὐ μὴν οἴομαι δεῖν, ταύτην τὴν φιλανθρωπίαν διώκων, λέγειν παρʼ ἃ συμφέρειν ὑμῖν ἡγοῦμαι.
No small detriment you would esteem it, as I believe, men of Athens, if some offensive opinion and discreditable to the city should come to prevail abroad. Now then, right as you are in this judgement, your actions in general are not consistent with it; but time and again you are misled into doing things that not even you yourselves would say are honorable. And while I am aware that all men receive with more pleasure those who praise than those who rebuke, yet I do not think it right in quest of this goodwill to say anything but what I judge to be in your interests.
§ 23.2
κγ τὴν μὲν οὖν ἀρχὴν εἰ καλῶς ἐγιγνώσκετε, οὐδὲν δεῖν κοινῇ ποιεῖν ὑποληπτέον ἦν ὧν ἰδίᾳ μέμφεσθε, ἵνα μὴ συνέβαινεν ὅπερ νυνὶ γίγνεται· περιιὼν μὲν ἕκαστος ὡς αἰσχρὰ καὶ δεινά λέγει καὶ μέχρι τοῦ προβήσεται τὰ πράγματα; συγκαθεζόμενος δʼ αὐτὸς ἕκαστός ἐστι τῶν τὰ τοιαῦτα ποιούντων. ἐγὼ μὲν οὖν ἐβουλόμην ἄν, ὥσπερ ὅτι ὑμῖν συμφέρει τοῦ τὰ βέλτιστα λέγοντος ἀκούειν οἶδα, οὕτως εἰδέναι συνοῖσον καὶ τῷ τὰ βέλτιστʼ εἰπόντι· πολλῷ γὰρ ἂν ἥδιον εἶχον. νῦν δὲ φοβοῦμαι μέν, ὅμως δʼ ἅ γε πιστεύω χρηστὰ φανεῖσθαι, κἂν ὑμεῖς μὴ πεισθῆτε, οὐκ ἀποτρέψομαι λέγειν.
If, then, at the outset your judgement had been sound, there would have been no need to assume that as a body you must do what as individuals you condemn, so that this very thing should not be happening which is now going on. While every man goes about saying How disgraceful, how shocking! and How long will this business go on?, every man sitting here with you is himself one of those who do such things. As for me, I should certainly have wished that, just as I know it pays you to listen to the speaker who makes the best proposals, so I might be sure it would also pay the one who made them; for so I should be much happier. As it now is, I have fears; nevertheless, I shall not be deterred from saying what I am confident will prove to be best, even if you shall not be convinced.
§ 24.1
εἰ καὶ μηδὲν ἄλλο τις, ὦ ἄνδρες Ἀθηναῖοι, πρότερον παρʼ ὑμῖν εἰρηκὼς εἴη, νῦν γε λέγων περὶ ὧν οὐκ ὀρθῶς ἐγκαλοῦσιν οἱ πρέσβεις τῇ πόλει, παρὰ πάντων ἄν μοι δοκεῖ δικαίως συγγνώμης τυχεῖν. καὶ γὰρ ἐν ἄλλοις μέν τισιν ἡττᾶσθαι τῶν ἐναντίων οὐχ οὕτως ὄνειδος ὡς ἀτύχημʼ ἂν φανείη· καὶ γὰρ τῇ τύχῃ καὶ τοῖς ἐφεστηκόσι καὶ πολλοῖς μέτεστι τοῦ καλῶς ἢ μὴ ἀγωνίσασθαι· ἐν δὲ τῷ τὰ δίκαιʼ ὑπὲρ αὑτῶν μὴ ἔχειν ἀξίως τῶν ὑπαρχόντων εἰπεῖν αὐτῆς τῆς γνώμης τῆς τῶν τοῦτο παθόντων τὸ ὄνειδος εὑρήσομεν.
Even if the speaker were one who had never spoken on another subject before you, men of Athens, surely now, discussing the groundless charges which the ambassadors bring against the State, he might well, I think, meet with indulgence from all. For in certain other contests to be worsted by one’s adversaries may seem to be not so much a reproach as a misfortune, because luck and the officials in charge and many other factors play a part in the winning or the losing of a contest; but in the event of men having no self-justification to offer worthy of the merits of their case we shall find the reproach of those found in this plight to attach to nothing but their intelligence.
§ 24.2
εἰ μὲν οὖν ἕτεροί τινες ἦσαν ἐν οἷς ἐγίγνονθʼ οἱ λόγοι περὶ ὑμῶν, οὔτε τούτους ἂν οἶμαι ῥᾳδίως οὕτω ψεύδεσθαι, οὔτε τοὺς ἀκούοντας πολλὰ τῶν εἰρημένων ἀνασχέσθαι. νῦν δὲ τἄλλα τʼ οἶμαι τῆς ὑμετέρας πλεονεκτοῦσιν εὐηθείας ἅπαντες, καὶ δὴ καὶ τοῦτο νῦν οὗτοι· ἀκροαταῖς γὰρ ἐχρήσαντο καθʼ ὑμῶν ὑμῖν οἵοις οὐδέσιν ἂν τῶν ἄλλων, ἀκριβῶς οἶδα τοῦτʼ ἐγώ.
Surely if it had been some other people before whom these speeches about you were being made, I do not think these men would be finding it so easy to lie nor would the hearers have tolerated many of their assertions. But as things now are, I think that in general all and every take advantage of your simplicity and in particular these men have done so on the present occasion; for they have found in you such an audience for charges against yourselves as they would have found in no other people, as I know for a certainty.
§ 24.3
ἄξιον δʼ εἶναί μοι δοκεῖ διὰ ταῦτα τοῖς θεοῖς χάριν ὑμᾶς ἔχειν, ὦ ἄνδρες Ἀθηναῖοι, καὶ τούτους μισεῖν. τὸ μὲν γὰρ ὁρᾶν τούτους τὸν Ῥοδίων δῆμον, τὸν πολὺ τούτων ποτʼ ἀσελγεστέρους λόγους λέγοντα πρὸς ὑμᾶς, ἱκέτην ὑμέτερον γεγενημένον εὐτύχημʼ εἶναι νομίζω τῆς πόλεως· τὸ δὲ τοὺς ἀνοήτους τούτους μήτε τοῦτο λογίζεσθαι, παρὸν οὕτως ἐναργὲς ἰδεῖν, μήθʼ ὅτι πολλάκις καθʼ ἕνʼ αὐτῶν ἕκαστον ὑμεῖς σεσῴκατε, καὶ πλείω πράγματʼ ἐσχήκατε τὴν τούτων θρασύτητα καὶ κακοδαιμονίαν ἐπανορθοῦντες, ἐπειδὰν διʼ ἑαυτοὺς ἀνέλωνται πόλεμον, ἢ τὰ ὑμέτερʼ αὐτῶν πράττοντες, τοῦτο παμπόλλην ὑμῖν ὀργὴν εἰκότως ἂν παραστῆσαί μοι δοκεῖ.
And well may you, in my view, men of Athens, for this turn of events be grateful to the gods and detest these men. For the fact that they see the democracy of Rhodes, which used to address you much more presumptuously than these, now become your suppliant, I consider a piece of good fortune for the State; but that these stupid men should neither consider this, though it is so plain to see, nor that you have often gone to the rescue of them one after another, and that you have been put to more trouble rectifying the errors of their rashness and infatuation, whenever they have chosen to make war on their own account, than in managing your own affairs, might well have aroused in you the profoundest wrath, it seems to me.
§ 24.4
οὐ μὴν ἀλλʼ ἴσως τούτοις μὲν εἵμαρται μηδέποτʼ εὖ πράττουσιν εὖ φρονῆσαι· ἡμῖν δὲ προσήκει καὶ διʼ ἡμᾶς αὐτοὺς καὶ διὰ τἄλλʼ ἃ πέπρακται τῇ πόλει, σπουδάσαι δεῖξαι πᾶσιν ἀνθρώποις ὅτι καὶ πρότερον καὶ νῦν καὶ ἀεὶ ἡμεῖς μὲν τὰ δίκαια προαιρούμεθα πράττειν, ἕτεροι δέ τινες καταδουλοῦσθαι βουλόμενοι τοὺς αὑτῶν πολίτας διαβάλλουσιν πρὸς ἡμᾶς.
Perhaps, however, it is the destiny of these people never to be wise when prosperous. Still it is the fitting thing for you, because you are who you are and because of the past performance of the State, to make a point of demonstrating to all men that, as in former times, so now and always we prefer to practise justice, though certain others, wishing to enslave their own fellow-citizens, accuse them falsely before us.
§ 25.1
εἰ μετὰ τῆς αὐτῆς γνώμης, ὦ ἄνδρες Ἀθηναῖοι, τούς τε λόγους ἠκούετε τῶν συμβουλευόντων καὶ τὰ πράγματʼ ἐκρίνετε, πάντων ἀσφαλέστατον ἦν ἂν τὸ συμβουλεύειν. καὶ γὰρ εὐτυχῶς καὶ ἄλλως πράξασι ʽλέγειν γὰρ εὐφήμως πάντα δεἶ κοίνʼ ἂν ἦν τὰ τῆς αἰτίας ὑμῖν καὶ τῷ πείσαντι. νῦν δʼ ἀκούετε μὲν τῶν ἃ βούλεσθε λεγόντων ἥδιστα, αἰτιᾶσθε δὲ πολλάκις ἐξαπατᾶν ὑμᾶς αὐτούς, ἐὰν μὴ πάνθʼ ὃν ἂν ὑμεῖς τρόπον βούλησθε γένηται,
If you were of the same mind, men of Athens, when listening to the speeches of those who counsel you and when judging the outcome of measures taken, offering advice would be the safest thing in the world. For if you met with good luck and success—because one must always use words of good omen—the credit for these would be common to yourselves and the sponsor. But, as things are, you most enjoy listening to those who say what you wish to hear, yet often you charge them with deceiving you if everything does not turn out the way you would like,
§ 25.2
οὐ λογιζόμενοι τοῦθʼ ὅτι τοῦ μὲν ζητῆσαι καὶ λογίσασθαι τὰ βέλτιστα, ὡς ἄνθρωπος, καὶ πρὸς ὑμᾶς εἰπεῖν αὐτὸς ἕκαστός ἐστιν κύριος, τοῦ δὲ πραχθῆναι ταῦτα καὶ συνενεγκεῖν ἐν τῇ τύχῃ τὸ πλεῖστον μέρος γίγνεται. ἔστιν δʼ ἄνθρωπον ὄντʼ ἀγαπητὸν τῆς αὑτοῦ διανοίας λόγον ὑπέχειν· τῆς δὲ τύχης πρὸς ὑποσχεῖν ἕν τι τῶν ἀδυνάτων.
not taking this into account, that of the task of studying and calculating the best measures, within human limitations, and of explaining them to you, each man is himself the arbiter, but of their execution and profitableness the control, for the most part, lies in the power of Fortune. As a human being it is enough for a man to stand accountable for his own thinking; but to stand accountable also for the play of Fortune is quite impossible.
§ 25.3
εἰ μὲν οὖν ηὑρημένον ἦν πῶς ἄν τις ἀσφαλῶς ἄνευ κινδύνου δημηγοροίη, μανία παραλείπειν τοῦτον ἂν ἦν τὸν τρόπον· ἐπεὶ δʼ ἀνάγκη τὸν περὶ τῶν μελλόντων πραγμάτων γνώμην ἀποφαινόμενον κοινωνεῖν τοῖς ἀπʼ αὐτῶν γενομένοις καὶ μετέχειν τῆς ἀπὸ τούτων αἰτίας, αἰσχρὸν ἡγοῦμαι λέγειν μὲν ὡς εὔνους, μὴ ὑπομένειν δέ, εἴ τις ἐκ τούτου κίνδυνος ἔσται. εὔχομαι δὲ τοῖς θεοῖς, ἃ καὶ τῇ πόλει κἀμοὶ συμφέρειν μέλλει, ταῦτʼ ἐμοί τʼ εἰπεῖν ἐλθεῖν ἐπὶ νοῦν καὶ ὑμῖν ἑλέσθαι. τὸ γὰρ πάντα τρόπον ζητεῖν νικῆσαι, δυοῖν θάτερον, ἢ μανίας ἢ κέρδους ἕνεκʼ ἐσπουδακότος φήσαιμʼ ἂν εἶναι.
Certainly, if a way had been discovered whereby a man might address the people with safety to the State and without hazard to himself, it would be madness to ignore it; but since it is a certainty that one who declares an opinion on actions about to be taken will share in the benefits therefrom accruing and participate in the credit for these benefits, I consider it shameful to speak as a loyal citizen, yet not face the test if some danger shall arise therefrom. So I pray the gods that such measures as are destined to profit both the State and myself may occur to my mind to suggest and to you to adopt. For to seek by any and every means to be on the winning side is either one of two things, I should say, a sign of mental derangement or of one who is bent on selfish gain.
§ 26.1
εἴη μέν, ὦ ἄνδρες Ἀθηναῖοι, καὶ περὶ ὧν νυνὶ τυγχάνετʼ ἐκκλησιάζοντες καὶ περὶ τῶν ἄλλων ἁπάντων ταὐτὰ καὶ δοκοῦντα βέλτισθʼ ὑμῖν εἶναι καὶ ὄνθʼ ὡς ἀληθῶς. δεῖ μέντοι περὶ πραγμάτων μεγάλων βουλευομένους καὶ κοινῶν, ἁπάντων ἐθέλειν ἀκούειν τῶν συμβουλευόντων, ὡς ἐμοὶ δοκεῖ, ἐνθυμουμένους ὅτι αἰσχρόν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, νῦν μὲν βουλομένων τι παραινεῖν ἐνίων θορυβεῖν, ὕστερον δὲ κατηγορούντων τῶν αὐτῶν τούτων τῶν πεπραγμένων ἡδέως ἀκούειν.
If only it might be, men of Athens, that, when assembling to discuss the present questions or any others, the seemingly best for you and the really best might be one and the same! It is your duty, however, when deliberating on matters of supreme importance and of general concern, to be willing to listen to all your counsellors, as it seems to me, thinking it shameful, men of Athens, to create an uproar now when a number of speakers wish to propose some measure, but later to enjoy hearing these same men denouncing what has been done.
§ 26.2
ἐγὼ γὰρ οἶδα, νομίζω δὲ καὶ ὑμᾶς, ὅτι νῦν μὲν ἀρέσκουσι μάλισθʼ ὑμῖν οἱ ταὔθʼ οἷς ὑμεῖς βούλεσθε λέγοντες· ἂν δέ τι συμβῇ παρʼ ἃ νῦν οἴεσθε, ὃ μὴ συμβαίη, τούτους μὲν ἐξηπατηκέναι νομιεῖθʼ ὑμᾶς, ὧν δὲ νῦν οὐκ ἀνέχεσθε, τότʼ ὀρθῶς δόξουσι λέγειν. ἔστι δὲ τοῖς μάλιστα πεπεικόσιν ὑμᾶς ταῦτʼ ἐφʼ ὧν νῦν ἐστε, τούτοις καὶ μάλιστα συμφέρον τὸ λόγου τυχεῖν τοὺς ἀντιλέγοντας.
I myself know, and I think you do too, that just now those please you most who express the same views that you yourselves wish to hear; but if something turns out contrary to what you now expect—and may this not be the case —that you will believe that these men have deceived you, while those whom you cannot now endure you will then think to be right. In reality, it is those who have done most to persuade you of the wisdom of the proposals which you are now considering who have most to gain by the opposition securing an opportunity to speak.
§ 26.3
ἂν μὲν γὰρ διδάξαι δυνηθῶσιν ὡς οὐκ ἔστιν ἄρισθʼ ἃ τούτοις δοκεῖ, ὅτʼ οὐδὲν ἡμάρτηταί πω, τοῦτο πράξαντες ἀθῴους τοῦ κινδύνου ποιήσουσιν αὐτούς. ἐὰν δὲ μὴ δυνηθῶσιν, οὔκουν ὕστερόν γʼ ἐπιτιμᾶν ἕξουσιν, ἀλλʼ ὅσʼ ἀνθρώπων ἦν ἔργον, ἀκοῦσαι, τούτων τετυχηκότες, ἂν ἡττῶνται δικαίως στέρξουσιν, καὶ μεθʼ ἁπάντων τῶν ἀποβαινόντων, ὁποῖʼ ἄττʼ ἂν ᾖ, κοινωνήσουσιν.
For if it shall be able to show that the proposals which seem best to these men are not the best, when as yet no mistake has been made, it will by so doing nullify their risks for them; yet if it fails to persuade, they will later, at any rate, have no occasion to find fault, but, having obtained all that it was the duty of men to give, a hearing, they will rightly be content if defeated, and along with all the rest share in the outcome, whatever that maybe.
§ 27.1
οἶμαι δεῖν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, περὶ τηλικούτων βουλευομένους διδόναι παρρησίαν ἑκάστῳ τῶν συμβουλευόντων. ἐγὼ δʼ οὐδεπώποθʼ ἡγησάμην χαλεπὸν τὸ διδάξαι τὰ βέλτισθʼ ὑμᾶς ʽὡς γὰρ ἁπλῶς εἰπεῖν, πάντες ὑπάρχειν ἐγνωκότες ἔμοιγε δοκεῖτἐ, ἀλλὰ τὸ πεῖσαι πράττειν ταῦτα· ἐπειδὰν γάρ τι δόξῃ καὶ ψηφισθῇ, τότʼ ἴσον τοῦ πραχθῆναι ἀπέχει ὅσονπερ πρὶν δόξαι.
I think it your duty, men of Athens, when deliberating about such important matters to allow freedom of speech to every one of your counsellors. For my own part, I have never at any time considered it difficult to make you understand what proposals are best—for, to put it simply, I think you all have decided that,—but only difficult to persuade you to act on these proposals. For when a measure has been approved and confirmed by a vote, it is then as far from being put into effect as before it was approved.
§ 27.2
ἔστιν μὲν οὖν ὧν ἐγὼ νομίζω χάριν ὑμᾶς τοῖς θεοῖς ὀφείλειν, τὸ τοὺς διὰ τὴν αὑτῶν ὕβριν ὑμῖν πολεμήσαντας οὐ πάλαι, νῦν ἐν ὑμῖν μόνοις τῆς αὑτῶν σωτηρίας ἔχειν τὰς ἐλπίδας. ἄξιον δʼ ἡσθῆναι τῷ παρόντι καιρῷ· συμβήσεται γὰρ ὑμῖν, ἂν ἃ χρὴ βουλεύσησθʼ ὑπὲρ αὐτοῦ, τὰς παρὰ τῶν διαβαλλόντων τὴν πόλιν ἡμῶν βλασφημίας ἔργῳ μετὰ δόξης καλῆς ἀπολύσασθαι.
It certainly is something for which I think you owe gratitude to the gods that those who, through their own arrogance, not long ago made war upon you now repose the hopes of their own deliverance in you alone, and you have good reason to be delighted at the present opportunity. For the effect will be, if you decide about it as you ought, to rid ourselves, by the language of deeds, of the slanders circulated by the traducers of our city, and also to maintain our good repute.
§ 28.1
αἱ μὲν ἐλπίδες, ὦ ἄνδρες Ἀθηναῖοι, μεγάλαι καὶ καλαὶ τῶν προειρημένων, πρὸς ἃς οἴομαι τοὺς πολλοὺς ἄνευ λογισμοῦ τι πεπονθέναι. ἐγὼ δʼ οὐδεπώποτʼ ἔγνων ἕνεκα τοῦ παραχρῆμʼ ἀρέσαι λέγειν τι πρὸς ὑμᾶς, ὅ τι ἂν μὴ καὶ μετὰ ταῦτα συνοίσειν ἡγῶμαι. ἔστι μὲν οὖν τὸ κοινὸν ἔθος τῶν πλείστων τοὺς μὲν συνεπαινοῦντας ἑαυτοῖς ὅ τι ἂν πράττωσι φιλεῖν, πρὸς δὲ τοὺς ἐπιτιμῶντας ἀηδῶς ἔχειν. οὐ μὴν ἀλλὰ δεῖ τὸν εὖ φρονοῦντα τὸν λογισμὸν ἀεὶ τῶν ἐπιθυμιῶν κρείττω πειρᾶσθαι ποιεῖν.
The hopes aroused by what has been previously said, men of Athens, are great and glorious; I fancy that most of you have been somewhat swayed by them without really thinking. As for myself, I have never been minded to tell you for the sake of your momentary gratification anything that I did not think would also subsequently prove to be of advantage. Naturally it is a trait common to most men to like those who join in applauding them, whatever they do, but to dislike those who find fault with them. Nevertheless, the sensible man should always strive to make reason the master of his feelings.
§ 28.2
ἐγὼ δʼ ἡδέως μὲν ἂν ἑώρων, ἃ καὶ συνοίσειν ἔμελλε, ταῦτʼ ἐν ἡδονῇ πράττειν ὄνθʼ ὑμῖν, ἵνα καὶ χαριζόμενος καὶ χρηστὰ λέγων ἐφαινόμην. ἐπειδὴ δὲ τἀναντίʼ ὁρῶ τούτων ἐπιχειροῦντας ὑμᾶς, οἴομαι δεῖν ἀντειπεῖν, εἰ καί τισιν μέλλω ἀπεχθήσεσθαι. ἂν μὲν οὖν μηδʼ ὑπομείνητʼ ἀκοῦσαι μηδὲ ἕν, οὐ τῷ δοκιμάζοντες διαμαρτεῖν, ἀλλὰ τῷ φύσει πονήρʼ ἐπιθυμεῖν πράττειν τοιαῦτα προαιρεῖσθαι δόξετε. ἐὰν δʼ ἀκούσητε, τυχὸν μὲν ἴσως κἂν μεταπεισθείητε, ὃ μάλιστʼ ἐγὼ νομίζω συνενεγκεῖν ἂν ὑμῖν· εἰ δὲ μή, οἱ μὲν ἀγνοεῖν τὸ συμφέρον, οἱ δὲ—ὅ τι ἄν τις βούληται, τοῦτʼ ἐρεῖ.
I should have been glad, myself, to see you happy at putting into effect the measures going to profit you, that I might have been found both meeting your wishes and giving good advice. But since I see you about to try the opposite measures, I think I ought to speak against them, even if I shall be hated for it by certain persons. So, if you will not endure to hear even one word from me, you will be thought to be preferring such a course of action, not through an error of judgement, but through your natural propensity to do wrong. However, if you do listen, you may perhaps be won over to the other view, which I think would be most to your advantage. But if you refuse to listen, some will plead ignorance of what was advantageous, while others—well, what a man likes to say he will say.
§ 29.1
πρῶτον μὲν οὐδέν ἐστιν καινόν, ὦ ἄνδρες Ἀθηναῖοι, τοῖς δόξασιν παρʼ ὑμῖν εἶναί τινας οἵτινες ἀντεροῦσιν, ἐπειδὰν πράττειν τι δέῃ. εἰ μὲν οὖν ἀποδόντων ὑμῶν λόγον αὐτοῖς, ὅτʼ ἐβουλεύεσθε, τοῦτʼ ἐποίουν, τούτων ἂν ἦν ἄξιον κατηγορεῖν, εἰ περὶ ὧν ἥττηντʼ ἐβιάζοντο πάλιν λέγειν· νῦν δὲ τούτους μὲν οὐδέν ἐστʼ ἄτοπον εἰπεῖν βουληθῆναι ταῦθʼ ἃ τότʼ οὐχ ὑπεμείνατʼ ἀκοῦσαι,
In the first place, it is nothing strange, men of Athens, that among you are found some who, when action has to be taken, will speak against measures already voted. Now, if they were doing this after you had given them the floor while still deliberating, it would be the right thing to denounce them for insisting upon speaking a second time to questions on which they had been defeated; as it is, there is nothing unreasonable in their desiring to express views which then you did not submit to hear,
§ 29.2
ὑμῖν δʼ ἄν τις εἰκότως ἐπιτιμήσειεν, ἄνδρες Ἀθηναῖοι, ὅτι ὁπόταν περί του βουλεύησθε, οὐκ ἐᾶτε λέγειν ἕκαστον ἃ γιγνώσκει, ἀλλʼ ἂν ἕτεροι τῷ λόγῳ προλάβωσιν ὑμᾶς, οὐδὲν ἂν τῶν ἑτέρων ἀκούσαιτε. ἐκ δὲ τούτου συμβαίνει πρᾶγμʼ ἀηδὲς ὑμῖν. οἷς γὰρ πρὶν ἁμαρτεῖν ὑμῖν ἐξῆν συμβουλεύουσιν πείθεσθαι, τούτους ὕστερον κατηγοροῦντας ἐπαινεῖτε.
and it is you who may well be criticized, men of Athens, because, when you deliberate about something, you do not allow each to say what he thinks, but, if the one side captures you first by their plea, you would hear no one from the other side. From this arises a situation embarrassing for you, because the men whose advice, before going wrong, you might have followed, you applaud later for denouncing your mistakes.
§ 29.3
ταὐτὸ δὴ τοῦτό μοι πάλιν δοκεῖτε πείσεσθαι, εἰ μὴ παρασχόντες ἴσους ἀκροατὰς πάντων ὑμᾶς αὐτοὺς ἐν τῷ παρόντι, καὶ τοῦτον τὸν πόνον ὑπομείναντες, ἑλόμενοι τὰ κράτιστα τοὺς ὁτιοῦν τούτοις ἐπιτιμῶντας φαύλους νομιεῖτε. ἐγὼ μὲν δὴ δίκαιον ὑπείληφα πρῶτον ἁπάντων αὐτὸς εἰπεῖν, τί μοι δοκεῖ περὶ ὧν σκοπεῖσθε, ἵνα, ἂν μὲν ὑμῖν ἀρέσκῃ, καὶ τὰ λοιπὰ διδάσκω, εἰ δὲ μή, μήθʼ ὑμῖν ἐνοχλῶ μήτʼ ἐμαυτὸν κόπτω.
This very thing is about to happen to you again, it seems to me, unless on the present occasion, giving impartial audience to all, and submitting to this tedious duty, you shall choose the best proposals and judge those who find any fault with them to be no loyal citizens. Now I have thought it fair to tell you first of all my views about the questions you are considering, in order that, if these meet with your favour, I may also explain the rest of my ideas, but, if you disapprove, that I may neither bore you nor tire myself out.
§ 30.1
ἔδει μέν, ὦ ἄνδρες Ἀθηναῖοι, πρὸ τοῦ πολεμεῖν ἐσκέφθαι τίς ὑπάρξει παρασκευὴ τῷ γενησομένῳ πολέμῳ· εἰ δʼ ἄρα μὴ πρόδηλος ἦν, ὅτε πρῶτον ἐβουλεύεσθʼ ὑπὲρ αὐτοῦ φανεροῦ γενομένου, τότε καὶ περὶ τῆς παρασκευῆς ἐσκέφθαι. εἰ δὲ φήσετε πολλὰς ἐγκεχειρικέναι δυνάμεις, ἃς λελυμάνθαι τοὺς ἐπιστάντας, οὐκ ἀποδέξεται τοῦθʼ ὑμῶν οὐδείς· οὐ γάρ ἐστι τῶν αὐτῶν τούς τʼ ἐπὶ τῶν πραγμάτων ἀπολύειν, καὶ λέγειν ὡς διὰ τούτους κακῶς ταῦτʼ ἔχει.
It was your duty, men of Athens, before going to war to have considered what armament would be available for the coming campaign, but if, as a matter of fact, war was not foreseen, it was your duty to have considered also the question of armament on that occasion when you were deliberating for the first time about war after it had become certain. If you shall say that you have commissioned many armies which your commanders have ruined, no one will accept this excuse of you. For the same people cannot both absolve those in charge of their operations and claim that through fault of these men these operations are not succeeding.
§ 30.2
ἐπειδὴ δὲ τὰ μὲν παρεληλυθότʼ οὐκ ἂν ἄλλως ἔχοι, δεῖ δʼ ἐκ τῶν παρόντων ἐπαμῦναι τοῖς πράγμασιν, τοῦ μὲν κατηγορεῖν οὐδένα καιρὸν ὁρῶ, πειράσομαι δʼ ἃ κράτιστα νομίζω, συμβουλεῦσαι. πρῶτον μὲν οὖν ὑμᾶς ἐκεῖνʼ ἐγνωκέναι δεῖ, ὅτι τὴν ἴσην ὑπερβολὴν τῆς σπουδῆς καὶ φιλονικίας ἐπὶ τοῖς πράγμασι πάντʼ ἄνδρα παρασχέσθαι δεῖ, ὅσηνπερ ἐκ τῶν ἄνωθεν χρόνων ἀμελείας· μόλις γὰρ οὕτως ἐλπὶς ἐκ πολλοῦ διώκοντας τὰ προειμένʼ ἑλεῖν δυνηθῆναι.
Since, however, past events cannot be altered and it is necessary to safeguard our interests as present facilities permit, I see no fitting occasion for laying charges but shall try to offer what I think is the best counsel. Now, first of all, you must admit this principle, that it is the duty of every man to apply to the task the same superabundance of eagerness and emulation that he displayed of indifference in times past; because thus there is a bare hope that we may be able, though far behind in the pursuit, to overtake what we have let slip.
§ 30.3
ἔπειτʼ οὐκ ἀθυμητέον τοῖς γεγενημένοις· ὃ γάρ ἐστιν τῶν παρεληλυθότων χείριστον, τοῦτο πρὸς τὰ μέλλοντα βέλτιστον ὑπάρχει. τί οὖν τοῦτʼ ἔστιν ὦ ἄνδρες Ἀθηναῖοι; ὅτι οὐδὲν ὑμῶν τῶν δεόντων ποιούντων κακῶς ἔχει τὰ πράγματα· ἐπεὶ εἴ γε πάνθʼ ἃ προσῆκε πραττόντων οὕτως εἶχεν, οὐδʼ ἂν ἐλπὶς ἦν αὐτὰ γενέσθαι βελτίω.
In the next place, there must be no discouragement over what has happened, because what is worst in the past is the best hope for the future. What, then, do I mean by this, men of Athens? That it is because you do nothing that you ought to do that your affairs are in a bad way; since if you were doing everything you should and your affairs were in this state, there would be not even a hope of improvement.
§ 31.1
οὐδέν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, χαλεπώτερον ἢ τοῖς αὐτοῖς ἔθεσιν ἐπιτιμᾶν τε καὶ χρῆσθαι τοὺς δημηγοροῦντας. τὸ γὰρ στασιάζειν πρὸς αὑτοὺς καὶ κατηγορεῖν ἀλλήλων ἄνευ κρίσεως, οὐδείς ἐστιν οὕτως ἀγνώμων ὅστις οὐ φήσειεν ἂν βλάβην εἶναι τοῖς πράγμασιν. ἐγὼ δʼ οἴομαι τούτους μὲν ἂν εἶναι βελτίους, εἰ τὴν πρὸς αὑτοὺς φιλονικίαν ἐπὶ τοὺς τῆς πόλεως ἐχθροὺς τρέψαντες ἐδημηγόρουν· ὑμῖν δὲ παραινῶ μὴ συστασιάζειν μηδετέροις τούτων, μηδʼ ὅπως ἅτεροι κρατήσουσι σκοπεῖν, ἀλλʼ ὅπως ὑμεῖς ἅπαντες τῶν ἐχθρῶν περιέσεσθε.
Nothing is more mischievous, men of Athens, than that those who address your Assembly should both censure and employ the same practices. For there is no man so unintelligent as to deny that to behave factiously among themselves and to accuse one another when no one is on trial means damage to your interests. I think myself that these men would be better citizens if, when addressing the Assembly, they should turn the contentiousness they feel toward one another against the enemies of the State; and to you I recommend not to take sides with either of these factions or to consider how either one is to gain the mastery, but how you as a body are to prevail over your enemies.
§ 31.2
εὔχομαι δὲ τοῖς θεοῖς τοὺς ἢ φιλονικίας ἢ ἐπηρείας ἤ τινος ἄλλης ἕνεκʼ αἰτίας ἄλλο τι, πλὴν ἅ ποθʼ ἡγοῦνται συμφέρειν, λέγοντας παύσασθαι· τὸ γὰρ καταρᾶσθαι συμβουλεύοντʼ ἴσως ἔστʼ ἄτοπον. αἰτιασαίμην μὲν οὖν ἔγωγʼ ἂν οὐδένʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦ κακῶς τὰ πράγματʼ ἔχειν ἀλλʼ ἢ πάντας τούτους· οἴομαι δὲ δεῖν παρὰ μὲν τούτων ἐφʼ ἡσυχίας λόγον ὑμᾶς λαβεῖν, νῦν δʼ ὑπὲρ τῶν παρόντων, ὅπως ἔσται βελτίω, σκοπεῖν.
And I pray to the gods that those who out of contentiousness or spite or any other motive express any other sentiments than those they believe to be advantageous may cease to do so; for to invoke a curse when speaking in council is perhaps unseemly. Therefore, while I should myself lay the blame for this bad state of affairs, men of Athens, upon no one except these men as a class, and although I think you ought to exact an accounting of them when you have the leisure, yet for the present I think you should consider only how the existing situation may be bettered.
§ 32.1
ἐβουλόμην ἄν, ὦ ἄνδρες Ἀθηναῖοι, τὴν ἴσην σπουδὴν ἐνίους τῶν λεγόντων ποιεῖσθαι ὅπως τὰ βέλτιστʼ ἐροῦσιν, ὅσηνπερ ὅπως εὖ δόξουσι λέγειν, ἵνʼ οὗτοι μὲν ἀντὶ τοῦ δεινοὶ λέγειν ἐπιεικεῖς ἐνομίζοντʼ εἶναι, τὰ δʼ ὑμέτερα, ὥσπερ ἐστὶν προσῆκον, βέλτιον εἶχεν. νῦν δʼ ἔνιοί μοι δοκοῦσι παντάπασι τὴν ἀπὸ τοῦ λόγου δόξαν ἠγαπηκότες τῶν μετὰ ταῦτα συμβησομένων ὑμῖν μηδὲν φροντίζειν.
I should have wished, men of Athens, that some of the speakers had displayed as much eagerness to present the best proposals as they did to be thought good speakers, in order that these men might have been regarded as honest instead of clever at speaking and that your interests, just as is proper, might have been in better shape. As it now is, however, some seem to me to be entirely content with the reputation for speaking, but to be taking no thought for what will subsequently befall you.
§ 32.2
καὶ δῆτα θαυμάζω, πότερά ποθʼ οἱ τοιοῦτοι λόγοι τὸν λέγονθʼ ὁμοίως πεφύκασιν ἐξαπατᾶν ὥσπερ πρὸς οὓς ἂν λέγωνται, ἢ συνιέντες οὗτοι τἀναντία τοῖς δοκοῦσιν ἑαυτοῖς εἶναι βελτίστοις δημηγοροῦσιν. εἰ μὲν γὰρ ἀγνοοῦσιν ὅτι τὸν μέλλοντα πράξειν τὰ δέοντα οὐκ ἐπὶ τῶν λόγων θρασύν, ἀλλʼ ἐπὶ τῆς παρασκευῆς ἰσχυρὸν εἶναι δεῖ, οὐδʼ ἐπὶ τῷ τοὺς ἐχθροὺς μὴ δυνήσεσθαι θαρρεῖν, ἀλλʼ ἐπὶ τῷ κἂν δύνωνται κρατήσειν, τὰ τῶν λόγων ἀστεῖʼ ὡς ἔοικεν τοῦ τὰ μέγιστʼ αἰσθάνεσθαι κεκώλυκεν αὐτούς. εἰ δὲ ταῦτα μὲν μηδʼ ἂν φήσαιεν ἀγνοεῖν, πρόφασις δʼ ἄλλη τις ὕπεστι διʼ ἣν ταῦτα προαιροῦνται, πῶς οὐ χρὴ φαύλην ταύτην ὑπολαμβάνειν, ἥτις ποτʼ ἐστίν;
And certainly I wonder whether speeches of this sort are capable of deceiving the speaker as much as those to whom they are addressed, or whether these men knowingly express before the Assembly opinions directly opposed to what they themselves think best. For if they are unaware that he who is going to do what requires to be done must not have audacity based upon words but power based upon armament, nor yet self-confidence based upon the assumption that our enemies will be weak, but confidence that we shall overmaster them even if they shall be strong, the elegance of their speeches has prevented them, as it seems, from apprehending the most vital facts. Yet if they should not even deny awareness of these facts, and some ulterior motive underlies their predilection for this conduct, how can one help assuming that this motive, whatever it may be, is base?
§ 32.3
ἐγὼ δʼ οὐκ ἀποτρέψομαι λέγειν ἃ δοκεῖ μοι, καίπερ οὕτως ὁρῶν ἠγμένους ὑμᾶς· καὶ γὰρ εὔηθες, λόγῳ ψυχαγωγηθέντων ὑμῶν οὐκ ὀρθῶς, λόγον αὖ τὸν μέλλοντα βελτίω λέγειν καὶ μᾶλλον συμφέρονθʼ ὑμῖν καταδεῖσαι. ἀξιῶ δὲ καὶ ὑμᾶς ὑπομεῖναι, ἐνθυμηθέντας ὅτι οὐδὲ τὰ νῦν δοκοῦντʼ ἔδοξεν ἂν ὑμῖν, εἰ μὴ τοὺς λόγους ἠκούσατʼ ἐξ ὧν ἐπείσθητε.
As for me, I shall not be deterred from saying what I think, although I see that you have been bewitched; for it would be foolish, because you have wrongly yielded to the spell of oratory, for the man who in his turn is going to offer better proposals and much more to your advantage, to give in to fear. And I ask of you to listen patiently, bearing in mind that you would not have formed your present opinions either unless you had listened to the speeches by which you have been persuaded.
§ 32.4
ὥσπερ ἂν τοίνυν, εἰ νόμισμʼ ἐκρίνεθʼ ὁποῖόν τί ποτʼ ἐστίν, δοκιμάσαι δεῖν ἂν ᾠήθητε, οὕτω καὶ τὸν λόγον ἀξιῶ τὸν εἰρημένον ἐξ ὧν ἀντειπεῖν ἡμεῖς ἔχομεν σκεψαμένους, ἐὰν μὲν συμφέρονθʼ εὕρητε, ἀγαθῇ τύχῃ πείθεσθαι, ἂν δʼ ἄρʼ ἕκαστα λογιζομένοις ἀλλοιότερος φανῇ, πρὶν ἁμαρτεῖν μεταβουλευσαμένους, τοῖς ὀρθῶς ἔχουσιν χρήσασθαι.
Accordingly, just as you would have thought it necessary to test a coin if you were judging what its worth might be, so I ask of you to scrutinize in the light of what we have to say against it the speech that has been made, and if you find it to your advantage, agree with the speaker, and may good fortune attend you; but if, after all, as you examine each detail, it shall seem alien to your interests, to change your plans before falling into error and to adopt the counsels that are right.
§ 33.1
μάλιστα μέν, ὦ ἄνδρες Ἀθηναῖοι, βουλοίμην ἂν ὑμᾶς ἃ μέλλω λέγειν πεισθῆναι· εἰ δʼ ἄρα τοῦτʼ ἄλλῃ πῃ συμβαίνοι, ἐμαυτῷ γʼ ἂν εἰρῆσθαι πρὸ παντὸς αὐτὰ δεξαίμην. ἔστι δʼ οὐ μόνον, ὡς δοκεῖ, τὸ πρὸς ὑμᾶς εἰπεῖν χαλεπὸν τὰ δέοντα, ἀλλὰ καὶ καθʼ αὑτὸν σκοπούμενον εὑρεῖν. γνοίη δʼ ἄν τις, εἰ μὴ τὸν λόγον ὑμᾶς, ἀλλὰ τὰ πράγματʼ ἐφʼ ὧν ἐστε σκέψεσθαι νομίσαι, καὶ πλείω σπουδὴν τοῦ δοκεῖν ἐπιεικὴς εἶναι ἢ τοῦ δεινὸς εἰπεῖν φανῆναι ποιοῖτο.
Most of all I should desire, men of Athens, that you be convinced by the words I am about to utter, but if after all it should turn out otherwise, I should prefer above all else that by me, at least, they had been spoken. It is a difficult thing, as it seems, not only to explain to you what ought to be done, but even to discover it by solitary reflection. Anyone would observe this if he believed you would consider, not his speech, but the business upon which you are engaged, and set more value upon being thought an honest man than upon showing himself to be a clever speaker.
§ 33.2
ἐγὼ γοῦν ʽοὕτω τί μοι ἀγαθὸν γένοιτὀ ἐπειδὴ περὶ τῶν παρόντων ἐπῄει μοι σκοπεῖν, λόγοις μὲν καὶ μάλʼ ἀφθόνοις, οὓς οὐκ ἂν ἀηδῶς ἠκούεθʼ ὑμεῖς, ἐνετύγχανον. καὶ γὰρ ὡς δικαιότατοι τῶν Ἑλλήνων ἐστέ, πόλλʼ ὄντʼ εἰπεῖν καὶ ἑώρων καὶ ὁρῶ, καὶ ὡς ἀρίστων προγόνων, καὶ πολλὰ τοιαῦτα. ἀλλὰ ταῦτα μὲν τὸν χρόνον ἡσθῆναι ποιήσανθʼ ὅσον ἂν ῥηθῇ, μετὰ ταῦτʼ οἴχεται·
I, at any rate,—so help me Heaven—after it occurred to me to reflect upon our present problems, began to hit upon themes, and no end of them, to which you would have listened not without pleasure. For instance, on the theme You are the most just of the Greeks, I observed and now observe many changes to ring, and again, You are born of the noblest ancestors, and many such topics. Yet these themes, though affording pleasure so long as they are being aired, after that vanish away;
§ 33.3
δεῖ δὲ πράξεώς τινος τὸν λέγοντα φανῆναι σύμβουλον, διʼ ἣν καὶ μετὰ ταῦτʼ ἀγαθοῦ τινος ὑμῖν ἔσται παρουσία. τοῦτο δʼ ἤδη καὶ σπάνιον καὶ χαλεπὸν πεπειραμένος οἶδʼ ὂν εὑρεῖν. οὐδὲ γὰρ αὔταρκες τὸ ἰδεῖν ἐστι τὰ τοιαῦτα, ἂν μὴ καὶ πεῖσαί τις τοὺς συναρουμένους ὑμᾶς δυνηθῇ. οὐ μὴν ἀλλʼ ἐμὸν μὲν ἔργον εἰπεῖν ἴσως ἃ πέπεικʼ ἐμαυτὸν συμφέρειν, ὑμέτερον δʼ ἀκούσαντας κρῖναι, κἂν ἀρέσκῃ, χρῆσθαι.
and it is the duty of the speaker to show himself the adviser of some course of action through which the gain of some real benefit shall also afterwards accrue to you. Such a policy as this I know by now from experience to be rare and hard to discover. Neither is it enough merely to get a vision of such policies unless a man shall also be able to convince you, who jointly are to assume the responsibility. On the contrary, there is an obligation resting upon both alike, upon me to tell you what I have convinced myself is advantageous, upon you to listen, to judge and, if it is your pleasure, to adopt.
§ 34.1
οὐκ ἄδηλον ἦν, ὦ ἄνδρες Ἀθηναῖοι, πρῴην, ὅτε τῶν ἀντιλέγειν βουλομένων οἷς ὁ δεῖνʼ ἔλεγεν οὐκ ᾤεσθʼ ἀκούειν χρῆναι, ὅτι συμβήσεται τοῦθʼ ὃ νυνὶ γίγνεται, ὅτι οἱ τότε κωλυθέντες ἐροῖεν εἰς ἑτέραν ἐκκλησίαν. ἂν τοίνυν ταὔθʼ ἅπερ πρότερον ποιήσητε, καὶ τῶν τοῖς τότε δόξασι συνειπεῖν βουλομένων μὴ ʼθελήσητʼ ἀκοῦσαι, πάλιν ταῦτʼ εἰς τὴν ἑτέραν ἐκκλησίαν οὗτοι λαβόντες τούτων κατηγορήσουσιν.
It was not hard to see, men of Athens, the other day when you thought there was no need to hear those who desired to speak in opposition to the views of a certain speaker, that what is now coming to pass would occur—that those who were then prevented from speaking would do so before a subsequent meeting of the Assembly. If, therefore, you shall do the same as before, and refuse to listen to those who wish to support the decisions then approved, these men in turn will take the matter to the next meeting and denounce these decisions.
§ 34.2
οὐδαμῶς, ὦ ἄνδρες Ἀθηναῖοι, οὔτε τὰ πράγματα χείρω γένοιτʼ ἄν, οὔθʼ ὑμεῖς ἀτοπώτεροι φανείητε, ἢ εἰ μήτε τῶν δοξάντων ὑμῖν πέρας μηδὲν ἔχειν δοκοίη, μήτʼ ἀφέντες ἃ μὴ συμφέρει, τῶν πρὸ ὁδοῦ τι περαίνοιτε, εἴητε δʼ ὥσπερ τὰ θέατρα τῶν προκαταλαμβανόντων. μηδαμῶς, ὦ ἄνδρες Ἀθηναῖοι, ἀλλὰ πονήσαντες τὸν πόνον τοῦτον καὶ παρασχόντες ἴσους ἀκροατὰς ἀμφοτέροις ὑμᾶς αὐτοὺς πρῶτον μὲν ἕλεσθʼ ὅ τι καὶ ποιήσετε, ἔπειθʼ ὑπολαμβάνετε, ἐάν τις ἐναντιῶται τοῖς ἅπαξ οὕτω δοκιμασθεῖσι, πονηρὸν καὶ κακόνουν ὑμῖν.
In no way, men of Athens, could your situation be made worse nor could you show yourselves more absurd than if none of your decisions should seem to be finally settled and, disregarding the policies that pay, you should achieve no forward step, but, like the crowds at shows, side with those who captivate you first. Do not let this happen, men of Athens, but performing this tedious duty and giving impartial audience to both sides, first choose a policy you will also carry out and then assume that whoever opposes measures thus once sanctioned is unprincipled and disloyal to you.
§ 34.3
τὸ μὲν γὰρ λόγου μὴ τυχόντα πεπεῖσθαι βέλτιον τῶν ὑμῖν δοκούντων αὐτὸν ἐντεθυμῆσθαι συγγνώμη· τὸ δʼ ἀκουσάντων ὑμῶν καὶ διακρινάντων ἔτʼ ἀναισχυντεῖν, καὶ μὴ συγχωρεῖν ἐνδόντα τῇ τῶν πλειόνων γνώμῃ, ἄλλην τινʼ ἂν ὑποψίαν οὐχὶ δικαίαν ἔχειν φανείη. ἐγὼ μὲν δὴ σιωπᾶν ἂν ᾤμην δεῖν ἐν τῷ παρόντι, εἰ μένοντας ὑμᾶς ἑώρων ἐφʼ ὧν ἔδοξεν· εἰμὶ γὰρ τῶν ἐκεῖνα πεπεισμένων συμφέρειν ὑμῖν· ἐπειδὴ δʼ ὑπὸ τῶν παρὰ τούτων λόγων μεταβεβλῆσθαί μοί τινες δοκοῦσιν, ὡς οὔτʼ ἀληθῆ λέγουσιν οὔθʼ ὑμῖν συμφέροντα, ἴσως μὲν εἰδότας, οὐ μὴν ἀλλʼ εἰ καὶ τυγχάνετʼ ἀγνοοῦντες, διδάξω.
For while it is pardonable that a man who has not obtained a hearing should feel convinced that he has himself better plans thought out than those approved by you, yet to go on acting shamelessly after you have given a hearing and decided between alternatives, instead of giving in to the judgement of the majority and retiring, would plainly justify suspicion of some other motive by no means honorable. As for me, although I should have thought it proper to remain silent on this occasion had I observed you abiding by your previous decisions—for I am one of those who are convinced that these are to your advantage—yet, now that certain members seem to have changed their minds because of the speeches made by these men, even though you perhaps know that what they say is neither true nor for your good, I will nevertheless make this clear in case you are unaware of it.
§ 35.1
ἔδει μέν, ὦ ἄνδρες Ἀθηναῖοι, καὶ δίκαιον ἦν τότε πείθειν ὑμᾶς ὅ τι ἄριστον ἕκαστος ἡγεῖτο, ὅτʼ ἐβουλεύεσθε τὸ πρῶτον περὶ τούτων, ἵνα μὴ συνέβαινεν ἃ δὴ δύο πάντων ἐστὶν ἀλυσιτελέστατα τῇ πόλει, μήτε πέρας μηδὲν εἶχεν τῶν ὑμῖν δοξάντων, παρανοίας θʼ ὑμεῖς κατεγιγνώσκεθʼ ὑμῶν αὐτῶν μεταβουλευόμενοι. ἐπειδὴ δὲ σιωπήσαντες τότε νῦν ἐπιτιμῶσί τινες, βούλομαι μικρὰ πρὸς αὐτοὺς εἰπεῖν.
It would have been just and proper, men of Athens, for each member then to try to convince you of what he believed to be best when you were considering these matters for the first time, in order that two evils might not be resulting which are above all others damaging to the city—that no decision of yours should be proving final and that you should be convicting yourselves of madness by changing your minds. Since, however, certain men who then kept silence are now finding fault, I wish to address a few words to them.
§ 35.2
ἐγὼ γὰρ θαυμάζω τὸν τρόπον τῆς πολιτείας τῆς τούτων, μᾶλλον δʼ ἡγοῦμαι φαῦλον. εἰ γὰρ ἐξὸν παραινεῖν ὅταν σκοπῆτε, βεβουλευμένων κατηγορεῖν αἱροῦνται, συκοφαντῶν ἔργον, οὐχ, ὡς φασίν, εὔνων ποιοῦσιν ἀνθρώπων. ἡδέως δʼ ἂν ἐροίμην αὐτούς ʽκαὶ μηδεμιᾶς λοιδορίας ὃ μέλλω λέγειν ἀρχὴ γενέσθὠ τί δὴ τἄλλʼ ἐπαινοῦντες Λακεδαιμονίους, ὃ μάλιστʼ ἄξιόν ἐστιν τῶν παρʼ ἐκείνοις ἄγασθαι, τοῦτʼ οὐ μιμοῦνται, μᾶλλον δʼ αὐτὸ τοὐναντίον ποιοῦσιν;
For I am amazed at the political procedure of these men, or rather I consider it vile. For if, though free to recommend measures when you are considering questions, they choose instead to denounce decisions once made, they play the part of doubledealers, not as they claim, of men of goodwill. I should like to ask them—and what I am about to say is not to become the signal for any tirade—just why, since they praise the Spartans in all other respects, they do not imitate the most admirable of all their practices, but rather do the very opposite.
§ 35.3
φασὶ γάρ, ὦ ἄνδρες Ἀθηναῖοι, παρʼ ἐκείνοις μέχρι μὲν τοῦ δόξαι γνώμην, ἣν ἂν ἕκαστος ἔχῃ, λέγειν, ἐπειδὰν δʼ ἐπικυρωθῇ, ταῦθʼ ἅπαντας ἐπαινεῖν καὶ συμπράττειν, καὶ τοὺς ἀντειπόντας. τοιγάρτοι πολλῶν μὲν ὄντες οὐ πολλοὶ περιγίγνονται, λαμβάνουσι δέ, ὅσʼ ἂν μὴ τῷ πολέμῳ δύνωνται, τοῖς καιροῖς, οὐδεὶς δʼ αὐτοὺς ἐκφεύγει χρόνος οὐδὲ τρόπος τοῦ τὰ συμφέρονθʼ ἑαυτοῖς περαίνειν, οὐ μὰ Δίʼ οὐχ ὥσπερ ἡμεῖς καὶ διὰ τούτους καὶ τοὺς ὁμοίους τούτοις, ἀλλήλων περιγιγνόμενοι καὶ οὐχὶ τῶν ἐχθρῶν, πάντʼ ἀνηλώκαμεν τὸν χρόνον,
For they say, men of Athens, that among them each man airs any opinion he may have until the question is put, but when the decision has been ratified, they all approve it and work together, even those who opposed it. Therefore, though few, they prevail over many and by actions well timed they get what they cannot get by war; nor does any occasion or means of effecting what is to their own advantage escape them; not, by Zeus, as we do who, thanks to these men and their like, in trying to get the better of one another instead of the enemy, have wasted all our time,
§ 35.4
κἂν μὲν εἰρήνην τις ἐκ πολέμου ποιήσῃ, τοῦτον μισοῦντες, ἂν δʼ ἐξ εἰρήνης πόλεμόν τις λέγῃ, τούτῳ μαχόμενοι, ἂν δʼ ἔχειν ἡσυχίαν τις παραινῇ καὶ τὰ ἡμέτερʼ αὐτῶν πράττειν, οὐδὲ τοῦτον ὀρθῶς λέγειν φάσκοντες, ὅλως δʼ αἰτιῶν καὶ κενῶν ἐλπίδων ὄντες πλήρεις. τί οὖν, ἄν τις εἴποι, σὺ παραινεῖς, ἐπειδὴ ταῦτʼ ἐπιτιμᾷς; ἐγὼ νὴ Δίʼ ἐρῶ.
and if anyone is for making peace in time of war, we hate him, and if anyone talks war in time of peace, we fight him, and if anyone advocates keeping quiet and minding our own business, we claim that he is wrong too, and in general we are overfull of recriminations and empty hopes. What then, Sir, someone may say, what do you recommend, since you find fault with this conduct? By Zeus, I will tell you.
§ 36.1
πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, οὐ πάνυ μοι δοκεῖ τις ἂν εἰκότως περὶ ὑμῶν δεῖσαι, μὴ παρὰ τὸ τῶν συμβουλευόντων οὐκ ἐθέλειν ἀκούειν χεῖρον βουλεύσησθε. πρῶτον μὲν γὰρ ἡ τύχη, καλῶς ποιοῦσα, πολλὰ τῶν πραγμάτων ὑμῖν αὐτόματα, ὡς ἂν εὔξαισθε, παρίστησιν, ἐπεὶ τῇ γε τῶν προεστηκότων προνοίᾳ βραχέʼ αὐτῶν εἶχεν ἂν καλῶς. ἔπειθʼ ὑμεῖς οὐ μόνον τοὺς λόγους οὓς ἂν ἕκαστος εἴποι πρόϊστε, ἀλλὰ καὶ ὧν ἕνεκʼ αὐτῶν ἕκαστος δημηγορεῖ, εἰ δὲ μὴ φιλαπέχθημον ἦν, εἶπον ἂν καὶ πόσου.
In the first place, men of Athens, I am not altogether sure that a man would reasonably fear on your account lest your deliberations would be the worse for your refusing to listen to your counsellors. For, to begin with, Fortune—to whom be thanks—arranges much of your business to take care of itself, so well that you would pray for nothing better, because little of it would be in good shape through such foresight as is exercised by those in authority. Next, you know in advance, not only what speeches each man will make, but also with what motives each one harangues you, and if it were not spiteful, I should also have said, for what price.
§ 36.2
τὸν δὴ τοῦ φενακίζεσθαι χρόνον ὡς εἰς μικρότατον συνάγοντες σωφρονεῖν ἔμοιγε δοκεῖτε. εἰ μὲν δή τι τῶν αὐτῶν ἔμελλον τοῖς ἄλλοις ἐρεῖν, οὐκ ἂν ᾤμην δεῖν λέγων ἐνοχλεῖν. νῦν δὲ συμφέροντα μὲν ὑμῖν ἀκοῦσαι, παντάπασι δʼ ἀφεστηκότα τῶν ὑπὸ τῶν πολλῶν προσδοκωμένων οἴομαι λόγον ἐρεῖν. βραχὺς δʼ ἔσται. σκέψασθε δʼ ἀκούσαντες, κἂν ὑμῖν ἀρέσκῃ, χρήσασθε.
I think you are prudent in reducing to a minimum the time for being cheated. If I were intending to speak in the same vein as the rest, I should not have thought it necessary to bore you by speaking. As it is, I think I have something to say that will be worth your while to hear, and utterly different from what is expected by the majority. It will be short. Listen and examine it, and, if it pleases you, adopt it.
§ 37.1
καὶ βραχεῖαν, ὦ ἄνδρες Ἀθηναῖοι, καὶ δικαίαν ποιήσομαι τὴν ἀρχὴν τοῦ λόγου· καὶ οὕτω δὲ τὰ πάντʼ ἐρῶ. ἡγοῦμαι γὰρ ἐξαπατᾶν μὲν εἶναι βουλομένου σκοπεῖν ὅντινʼ ὑμᾶς τρόπον τοὺς ἀκούοντας τὰ τοῦ πράγματος δυσχερῆ τῷ λόγῳ συγκρύψεται, ἁπλῶς δὲ πεπεικότος αὑτὸν ὑμῖν προσφέρεσθαι τοῦτο πρῶτον εἶναι, εἰπεῖν πότερʼ ἐγνωκὼς παρελήλυθεν,
I shall make the beginning of my speech both short and reasonable, men of Athens, nor shall I deliver the whole of it. For I believe that, while it is the way of a man who intends deception to cast about for a plan whereby he may conceal from you, his hearers, by means of his words the disagreeable aspects of the situation, on the other hand, the first duty of a man who has resolved to deal candidly with you is to declare which side he has come forward to endorse, in order that,
§ 37.2
ἵνʼ ἐὰν μὲν ἀκούσαντες τοῦτο τοὺς μετὰ ταῦτα λόγους βούλησθʼ ἀκούειν, καὶ διδάσκῃ καὶ φράζῃ τὰ βέλτισθʼ αὑτῷ δοκοῦντα, ἂν δʼ ἀποδοκιμάσητε, ἀπηλλαγμένος ᾖ καὶ μήθʼ ὑμῖν ἐνοχλῇ μήθʼ αὑτὸν κόπτῃ. ἐγὼ δὴ τοῦτο πρῶτον ἐρῶ. ἐμοὶ δοκεῖ Μυτιληναίων ὁ δῆμος ἠδικῆσθαι, καὶ δίκην ὑμῖν ὑπὲρ αὐτοῦ προσήκειν λαβεῖν. καὶ ὅπως λήψεσθʼ ἔχω λέγειν, ἐπειδὰν ὡς ἠδίκηνται καὶ ὑμῖν προσήκει βοηθεῖν ἐπιδείξω.
if after hearing this statement you are willing to hear the sequel, he may enlighten you and explain what measures seem best to himself, but if you shall reject his views, that he may have done with the matter and neither annoy you nor tire himself out. This, then, will be my first statement: It is my opinion that the democratic party in Mytilene has been wronged and that it is your duty to obtain justice for them. For obtaining this justice I have a plan to propose when once I have demonstrated that they have been wronged and that it is your duty to go to their aid.
§ 38.1
πρῶτον μὲν οὐ πάνυ θαυμαστόν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, τὸ μὴ ῥᾳδίους τοῖς συμβουλεύειν βουλομένοις εἶναι τοὺς λόγους· ὅταν γὰρ τὰ πράγματʼ ἔχῃ φαύλως περὶ ὧν δεῖ σκοπεῖν, δυσχερεῖς ἀνάγκη περὶ αὐτῶν εἶναι καὶ τὰς συμβουλίας. εἰ μὲν οὖν ἐκ τοῦ μὴ ʼθέλειν ἀκούειν ἐλπὶς ταῦτα γενέσθαι βελτίω, τοῦτο χρὴ πράττειν· εἰ δὲ χείρω μὲν ἅπαντα, βέλτιον δʼ οὐδὲν ἐκ τούτου γενήσεται, τί δεῖ, πρὸς τὸ φαυλότατον ἐλθεῖν ἐάσαντας, ἐκ πλείονος ἢ νῦν καὶ χαλεπωτέρως σῴζειν πειρᾶσθαι, ἐξὸν ἐκ τῶν παρόντων ἔτι καὶ νῦν ἐπανορθώσασθαι καὶ προαγαγεῖν ἐπὶ τὸ βέλτιον;
First of all, men of Athens, it is not altogether surprising that those who wish to tender you advice do not readily find the words, because, when the conditions that require consideration are bad, it is inevitable that the recommendations made concerning them should also be disagreeable. Of course, if by your refusing to listen there is hope of this situation becoming better, that is the thing to do, but if everything is going to get worse and nothing better by so doing, why should you, having allowed things to come to the worst, after a longer interval than has now elapsed, and with greater difficulty, try to save the situation, though, starting from present conditions, it is still possible even now to set things to rights and effect a change for the better?
§ 38.2
τὸ μὲν οὖν ὀργίλως ὑμᾶς ἔχειν εἰκός ἐστιν ταῦτα πάσχοντας· τὸ δὲ μὴ τοῖς αἰτίοις, ἀλλὰ πᾶσιν ἐφεξῆς ὀργίζεσθαι, τοῦτʼ οὐκέτʼ εἰκὸς οὐδʼ ὀρθῶς ἔχον ἐστίν. οἱ γὰρ μηδενὸς μὲν αἴτιοι τῶν παρεληλυθότων, τὰ δὲ λοιπὰ πῶς ἔσται βελτίω λέγειν ἔχοντες, χάριν, οὐκ ἀπέχθειαν κομίσαιντʼ ἂν δικαίως παρʼ ὑμῶς· οὕς, ἐὰν ἀκαίρως δυσκολαίνητε, ὀκνεῖν ἀνίστασθαι ποιήσετε.
Certainly it is reasonable for you to feel angry after these unhappy experiences; but to vent your anger, not upon the parties responsible, but upon everybody in turn, ceases to be either reasonable or right: because those who are in no way responsible for past events but can tell you how an improvement may be effected for the future would rightly meet with gratitude, not hostility, from you. If you treat these men with untimely irritation, you will make them hesitate to rise and speak.
§ 38.3
καίτοι ἔγωγʼ οὐκ ἀγνοῶ, ὅτι πολλάκις οὐ τοῖς αἰτίοις, ἀλλὰ τοῖς ἐμποδὼν οὖσι τοῖς ὀργιζομένοις ἀηδές τι παθεῖν συνέβη· ὅμως δʼ ἀνέστην συμβουλεύσων· πιστεύω γὰρ ἔγωγʼ, ὦ ἄνδρες Ἀθηναῖοι, φλαύρου μὲν μηδενὸς αἴτιος ὢν εὑρεθήσεσθαι, βελτίω δʼ ἑτέρων ὑμῖν ἔχειν συμβουλεῦσαι.
And yet I am myself not unaware that often it is the lot, not of those who are guilty, but of persons who get in the way of those who are angry, to suffer unpleasant consequences. In spite of this I have risen to advise you, for I have confidence myself that I shall not be found to be advocating any inferior measure, men of Athens, but have really better proposals to offer you than other speakers.
§ 39.1
τὰ μὲν γεγενημένʼ, ὦ ἄνδρες Ἀθηναῖοι, τοιαῦθʼ οἷα πάντες ἀκηκόατε· δεῖ δʼ ὑμᾶς μηδὲν ἐκπεπληγμένως διακεῖσθαι, λογιζομένους ὅτι πρὸς μὲν τὰ παρόντʼ ἀθύμως ἔχειν οὔτε τοῖς πράγμασι συμφέρον οὔθʼ ὑμῶν ἄξιόν ἐστιν, τὸ δὲ ταῦτʼ ἐπανορθοῦν αὑτοῖς ἡγεῖσθαι προσῆκον καὶ τῆς ὑμετέρας δόξης ἄξιον ἂν φανείη. χρὴ δὲ τοὺς ὄντας οἷοι φήσαιτʼ ἂν ὑμεῖς εἶναι, ἐν τοῖς δεινοῖς ἑτέρων διαφέροντας φαίνεσθαι.
The events that have occurred, men of Athens, are such as you have all heard, but you must not allow yourselves to be at all dismayed, reflecting that to be discouraged in the face of the present troubles is neither improving the situation nor worthy of yourselves. On the contrary, to consider it incumbent on yourselves to set these things to rights would manifestly be in keeping also with your reputation. Men such as you would profess to be should prove themselves superior to other breeds in times of stress.
§ 39.2
ἐγὼ δʼ οὐδαμῶς μὲν ἂν ἐβουλόμην ταῦτα συμβῆναι τῇ πόλει, οὐδʼ ἀτυχεῖν ὑμᾶς οὐδέν· εἰ δʼ ἄρʼ ἔδει γενέσθαι καί τι δαιμόνιον τοῦτʼ ἀπέκειτο, ὥσπερ πέπρακται τὰ γεγενημένα, λυσιτελεῖν οἴομαι. τὰ μὲν γὰρ τῆς τύχης ὀξείας ἔχει τὰς μεταβολὰς καὶ κοινὰς ἀμφοτέροις τὰς παρουσίας· ἃ δʼ ἂν διʼ ἀνδρῶν κακίαν πραχθῇ, βεβαίους ποιεῖ τὰς ἥττας.
As for me, I should by no means have wished these calamities to come upon the city nor yet for you to suffer misfortune, but if, after all, this had to happen and was in store as something predestined, I consider it to your profit that these events have occurred just as they have. For the dispensations of Fortune exhibit sharp reversals and impartial visitations to both sides, whereas the events that follow upon the villainy of men make for sure defeat.
§ 39.3
οἴομαι μὲν οὖν οὐδὲ τοὺς κεκρατηκότας ἀγνοεῖν ὅτι βουληθέντων ὑμῶν καὶ παροξυνθέντων τῷ γεγενημένῳ, οὐ πάνυ πω δῆλον πότερον εὐτύχημʼ ἢ καὶ τοὐναντίον αὐτοῖς ἐστιν τὸ πεπραγμένον· εἰ δʼ ἄρʼ ἐπῆρκε τὸ πρᾶγμʼ αὐτοὺς θρασύνεσθαι, κἂν τοῦτο πρὸς ὑμῶν ἤδη γίγνοιτο. ὅσῳ γὰρ ἂν μᾶλλον καταφρονήσωσι, τοσούτῳ θᾶττον ἁμαρτήσονται.
Now, while I am of the opinion that even those who have gained the upper hand are not unaware that, should you form your resolve and be stung to action by what has happened, it is not yet quite clear whether what has been done is good fortune or the opposite for them, yet if it turns out that the exploit has inspired them to become over-confident, this would already be another point in your favour. For the more they look down upon you, the sooner will they blunder.
§ 40.1
οὔ μοι δοκεῖτʼ, ὦ ἄνδρες Ἀθηναῖοι, περὶ ἧς οἴεσθε πόλεως νυνὶ μόνον βουλεύεσθαι, ἀλλʼ ὑπὲρ πασῶν τῶν συμμαχίδων. ὅπως γὰρ ἂν περὶ ταύτης γνῶτε, πρὸς ταῦτʼ εἰκὸς ἀποβλέποντας τοὺς ἄλλους καὶ αὑτοὺς τῶν αὐτῶν τεύξεσθαι νομίζειν. ὥστε δεῖ καὶ τοῦ βελτίστου καὶ τῆς ὑμετέρας αὐτῶν ἕνεκα δόξης σπουδάσαι, ὅπως ἅμα καὶ συμφέροντα καὶ δίκαια φανήσεσθε βουλευόμενοι.
I do not believe, men of Athens, that you are deliberating upon this occasion concerning only the city you have in mind, but concerning all the allied cities. For however you decide concerning the city in question, the other cities, looking to this decision, will probably expect to receive the same treatment themselves. Consequently you must, for the sake both of doing what is best and of guarding your own reputation, strive earnestly that you may be clearly seen to be devising measures which are alike expedient and just.
§ 40.2
ἡ μὲν οὖν ἀρχὴ τῶν τοιούτων πραγμάτων ἁπάντων ἐστὶν τῶν στρατηγῶν· ὧν οἱ πλεῖστοι τῶν παρʼ ὑμῶν ἐκπλεόντων οὐ τοὺς ὑμετέρους φίλους, οὓς διὰ παντὸς τοῦ χρόνου τῶν αὐτῶν κινδύνων μετεσχηκότας παρειλήφασιν, τούτους θεραπεύειν οἴονται δεῖν, ἀλλʼ ἰδίους φίλους ἕκαστος ἑαυτῷ κατασκευάσας ὑμᾶς ἀξιοῖ τοὺς αὑτῶν κόλακας καὶ ὑμετέρους ἡγεῖσθαι φίλους· οὗ πᾶν ἐστι τοὐναντίον.
Now, the initiative in all such matters is in the hands of the generals. Most of these men, though they sail out under your orders, do not consider it their duty to cultivate those who are friendly to you, people whom they have taken over from their predecessors as men who have shared the same dangers as you throughout all our history, but each and all, having established their own private friendships, expect you to regard their personal flatterers as your friends also. But the facts are exactly the opposite.
§ 40.3
οὔτε γὰρ ἐχθροτέρους οὔτʼ ἀναγκαίους μᾶλλον ἐχθροὺς ἂν τούτων εὕροιτε. ὅσῳ γὰρ πλείω παρακρουόμενοι πλεονεκτοῦσιν, τοσούτῳ πλειόνων ὀφείλειν ἡγοῦνται δίκην δοῦναι· οὐδεὶς δʼ ἂν γένοιτʼ εὔνους τούτοις ὑφʼ ὧν ἄν τι κακὸν πείσεσθαι προσδοκᾷ. τοῦ μὲν οὖν κατηγορεῖν ἴσως οὐχ ὁ παρὼν καιρός· ἃ δʼ ἡγοῦμαι συμφέρειν ὑμῖν, ταῦτα συμβουλεύσω.
You could find no more bitter or inevitable enemies than these flatterers. For the more gains they make by deception, the greater is the number of offences for which they think they are due to be punished. And no one could feel goodwill toward those at whose hands he expects to suffer some harm. However, the present is perhaps not the time to denounce them. Instead, I shall give you the advice that I consider in your interests.
§ 41.1
οὐδένʼ, ὦ ἄνδρες Ἀθηναῖοι, τῶν πάντων ὑμῶν οὕτως οἴομαι κακόνουν εἶναι τῇ πόλει ὥστε μὴ χαλεπῶς φέρειν μηδὲ λυπεῖσθαι τοῖς γεγενημένοις. εἰ μὲν τοίνυν ἀγανακτοῦντας ἦν ἄπρακτόν τι ποιῆσαι τούτων, τοῦτʼ ἂν ἔγωγε παρῄνουν ὑμῖν ἅπασιν· ἐπειδὴ δὲ ταῦτα μὲν οὐκ ἂν ἄλλως ἔχοι, δεῖ δʼ ὑπὲρ τῶν λοιπῶν προνοηθῆναι ὅπως μὴ ταὐτὰ πείσεσθε, ὥσπερ, ὦ ἄνδρες Ἀθηναῖοι, νῦν γεγενημένων ἀγανακτεῖτε, οὕτω χρὴ σπουδάσαι ὑπὲρ τοῦ μὴ πάλιν ταὐτὰ συμβῆναι, καὶ νομίζειν μηδένʼ ἔχειν λόγον εἰπεῖν τῶν συμβουλευόντων τοιοῦτον, ὃς δυνήσεται σῷσαι τὰ παρόντα μηδενὸς ὑμῶν μηδὲν συναραμένου· οὐ γὰρ ἂν λόγος, ἀλλὰ θεός τις ὁ τοιοῦτος εἴη.
I no not suppose, men of Athens, that there is one of all your number so disloyal to the city as not to feel distressed and pained by these events. If, then, it were possible by nursing indignation to render undone any of the things that have been done, this is what I should be urging upon you all. But since the facts are unalterable and you must take forethought whereby you may escape the same misfortune in the future, the keenness of your indignation, men of Athens, over what has now taken place ought to set the measure for your determination that the same shall not occur again, nor should you think that any of your advisers has such a wonderful plan to propose as will be capable of redressing the present evils without any of you shouldering a share of the burden. For no speech would be wonderful enough for that, only some divine intervention.
§ 41.2
ἡ μὲν οὖν ἀρχὴ τοῦ ταῦθʼ οὕτως ἔχειν ἐκεῖθεν ἤρτηται, ἐκ τοῦ τῆς παραχρῆμα πρὸς ὑμᾶς ἕνεκα χάριτος ἐνίους τῶν λεγόντων ἐνταυθοῖ δημηγορεῖν, ὡς οὔτʼ εἰσφέρειν οὔτε στρατεύεσθαι δεῖ, πάντα δʼ αὐτόματʼ ἔσται. ἔδει μὲν οὖν ταῦθʼ ὑπʼ ἄλλου τινὸς ἐξελέγχεσθαι μετὰ τοῦ λυσιτελοῦντος ἐλέγχου τῇ πόλει· δοκεῖ δέ μοι τρόπον τινὰ καὶ νῦν ἀμείνων ἡ τύχη περὶ ὑμᾶς τῶν ἐφεστηκότων εἶναι.
Now the origin of this present state of affairs hinges upon this fact, that, for the sake of a momentary popularity with you, some of those who speak in this place declared to the Assembly: There is no need to pay a special war-tax or to do military service, but everything will take care of itself. To be sure, the absurdity of this ought to have been exposed by some other speaker—the sort of exposure that profits the State: still, even as things now are, it seems to me that Fortune is somehow kinder to you than are those at the head of affairs.
§ 41.3
τὸ μὲν γὰρ ἕκαστʼ ἀπόλλυσθαι τῆς τῶν ἐπιμελουμένων κακίας σημεῖον προσήκει ποιεῖσθαι· τὸ δὲ μὴ πάλαι πάντʼ ἀπολωλέναι τῆς ὑμετέρας τύχης εὐεργέτημʼ ἔγωγε κρίνω. ἐν ᾧ τοίνυν ἡ τύχη διαλείπει καὶ τοὺς ἐχθροὺς ἀνέχει, τῶν λοιπῶν ἐπιμελήθητε. εἰ δὲ μή, σκοπεῖθʼ ὅπως μὴ ἅμα τούς τʼ ἐφεστῶτας ἑκάστοις ὑμεῖς κρινεῖτε, καὶ τὰ πράγμαθʼ ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, κλινεῖ. οὐ γὰρ ἔσθʼ ὅπως ταῦτʼ ἄνευ μεγάλου τινὸς κακοῦ στήσεται, μηδενὸς ἀντιλαμβανομένου.
For while the occurrence of one loss after another ought to be counted evidence of the villainy of those who are in charge, the fact that all your resources have not been destroyed long ago I, at least, judge to be a benefaction of the Fortune that attends you. In the interval, therefore, while Fortune allows a respite and is holding your foes in check, have a care for what lies in the future. Otherwise take heed lest at one and the same time you shall be bringing to justice those who have been appointed to the several posts, and your power, men of Athens, shall be declining; for it is impossible that this shall continue to stand, barring some miracle, if not one of you puts his hand to the task.
§ 42.1
οὐδέν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, τοῦτʼ ἄλογον, τοὺς ἀεὶ καὶ συνεχῶς ὑπὲρ τῶν ὀλιγαρχιῶν πολιτευομένους καὶ νῦν ταῦτα ποιοῦντας ἐξελέγχεσθαι. ἀλλʼ ἐκεῖνο μᾶλλον ἄν τις εἰκότως θαυμάσαι, τὸ τοὺς εἰδότας ὑμᾶς ταῦτα πολλάκις ἥδιον τούτων ἀκούειν ἢ τῶν ὑπὲρ ὑμῶν λεγόντων. ἴσως μὲν οὖν ὥσπερ οὐδʼ ἰδίᾳ ῥᾴδιόν ἐστιν ἅπαντʼ ὀρθῶς πράττειν, οὕτως οὐδὲ κοινῇ·
It is nothing out of the ordinary, men of Athens, that those public men who are always and unceasingly agitating on behalf of the oligarchies should be convicted of doing so upon this occasion also. On the contrary, one might much more reasonably be astonished that you, though aware of the truth, repeatedly prefer to listen to them rather than to those who speak in your own defence. It may very well be that it is difficult to act wisely in all public matters, just as it is in private matters, but certainly it is wrong to take a light view of things of the very greatest importance.
§ 42.2
ἀλλʼ οὐ δὴ τὰ μέγιστά γε χρὴ παρορᾶν. τὰ μὲν οὖν ἄλλα πάντʼ ἐστὶν ἐλάττω· ὅταν δʼ ὑπὲρ πολιτείας καὶ σφαγῶν καὶ δήμου καταλύσεως εὐχερῶς ἀκούητε, πῶς οὐκ ἔξω χρὴ τοῦ φρονεῖν ὑμᾶς αὐτοὺς ἡγεῖσθαι; οἱ μὲν γὰρ ἄλλοι πάντες ἄνθρωποι τοῖς ἑτέρων παραδείγμασι χρώμενοι μᾶλλον εὐλαβεῖς αὐτοὶ γίγνονται· ὑμεῖς δʼ οὐδὲ τὰ τοῖς ἄλλοις συμβαίνοντʼ ἀκούοντες φοβηθῆναι δύνασθε, ἀλλʼ ἃ τοὺς ἰδίᾳ περιμένοντας ἀβελτέρους νομίζετε, ταῦτʼ αὐτοὶ δημοσίᾳ μοι δοκεῖτʼ ἀναμένειν παθόντες αἰσθέσθαι.
Assuredly all other considerations are of less consequence, and when you listen good-naturedly to speeches on behalf of government efficiency and killings and the overthrow of democracy, how can one help but consider that you too are out of your minds? For all other men profit by the example of their fellows and are themselves rendered much more cautious thereby, but you, even when you hear what is happening to the rest of the Greeks are incapable of taking alarm, but the very thing that you consider men to be witless for awaiting as individuals you seem to me to be calmly awaiting yourselves as a community that is, to learn by bitter experience.
§ 43.1
οὐδεὶς πώποτʼ ἴσως ὑμῶν ἐζήτησεν, ὦ ἄνδρες Ἀθηναῖοι, τί δήποθʼ οἱ κακῶς πράττοντες ἄμεινον περὶ τῶν πραγμάτων τῶν εὖ πραττόντων βουλεύονται. ἔστι δʼ οὐχ ἑτέρωθέν ποθεν τοῦτο γιγνόμενον, ἀλλʼ ὅτι συμβαίνει τοῖς μὲν μήτε φοβεῖσθαι μηδὲν μήθʼ ἅν τις λέγοι δεινὰ προσήκονθʼ αὑτοῖς ἡγεῖσθαι, τοὺς δὲ πλησίον ὄντας τῶν ἁμαρτημάτων, ὅταν εἰς τὸ κακῶς πράττειν ἀφίκωνται, σώφρονας πρὸς τὰ λοιπὰ καὶ μετρίους ὑπάρχειν.
Perhaps none of you has ever inquired, men of Athens, just why men in adversity deliberate more wisely over their affairs than do the prosperous. This comes about for no other reason than this, that it is not natural for the prosperous to feel any alarm or to believe that such dangers as someone may report concern themselves; those, however, who are close in time to the mistakes through which they have come to adversity are rendered discreet with reference to future actions and inclined to moderation.
§ 43.2
σπουδαίων τοίνυν ἐστὶν ἀνθρώπων, ὅταν βελτίστῃ τῇ παρούσῃ τύχῃ χρῶνται, τότε πλείω τὴν σπουδὴν πρὸς τὸ σωφρονεῖν ἔχειν· οὐδὲν γὰρ οὔτε φυλαττομένοις οὕτω δεινὸν ὥστʼ ἀφύλακτον εἶναι, οὔτʼ ὀλιγωροῦσιν ἀπροσδόκητον παθεῖν. λέγω δὲ ταῦτʼ οὐχ ἵνα τὴν ἄλλως ὑμᾶς δεδίττωμαι, ἀλλʼ ἵνα μὴ διὰ τὴν παροῦσαν εὐπραξίαν, ἃ γένοιτʼ ἄν, εἰ μὴ προνοήσεσθε τῶν πραγμάτων, δείνʼ ἀκούοντες καταφρονῆτε, ἀλλʼ ἄνευ τοῦ παθεῖν, ὥσπερ ἐστὶν προσῆκον φάσκοντάς γε μηδένων ἀπολείπεσθαι τῷ σωφρονεῖν, φυλάξησθε.
It therefore becomes serious-minded men at the very time that they enjoy the presence of Fortune at her best to show the greater eagerness to practise discretion. For no danger is so formidable that men who are on their guard cannot guard against it, and there is none that men who belittle it may not expect to suffer. I say this, not to frighten you needlessly, but in order that, when you hear rumors of danger, you may not despise them because of your present prosperity—they may come true unless you take forethought for your interests— but rather in order that, without waiting to learn by experience, you may forestall trouble, just as becomes men who at least claim to be second to none in point of discretion.
§ 44.1
οὐχὶ τὸν αὐτὸν εἶναι καιρὸν ὑπείληφʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῦ τε χαρίζεσθαι καὶ τοῦ τὰ δοκοῦντά μοι βέλτιστα παραινεῖν. πολλάκις γὰρ ὁρῶ τὸ χαρίζεσθαί τι παρὰ γνώμην πλείονʼ ἀπέχθειαν ἐνεγκὸν τοῦ τὸ πρῶτον ἐναντιωθῆναι. εἰ μὲν οὖν ἅπαντες ἐγιγνώσκετε ταὐτά, οὔτʼ ἄν, εἴ μοι τὰ δέοντʼ ἐδοκεῖτε προαιρεῖσθαι, παρῆλθον, περίεργον ἡγούμενος τοῖς ἀφʼ αὑτῶν ἃ χρὴ ποιοῦσι λέγειν, οὔτʼ ἂν εἰ τοὐναντίον· μᾶλλον γὰρ ἂν ἡγησάμην ἕνʼ ὄντʼ ἐμαυτὸν ἀγνοεῖν τὰ κράτιστʼ ἢ πάντας ὑμᾶς.
I assume, men of Athens, that the time for humoring you and the time for recommending the measures I regard as best are not the same; for often, I observe, humoring you contrary to one’s own judgement has earned more hatred than opposing at the outset. Now, if you all held the same opinions, I should not have come forward if you seemed to me to prefer the right course, considering it superfluous to speak before people doing the right thing of their own accord, nor again, if the contrary were true, for I should have thought that a lone person like myself was more likely to misapprehend the best measures than all of you.
§ 44.2
ἐπειδὴ δʼ ὁρῶ τινὰς ὑμῶν ταὐτὰ μὲν γιγνώσκοντας ἐμοί, τἀναντία δʼ ἄλλοις, πειράσομαι μετὰ τούτων τοὺς ἑτέρους πεῖσαι. εἰ μὲν οὖν οἰήσεσθε δεῖν μὴ ʼθέλειν ἀκούειν, οὐκ ὀρθῶς ποιήσετε· ἂν δʼ ἀκούσητε σιωπῇ καὶ τοῦθʼ ὑπομείνητε, δυοῖν ἀγαθοῖν θάτερον ὑμῖν ὑπάρξει· ἢ γὰρ πεισθήσεσθε, ἄν τι δοκῶμεν λέγειν συμφέρον, ἢ βεβαιότερον περὶ ὧν ἐγνώκατʼ ἔσεσθε πεπεισμένοι. ἂν γάρ, οἷς τι διαμαρτάνειν οἰόμεθʼ ἡμεῖς ὑμᾶς, ταῦτα μηδενὸς ἄξια φανῇ, μετʼ ἐλέγχου τὰ δεδογμένα νῦν ὑμεῖς ἔσεσθʼ ᾑρημένοι.
But since I see some of you holding the same views as myself and the opposite to those held by others, I shall try with the support of these to persuade those who differ. Now, if you shall think it right to refuse to listen, you will make a mistake; but if you will listen in silence and bear with me in this, one of two benefits will accrue to you: for either you will be persuaded if we seem to advocate something advantageous, or you will be more firmly convinced of the rightness of your own views; for if the grounds upon which we think you are going somewhat astray shall be proved valueless, with the benefit of argument you will this time have chosen the plans approved before.
§ 45.1
βουλοίμην ἄν, ὦ ἄνδρες Ἀθηναῖοι, περὶ ὧν ηὐδοκίμηκε λέγων παρʼ ὑμῖν ὁ δεῖνα, ἐπὶ τῶν ἔργων πραττομένων ἴσον αὐτῷ τὸν ἔπαινον γενέσθαι· οὔτε γὰρ τούτῳ κακόνους εἰμὶ μὰ τοὺς θεοὺς ὑμῖν τʼ ἀγαθὸν ἄν τι γίγνεσθαι βουλοίμην. ἀλλʼ ὁρᾶτʼ, ὦ ἄνδρες Ἀθηναῖοι, μὴ κεχωρισμένον ᾖ λόγον εἰπεῖν εὖ καὶ προελέσθαι πράγματα συμφέροντα, καὶ τὸ μὲν ῥήτορος ἔργον ᾖ, τὸ δὲ νοῦν ἔχοντος ἀνθρώπου.
I could wish, men of Athens, that a certain person, who has won your approval as a speaker on the measures before you, might have deserved equal praise for the feasibility and workableness of his proposal. For I call the gods to witness that I bear the man no ill will and wish that his plan had been a good one for you. But do not forget, men of Athens, that making a good speech and choosing sound policies are miles apart, and that the one is the part of an orator and the other of a man of sense.
§ 45.2
ὑμεῖς τοίνυν οἱ πολλοί, καὶ μάλισθʼ οἱ πρεσβύτατοι, λέγειν μὲν οὐκ ὀφείλεθʼ ὁμοίως δύνασθαι τοῖς δεινοτάτοις· τῶν γὰρ εἰθισμένων τοῦτο τὸ πρᾶγμα· νοῦν δʼ ἔχειν ὀφείλεθʼ ὁμοίως καὶ μᾶλλον τούτων· αἱ γὰρ ἐμπειρίαι καὶ τὸ πόλλʼ ἑορακέναι τοῦτʼ ἐμποιοῦσι. μὴ τοίνυν, ὦ ἄνδρες Ἀθηναῖοι, φανῆτʼ ἀγνοοῦντες ἐν τῷ παρόντι νῦν ὅτι αἱ διὰ τῶν λόγων ἀνδρεῖαι καὶ θρασύτητες, ἐὰν μὴ μεθʼ ὑπαρχούσης ὦσι παρασκευῆς καὶ ῥώμης, ἀκοῦσαι μέν εἰσιν ἡδεῖαι, πράττειν δʼ ἐπικίνδυνοι.
Now, you, the multitude, and especially the oldest among you, while not obliged to speak as well as the cleverest, for this art is for the practised speakers, are yet under obligation to have as much sense as they and even more, for it is long experience and having seen much that begets this faculty in us. Do not therefore, men of Athens, show yourselves unaware in this crisis that valorous deeds and bold exploits by word of mouth, unless backed by ready armament and physical force, though pleasant to hear, are hazardous in action.
§ 45.3
αὐτίκα γὰρ τὸ μὴ ʼπιτρέπειν τοῖς ἀδικοῦσιν, ὁρᾶθʼ ὡς καλὸν τὸ ῥῆμα. ἀποβλέψατε δὴ πρῶτον πρὸς τὸ ἔργον αὐτό. δεῖ κρατῆσαι μαχομένους τῶν ἐχθρῶν τοὺς τὴν τοῦ ῥήματος τούτου σεμνότητʼ ἔργῳ ληψομένους. εἰπεῖν μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, πάντα πέφυκε ῥᾴδιον, πρᾶξαι δʼ οὐχ ἅπαντα. οὐ γὰρ ἴσος πόνος καὶ ἱδρὼς πρό τε τοῦ λέγειν καὶ πρὸ τοῦ πράττειν ἐστίν.
For example, Do not leave a free hand to aggressors; you see what a fine slogan that is! Do not fail first to take a good look at the actual nature of the task. They must master the foe in battle who are really going to capture the majesty of this saying. For all things are easy to say, men of Athens, but not all are easy to do, for not so much toil and sweat come before speech as before action.
§ 45.4
ἐγὼ δʼ οὐ χείρους ὑμᾶς ἡγοῦμαι φύσει Θηβαίων ʽκαὶ γὰρ ἂν μαινοίμην̓, ἀλλʼ ἀπαρασκευοτέρους. φημὶ δὴ δεῖν τοῦ παρασκευάζεσθαι νῦν ποιεῖσθαι τὴν ἀρχήν, ἐπειδὴ τέως ἠμελεῖτε, οὐ τοῦ διαγωνίζεσθαι. οὐ γὰρ ἀντιλέγω τὸ ὅλον, ἀλλʼ ὑπὲρ τοῦ τρόπου τῆς ἐγχειρήσεως ἐναντιοῦμαι.
I do not think you are naturally inferior to the Thebans—I should be mad to say that—only less well prepared. What I do say is that now is the time to begin your preparation, since you have been negligent up to now, not the decisive struggle. For I am not speaking against the plan as a whole but I am opposed to your way of going about it.
§ 46.1
ὅσην μέν, ὦ ἄνδρες Ἀθηναῖοι, πεποίηνται σπουδὴν οἱ πρέσβεις κατηγορῆσαι τῆς πόλεως ἡμῶν, ἅπαντες ἑοράκατε· πλὴν γὰρ οὐκ ἔχω τίνος εἴπω, τἄλλα πάνθʼ ὑμῖν ἀναθεῖναι πεπείρανται. εἰ μὲν οὖν ἦσαν αὐτῶν ἀληθεῖς αἱ κατηγορίαι, χάριν γʼ εἴχετʼ εἰκότως ἄν, εἰ πρὸς ὑμᾶς οὕτως ὑμῶν κατηγόρουν καὶ μὴ πρὸς ἄλλους.
You have all seen, men of Athens, with what zest the ambassadors have denounced our city. For, apart from what I cannot imagine, they have attempted to lay all offences at your doors. I admit, if their charges were true, you might reasonably be grateful that they were thus denouncing you to your faces instead of to others;
§ 46.2
ἐπειδὴ δὲ διαστρέψαντες τἀληθῆ, καὶ τὰ μὲν παραβαίνοντες, ἀφʼ ὧν ἂν μεγάλους ἐπαίνους κομίσαισθε δικαίως, τὰ δʼ αἰτιασάμενοι ψευδῆ καὶ οὐ προσήκονθʼ ὑμῖν, κέχρηνται τῷ λόγῳ, πονηροὺς δίκαιον αὐτούς, ἐπειδὰν ἐξελεγχθῶσι ταῦτα πεποιηκότες, νομίζειν. εἰ γὰρ ῥήτορες δεινοὶ μᾶλλον εἶναι δοκεῖν ἢ μετʼ ἀληθείας ἐπιεικεῖς ἄνθρωποι νομίζεσθαι προείλοντο, οὐδʼ αὐτοὶ καλοκἀγαθίας ἂν ὡς ἔοικεν ἀμφισβητοῖεν.
but since they have used the privilege of speaking here to distort the truth, failing to mention some things from which you would justly derive great praise, and making charges that are false and inapplicable to you, it is right that you should consider them unprincipled, when once they have been proved guilty of such conduct as this. For if they prefer to be regarded as accomplished rhetoricians rather than truly fair-minded men, it is not likely that even they themselves would claim to be gentlemen.
§ 46.3
ἔστι μὲν οὖν χαλεπὸν τὸ παρʼ ὑμῖν ὑπὲρ ὑμῶν ἐροῦντʼ ἀνεστηκέναι, ὥσπερ ῥᾴδιον τὸ καθʼ ὑμῶν. ἐγὼ γὰρ μὰ τὴν Ἀθηνᾶν οὐδένας ἂν τῶν ἄλλων ἀνθρώπων οὕτως οἶμαι τὰ προσόνθʼ αὑτοῖς ἀκοῦσαι νουθετουμένους, ὡς ὑμεῖς τὰ μὴ προσήκοντα κακῶς ἀκούοντες. οὐ μὴν οὐδὲ τούτους θρασέως ἂν οὕτως ἡγοῦμαι ψεύδεσθαι, εἰ μὴ συνῄδεσαν ταῦτα, καὶ πρόδηλον ἦν ὅτι
It is, of course, difficult to rise up to speak before you in your own defence, just as it is easy to speak against you. For, by Athena, I do not think that there are any other people in the whole world who would listen so complacently when reminded of their real faults as you do when you are reviled for faults that are not yours. What is more, I do not believe that even these men would lie to you with such effrontery if they were not aware of this, and if it were not clear in advance that of all people you are the most addicted to listening to whatever anyone may say against you.
§ 46.4
δεινότατοι πάντων ὑμεῖς ἐστʼ ἀκούειν ὅ τι ἄν τις καθʼ ὑμῶν λέγῃ. εἰ μὲν οὖν ταύτης τῆς εὐηθείας δίκην ὑμᾶς δεῖ διδόναι, λόγους οὐ προσήκοντας κατὰ τῆς πόλεως ἀκούειν τοῦτʼ ἂν εἴη. εἰ δʼ ὑπὲρ τῶν ἀληθῶν εἴ τι δίκαιον ῥητέον, ἐπὶ τοῦτʼ ἐγὼ παρελήλυθα, πιστεύων οὐκ αὐτὸς ἀξίως τῶν ὑμῖν πεπραγμένων εἰπεῖν δυνήσεσθαι, ἀλλὰ τὰ πράγματα, ὅπως ἄν τις εἴπῃ, δίκαια φανεῖσθαι.
Now, if you must be punished for this fatuousness, to listen to undeserved charges against the State would be that penalty; but if something must, in all fairness, be said on behalf of the truth, it is for this purpose that I have come forward, confident, not that I shall unaided be able to speak with eloquence worthy of your past actions, but that these actions, however one may speak, will be seen to be just.
§ 46.5
βουλοίμην δʼ ἂν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, ἴσους ἀκροατὰς ὑπὲρ ὑμῶν αὐτῶν γενέσθαι, καὶ μὴ τῷ προῆχθαι τοὺς λόγους ἐπαινέσαι τοὺς τούτων φιλονικεῖν. οὐ γὰρ ἂν ὑμετέραν κακίαν οὐδεὶς ἔτι κρίναι, εἰ λέγοντός τινος εὖ παρεκρούσθητε, ἀλλὰ τῶν ἐπὶ τούτῳ σπουδὴν ποιησαμένων, ὅπως ὑμᾶς ἐξαπατήσουσιν.
It would be my wish, men of Athens, that you become equally willing listeners when you are being defended, and not, through having been beguiled, become all too eager to praise the speeches of these men. For no one would go on judging it vice on your part if you have been led astray by some clever speaker, but it would be thought vice on the part of those who devoted their energies to deceiving you.
§ 47.1
οἶμαι πάντας ἂν ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, φῆσαι, ἃ βέλτισθʼ ἕκαστος ἡγεῖται τῇ πόλει, βούλεσθαι ταῦτα πραχθῆναι. συμβαίνει δέ γε μὴ κατὰ ταὐτὸ κεκρίσθαι παρὰ πᾶσι τὸ βέλτιστον· οὐ γὰρ ἂν ὑμῶν οἱ μὲν λέγειν, οἱ δὲ μὴ λέγειν ἐκέλευον. πρὸς μὲν τοίνυν τοὺς ὑπειληφότας ταῦτα συμφέρειν οὐδενὸς δεῖ λόγου τῷ μέλλοντι λέγειν· πεπεισμένοι γὰρ ὑπάρχουσι· πρὸς δὲ τοὺς τἀναντία συμφέρειν ἡγουμένους βραχέʼ εἰπεῖν βούλομαι.
I suppose, men of Athens, you would all say you wish to have put into effect what each one considers best for the city. Quite so, but it happens that the same plan has not been judged the best by all of you; otherwise some of you would not be bidding the speaker Go on and others Sit down. Now, to those who hold the same measures to be expedient as does the one who is about to speak there is no need of a single word, for they are already convinced; but to those who think that the opposite course is for the best, I wish to speak briefly.
§ 47.2
μὴ ʼθέλουσι μὲν οὖν ἀκούειν οὐκ ἔνι δήπου μαθεῖν, οὐδὲν μᾶλλον ἢ σιωπῶσιν μηδενὸς λέγοντος· ἀκούσασιν δὲ δυοῖν ἀγαθοῖν οὐκ ἔνι θατέρου διαμαρτεῖν. ἢ γὰρ πεισθέντες πάντες καὶ ταὔτʼ ἐγνωκότες κοινότερον βουλεύσεσθε, οὗ μεῖζον εἰς τὰ παρόντʼ οὐδὲν ἂν γένοιτʼ ἀγαθόν, ἢ μὴ δυνηθέντος τοῦ λέγοντος διδάξαι βεβαιότερον τοῖς ἐγνωσμένοις πιστεύσετε.
Unless you will listen, it is, of course, absolutely impossible to learn anything, any more than if you keep quiet when no one is speaking. But if you do listen it is impossible to miss one or the other of two benefits for either, being all persuaded and of the same mind, you will be more unanimous in your decision—and nothing better than this could happen for the present emergency—or else, if the speaker be unable to make his point, you will have more confidence in the decisions already reached.
§ 47.3
χωρὶς δὲ τούτων οὐδὲ καλὴν ὑποψίαν ἔχει ἥκειν μὲν εἰς τὴν ἐκκλησίαν ὡς ἐκ τῶν ῥηθησομένων τὸ κράτιστον ἑλέσθαι δέον, φανῆναι δέ, πρὶν ἐκ τῶν λόγων δοκιμάσαι, παρʼ ὑμῖν αὐτοῖς τι πεπεισμένους, καὶ τοῦθʼ οὕτως ἰσχυρὸν ὥστε μηδʼ ἐθέλειν παρὰ ταῦτʼ ἀκούειν.
Apart from these two possibilities, there is a suspicion, and by no means to your credit, that, although you have come to the assembly under obligation to choose the best plan on the basis of what shall be said, instead, you will be found, before reaching a judgement on the basis of the speeches, to have been convinced of something in your own minds, and this so strongly that you are not even willing to hear anything to the contrary.
§ 48.1
ἴσως ὀχληρός, ὦ ἄνδρες Ἀθηναῖοι, τισὶν ὑμῶν εἶναι δοκῶ, πολλάκις λέγων περὶ τῶν αὐτῶν ἀεί. ἀλλʼ ἐὰν ὀρθῶς σκοπῆτε, οὐκ ἐγὼ φανήσομαι τούτου δίκαιος ὢν ἔχειν τὴν αἰτίαν, ἀλλʼ οἱ μὴ πειθόμενοι τοῖς ὑμετέροις ψηφίσμασιν. εἰ γὰρ ἐκεῖνοι τὸ πρῶτον ἐποίησαν ἃ ὑμεῖς προσετάξατε, οὐδὲν ἂν τὸ δεύτερον ἡμᾶς ἔδει λέγειν, οὐδʼ εἰ τὸ δεύτερον, αὖθις. νῦν δʼ ὅσῳ πλεονάκις τὰ προσήκονθʼ ὑμῖν ὑμεῖς ἐψηφίσασθε, τοσούτῳ μοι δοκοῦσιν ἧττον ἐκεῖνοι παρεσκευάσθαι ποιεῖν.
Perhaps some of you, men of Athens, regard me as a nuisance, speaking on the same subjects time after time. But if you scan things rightly, it is not I who shall justly bear the blame for this, but rather those who do not obey your decrees. For if those men had done at the outset what you enjoined, it would not have been necessary for us to speak a second time or, if they had complied on the second occasion, a third time. As it is, the more often you have voted what your duty demanded, the less those men, it seems to me, have been prepared to act upon it.
§ 48.2
πρότερον μὲν οὖν ἔγωγε μὰ τοὺς θεοὺς οὐκ ᾔδειν πρὸς τί ποτʼ εἴη τοῦτʼ εἰρημένον ἀρχὴ ἄνδρα δείκνυσιν· νῦν δὲ κἂν ἄλλον μοι δοκῶ διδάξαι. οἱ γὰρ ἄρχοντες ἢ τινὲς αὐτῶν, ἵνα μὴ πάντας λέγω, τῶν μὲν ὑμετέρων ψηφισμάτων ἀλλʼ οὐδὲ τὸ μικρότατον φροντίζουσιν, ὅπως δὲ λήψονται. εἰ μὲν οὖν ἐνῆν δοῦναι, δικαίως ἂν αὐτὸ τοῦτό μοί τις ἐπέπληξεν, εἰ διὰ μικρὸν ἀνάλωμʼ ἐνοχλεῖν ὑμῖν ᾑρούμην· νῦν δʼ οὐκ ἔνι, καθάπερ οὐδὲ τούτους λέληθεν.
Previously, I confess by the gods, I did not know what was the point of the saying: Responsibility reveals the man. But now I think I could even tell another what it means. For the officials, or some of them— to avoid saying all—feel not even the slightest regard for your decrees but consider how they shall make some gain. Certainly, if it had been feasible for me to make a payment, I might have been justly rebuked for this very reason, if I chose to annoy you through balking at a paltry expenditure. But as things are, it is not feasible, as these men themselves have not failed to observe.
§ 48.3
εἰ δʼ ὑπὲρ ὧν ὑμῖν λῃτουργεῖν δεῖ, προσθήσειν αὑτοῖς οἴονταί με, ληροῦσιν. καὶ ταῦτʼ ἴσως βούλονται καὶ προσδοκῶσιν· ἐγὼ δʼ οὐ ποιήσω ταῦτα, ἀλλʼ ἐὰν μὲν δῶσι, καθέλξω τὴν ναῦν καὶ τὰ προσήκοντα ποιήσω, εἰ δὲ μή, τοὺς αἰτίους ὑμῖν ἀποφανῶ.
What is more, if, in the case of a service due to you they think I am going to leave it to themselves to decide, they are fools. And, perhaps, they both wish and expect it; this I will not do, but if they will allow me, I shall launch the ship and do my duty; otherwise, I shall reveal to you the names of those responsible.
§ 49.1
οὐδένʼ ἂν εὖ φρονοῦντʼ ἀντειπεῖν, ὦ ἄνδρες Ἀθηναῖοι, νομίζω, ὡς οὐχ ἁπάντων ἄριστόν ἐστιν τῇ πόλει μάλιστα μὲν ἐξ ἀρχῆς μηδὲν ἀσύμφορον πράττειν, εἰ δὲ μή, παρεῖναι εὐθὺς τοὺς ἐναντιωσομένους. δεῖ μέντοι τούτῳ προσεῖναι ἐθέλοντας ἀκούειν ὑμᾶς καὶ διδάσκεσθαι· οὐδὲν γὰρ πλέον εἶναι τὸν ἐροῦντα τὰ βέλτιστα, ἂν μὴ τοὺς ἀκουσομένους ἔχῃ.
In my opinion, men of Athens, no intelligent citizen would deny that it is best of all for the city, preferably at the outset not to do anything inexpedient, but otherwise, that those should be on hand who will object at once. To this must be added, however, that you shall be willing to listen and learn; for nothing is gained by having a man who will give the best counsel unless he shall have people who will listen to him.
§ 49.2
οὐ μὴν οὐδʼ ἐκεῖνʼ ἀλυσιτελὲς μετὰ ταῦτʼ ἂν φανείη, ὅσʼ ἄν τις ὑμᾶς ἢ διὰ καιρὸν ἢ διʼ ὥραν ἡμέρας ἢ διʼ ἄλλην τινʼ αἰτίαν παρακρούσηται, ταῦθʼ ὅταν ποτὲ βούλησθʼ ὑμῶν αὐτῶν ὄντες ἀκούειν, εἶναι τὸν ἐξετάσοντα πάλιν, ἵνʼ ἐὰν μὲν οἷά φασιν οἱ τότε πείσαντες φανῇ, προθυμότερον πράττηθʼ ὡς ἔλεγχον δεδωκότα, ἐὰν δʼ ἄρα μὴ τοιαῦθʼ εὑρεθῇ, πρὶν πορρωτέρω προελθεῖν ἐπίσχητε. καὶ γὰρ ἂν δεινὸν εἴη, εἰ τοῖς τοῦ κρατίστου διαμαρτοῦσι τὸ χείριστον ἀνάγκη πράττειν εἴη, καὶ μή, τὸ δεύτερον ἐκ τῶν λόγων, ἐξείη μεταβουλεύσασθαι.
Neither would the following suggestion prove unprofitable as the next step, that whatever deceptions anyone shall practise upon you through some well-timed maneuver, or the late hour of the day or by any other opening, that there should be someone who will scrutinize the measures a second time, when you, being arbiters of your own conduct, are willing to listen, so that of the measures should prove to be such as those assert who then persuaded you, you may put them into effect more wholeheartedly as having passed the test: but if, after all, they are found to be otherwise, that you may halt before going farther. For it would be a shocking thing that those who had failed to choose the best plan should be forced to put the worst into effect, and not have a chance to reconsider and choose from among other alternatives the plan that had stood second.
§ 49.3
τοὺς μὲν οὖν ἄλλους ἅπαντας ἔγωγʼ ὁρῶ τὴν ἀειλογίαν προτεινομένους, ὅταν τι πιστεύωσι δικαίως αὑτοῖς πεπρᾶχθαι· οὗτοι δʼ αὖ τοὐναντίον ἐγκαλοῦσιν, εἰ περὶ ὧν ἡμάρτετε νῦν ἀναθέσθαι βούλεσθε, τὴν ἀπάτην κυριωτέραν οἰόμενοι δεῖν εἶναι τῆς μετὰ τοῦ χρόνου βασάνου. τὴν μὲν οὖν τούτων σπουδὴν οὐδʼ ὑμῶν ἴσως ἀγνοοῦσιν οἱ πολλοί· δεῖ δʼ ὑπὲρ τῶν πραγμάτων, ἐπειδήπερ γέγονε λόγου τυχεῖν, ἅ τις ἡγεῖται κράτιστα, λέγειν.
Now while all other men, I observe, stand ready to submit to an accounting at any time, whenever they are confident that some measure of theirs has been honestly put through, yet these men, on the contrary, resent it if you desire now to reverse your action in matters wherein you have made a mistake, thinking their deception ought to prevail rather than spend time on an inquiry. So, even if the majority of you are perhaps not unaware of pressure on the part of these men, it is still one’s duty, once he has been given the floor, to declare what action he thinks best under the circumstances.
§ 50.1
ὅ τι μὲν μέλλει συνοίσειν πάσῃ τῇ πόλει, τοῦτο καὶ λέγειν εὔχομαι πάντας, ὦ ἄνδρες Ἀθηναῖοι, καὶ ὑμᾶς ἑλέσθαι. ἐγὼ δʼ οὖν, ἃ πεπεικὼς ἐμαυτὸν τυγχάνω μάλιστα συμφέρειν ὑμῖν, ταῦτʼ ἐρῶ, δεηθεὶς ὑμῶν τοσοῦτον, μήτε τοὺς ἐξιέναι κελεύοντας ὑμᾶς διὰ τοῦτο νομίζειν ἀνδρείους, μήτε τοὺς ἀντιλέγειν ἐπιχειροῦντας διὰ τοῦτο κακούς. οὐ γὰρ ὁ αὐτὸς ἔλεγχος, ὦ ἄνδρες Ἀθηναῖοι, τῶν τε λόγων καὶ τῶν πραγμάτων ἐστίν, ἀλλὰ δεῖ νῦν εὖ βεβουλευμένους ἡμᾶς φανῆναι, τότε δέ, ἂν ἄρα ταῦτα δοκῇ, τὰ τῆς ἀνδρείας ἀποδείξασθαι.
Whatever measure is going to benefit the whole State, men of Athens, I pray that all speakers will propose and you will adopt. I, at any rate, shall say what I have persuaded myself is most to your advantage, asking only this of you—that you neither consider those who urge you to take the field to be for this reason brave, nor those who undertake to oppose them to be for this reason cowards; for the test of speech and the test of action, men of Athens, are not the same; rather we must now show ourselves to have been wise in counsel and later, if in the end this proposal is adopted, display the deeds of courage.
§ 50.2
ἡ μὲν οὖν ὑμετέρα προθυμία παντὸς ἀξία καὶ τοιαύτη πάρεστιν οἵαν ἄν τις εὔξαιτʼ εὔνους ὢν τῇ πόλει· νῦν δʼ ὅσῳ τυγχάνει σπουδαιοτέρα, τοσούτῳ δεῖ μᾶλλον προϊδεῖν ὅπως εἰς δέον καταχρήσεσθʼ αὐτῇ. οὐδενὸς γὰρ εὐδοκιμεῖ πράγματος ἡ προαίρεσις, ἂν μὴ καὶ τὸ τέλος συμφέρον καὶ καλὸν λάβῃ. ἐγὼ δʼ οἶδά ποτʼ, ὦ ἄνδρες Ἀθηναῖοι, παρʼ ὑμῖν ἀκούσας ἀνδρὸς οὔτʼ ἀνοήτου δοκοῦντος εἶναι οὔτʼ ἀπείρου πολέμου,
Your enthusiasm, I allow, is worthy of all praise and such as a man of goodwill toward the State might pray for; but the more intense your enthusiasm the more foresighted you should now be to employ it as you ought. For you know that no choice of a course of action justifies itself unless the end it achieves be beneficial and honorable. I am sure I once heard here in your presence, men of Athens, a man who was thought to be lacking neither in sense nor in experience of war.
§ 50.3
Ἰφικράτους λέγω, ὃς ἔφη δεῖν οὕτω προαιρεῖσθαι κινδυνεύειν τὸν στρατηγὸν ὅπως μὴ τὰ ἢ τὰ γενήσεται, ἀλλʼ ὅπως τά· οὕτως γὰρ εἶπε τῷ ῥήματι. ἦν δὴ τοῦτο γνώριμον, ὅτι ὅπως καλῶς ἀγωνιεῖται ἔλεγεν. ἐπειδὰν μὲν τοίνυν ἐξέλθητε, ὃς ἂν ἡγῆται, κύριος ὑμῶν ἐστι· νῦν δʼ ἕκαστος ὑμῶν αὐτῶν στρατηγεῖ. δεῖ δὴ τοιαῦτα φανῆναι βεβουλευμένους διʼ ὧν πανταχῶς συνοίσει τῇ πόλει καὶ μὴ μελλουσῶν ἕνεκʼ ἐλπίδων τῆς παρούσης εὐδαιμονίας χεῖρόν τι ποιήσετε.
I refer to Iphicrates, who said, A general must so choose to risk a battle, that not this or that may result but just this, for such were his exact words. The meaning of this was obvious, for he meant that he might come off victorious. So, when you take the field, whoever is leader is master of you, but now each one of yourselves is a general. Thus it is your duty to show yourselves to have made such decisions as will inevitably be good for the State and that you shall not, for the sake of mere hopes of future goods, bring about something not so good as the prosperity you at present enjoy.
§ 51.1
οὐδένʼ ἂν ᾠόμην, ὦ ἄνδρες Ἀθηναῖοι, πιστεύοντα τοῖς πεπραγμένοις ἐγκαλέσαι τοῖς καθιστᾶσιν εἰς λόγον ταῦτα· ὅσῳ γὰρ ἂν πλεονάκις ἐξετάζῃ τις αὐτά, ἀνάγκη τοὺς τούτων αἰτίους εὐδοκιμεῖν. οὐ μὴν ἀλλά μοι δοκοῦσιν αὐτοὶ φανερὸν καθιστάναι οὐκ ἐπί τῳ τῶν τῇ πόλει συμφερόντων πράξαντες. ὡς γοῦν ἐξελέγχεσθαι μέλλοντες, ἂν πάλιν εἰς λόγον ἔλθωσιν, φεύγουσι καὶ δεινὰ ποιεῖν ἡμᾶς φασιν. καίτοι ὅταν τοὺς ἐξελέγχειν βουλομένους δεινὰ ποιεῖν αἰτιᾶσθε, τί ἡμεῖς τοὺς ἡμᾶς αὐτοὺς ἐξηπατηκότας τηνικαῦτα λέγωμεν;
I should have thought, men of Athens, that no one who has a clean conscience about the measures taken would prefer a complaint against those who move to bring these matters to an accounting; for the more often one examines into them, the more the authors of them are bound to grow in esteem. These men themselves, however, seem to me to render it manifest that they have not acted with the State’s interests in view. At any rate, just as if they were bound to be found guilty if they should come again to an accounting, they assume the defensive and say we are acting outrageously. And yet when you accuse of outrageous conduct those who wish to investigate, what are we citizens to say of those who in that very transaction have perpetrated a fraud against our own selves?
§ 52.1
ἦν μὲν δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, τὴν ἴσην ὑπάρχειν παρʼ ὑμῶν ὀργὴν τοῖς ἐπιχειροῦσιν ὅσηνπερ τοῖς δυνηθεῖσιν ἐξαπατῆσαι. ὃ μὲν γὰρ ἦν ἐπὶ τούτοις, πεποίηται καὶ προήγαγον ὑμᾶς· τοῦ δὲ μὴ τέλος ταῦτʼ ἔχειν ἡ τύχη καὶ τὸ βέλτιον νῦν ὑμᾶς φρονεῖν ἢ ὅτʼ ἐξήχθηθʼ ὑπὸ τούτων, γέγονεν αἴτια. οὐ μὴν ἀλλʼ ἔγωγʼ οὕτω πόρρω νομίζω τὴν πόλιν εἶναι τοῦ δίκην παρὰ τῶν ἀδικούντων λαμβάνειν ὥστʼ ἀγαπητὸν εἶναί μοι δοκεῖ, ἂν ὅπως μὴ πείσεσθε κακῶς δύνησθε φυλάττεσθαι· τοσαῦται τέχναι καὶ γοητεῖαι καὶ ὅλως ὑπηρεσίαι τινές εἰσιν ἐφʼ ὑμᾶς κατεσκευασμέναι. τῆς μὲν οὖν τούτων κακίας οὐκ ἂν ἐν τῷ παρόντι τις ἐν δέοντι μάλιστα κατηγορήσειεν· βούλομαι δʼ ὑπὲρ ὧν ἀνέστην, ἃ νομίζω συμφέροντʼ εἰπεῖν.
It would be the righteous thing, men of Athens, for you to feel the same anger toward those who attempt to deceive you as toward those who have been able to do so. For what it was in the power of these men to do has been done, and they led you along. That these designs have fallen short of success, credit is due to Fortune and to the fact that you are now wiser than when you were misled by these men. Yet the State, I believe, is so far from being able to exact justice of the wrongdoers, that it seems to me you must content yourselves if you shall be able to avoid sustaining loss; so formidable are the trickeries and chicaneries and, not to particularize, certain salaried public services that have been organized against you. To denounce the villainy of these men, however, would not at this juncture be most opportune: but I do wish to say what I deem advantageous with reference to the matters I have risen to discuss.
§ 53.1
ἡ μὲν εἰωθυῖα πάντα τὸν χρόνον βλάπτειν, ὦ ἄνδρες Ἀθηναῖοι, τὴν πόλιν λοιδορία καὶ ταραχὴ καὶ νυνὶ γέγονε παρὰ τῶν αὐτῶν ὧνπερ ἀεί. ἄξιον δʼ οὐχ οὕτω τούτοις ἐπιτιμῆσαι (ἴσως γὰρ ὀργῇ καὶ φιλονικίᾳ ταῦτα πράττουσι, καὶ τὸ μέγιστον ἁπάντων, ὅτι συμφέρει ταῦτα ποιεῖν αὐτοῖς) ἀλλʼ ὑμῖν, εἰ περὶ κοινῶν, ὦ ἄνδρες Ἀθηναῖοι, πραγμάτων καὶ μεγάλων συνειλεγμένοι τὰς ἰδίας λοιδορίας ἀκροώμενοι κάθησθε, καὶ οὐ δύνασθε πρὸς ὑμᾶς αὐτοὺς λογίσασθαι τοῦθʼ, ὅτι αἱ τῶν ῥητόρων ἁπάντων ἄνευ κρίσεως πρὸς ἀλλήλους λοιδορίαι, ὧν ἂν ἀλλήλους ἐξελέγξωσιν, ὑμᾶς τὰς εὐθύνας διδόναι ποιοῦσιν.
The bickering and disorder, men of Athens, that are accustomed to injure the State all the time, have proceeded on this occasion from the same men as always. But the thing to do is not so much to blame these men—for perhaps they do it out of spite and quarrelsomeness and, what is the chief reason, because it pays them to do so—as to blame yourselves, men of Athens, if, after assembling on matters of common interest and prime importance, you sit and listen to private bickerings and cannot figure out for yourselves that the tirades directed against one another by all the speakers, when no one is on trial, cause you to pay the penalties for the offences of which they convict one another.
§ 53.2
πλὴν γὰρ ὀλίγων ἴσως, ἵνα μὴ πάντας εἴπω, οὐδεὶς αὐτῶν ἅτερος θατέρῳ λοιδορεῖται, ἵνα βέλτιόν τι τῶν ὑμετέρων γίγνηται ʽπολλοῦ γε καὶ δεἶ, ἀλλʼ ἵνα, ἃ τὸν δεῖνά φησι ποιοῦντα ἂν δέῃ δεινότατʼ ἀνθρώπων ποιεῖν, ταῦτʼ αὐτὸς μετὰ πλείονος ἡσυχίας διαπράττηται.
For outside of a few perhaps, to avoid saying all, not one of them abuses another that any of your interests may be forwarded; very far from it, but in order that he may himself with the greater immunity succeed in doing what he says, if so-and-so did it, would be the most outrageous conduct imaginable.
§ 53.3
ὅτι δʼ οὕτω ταῦτʼ ἔχει, μὴ ἐμοὶ πιστεύσητε, ἀλλʼ ἐν βραχεῖ λογίσασθε. ἔστιν ὅπου τις ἀναστὰς εἶπεν παρʼ ὑμῖν πώποτε βουλόμενός τι λαβεῖν τῶν ὑμετέρων παρελήλυθʼ, ὦ ἄνδρες Ἀθηναῖοι, οὐχ ὑπὲρ ὑμῶν; οὐδεὶς δήπου, ἀλλʼ ὑπὲρ ὑμῶν καὶ διʼ ὑμᾶς, καὶ τοιαύτας προφάσεις λέγουσιν. φέρε δὴ σκέψασθε, τί δή ποτʼ, ὦ ἄνδρες Ἀθηναῖοι, ὑπὲρ ὧν ἅπαντες λέγουσιν, οὐδὲν βέλτιον τοῖς ὅλοις νῦν ἢ πρότερον πράττετε, οὗτοι δʼ οἱ πάνθʼ ὑπὲρ ὑμῶν, ὑπὲρ αὑτῶν δʼ οὐδεὶς οὐδὲν πώποτʼ εἰρηκώς, ἐκ πτωχῶν πλούσιοι γεγόνασιν; ὅτι φασὶν μέν, ὦ ἄνδρες Ἀθηναῖοι, φιλεῖν ὑμᾶς, φιλοῦσι δʼ οὐχ ὑμᾶς ἀλλʼ αὑτούς.
Do not take my word for it that this is so but consider for a little. Has anyone ever stood up before you and said, I have come forward, men of Athens, desiring to get my hands on something of yours, not for your sakes? Certainly not a single one. Instead, they say for your sakes and on your account and cite these plausible motives. Come now, men of Athens, consider why in the world you, for whose sakes they all speak, are on the whole no better off now than before, while these, who all say for your sakes, without a single one having ever said for our own sakes, have turned from beggars into rich men. It Is because, though they say they love you, men of Athens, they love not you but themselves.
§ 53.4
καὶ γελάσαι καὶ θορυβῆσαι καί ποτʼ ἐλπίσαι μετέδωκαν ὑμῖν, λαβεῖν δʼ ἢ κτήσασθαι τῇ πόλει κυρίως ἀγαθὸν οὐδὲν ἂν βούλοιντο. ᾗ γὰρ ἂν ἡμέρᾳ τῆς λίαν ἀρρωστίας ἀπαλλαγῆτε, ταύτῃ τούτους οὐδʼ ὁρῶντες ἀνέξεσθε. νῦν δὲ δραχμῇ καὶ χοῒ καὶ τέτταρσιν ὀβολοῖς ὥσπερ ἀσθενοῦντα τὸν δῆμον διάγουσιν, ὁμοιότατʼ, ὦ ἄνδρες Ἀθηναῖοι, τοῖς παρὰ τῶν ἰατρῶν σιτίοις διδόντες ὑμῖν. καὶ γὰρ ἐκεῖνʼ οὔτʼ ἰσχὺν ἐντίθησιν οὔτʼ ἀποθνῄσκειν ἐᾷ, καὶ ταῦτʼ οὔτʼ ἀπογνόντας ἄλλο τι μεῖζον πράττειν ἐᾷ, οὔτʼ αὔτʼ ἐξαρκεῖν δύναται.
The portion they allow you is to have a laugh and to raise a hubbub and now and then to have a hope, but they would not want you to get or acquire for the State any benefit in the proper sense of the word. Yes, and on the day when you are freed of this lamentable weakness you will be unable to endure even the sight of them. At present with their drachma and gallon measure and four obols they regulate the populace like a sick man, giving you, men of Athens, doles very similar to the diets of the physicians. For these diets neither put strength into the patient nor allow him to die, and these doles neither allow you to cry quits and engage in some different and better business, nor can they alone suffice.
§ 54.1
καὶ δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, καὶ καλὸν καὶ σπουδαῖον, ὅπερ ὑμεῖς εἰώθατε, καὶ ἡμᾶς προνοεῖν, ὅπως τὰ πρὸς τοὺς θεοὺς εὐσεβῶς ἕξει. ἡ μὲν οὖν ἡμετέρα γέγονεν ἐπιμέλειʼ ὑμῖν εἰς δέον· καὶ γὰρ ἐθύσαμεν τῷ Διὶ τῷ σωτῆρι καὶ τῇ Ἀθηνᾷ καὶ τῇ Νίκῃ, καὶ γέγονεν καλὰ καὶ σωτήρια ταῦθʼ ὑμῖν τὰ ἱερά. ἐθύσαμεν δὲ καὶ τῇ Πειθοῖ καὶ τῇ Μητρὶ τῶν θεῶν καὶ τῷ Ἀπόλλωνι, καὶ ἐκαλλιεροῦμεν καὶ ταῦτα. ἦν δʼ ὑμῖν καὶ τὰ τοῖς ἄλλοις θεοῖς τυθένθʼ ἱέρʼ ἀσφαλῆ καὶ βέβαια καὶ καλὰ καὶ σωτήρια. δέχεσθʼ οὖν παρὰ τῶν θεῶν διδόντων τἀγαθά.
It is just and right and important, men of Athens, that we too should exercise care, as you are accustomed, that our relations with the gods shall be piously maintained. Therefore our commission has been duly discharged for you, for we have sacrificed to Zeus the Saviour and to Athena and to Victory, and these sacrifices have been auspicious and salutary for you. We have also sacrificed to Persuasion and to the Mother of the Gods and to Apollo, and here also we had favorable omens. And the sacrifices made to the other gods portended for you security and stability and prosperity and safety. Do you, therefore, accept the blessings which the gods bestow.
§ 55.1
ἦν τις, ὡς ἔοικεν, χρόνος παρʼ ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, ὅτʼ ἐπηνάγκαζεν ὁ δῆμος, ὃν ἄνθρωπον ἴδοι σώφρονα καὶ χρηστόν, πράττειν τὰ κοινὰ καὶ ἄρχειν, οὐ σπάνει τῶν τοῦτο βουλομένων ποιεῖν (πάντα γὰρ τἄλλʼ εὐτυχῆ τὴν πόλιν κρίνων, ἓν οὐδέποτʼ εὐτυχῆσαι τοῦτο νομίζω, ἐπιλείπειν αὐτὴν τοὺς τὰ κοινὰ καρποῦσθαι βουλομένους), ἀλλʼ ὅραμα τοῦτʼ ἐποιεῖθʼ ὁ δῆμος αὑτοῦ καλόν, ὦ ἄνδρες Ἀθηναῖοι, καὶ λυσιτελὲς τῇ πόλει.
There was, as it seems, a time in your history, men of Athens, when the democracy compelled any man whom it observed to be prudent and honest to perform public service and to hold office, not through lack of those who wished to do so—for, while deeming the city to be fortunate in all other respects, in this one particular I consider it has never been fortunate, that the supply of those who wish to reap a harvest from the public business never fails it—but the democracy used to make out of this a fine showing for itself, creditable and profitable to the State, men of Athens.
§ 55.2
οἵ τε γὰρ συνεχεῖς οἵδε παραζευγνυμένων σφίσιν ἐξ ἰδιωτῶν σπουδαίων καὶ δικαίων ἀνδρῶν, εὐλαβεστέρους αὑτοὺς παρεῖχον, οἵ τε χρηστοὶ μὲν ὑμῶν καὶ δικαίως ἂν ἄρχοντες, μὴ πάνυ δʼ οἷοί τʼ ἐνοχλεῖν καὶ παραγγέλλειν, οὐκ ἀπηλαύνοντο τῶν τιμῶν. νῦν δὲ παντάπασι τὸν αὐτὸν τρόπον, ὦ ἄνδρες Ἀθηναῖοι, ὅνπερ τοὺς ἱερεῖς, οὕτως καθίστατε καὶ τοὺς ἄρχοντας. εἶτα θαυμάζετε, ἐπειδὰν ὁ δεῖνʼ εὐδαίμων καὶ ὁ δεῖνʼ ὑμῖν ᾖ συνεχῶς πολλὰ λαμβάνων, οἱ δʼ ἄλλοι περιίητε τὰ τούτων ἀγαθὰ ζηλοῦντες.
For on the one hand, these men, the kind who hold office year after year, when earnest and upright men from a different class were given them as yokemates, used to show themselves more circumspect; and on the other hand, the kind of men among you who are honest and upright in office, but not at all of the sort to push their way and appeal for support, were not shut out of the posts of trust. But now, men of Athens, you appoint your magistrates in exactly the same manner as you appoint your priests. Then you are amazed when this one is prosperous and that one, to your dismay, is year after year taking a rich spoil, while the rest of you go around envying these men their blessings!
§ 55.3
δεινότατοι γάρ ἐστʼ ἀφελέσθαι μὲν ὅσʼ ὑμῖν ὑπάρχει, καὶ νόμους περὶ τούτων θεῖναι, ἄν τις ἀστυνομήσῃ δὶς ἢ τὰ τοιαῦτα, στρατηγεῖν δʼ ἀεὶ τοὺς αὐτοὺς ἐᾶν. καὶ τὸ μὲν τοὺς ἐπὶ τῶν πράξεων ὄντας ἴσως ἔχει πρόφασιν· τὸ δὲ τοὺς ἄλλους, οἳ ποιοῦσι μὲν οὐδέν, χώραν δʼ ἀτέλεστον ἔχουσιν αὐτοὶ τετελεσμένοι, μωρία. ἀλλὰ καὶ ὑμῶν αὐτῶν ʽεἰσὶ δʼ οὐκ ὀλίγοἰ προσάγειν χρή. ἂν γὰρ ὡσπερεὶ ζυγῷ ἱστῆτε, πρόεισιν ὃς ἂν ἄξιος ᾖ του μετὰ ταῦτʼ αὐτός.
For you are the worst people for taking away the offices that fall to your class, and for enacting laws about them if someone serves twice as commissioner of police or something of the sort, but you allow the same men to be generals all the time. There is perhaps some excuse for allowing those engaged in the active services to continue, but to allow the others, who, though doing nothing, have an endless tenure of office and are themselves endlessly benefited is folly. Instead, you ought to bring in some of your own number, and there are not a few of you. For if you set up a standard, as it were, anyone who is worth anything will thereafter come forward of his own accord.
§ 56.1
τὸ μέν, ὦ ἄνδρες Ἀθηναῖοι, πεπεικόθʼ ἑαυτὸν ἔχειν τι συμφέρον εἰπεῖν ἀνίστασθαι καὶ καλὸν καὶ προσῆκον εἶναί μοι δοκεῖ, τὸ δὲ μὴ βουλομένους ἀκούειν βιάζεσθαι παντελῶς ἔγωγʼ αἰσχρὸν ἡγοῦμαι εἶναι. οἴομαι δέ, ἐὰν ἐθελήσητέ μοι πείθεσθαι τήμερον, καὶ τὰ βέλτιστα μᾶλλον ὑμᾶς ἑλέσθαι δυνήσεσθαι καὶ τοὺς τῶν ἀναβαινόντων λόγους βραχεῖς ποιήσειν.
It seems to me a fine and seemly thing, men of Athens, for a man who has convinced himself he has something profitable to say to take the floor, but I consider it altogether shameful to force people to listen against their will. And I think, if you will but take my advice today, you will be better able both to choose the best measures and to shorten the speeches of those who come to the platform.
§ 56.2
τί οὖν συμβουλεύω; πρῶτον μέν, ὦ ἄνδρες Ἀθηναῖοι, περὶ αὐτῶν ὧν σκοπεῖτε τὸν παριόντα λέγειν ἀξιοῦν. πολλὰ γὰρ ἄλλα τις ἂν περιέλθοι τῷ λόγῳ καὶ πόλλʼ ἂν ἀστεῖʼ εἴποι, ἄλλως τε καὶ ὥσπερ τούτων ἔνιοι δεινῶν ὄντων. ἀλλʼ εἰ μὲν ῥημάτων ἥκετʼ ἀκουσόμενοι, ταῦτα λέγειν καὶ ἀκούειν χρή· εἰ δʼ ὑπὲρ πραγμάτων αἱρέσεως βουλευσόμενοι, αὐτὰ καθʼ ἑαυτὰ παραινῶ τὰ πράγμαθʼ ὡς μάλιστα κρίνειν, ἀφελόντας ὅσοι λόγοι πεφύκασιν ἐξαπατᾶν.
What, then, do I advise? First of all, men of Athens, to require the man who comes forward to confine himself to the matters you are considering. For otherwise someone may embrace many other topics in his speech and say many witty things, especially those who are smart at it, as some of these are. Well, if you have come here to listen to fine phrases, the thing to do is to make them and listen to them, but if you have come to deliberate about a choice of measures, I urge you to judge the measures strictly by themselves, eliminating all passages of a nature to mislead.
§ 56.3
ἓν μὲν οὖν τοῦτο λέγω, δεύτερον δέ, ὅ τισιν ἴσως παράδοξον ἔσται πρὸς τὸ τοὺς λόγους ἐλάττους εἶναι, σιωπῶντας ἀκούειν. περὶ μὲν γὰρ τοῦ ταῦτʼ ἢ ʼκεῖνα συμφέρειν, καὶ πότερʼ ἂν δικαιότερον προέλοιθʼ ἡ πόλις, οὔτʼ εἰσὶ λόγοι πολλοὶ μὴ βουλομένοις μάτην ἀδολεσχεῖν, οὔτε πᾶς τις ἂν αὐτοὺς εἰπεῖν ἔχοι· ὡς δὲ καὶ δίκαιον ἀκούειν καὶ πρὸς τὸν θόρυβον ἀποκρίνασθαι καὶ λόγον ἐκ λόγου λέγειν, οὐδεὶς ὅστις οὐχὶ δύναιτʼ ἄν. ἐκ δὴ τοῦ θορυβεῖν οὐκ ἀπαλλάττεσθε λόγων, ἀλλὰ καὶ περὶ τῶν οὐδὲν εἰς χρείαν ἐπαναγκάζεσθʼ ἀκούειν. ἡ μὲν οὖν ἐμὴ γνώμη περὶ ὧν βουλεύεσθε, ἥδʼ ἐστίν.
This, then, is my first point. My second, which to some of you will perhaps be inconsistent with cutting the speeches shorter, is that you listen in silence. For on the question whether this or that is expedient and which choice the State might more rightly prefer, there are few arguments to be presented, unless by such persons as wish to prattle aimlessly, nor would anyone have occasion to state them a second time. As for the claim that it is only fair to listen to the heckling, and to give an answer and to make speech after speech, there is no one who could not do that. Thus by heckling you do not get rid of speeches; instead you are forced in addition to hear speeches that are totally irrelevant. Accordingly my judgement concerning the matter before you now begins.
Letters · urn:cts:greekLit:tlg0014.tlg063 · Greek: Δημοσθένους ἐπιστολαὶ — tlg0014.tlg063.perseus-grc2 · English: Letters — trans. Norman W. DeWitt — tlg0014.tlg063.perseus-eng2
§ 1.1
παντὸς ἀρχομένῳ σπουδαίου καὶ λόγου καὶ ἔργου ἀπὸ τῶν θεῶν ὑπολαμβάνω προσήκειν πρῶτον ἄρχεσθαι. εὔχομαι δὴ τοῖς θεοῖς πᾶσι καὶ πάσαις, ὅ τι τῷ δήμῳ τῷ Ἀθηναίων ἄριστόν ἐστι καὶ τοῖς εὐνοοῦσι τῷ δήμῳ καὶ νῦν καὶ εἰς τὸν ἔπειτα χρόνον, τοῦτʼ ἐμοὶ μὲν ἐπὶ νοῦν ἐλθεῖν γράψαι, τοῖς δʼ ἐκκλησιάσασιν Ἀθηναίων ἑλέσθαι. εὐξάμενος δὲ ταῦτα, τῆς ἀγαθῆς ἐπινοίας ἐλπίδʼ ἔχων παρὰ τῶν θεῶν, τάδʼ ἐπιστέλλω.
For one who is about to take any serious step, whether in speech or action, I assume that the proper course is to take his beginning from the gods. Accordingly I entreat all the gods and goddesses that what is best for the democracy of the Athenians and for those who bear goodwill toward the democracy, both now and for time to come, I may myself be moved to write and the members of the Assembly to adopt. With this prayer, having hopes of good inspiration from the gods, I address this message. Demosthenes to the Council and the Assembly sends greeting.
§ 1.2
Δημοσθένης τῇ βουλῇ καὶ τῷ δήμῳ χαίρειν. περὶ μὲν τῆς ἐμῆς οἴκαδʼ ἀφίξεως ἀεὶ νομίζω πᾶσιν ὑμῖν ἔσεσθαι βουλεύσασθαι, διόπερ νῦν οὐδὲν περὶ αὐτῆς γέγραφα· τὸν δὲ παρόντα καιρὸν ὁρῶν ἑλομένων μὲν ὑμῶν τὰ δέοντα ἅμα δόξαν καὶ σωτηρίαν καὶ ἐλευθερίαν δυνάμενον κτήσασθαι οὐ μόνον ὑμῖν ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν Ἕλλησιν, ἀγνοησάντων δʼ ἢ παρακρουσθέντων οὐ ῥᾴδιον αὖθις τὸν αὐτὸν ἀναλαβεῖν, ᾠήθην χρῆναι τὴν ἐμαυτοῦ γνώμην ὡς ἔχω περὶ τούτων εἰς μέσον θεῖναι.
Concerning the question of my return to my native land I always bear in mind that it will be for you as a body to decide; consequently I am writing nothing about it at the present moment. Observing, however, that the present occasion, if you but choose the right course, is capable of securing for you at one stroke glory and safety and freedom, not for yourselves alone but for all the rest of the Greeks as well, but that, if you act in ignorance or be led astray, it would not be easy to secure the same opportunity again, I thought I ought to place before the public the state of my opinion on these questions.
§ 1.3
ἔστι μὲν οὖν ἔργον ἐξ ἐπιστολῆς ἐμμεῖναι συμβουλῇ· πολλοῖς γὰρ εἰώθατʼ ἀπαντᾶν ὑμεῖς πρὸ τοῦ περιμεῖναι μαθεῖν. λέγοντι μὲν οὖν ἔστιν αἰσθέσθαι τί βούλεσθε καὶ διορθώσασθαι τἀγνοούμενα ῥᾴδιον· τὸ δὲ βιβλίον οὐδεμίαν ἔχει βοήθειαν τοιαύτην πρὸς τοὺς θορυβοῦντας. οὐ μὴν ἀλλʼ ἐὰν ἐθελήσητʼ ἀκοῦσαι σιγῇ καὶ περιμείνητε πάντα μαθεῖν, οἴομαι, ὡς σὺν θεοῖς εἰρῆσθαι, καίπερ βραχέων τῶν γεγραμμένων ὄντων, αὐτός τε φανήσεσθαι μετὰ πάσης εὐνοίας τὰ δέονθʼ ὑπὲρ ὑμῶν πράττων καὶ τὰ συμφέρονθʼ ὑμῖν ἐμφανῆ δείξειν.
It is a difficult thing, I know, for advice conveyed by letter to hold its ground, because you Athenians have a way of opposing many suggestions without waiting to understand them. In the case of a speaker, of course, it is possible to perceive what you want and easy to correct your misapprehensions; but the written page possesses no such aid against those who raise a clamor. In spite of this fact, if you will but consent to listen in silence and have the patience to learn all that I have to say, I think that,—to speak in the hope of divine favour—brief though the writing is, I shall myself be found to be doing my duty by you with all goodwill and that I shall demonstrate clearly where your interests lie.
§ 1.4
οὐχ ὡς ἀπορούντων δʼ ὑμῶν ῥητόρων, οὐδὲ τῶν ἄνευ λογισμοῦ ῥᾳδίως ὅ τι ἂν τύχωσιν ἐρούντων, ἔδοξέ μοι τὴν ἐπιστολὴν πέμπειν· ἀλλʼ ὅσα τυγχάνω διʼ ἐμπειρίαν καὶ τὸ παρηκολουθηκέναι τοῖς πράγμασιν εἰδώς, ταῦτʼ ἐβουλήθην τοῖς μὲν προαιρουμένοις λέγειν ἐμφανῆ ποιήσας ἀφθόνους ἀφορμὰς ὧν ὑπολαμβάνω συμφέρειν ὑμῖν δοῦναι, τοῖς δὲ πολλοῖς ῥᾳδίαν τὴν τῶν βελτίστων αἵρεσιν καταστῆσαι. ὧν μὲν οὖν ἕνεκʼ ἐπῆλθέ μοι τὴν ἐπιστολὴν γράφειν, ταῦτʼ ἐστίν.
Not as supposing you were running short of speakers, or of those, either, who will say glibly and without real thought what happens to occur to them, did I decide to send the letter; but I desired, after putting plainly before those who like to make speeches all that I happen to know through experience and long association with public business, first, to furnish them with ample means of arriving at what I deem to be your interests, and second, to render easy for the people the choice of the best procedures. Such, then, were the considerations that prompted me to write the letter.
§ 1.5
δεῖ δʼ ὑμᾶς, ὦ ἄνδρες Ἀθηναῖοι, πρῶτον μὲν ἁπάντων πρὸς ὑμᾶς αὐτοὺς ὁμόνοιαν εἰς τὸ κοινῇ συμφέρον τῇ πόλει παρασχέσθαι καὶ τὰς ἐκ τῶν προτέρων ἐκκλησιῶν ἀμφισβητήσεις ἐᾶσαι, δεύτερον δὲ πάντας ἐκ μιᾶς γνώμης τοῖς δόξασι προθύμως συναγωνίζεσθαι· ὡς τὸ μήθʼ ἓν μήθʼ ἁπλῶς πράττειν οὐ μόνον ἐστὶν ἀνάξιον ὑμῶν καὶ ἀγεννές, ἀλλὰ καὶ τοὺς μεγίστους κινδύνους ἔχει.
First of all, men of Athens, it is necessary that you bring about harmony among yourselves for the common good of the State and drop all the contentions inherited from previous assemblies and, in the second place, that you all with one mind vigorously support your decisions, since the failure to follow either a uniform policy or to act consistently is not only unworthy of you and ignoble but, in addition, involves the greatest risks.
§ 1.6
δεῖ δὲ μηδὲ ταῦτα λαθεῖν ὑμᾶς, ἃ καθʼ αὑτὰ μὲν οὐκ ἔστιν αὐτάρκη κατασχεῖν πράγματα, προστεθέντα δὲ ταῖς δυνάμεσι πολλῷ πάντʼ εὐκατεργαστότερʼ ὑμῖν ποιήσει. τίνʼ οὖν ἐστιν ταῦτα; μήτε πόλει μηδεμιᾷ μήτε τῶν ἐν ἑκάστῃ τῶν πόλεων συνηγωνισμένων τοῖς καθεστηκόσι μηδενὶ μήτε πικραίνεσθαι μήτε μνησικακεῖν.
Those things must not escape your attention either, which, though by themselves they are not sufficient to effect your purpose, yet when added to your military forces, will render all your aims much easier of accomplishment. To what, then, do I refer? Toward no city and toward none of the citizens in this or that city who have supported the existing order must you harbor any bitterness or bear a grudge.
§ 1.7
ὁ γὰρ τοιοῦτος φόβος τοὺς συνειδότας αὑτοῖς, ὡς ἀναγκαίοις τοῖς καθεστηκόσι καὶ κίνδυνον ἔχουσι πρόδηλον προθύμους συναγωνιστὰς ποιεῖ· ἀφεθέντες δὲ τοῦ δέους τούτου πάντες ἠπιώτεροι γενήσονται. τοῦτο δʼ οὐ μικρὰν ὠφέλειαν ἔχει. κατὰ μὲν δὴ πόλεις τὰ τοιαῦτʼ εὔηθες προλέγειν, μᾶλλον δʼ οὐδʼ ἐν δυνατῷ· ὡς δʼ ἂν ὑμῖν αὐτοῖς ὀφθῆτε χρώμενοι, τοιαύτην καὶ κατὰ τῶν ἄλλων προσδοκίαν παραστήσεθʼ ἑκάστοις.
Because the fear of such animosity causes those who are conscious of guilt in their own hearts, because necessary to the existing order and facing a manifest danger, to be zealous supporters of it, but relieved of this fear they will all become more amenable, and this is of no slight usefulness. Now, to proclaim such intentions in the various cities would be foolish, or rather quite impossible, but in whatever spirit you shall be seen treating your own fellow-citizens, such will be the expectation you will create in the minds of each group concerning your feeling toward the rest also.
§ 1.8
φημὶ δὴ χρῆναι μήτε στρατηγῷ μήτε ῥήτορι μήτʼ ἰδιώτῃ μηδενὶ τῶν τὰ πρὸ τοῦ γε δοκούντων συνηγωνίσθαι τοῖς καθεστηκόσι μήτε μέμφεσθαι μήτʼ ἐπιτιμᾶν μηδένα μηδὲν ὅλως, ἀλλὰ συγχωρῆσαι πᾶσιν τοῖς ἐν τῇ πόλει πεπολιτεῦσθαι τὰ δέοντα, ἐπειδήπερ οἱ θεοί, καλῶς ποιοῦντες, σῴσαντες τὴν πόλιν ἀποδεδώκασιν ὑμῖν ὅ τι ἂν βούλησθʼ ἐξ ἀρχῆς βουλεύσασθαι, καὶ νομίζειν, ὥσπερ ἂν ἐν πλοίῳ τῶν μὲν ἱστίῳ, τῶν δὲ κώπαις ἀποφαινομένων κομίζεσθαι, λέγεσθαι μὲν ὑπʼ ἀμφοτέρων ἅπαντʼ ἐπὶ σωτηρίᾳ, γεγενῆσθαι δὲ τὴν χρείαν πρὸς τὰ συμβάντʼ ἀπὸ τῶν θεῶν.
Accordingly I say that in general you must not cast any blame or censure whatsoever upon any general or orator or private individual of the groups that are believed, at least previously, to have supported the existing order, but rather concede to all parties in the city that they have done their duty as public men, inasmuch as the gods, to whom be thanks, by saving the city have bestowed upon you the privilege of deciding afresh whatever you shall choose to do, and you must be of the opinion that, just as on board a ship, when some declare themselves for making good their escape by the sail and others by the oars, just as all proposals of both parties aim at salvation, so it is to meet a crisis created by the gods that the need has arisen.
§ 1.9
ἐὰν τοῦτον τὸν τρόπον περὶ τῶν παρεληλυθότων ἐγνωκότες ἦτε, καὶ πιστοὶ πᾶσι γενήσεσθε, καὶ καλῶν κἀγαθῶν ἀνδρῶν ἔργα πράξετε, καὶ τὰ πράγματʼ ὠφελήσετʼ οὐ μικρά, καὶ τοὺς ἐναντιωθέντας ἐν ταῖς πόλεσιν ἢ μεταγνῶναι ποιήσετε πάντας ἢ κομιδῇ ὀλίγους τινὰς αὐτοὺς τοὺς αἰτίους καταλειφθῆναι. μεγαλοψύχως τοίνυν καὶ πολιτικῶς τὰ κοινῇ συμφέροντα πράττετε, καὶ τῶν ἰδίων μὴ μέμνησθε.
If you shall have made up your minds to regard past events in this way, you will gain the confidence of all and play the part of good and honorable men; you will also further your own interests not a little and will cause your opponents in the various cities either to change their minds, all of them, or will cause only a certain very small number of them, the ringleaders themselves, to be left. Acquit yourselves, therefore, with magnanimity and statesmanship in the general interest of Greece and bear in mind your own interests as Athenians.
§ 1.10
παρακαλῶ δʼ εἰς ταῦτʼ οὐ τυχὼν αὐτὸς τῆς τοιαύτης φιλανθρωπίας παρʼ ἐνίων, ἀλλʼ ἀδίκως καὶ στασιαστικῶς εἰς τὴν ἑτέρων χάριν προποθείς. ἀλλʼ οὔτε τὴν ἰδίαν ὀργὴν ἀποπληρῶν τὸ κοινῇ συμφέρον οἶμαι δεῖν βλάπτειν, οὔτε μείγνυμι τῆς ἰδίας ἔχθρας εἰς τὰ κοινῇ συμφέροντʼ οὐδέν, ἀλλʼ ἐφʼ ἃ τοὺς ἄλλους παρακαλῶ, ταῦτʼ αὐτὸς οἴομαι δεῖν πρῶτος ποιεῖν.
I urge you to this line of conduct, though I have not myself met with such generosity from certain persons but have been unjustly and in a spirit of faction tossed off for the gratification of others. I do not think, however, that I have the right while satisfying my private resentment to hurt the public interest, nor do I at all mix my private enmity with the general good. On the contrary, the conduct I urge upon the rest of men I think I ought to be myself the first to practise.
§ 1.11
αἱ μὲν οὖν παρασκευαὶ καὶ ἃ δεῖ φυλάξασθαι, καὶ ἃ πράττων τις ἂν κατʼ ἀνθρώπινον λογισμὸν μάλιστα κατορθοίη, σχεδὸν εἴρηταί μοι· τοῖς δὲ καθʼ ἡμέραν ἐπιστατῆσαι, καὶ τοῖς ἐκ τοῦ παραχρῆμα συμβαίνουσιν ὀρθῶς χρῆσθαι,
Now, the steps to be taken by way of preparation and the mistakes to be guarded against, and the measures by which one might, as human calculations go, most likely succeed, have been, for practical purposes, stated by me; but how to oversee our business from day to day and how to deal rightly with situations that arise unexpectedly,
§ 1.12
καὶ γνῶναι τὸν ἑκάστου καιρόν, καὶ κρῖναι τί τῶν πραγμάτων ἐξ ὁμιλίας δυνατὸν προσαγαγέσθαι καὶ τί βίας προσδεῖται, τῶν ἐφεστηκότων στρατηγῶν ἔργον ἐστίν. διὸ καὶ χαλεπωτάτην τάξιν ἔχει τὸ συμβουλεύειν· τὰ γὰρ ὀρθῶς βουλευθέντα καὶ δοκιμασθέντα σὺν πολλῇ σπουδῇ καὶ πόνῳ πολλάκις τῷ τοὺς ἐπιστάντας ἄλλως χρήσασθαι διελυμάνθη.
how to know the right moment for each action and to judge which of our objectives it is possible to attain through negotiation and which requires force in addition, these are the responsibility of the generals in charge. Therefore to give advice is to be in a very difficult position, because decisions that have been rightly taken and weighed with great care and pains are often spoiled through faulty execution on the part of those in authority.
§ 1.13
νῦν μέντοι πάνθʼ ἕξειν καλῶς ἐλπίζω. καὶ γὰρ εἴ τις ὑπείληφεν εὐτυχῆ τὸν Ἀλέξανδρον τῷ πάντα κατορθοῦν, ἐκεῖνο λογισάσθω, ὅτι πράττων καὶ πονῶν καὶ τολμῶν, οὐχὶ καθήμενος ηὐτύχει. νῦν τοίνυν τεθνεῶτος ἐκείνου ζητεῖ τινας ἡ τύχη μεθʼ ὧν ἔσται.
Yet I hope that all will be well this time; for if any man has assumed that Alexander was fortunate because he always succeeded, let him reflect upon the fact that it was by doing and toiling and daring, not by sitting still, that he continued to be fortunate. Now, therefore, since Alexander is dead, Fortune is seeking some people with whom to co-operate, and you ought to become her choice.
§ 1.14
τούτους δʼ ὑμᾶς δεῖ γενέσθαι. τούς θʼ ἡγεμόνας, διʼ ὧν ἀνάγκη τὰ πράγματα πράττεσθαι, ὡς εὐνουστάτους ἐπὶ τὰς δυνάμεις ἐφίστατε· καὶ ὅ τι ποιεῖν αὐτὸς ἕκαστος ὑμῶν δυνήσεται καὶ βουλήσεται, τοῦτο πρὸς αὑτὸν εἰπάτω καὶ ὑποσχέσθω. καὶ τοῦθʼ ὅπως μὴ ψεύσεται, μηδʼ ἐξηπατῆσθαι μηδὲ πεισθῆναι παρακρουσθεὶς φήσας ἀναδύσεται.
As for your leaders, through whom your interests must necessarily be handled, place at the head of your forces men whose loyalty is the greatest available, and as for yourselves, let every man of you repeat to himself a solemn promise to perform whatever he in particular shall be able and shall elect to do. And see to it that he does not break this pledge or shirk his responsibility, saying that he was deceived or misled and overpersuaded,
§ 1.15
ὡς τὴν ἔκδειαν ὧν ἂν ἐλλίπηθʼ ὑμεῖς, οὐχ εὑρήσετε τοὺς ἀναπληρώσοντας· οὐδὲ τὸν αὐτὸν ἔχει κίνδυνον, περὶ ὧν ἐφʼ ὑμῖν ἐστιν ὅπως ἂν βούλησθε πρᾶξαι μεταβουλεύεσθαι πολλάκις, καὶ περὶ ὧν ἂν ἐνστῇ πόλεμος· ἀλλʼ ἡ περὶ τούτων μετάγνωσις ἧττα τῆς προαιρέσεως γίγνεται. μὴ δὴ ποιήσητε τοιοῦτο μηδέν, ἀλλʼ ὅ τι πράξετε γενναίως καὶ ἑτοίμως ταῖς ψυχαῖς, τοῦτο χειροτονεῖτε,
because you will never find others to make good the lack of those qualities in which you yourselves shall fall short; neither does it involve the same danger to change your minds often about matters wherein it will be in your power to do as you please as it does about matters over which war will arise; but in the case of the latter a change of mind means defeat of your purpose. So do nothing of this kind, but whatever you intend to execute honestly and promptly with your whole souls, vote for that,
§ 1.16
κἂν ἅπαξ ψηφίσησθε, τὸν Δία τὸν Δωδωναῖον καὶ τοὺς ἄλλους θεούς, οἳ πολλὰς καὶ καλὰς κἀγαθὰς καὶ ἀληθεῖς ὑμῖν μαντείας ἀνῃρήκασιν, ἡγεμόνας ποιησάμενοι καὶ παρακαλέσαντες, καὶ κατὰ τῶν νικητηρίων ἅπασιν αὐτοῖς εὐξάμενοι, μετὰ τῆς ἀγαθῆς τύχης ἐλευθεροῦτε τοὺς Ἕλληνας. εὐτυχεῖτε.
and once you have passed a decree, adopt as your leaders Zeus of Dodona and the rest of the gods, who have uttered in your interest many splendid, encouraging and true oracles, and summon them to your aid and after you have prayed to all of them for success with a vow of the fruits of victory, with good fortune attending you, proceed to liberate the Greeks. Farewell.
§ 2.1
Δημοσθένης τῇ βουλῇ καὶ τῷ δημῷ χαίρειν. ἐνόμιζον μὲν ἀφʼ ὧν ἐπολιτευόμην, οὐχ ὅπως μηδὲν ὑμᾶς ἀδικῶν τοιαῦτα πείσεσθαι, ἀλλὰ καὶ μέτριʼ ἐξαμαρτὼν συγγνώμης τεύξεσθαι. ἐπειδὴ δʼ οὕτως γέγονεν, ἕως μὲν ἑώρων ὑμᾶς, οὐδεμιᾶς ἀποδείξεως φανερᾶς οὐδʼ ἐλέγχου γιγνομένου παρὰ τῆς βουλῆς, πρὸς τὰ ταύτης ἀπόρρητα καταψηφιζομένους ἁπάντων, οὐδὲν ἐλαττόνων παραχωρεῖν ὑμᾶς ἡγούμενος ἢ ἐμαυτὸν ἀποστερεῖσθαι, στέργειν ᾑρούμην· τὸ γὰρ οἷς ἂν ἡ βουλὴ φήσῃ τοὺς ὀμωμοκότας δικαστὰς προστίθεσθαι μηδεμιᾶς ἀποδείξεως ῥηθείσης, τῆς πολιτείας παραχωρεῖν ἦν.
Demosthenes to the Council and the Assembly sends greeting I used to believe, because of my conduct in public life, that, as one who was guilty of no wrong toward you, I should not only never meet with such treatment as this but, even if I should have committed some slight offence, that I might meet with forgiveness. Since, however, it has turned out as it has, so long as I observed you, without any manifest proof or even a scrutiny of evidence on the part of the Council, condemning all the accused on the strength of the unrevealed information of that body, I chose to make the best of it, thinking that you were surrendering rights no less valuable than those of which I was being deprived. Because, for the jurors under oath to assent to whatever the Council should declare, without any proof having been cited, that was a surrender of a constitutional right.
§ 2.2
ἐπειδὴ δὲ καλῶς ποιοῦντες ᾔσθησθε τὴν δυναστείαν ἥν τινες τῶν ἐν τῇ βουλῇ κατεσκευάζονθʼ ἑαυτοῖς, καὶ πρὸς τὰς ἀποδείξεις τοὺς ἀγῶνας κρίνετε, τὰ δʼ ἀπόρρητα τὰ τούτων ἐπιτιμήσεως ἄξιʼ ηὑρήκατε, οἶμαι δεῖν, ἐὰν καὶ ὑμῖν βουλομένοις ᾖ, τῆς ὁμοίας τυχεῖν σωτηρίας τοῖς τῶν ὁμοίων αἰτιῶν τετυχηκόσιν, καὶ μὴ μόνος διʼ αἰτίαν ψευδῆ τῆς πατρίδος καὶ τῶν ὄντων καὶ τῆς τῶν οἰκειοτάτων συνηθείας ἀποστερηθῆναι.
Since, however, you have happily become aware of the undue ascendancy. which certain members of the Council were contriving for themselves and since you are now deciding the cases in the light of the proofs and have found the secretiveness of these men deserving of censure, I think it is my right, with your consent, to enjoy the same acquittal as those who have incurred the like accusations, and not to be the only one to be deprived on a false charge of his fatherland, his property, and the company of those who are nearest and dearest to him.
§ 2.3
εἰκότως δʼ ἂν ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, μέλοι τῆς ἐμῆς σωτηρίας οὐ μόνον κατὰ τοῦθʼ ὅτι οὐδὲν ὑμᾶς ἀδικῶν δεινὰ πέπονθα, ἀλλὰ καὶ τῆς παρὰ τοῖς ἄλλοις ἀνθρώποις ἕνεκʼ εὐδοξίας. μὴ γάρ, εἰ μηδεὶς ὑμᾶς ἀναμιμνῄσκει τοὺς χρόνους μηδὲ τοὺς καιροὺς ἐν οἷς τὰ μέγιστʼ ἐγὼ χρήσιμος ἦν τῇ πόλει,
And you would have good reason, men of Athens, to be concerned about my deliverance, not only for the reason that I have been outrageously treated, though guilty of doing you no wrong, but also for the sake of your good name abroad. For you must not imagine, just because no one reminds you of those times and occasions upon which I was of the greatest service to the city,
§ 2.4
τοὺς ἄλλους Ἕλληνας ἀγνοεῖν νομίζετε, μηδʼ ἐπιλελῆσθαι τῶν ἐμοὶ πεπραγμένων ὑπὲρ ὑμῶν, ἃ ἐγὼ δυοῖν ἕνεκα νῦν ὀκνῶ γράφειν καθʼ ἕκαστον, ἑνὸς μέν, τὸν φθόνον δεδιώς, πρὸς ὃν οὐδέν ἐστιν προὔργου τἀληθῆ λέγειν, ἑτέρου δέ, ὅτι πολλὰ καὶ ἀνάξιʼ ἐκείνων διὰ τὴν τῶν ἄλλων Ἑλλήνων κακίαν νῦν πράττειν ἀναγκαζόμεθα.
that the rest of the Greeks are not aware of them or have forgotten what I have accomplished in your behalf. At the present moment I hesitate to write of these services in detail for two reasons; one reason is that I am afraid of jealousy, in the face of which it is useless to speak the truth; the second is this, that because of the cowardice of the rest of Greece we are now compelled to do many things that are below the standard of those services of mine.
§ 2.5
ἐν κεφαλαίῳ δὲ τοιαῦτʼ ἐστὶν ἐφʼ οἷς ἐξηταζόμην ὑπὲρ ὑμῶν ἐγώ, ὥσθʼ ὑμᾶς μὲν ἐπʼ αὐτοῖς ὑπὸ πάντων ζηλοῦσθαι, ἐμοὶ δʼ ἐλπίδα τῶν μεγίστων δωρεῶν προσδοκᾶσθαι παρʼ ὑμῶν. τῆς δʼ ἀναγκαίας μέν, ἀγνώμονος δὲ τύχης οὐχ ὡς δίκαιον ἦν, ἀλλʼ ὡς ἐβούλετο, κρινάσης τὸν ὑπὲρ τῆς τῶν Ἑλλήνων ἐλευθερίας ἀγῶνα,
In brief, however, the record upon which I passed scrutiny as your servant was of such a kind as to make you envied by all because of it and myself confident in the greatest rewards from you. And when Fortune, as irresistible as she was unkind, decided as she pleased, and not according to justice, the struggle for the liberty of Greece in which you engaged,
§ 2.6
ὃν ὑμεῖς ἠγωνίσασθε, οὐδʼ ἐν τοῖς μετὰ ταῦτα χρόνοις ἀπέστην τῆς εἰς ὑμᾶς εὐνοίας, οὐδʼ ἀντηλλαξάμην ἀντὶ ταύτης οὐδέν, οὐ χάριν, οὐκ ἐλπίδας, οὐ πλοῦτον, οὐ δυναστείαν, οὐκ ἀσφάλειαν. καίτοι πάντα ταῦθʼ ἑώρων ὑπάρχοντα τοῖς καθʼ ὑμῶν βουλομένοις πολιτεύεσθαι.
not even in the times that followed did I retreat from my loyalty toward you, nor did I bargain for anything in place of it, no man’s favour, no hopes of preferment, nor wealth, nor power, nor personal safety. Yet I observed that all these prizes were accruing to those who chose to play the game of politics to your detriment.
§ 2.7
ὃ δέ, πολλῶν ὄντων καὶ μεγάλων ἐφʼ οἷς εἰκότως ἐπέρχεταί μοι παρρησιάζεσθαι, μέγιστον ἡγοῦμαι, οὐκ ὀκνήσω γράψαι πρὸς ὑμᾶς, ὅτι ἐν ἅπαντι τῷ αἰῶνι τῶν μνημονευομένων ἀνθρώπων δεινοτάτου γεγενημένου Φιλίππου καὶ διʼ ὁμιλίας πεῖσαι προσέχειν αὑτῷ τὸν νοῦν ὡς βούλοιτο, καὶ διαφθεῖραι χρήμασι τοὺς ἐν ἑκάστῃ τῶν Ἑλληνίδων πόλεων γνωρίμους, ἐγὼ μόνος οὐδετέρου τούτων ἡττήθην,
Now one fact which is especially significant—although there are many significant facts which, it occurs to me, would justify me in speaking frankly—I shall not refrain from writing to you: although of men who are mentioned in history in all time, Philip had the most uncanny ability of all, whether through personal contact to persuade men to pay heed to his wishes or to corrupt with bribes the notable men in every one of the Greek cities, I was the only man who did not fall a victim to either of these methods,
§ 2.8
ὃ κοινὴν ὑμῖν φιλοτιμίαν φέρει, πολλὰ μὲν ἐντυχὼν Φιλίππῳ καὶ διαλεχθεὶς ἐφʼ οἷς ὑμεῖς ἐπέμπετε πρεσβεύοντά με, πολλῶν δʼ ἀποσχόμενος χρημάτων διδόντος ἐκείνου, ἃ τῶν συνειδότων ἔτι πολλοὶ ζῶσιν. οὓς τίνα γνώμην ἔχειν περὶ ὑμῶν εἰκός, λογίσασθε· τὸ γὰρ τῷ τοιούτῳ τοῦτον κεχρῆσθαι τὸν τρόπον ἐμοὶ μὲν ἂν εὖ οἶδʼ ὅτι συμφορὰ φανείη, κακία δʼ οὐδεμία, ὑμετέρα δʼ ἀγνωμοσύνη· ἣν τῷ μεταγνῶναι λύσαιτε.
a fact that brings to you also cause for pride, and although I met Philip often and parleyed with him on those matters on which you sent me as envoy, yet I kept my hands off the substantial sums he offered me, as many men are aware who still live. Just ponder what opinion these men may reasonably entertain of you, for to have dealt this treatment to such a man, while for myself I am sure it would seem a misfortune, though no conviction of vice, yet on your part it would seem defiance of justice. I beg of you to change your verdict and cancel this imputation.
§ 2.9
πάντα τοίνυν τὰ προειρημένʼ ἐλάττω νομίζω τῆς συνεχοῦς καὶ καθʼ ἡμέραν πολιτείας, ἐν ᾗ παρεῖχον ἐμαυτὸν ἐγὼ πολιτευόμενον, οὐδεμιᾶς ὀργῆς οὐδὲ δυσμενείας οὐδʼ ἀδίκου πλεονεξίας οὔτε κοινῆς οὔτʼ ἰδίας προϊστάμενος, οὐδὲ συκοφαντήσας οὐδένα πώποτʼ οὔτε πολίτην οὔτε ξένον, οὐδὲ καθʼ ὑμῶν ἰδίᾳ δεινὸς ὤν, ἀλλʼ ὑπὲρ ὑμῶν, εἴ τι δεήσειεν, ἐξεταζόμενος δημοσίᾳ.
All the considerations which I have mentioned above, however, I consider of less importance than my conduct from first to last and every day in public life, in which I showed myself in action to be a statesman, never encouraging any nursing of a grudge or a feud or the grasping for unfair advantage, whether shared or for myself, never preferring false charges against either citizen or alien, never being over-clever to work in secret against your interests but always working for them, if occasion should arise, and above board, subject to public approval.
§ 2.10
εἰδεῖεν δʼ ἂν οἱ πρεσβύτεροι, καὶ λέγειν τοῖς νεωτέροις ἐστὲ δίκαιοι τὴν πρὸς Πύθωνα τὸν Βυζάντιον ἐκκλησίαν, ὅτε τοὺς ἀπὸ τῶν Ἑλλήνων ἦλθε πρέσβεις ἔχων ὡς ἀδικοῦσαν δείξων τὴν πόλιν, ἀπῆλθε δὲ τἀναντία τούτων παθών, μόνου τῶν τότε ῥητόρων ἐξετάσαντος ἐμοῦ τὰ ὑπὲρ ὑμῶν δίκαια. καὶ ἐῶ πρεσβείας ὅσας ὑπὲρ ὑμῶν ἐπρέσβευσα, ἐν αἷς οὐδὲν ἠλαττώθητε πώποτʼ οὐδὲ καθʼ ἕν.
The older men would know—and in all fairness you ought to inform the younger ones—of the hearing granted Python of Byzantium before the Assembly when he arrived with the envoys from the Greeks, expecting to show that the city was acting unjustly, but went away with the tables turned against him after I, alone of those who spoke on that occasion, had brought out the rights of the matter in your defence. I forbear to mention all the embassies upon which I served in support of your interests, in which you were never worsted even in a single instance;
§ 2.11
ἐπολιτευόμην γάρ, ὦ ἄνδρες Ἀθηναῖοι, οὐχ ὅπως ἀλλήλων ὑμεῖς περιγενήσεσθε σκοπῶν, οὐδʼ ἐφʼ ἑαυτὴν ἀκονῶν τὴν πόλιν, ἀλλʼ ἀφʼ ὧν δόξαν καὶ μεγαλοψυχίαν ὑμῖν ὑπάρξειν ἐνόμιζον. ἐφʼ οἷς ἅπασι μέν, μάλιστα δὲ τοῖς νέοις, ἄγασθαι προσήκει, καὶ σκοπεῖν μὴ μόνον τὸν διακονήσοντα πρὸς χάριν πάντʼ ἐν τῇ πολιτείᾳ ʽτούτου μὲν γὰρ οὐδέποτʼ ἔστʼ ἀπορῆσαἰ, ἀλλὰ καὶ τὸν ἐπʼ εὐνοίᾳ περὶ ὧν ἂν ἀγνοῆτʼ ἐπιτιμήσοντα.
for I shaped my policy, men of Athens, not with an eye to helping you get the better of one another, nor whetting the State against itself, but furthering measures from which I thought a reputation for magnanimity would redound to you. With such aspirations you should all be delighted, and especially the younger men, not looking for someone who will always play the lackey to win your favour in his public conduct—for of this type there will never be a dearth—but for one who, actuated by loyalty, will even rebuke you for your errors of judgement.
§ 2.12
ἔτι τοίνυν παραλείπω πολλά, ἐφʼ οἷς ἕτερος καὶ μηδὲν ἄλλο χρήσιμος γεγονὼς δικαίως ἂν ἠξίου τυγχάνειν σωτηρίας, χορηγίας καὶ τριηραρχίας καὶ χρημάτων ἐπιδόσεις ἐν πᾶσι τοῖς καιροῖς· ἐν οἷς ἐγὼ φανήσομαι οὐ μόνον αὐτὸς ἐξητασμένος πρῶτος, ἀλλὰ καὶ τοὺς ἄλλους παρακεκληκώς. ὧν ἕκαστον, ὦ ἄνδρες Ἀθηναῖοι, λογίσασθε, ὡς ἀνάξιόν ἐστι τῆς περιεστηκυίας νῦν ἐμοὶ συμφορᾶς.
Now I pass over many other considerations, on the strength of which a different kind of a man and with no other service to his credit would justly demand to obtain acquittal; I mean the equipping of choruses and triremes and the contributing of money on all occasions. In these duties I shall be found, not only to have been the first to do my own part, but also to have urged the rest to do theirs. Reviewing these services one by one, men of Athens, consider how undeserved is the calamity that has now befallen me.
§ 2.13
ἀφθόνων δʼ ὄντων, ἀπορῶ τί πρῶτον ὀδύρωμαι τῶν παρόντων κακῶν. πότερον τὴν ἡλικίαν ἐν ᾗ φυγῆς ἐπικινδύνου πειρᾶσθαι παρʼ ἔθος καὶ παρὰ τὴν ἀξίαν ἀναγκάζομαι; ἢ τὴν αἰσχύνην ἐφʼ ᾗ κατʼ οὐδένʼ ἔλεγχον οὐδʼ ἀπόδειξιν ἁλοὺς ἀπόλωλα; ἢ τὰς ἐλπίδας ὧν διαμαρτών, ὧν ἑτέροις προσῆκε κεκληρονόμηκα κακῶν;
Since my present troubles are so abundant I am at a loss to know what I shall bemoan first. Will it be my advanced age, at which, for the first time and contrary to my deserts, I am compelled to experience the hazards of a perilous exile? Or will it be the disgrace of having been convicted and ruined without any investigation or proof of guilt? Or will it be in disappointment of my hopes in place of which I have fallen heir to evils that rightfully belonged to others,
§ 2.14
οὔτʼ ἐφʼ οἷς ἐπολιτεύθην πρότερον δίκην ὀφείλων δοῦναι, οὔτε τῶν ἐφʼ οἷς ἐκρινόμην ἐξελεγχθέντων· οὔτε γὰρ ἔγωγε τῶν Ἁρπάλου φίλων φανήσομαι γεγονώς, τῶν τε γραφέντων περὶ Ἁρπάλου μόνα τὰ ἐμοὶ πεπραγμένʼ ἀνέγκλητον πεποίηκε τὴν πόλιν. ἐξ ὧν πάντων δῆλόν ἐστιν ὅτι καιρῷ τινὶ ληφθεὶς καὶ οὐκ ἀδικήματι, τῇ πρὸς ἅπαντας τοὺς ἐν ταῖς αἰτίαις ὀργῇ περιπέπτωκʼ ἀδίκως τῇ πρῶτος εἰσιέναι.
since neither because of my previous political record was I deserving punishment nor had the charges been proved upon which I was being tried. For I shall never be shown to have been one of the friends of Harpalus, and among the decrees that were passed concerning him only those proposed by me have afforded the State a clean record. From all these facts it is clear that I was caught in an unfortunate conjuncture, not taken in wrongdoing, and that through coming first on the list into court I unjustly fell foul of the public rage against all those involved in those charges.
§ 2.15
ἐπεὶ τί τῶν δικαίων οὐκ εἶπον ἐγὼ τῶν σεσῳκότων τοὺς ὕστερον κρινομένους; ἢ τίνʼ ἔλεγχον εἶπεν ἡ βουλὴ κατʼ ἐμοῦ; ἢ τίνα νῦν ἂν εἰπεῖν ἔχοι; οὐ γὰρ ἔστιν οὐδείς· τὰ γὰρ μὴ γενόμενʼ οὐκ ἔστι ποιῆσαι γεγενῆσθαι. ἀλλὰ περὶ μὲν τούτων παύομαι, πόλλʼ ἂν γράφειν ἔχων· τὸ γὰρ μηδὲν ἐμαυτῷ συνειδέναι πεῖράν μοι δέδωκεν εἰς μὲν ὠφέλειαν ἀσθενὲς ὄν, εἰς δὲ τὸ μᾶλλον λυπεῖσθαι πάντων ὀδυνηρότατον.
Because, which of the just pleas that have saved those subsequently tried did not I myself advance? Or what proof did the Council allege against me? Or what proof could it now allege? There is none; for it is impossible to make facts out of what never happened. I refrain, however, from enlarging upon these topics, though there is plenty to write, for the consciousness of innocence has afforded me proof through experience that, while a feeble help in time of trouble, it is the most excruciating of all means of enhancing one’s suffering.
§ 2.16
ἐπειδὴ δὲ καλῶς ποιοῦντες πᾶσι τοῖς ἐν ταῖς αἰτίαις διήλλαχθε, κἀμοὶ διαλλάγητʼ, ὦ ἄνδρες Ἀθηναῖοι· οὔτε γὰρ ἠδίκηχʼ ὑμᾶς οὐδέν, ὡς ἴστωσαν οἱ θεοὶ καὶ ἥρωες (μαρτυρεῖ δέ μοι πᾶς ὁ πρόσθεν παρεληλυθὼς χρόνος, ὃς δικαιότερον ἂν πιστεύοιθʼ ὑφʼ ὑμῶν τῆς ἀνελέγκτου νῦν ἐπενεχθείσης αἰτίας), οὔτʼ ἐγὼ χείριστος οὐδʼ ἀπιστότατος φανήσομαι τῶν διαβληθέντων.
So, since, quite rightly, you have become reconciled with all others involved in these charges, be reconciled with me also, men of Athens for I have done no wrong against you, as I call upon the gods and heroes to bear testimony. My witness is the whole extent of time that has gone by, which has a juster claim upon your credence than the unsupported charge which has now been brought against me; nor shall I be found to be the worst or the least trustworthy of those who have been falsely accused.
§ 2.17
καὶ μὴν τό γʼ ἀπελθεῖν οὐκ ἂν εἰκότως ὀργὴν πρός με ποιήσειεν· οὐ γὰρ ἀπεγνωκὼς ὑμᾶς οὐδʼ ἑτέρωσε βλέπων οὐδαμοῖ μετέστην, ἀλλὰ πρῶτον μὲν τοὔνειδος τῆς εἱρκτῆς χαλεπῶς τῷ λογισμῷ φέρων, εἶτα διὰ τὴν ἡλικίαν οὐκ ἂν οἷός τʼ ὢν τῷ σώματι τὴν κακοπαθίαν ὑπενεγκεῖν. ἔτι δʼ οὐδʼ ὑμᾶς ἐνόμιζον ἀβουλεῖν ἔξω με προπηλακισμοῦ γενέσθαι, ὃς οὐδὲν ὑμᾶς ὠφελῶν ἔμʼ ἀπώλλυεν.
And surely my departure from Athens would not afford you just grounds for resentment against me, for it was not because I had renounced allegiance to you nor because I was looking to another quarter for comfort that I changed my residence to another country, but because, in the first place, I was pained at contemplating the disgrace of imprisonment, and in the second, on account of my age I was in no condition to endure the bodily discomforts. Besides, I did not think that you, either, were averse to my getting beyond the reach of revilement which, without benefiting you, was breaking me down.
§ 2.18
ἐπεὶ ὅτι γʼ ὑμῖν προσεῖχον τὸν νοῦν καὶ οὐδέσιν ἄλλοις, πόλλʼ ἂν ἴδοιτε σημεῖα. εἴς τε γὰρ πόλιν ἦλθον, οὐκ ἐν ᾗ μέγιστα πράξειν αὐτὸς ἔμελλον, ἀλλʼ εἰς ἣν καὶ τοὺς προγόνους ἐλθόντας ᾔδειν, ὅθʼ ὁ πρὸς τὸν Πέρσην κατελάμβανεν αὐτοὺς κίνδυνος, καὶ παρʼ ᾗ πλείστην εὔνοιαν ὑπάρχουσαν ὑμῖν ἠπιστάμην (ἔστι δʼ ἡ Τροζηνίων αὕτη,
For, as indications that it was on you my thoughts were centered and on no others, you may note many items of evidence; for instance, I did not go to a city in which I was likely to play an outstanding role myself, but to one where I knew our ancestors had gone when the Persian danger overtook them, and where I knew too there existed abundant goodwill toward yourselves.
§ 2.19
ᾗ μάλιστα μὲν οἱ θεοὶ καὶ τῆς πρὸς ὑμᾶς εὐνοίας ἕνεκα καὶ τῆς εἰς ἔμʼ εὐεργεσίας εὖνοι πάντες εἴησαν, εἶτα κἀγὼ σωθεὶς ὑφʼ ὑμῶν δυνηθείην ἀποδοῦναι χάριτας)· ἔν τε ταύτῃ τινῶν, ὡς ἐμοὶ χαριζομένων, ἐπιτιμᾶν ὑμῖν τι πειρωμένων τῇ κατʼ ἔμʼ ἀγνοίᾳ, ἐγὼ πᾶσαν εὐφημίαν, ὥσπερ ἐμοὶ προσῆκε, παρειχόμην· ἐξ ὧν καὶ μάλιστα νομίζω πάντας ἀγασθέντας μου δημοσίᾳ τιμῆσαι.
I refer to the city of Troezen, to which it is my chief prayer that all the gods may be propitious, both because of its goodwill to you and because of its kindness to me, and my second prayer is that, having been delivered from this exile by you, I may be enabled to make repayment for kindnesses. In this city, when certain persons, thinking to make themselves agreeable to me, ventured to censure you for your arbitrary action in my regard, I preserved all reticence, as was my duty, which I believe was the chief reason for their being moved to admiration of me and honoring me in the name of the city.
§ 2.20
ὁρῶν δὲ τὴν μὲν εὔνοιαν τῶν ἀνδρῶν μεγάλην, τὴν δʼ εἰς τὸ παρὸν δύναμιν καταδεεστέραν, μετελθὼν εἰς τὸ τοῦ Ποσειδῶνος ἱερὸν ἐν Καλαυρείᾳ κάθημαι, οὐ μόνον τῆς ἀσφαλείας ἕνεκα, ἣν διὰ τὸν θεὸν ἐλπίζω μοι ὑπάρχειν ʽοὐ γὰρ εὖ οἶδά γε· ἃ γὰρ ἐφʼ ἑτέροις ἐστὶν ὡς ἂν βούλωνται πρᾶξαι, λεπτὴν καὶ ἄδηλον ἔχει τῷ κινδυνεύοντι τὴν ἀσφάλειαν̓, ἀλλʼ ὅτι καὶ τὴν πατρίδʼ ἐντεῦθεν ἑκάστης ἡμέρας ἀφορῶ, εἰς ἣν τοσαύτην εὔνοιαν ἐμαυτῷ σύνοιδα, ὅσης παρʼ ὑμῶν εὔχομαι τυχεῖν.
Observing, however, that though the goodwill of the men there was strong, yet the power of the city was insufficient for the present need, I changed my residence and now have my quarters in the sanctuary of Poseidon in Calauria, not only for the sake of my personal safety, which through the protection of the god I hope is assured—because I am not quite certain; for the fact that it is in the power of unfriendly people to deal with matters as they choose renders frail and unpredictable the safety of a man in danger—but also because from here I look across the sea every day to my native land, toward which I am conscious in my heart of feeling an attachment as strong as I pray that I may enjoy on your part.
§ 2.21
ὅπως οὖν, ὦ ἄνδρες Ἀθηναῖοι, μηκέτι πλείω χρόνον τοῖς παροῦσι κακοῖς συνέχωμαι, ψηφίσασθέ μοι ταῦθʼ ἃ καὶ ἄλλοις τισὶν ἤδη, ἵνα μήτʼ ἀνάξιον ὑμῶν μηδέν μοι συμβῇ, μήθʼ ἱκέτης ἑτέρων ἀναγκασθῶ γενέσθαι· οὐδὲ γὰρ ὑμῖν τοῦτο γένοιτʼ ἂν καλόν. ἐπεὶ εἴ γέ μοι τὰ πρὸς ὑμᾶς ἀδιάλλακτα ὑπάρχει, τεθνάναι μοι κρεῖττον ἦν.
In order, therefore, men of Athens, that I may no longer be held in the grip of these present miseries, enact for me those measures you have already voted for the benefit of certain others, so that neither shall anything unworthy of you become my lot nor I be compelled to become the suppliant of rival powers; for that would not be an honorable thing for you either. Because, if the differences between you and me remain irreconcilable, it were better for me to be dead.
§ 2.22
εἰκότως δʼ ἄν μοι πιστεύοιτε ταύτην τὴν διάνοιαν ἔχειν καὶ μὴ νῦν μάτην θρασύνεσθαι· καὶ γὰρ ἐμαυτοῦ κυρίους ὑμᾶς ἐποίησα καὶ οὐκ ἔφυγον τὸν ἀγῶνα, ἵνα μήτε προδῶ τὴν ἀλήθειαν μήτʼ ἄκυρος ὑμῶν ἐμοῦ μηδεὶς γένηται, ἀλλʼ ὅ τι βούλοισθε, τοῦτο χρήσαισθε· παρʼ ὧν γὰρ ἁπάντων καλῶν κἀγαθῶν ἔτυχον, τούτους ᾠόμην δεῖν ἔχειν καὶ ἁμαρτεῖν, εἰ βούλοιντο, εἰς ἐμέ.
With good reason you may have confidence that I entertain this thought and that I am not now indulging in idle bluff. I placed my fate in your hands, and I faced the trial in order that I might neither be a traitor to the truth nor place myself beyond the reach of any one of you, but that you might deal with me as you pleased; for I thought that those from whom I had received all my blessings ought to possess the privilege even of erring against me if they chose.
§ 2.23
ἐπειδὴ δὲ καλῶς ποιοῦσʼ ἡ δικαία τύχη τῆς ἀδίκου κρατήσασα δὶς περὶ τῶν αὐτῶν ἀπέδωκεν ὑμῖν βουλεύσασθαι τῷ μηδὲν ἀνήκεστον ἐψηφίσθαι περὶ ἐμοῦ, σῴσατέ μʼ, ὦ ἄνδρες Ἀθηναῖοι, καὶ ψηφίσασθε καὶ ὑμῶν αὐτῶν ἄξια καὶ ἐμοῦ.
Since, however, a just Fortune—thanks be to her—prevailing over the unjust, has bestowed upon you the opportunity of deliberating twice on the same questions, no irremediable decree concerning my case having been passed, save me, men of Athens, and vote a verdict worthy both of your own selves and of me.
§ 2.24
ἐπʼ οὐδενὶ γὰρ τῶν πεπραγμένων ἠδικηκότα μʼ εὑρήσετε, οὐδʼ ἐπιτήδειον ἄτιμον εἶναι οὐδʼ ἀπολωλέναι, ἀλλὰ καὶ εὔνουν τῷ πλήθει τῷ ὑμετέρῳ τοῖς μάλισθʼ ὁμοίως, ἵνα μηδὲν ἐπίφθονον γράψω, καὶ πλεῖστα πεπραγματευμένον τῶν νυνὶ ζώντων ὑπὲρ ὑμῶν, καὶ μέγισθʼ ὑπάρχοντά μοι κατʼ ἐμαυτὸν σύμβολʼ εὐνοίας πρὸς ὑμᾶς.
You will not find me to have done wrong on the score of any of my measures, or a fit person to be deprived of my civic rights or destroyed, but a man who is as much devoted to your democracy as the best patriots—not to say anything invidious—who of all men now living has accomplished most in your behalf and of all men of my time has available the most signal tokens of devotion to you.
§ 2.25
μηδεὶς δʼ ὑμῶν ἡγείσθω μʼ, ὦ ἄνδρες Ἀθηναῖοι, μήτʼ ἀνανδρίᾳ μήτʼ ἄλλῃ προφάσει φαύλῃ μηδεμιᾷ παρʼ ὅλην τὴν ἐπιστολὴν ὀδύρεσθαι. ἀλλὰ τοῖς παροῦσιν ἕκαστος ἀφθόνως χρῆται, ἐμοὶ δὲ ταῦτα νῦν πάρεστιν, ὡς μήποτʼ ὤφελεν, λῦπαι καὶ δάκρυα καὶ τῆς πατρίδος καὶ ὑμῶν πόθος καὶ ὧν πέπονθα λογισμός, ἃ πάντα ποιεῖ μʼ ὀδύρεσθαι· ἃ ἐπισκοποῦντες δικαίως, ὡς ἐν οὐδενὶ τῶν πεπολιτευμένων ὑπὲρ ὑμῶν, οὔτε μαλακίαν οὔτʼ ἀνανδρίαν προσοῦσαν εὑρήσετέ μοι.
Let not one of you think, men of Athens, that through lack of manhood or from any other base motive I give way to my grief from the beginning to the end of this letter. Not so, but every man is ungrudgingly indulgent to the feelings of the moment, and those that now beset me—if only this had never come to pass—are sorrows and tears, longing both for my country and for you, and pondering over the wrongs I have suffered, all of which cause me to grieve. If you but scan this record fairly, in none of the political actions taken by me in your behalf will you find softness or lack of manhood attaching to me.
§ 2.26
πρὸς μὲν δὴ πάντας ὑμᾶς τοσαῦτα· ἰδίᾳ δὲ τοῖς ἐμοὶ προσκρούουσιν ἐναντίον ὑμῶν βούλομαι διαλεχθῆναι. ὅσα μὲν γὰρ τοῖς ὑφʼ ὑμῶν ἀγνοηθεῖσιν ὑπηρετοῦντες ἐποίουν, ἔστω διʼ ὑμᾶς αὐτοῖς πεπρᾶχθαι, καὶ οὐδὲν ἐγκαλῶ. ἐπειδὴ δʼ ἐγνώκαθʼ ὑμεῖς οἷα ταῦτʼ ἐστίν, ἐὰν μέν, ὥσπερ ὑπὲρ τῶν λοιπῶν ἐῶσι, καὶ ἐμοὶ συγχωρήσωσι, καλῶς ποιήσουσιν· ἐὰν δʼ ἐπηρεάζειν ἐγχειρῶσιν, ὑμᾶς ἀξιῶ μοι βοηθεῖν ἅπαντας, καὶ μὴ κυριωτέραν τὴν τούτων ἔχθραν τῆς παρʼ ὑμῶν χάριτός μοι γενέσθαι. εὐτυχεῖτε.
Now thus far I am appealing to you all, but for those in particular who are attacking me in your presence I wish to say a word: so far as concerns all that they were doing in pursuance of the decrees passed by you in disregard of the truth, let it be allowed that these actions have been taken by them as your agents, and I lodge no complaint. Since, however, you have yourselves come to recognize these decrees for what they are, if they will yield in my case, just as they are allowing the prosecution to be dropped in the case of the other defendants, they shall have my thanks; but if they attempt to continue malicious, I appeal to you all to rally to my aid and not allow the enmity of these men to prevail. over the gratitude due to me from you. Farewell.
§ 3.1
Δημοσθένης τῇ βουλῇ καὶ τῷ δημῷ χαίρειν. περὶ μὲν τῶν κατʼ ἐμαυτόν, ἅ μοι παρʼ ὑμῶν ἐνόμιζον δίκαιον εἶναι γενέσθαι, τὴν προτέραν ἐπιστολὴν ἔπεμψα πρὸς ὑμᾶς· ὑπὲρ ὧν, ὅταν ὑμῖν δοκῇ, τότε συγχωρήσετε. περὶ δʼ ὧν νῦν ἐπέσταλκα, βουλοίμην ἂν ὑμᾶς μὴ παριδεῖν, μηδὲ πρὸς φιλονικίαν, ἀλλὰ πρὸς τὸ δίκαιον ἀκοῦσαι. συμβαίνει γάρ μοι, καίπερ ἐκποδὼν διατρίβοντι, πολλῶν ἀκούειν ἐπιτιμώντων ὑμῖν τοῖς περὶ τοὺς Λυκούργου παῖδας γιγνομένοις.
Demosthenes to the Council and the Assembly sends greeting. I sent you the previous letter about matters that concern myself, stating what steps I thought in justice ought to be taken by you; in regard to these you will take favorable action when it seems good to you. The message I now address to you I should not like you to overlook or to hear it in a spirit of contentiousness, but with due regard to the justness of it. For it happens that, although sojourning in an out-of-the-way place, I hear many people censuring you for your treatment of the sons of Lycurgus.
§ 3.2
ἐπέστειλα μὲν οὖν ἂν τὴν ἐπιστολὴν καὶ τῶν ἐκείνῳ ζῶντι πεπραγμένων ἕνεκα, ὧν ὁμοίως ἐμοὶ πάντες ἂν αὐτῷ δικαίως ἔχοιτε χάριν, εἰ τὰ προσήκοντα βούλοισθε ποιεῖν. ἐκεῖνος γὰρ αὑτὸν ἐν τῷ περὶ τὴν διοίκησιν μέρει τάξας τῆς πολιτείας τὸ κατʼ ἀρχάς, καὶ περὶ τῶν Ἑλληνικῶν καὶ συμμαχικῶν οὐδὲν εἰωθὼς γράφειν, ὅτε καὶ τῶν δημοτικῶν εἶναι προσποιουμένων οἱ πολλοὶ κατέλειπον ὑμᾶς, τότε ταῖς τοῦ δήμου προαιρέσεσιν προσένειμεν ἑαυτόν,
Now I should have sent you the letter merely out of regard for those services that Lycurgus performed during his lifetime, for which you would all, like myself, be in justice grateful if you would but do your duty. For Lycurgus, having taken a post in the financial department of the government at the outset of his career and not being at all accustomed to draft documents pertaining to the general affairs of the Greeks and their relations with their allies, only when the majority of those who pretended to be the friends of democracy were deserting you, began to devote himself to the principles of the popular party,
§ 3.3
οὐχ ὅτι δωρεὰς καὶ προσόδους ἐκ τούτων ὑπῆρχε λαμβάνειν ʽἀπὸ γὰρ τῶν ἐναντίων πάντα τὰ τοιαῦτʼ ἐγίγνετὀ, οὐδʼ ὅτι ταύτην ἀσφαλεστέραν τὴν προαίρεσιν οὖσαν ἑώρα ʽπολλοὺς γὰρ καὶ προδήλους εἶχε κινδύνους, οὓς ἀναγκαῖον ἦν ὑπομεῖναι τὸν ὑπὲρ τοῦ δήμου λέγειν προαιρούμενον̓, ἀλλʼ ὅτι δημοτικὸς καὶ φύσει χρηστὸς ἀνὴρ ἦν.
not because from this quarter opportunity was offering to secure gifts and emoluments, since all such prizes were coming from the opposite party, nor yet because he observed this policy to be the safer one, since there were many manifest dangers which a man was bound to incur who chose to speak on behalf of the people, but because he was truly democratic and by nature an honest man.
§ 3.4
καίτοι παρὼν ἑώρα τοὺς μὲν βοηθήσαντας ἂν τῷ δήμῳ ἀσθενεῖς ἐπὶ τοῖς συμβεβηκόσιν ὄντας, τοὺς δὲ τἀναντία πράττοντας κατὰ πάντʼ ἐρρωμένους. ἀλλʼ ὅμως οὐδὲν ἧττον ἐκεῖνος εἵλεθʼ ἃ συμφέρειν ἡγεῖτο τῷ δήμῳ, καὶ μετὰ ταῦτʼ ἀόκνως καὶ λέγων καὶ πράττων ἃ προσῆκεν ἦν φανερός, ἐφʼ οἷς εὐθὺς ἐξῃτεῖτο, ὡς ἅπαντες ἴσασιν.
And yet before his very eyes he observed those who might have assisted the cause of the people growing weak with the drift of events and their adversaries gaining strength in every way. None the less for all that, this brave man continued to adhere to such measures as he thought were in the people’s interest and subsequently he continued to perform his duty unfalteringly in word and deed, as was clear to see. As a consequence his surrender was straightway demanded, as all men are aware.
§ 3.5
ἐπέστειλα μὲν οὖν ἄν, ὥσπερ εἶπον ἐν ἀρχῇ, καὶ διὰ τὴν ἐκείνου χάριν· οὐ μὴν ἀλλὰ καὶ ὑμῖν νομίζων συμφέρειν τὰς παρὰ τοῖς ἔξω γιγνομένας ἐπιτιμήσεις εἰδέναι, πολλῷ προθυμότερον πρὸς τὸ πέμψαι τὴν ἐπιστολὴν ἔσχον. παραιτοῦμαι δὲ τοὺς ἰδίᾳ πρὸς ἐκεῖνον ἔχοντας δυσκόλως, ὑπομεῖναι τἀληθῆ καὶ τὰ δίκαιʼ ἀκούειν ὑπὲρ αὐτοῦ. εὖ γὰρ ἴστʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι νῦν ἐκ τῶν περὶ τοὺς παῖδας αὐτοῦ γεγενημένων φαύλην δόξαν ἡ πόλις λαμβάνει.
Now I would have written this letter, as I said at the outset, for the sake of Lycurgus alone, but over and above that, believing it to be to your interest to know the criticisms being circulated among those who go abroad, I became all the more eager to dispatch the letter. I beg of those who for private reasons were at odds with Lycurgus to endure to hear what in truth and justice may be said in his behalf; for be well assured, men of Athens, that, as things now are, the city is acquiring an evil reputation because of the way his sons have been treated.
§ 3.6
οὐδεὶς γὰρ τῶν Ἑλλήνων ἀγνοεῖ ὅτι ζῶντα Λυκοῦργον ἐτιμᾶθʼ ὑμεῖς εἰς ὑπερβολήν, καὶ πολλῶν αἰτιῶν ἐπενεχθεισῶν ὑπὸ τῶν φθονούντων αὐτῷ οὐδεμίαν πώποθʼ ηὕρετʼ ἀληθῆ, οὕτω δʼ ἐπιστεύετʼ αὐτῷ καὶ δημοτικὸν παρὰ πάντας ἡγεῖσθε, ὥστε πολλὰ τῶν δικαίων ἐν τῷ φῆσαι Λυκοῦργον ἐκρίνετε καὶ τοῦθʼ ὑμῖν ἐξήρκει· οὐ γὰρ ἂν ἦν τοιοῦτον μὴ δοκοῦν ὑμῖν.
For none of the Greeks is ignorant that during the lifetime of Lycurgus you honored him extraordinarily, and, though many charges were brought against him by those who were envious of him, you never found a single charge to be true, and you so trusted him and believed him to be truly democratic beyond all others that you decided many points of justice on the ground that Lycurgus said so, and that sufficed for you. This would certainly not have happened unless it had seemed to you that he was so honest.
§ 3.7
νῦν τοίνυν ἅπαντες ἀκούοντες τοὺς υἱεῖς αὐτοῦ δεδέσθαι τὸν μὲν τεθνεῶτʼ ἐλεοῦσιν, τοῖς παισὶν δʼ ὡς ἀνάξια πάσχουσιν συνάχθονται, ὑμῖν δʼ ἐπιτιμῶσιν πικρῶς, ὡς οὐκ ἂν τολμήσαιμι γράφειν ἐγώ· ἃ γὰρ ἄχθομαι τοῖς λέγουσι καὶ ἀντιλέγω καθʼ ὅσον δύναμαι βοηθῶν ὑμῖν, ταῦτʼ ἄχρι μὲν τοῦ δῆλον ὑμῖν ποιῆσαι ὅτι πολλοὶ μέμφονται, συμφέρειν ὑμῖν νομίζων εἰδέναι, γέγραφα, ἀκριβῶς δὲ διεξιέναι δυσχερὲς κρίνω.
Today, therefore, all men, upon hearing that his sons are in prison, while pitying the dead man, sympathize with the children as innocent sufferers, and reproach you bitterly after a manner that I, for one, should not dare to write down for, touching the reports which make me vexed at those who utter them, and which I contradict as best I can, trying to come to your defence, I have written these only to the extent of making it clear to you that many people are blaming you, since I believe it to be to your interest to know this, though to quote their words verbatim I judge would be offensive.
§ 3.8
ὅσα μέντοι λοιδορίας χωρίς ἐστιν ὧν λέγουσίν τινες, καὶ ἀκηκοέναι συμφέρειν ὑμῖν ἡγοῦμαι, ταῦτα δηλώσω. οὐδεὶς γὰρ ὑπείληφεν ὡς ἄρʼ ἠγνοήκατε καὶ διεψεύσθητε τῆς ἀληθείας περὶ αὐτοῦ Λυκούργου. τό τε γὰρ τοῦ χρόνου πλῆθος, ὃν ἐξεταζόμενος οὐδὲν πώποθʼ ηὑρέθη περὶ ὑμᾶς οὔτε φρονῶν οὔτε ποιῶν ἄδικον, καὶ τὸ μηδένʼ ἀνθρώπων εἰς μηδὲν τῶν ἄλλων ἀναισθησίαν ὑμῶν καταγνῶναι, εἰκότως ἀναιρεῖ τὴν ὑπὲρ τῆς ἀγνοίας σκῆψιν.
Apart from mere abuse, however, I shall reveal all that certain people say and which I believe it to your advantage to have heard. For, after all, no one has supposed that you laboured under a misunderstanding and deception concerning the truth so far as Lycurgus himself is concerned, for the length of time during which, where subject to scrutiny, he never was found guilty of any wrong toward you in either thought or deed and the fact that no human being could ever have accused you of indifference to any other action of his naturally eliminate the pretext of ignorance.
§ 3.9
λείπεται τοίνυν ὃ πάντες ἂν εἶναι φαύλων ἀνθρώπων ἔργον φήσαιεν, ὅσον ἂν χρῆσθε χρόνον, τοσοῦτον ἑκάστου φροντίζειν δοκεῖν, μετὰ ταῦτα δὲ μηδένʼ ἔχειν λόγον. εἰς τί γὰρ τῶν ἄλλων χρὴ προσδοκᾶν τῷ τετελευτηκότι τὴν παρʼ ὑμῶν ἔσεσθαι χάριν, ὅταν εἰς τοὺς παῖδας καὶ τὴν εὐδοξίαν τἀναντίʼ ὁρᾷ τις γιγνόμενα, ὧν μόνων καὶ τελευτῶσι πᾶσιν ὅπως ἕξει καλῶς μέλει;
So the explanation is left—what all would declare the conduct of vile men—that so long as you have use for each official you seem to be concerned for him but after that feel no obligation; for where else is one to expect that the gratitude due from you to the dead will be shown, when he observes the opposite treatment meted out to his children and his good name, which are the sole concerns of all men when facing death, that it may continue to be well with them?
§ 3.10
καὶ μὴν οὐδὲ χρημάτων ποιεῖν ἕνεκα ταῦτα δοκεῖν τῶν καλῶν κἀγαθῶν ἐστιν. οὔτε γὰρ τῆς μεγαλοψυχίας οὔτε τῆς ἄλλης προαιρέσεως τῆς ὑμετέρας ἀκόλουθον ἂν φανείη. εἰ γὰρ ὑμᾶς λύσασθαι παρʼ ἑτέρων ἔδει δόντας ἐκ τῶν προσιόντων τὰ χρήματα ταῦτα, πάντας ἂν ἡγοῦμαι προθύμους εἶναι· τίμημα δʼ ὁρῶν ὀκνοῦντας ἀφεῖναι, ὃ λόγῳ καὶ φθόνῳ γέγονεν, οὐκ ἔχω τί καταγνῶ, εἰ μὴ ὅλως πικρῶς καὶ ταραχωδῶς ἔχειν πρὸς τοὺς δημοτικοὺς ὡρμήκατε. εἰ δὲ τοῦτʼ ἔστιν, οὔτʼ ὀρθῶς οὔτε συμφερόντως βουλεύεσθαι ἐγνώκατε.
And assuredly, to appear to do these things for the sake of money is also unworthy of truly honorable men, for it would be clearly inconsistent either with your magnanimity or with your general principles of conduct. For instance, if it were necessary to ransom the children from foreign captors by giving this sum out of the revenues, I believe you would all be eager to do it; but when I observe you reluctant to remit a fine which was imposed because of mere talk and envy, I do not know what judgement I can pass unless it be that you have launched upon a course of utterly bitter and truculent hostility toward the members of the popular party. If this be the case, you have made up your minds to deliberate neither righteously nor in the public interest.
§ 3.11
θαυμάζω δʼ εἰ μηδεὶς ὑμῶν ἐννοεῖ, ὅτι τῶν αἰσχρῶν ἐστιν τὸν δῆμον τὸν Ἀθηναίων, συνέσει καὶ παιδείᾳ πάντων προέχειν δοκοῦντα, ὃς καὶ τοῖς ἀτυχήσασιν ἀεὶ κοινὴν ἔχει καταφυγήν, ἀγνωμονέστερον φαίνεσθαι Φιλίππου, ὃς ἀνουθέτητος ὢν εἰκότως,
I am amazed if none of you thinks that it is a disgraceful thing for the people of Athens, who are supposed to be superior to all men in understanding and culture and have also maintained here for the unfortunate a common refuge in all ages, to show themselves less considerate than Philip, who, although naturally subject to no correction,
§ 3.12
τραφείς γʼ ἐν ἐξουσίᾳ, ὅμως ᾤετο δεῖν, ἡνίκʼ ηὐτύχησεν μάλιστα, τότʼ ἀνθρωπινώτατα πράττων φαίνεσθαι, καὶ τοὺς παραταξαμένους, πρὸς οὓς περὶ τῶν ὅλων διεκινδύνευσεν, οὐκ ἐτόλμησεν δῆσαι τὸ τίνων καὶ τίνες εἰσὶν ἐξετάσας· οὐ γὰρ ὡς ἔοικεν ὁμοίως τῶν παρʼ ὑμῖν ῥητόρων ἐνίοις οὔτε δίκαιʼ ἂν εἶναι πρὸς ἅπαντας ταὔτʼ οὔτε κάλʼ ἡγεῖτο, ἀλλὰ τὴν τῆς ἀξίας προσθήκην συλλογιζόμενος τὰ τοιαῦτʼ ἐπέκρινεν.
nursed as he was, in licence, still thought that at the moment of his greatest good fortune he ought to be seen acting with the greatest humanity and did not venture to cast into chains the men who had faced him in the battle line, against whom he had staked his all, nor demand to know, Whose sons are they and what are their names? For unlike some of your orators, as it appears, he did not consider it would be either just or creditable to take the same action against all, but, taking into his reckoning the additional factor of station in life, he assorted his verdicts accordingly.
§ 3.13
ὑμεῖς δέ, ὄντες Ἀθηναῖοι καὶ ἐν παρρησίᾳ ζῶντες ἣ καὶ τοὺς ἀναισθήτους ἀνεκτοὺς ποιεῖν δοκεῖ δύνασθαι, πρῶτον μέν, ὃ πάντων ἀγνωμονέστατόν ἐστιν, ὑπὲρ ὧν τὸν πατέρʼ αἰτιῶνταί τινες, τοὺς υἱεῖς δεδέκατε, εἶτα τὸ ταῦτα ποιεῖν ἴσον εἶναί φατε, ὥσπερ ὑπὲρ σταθμῶν ἢ μέτρων τὸ ἴσον σκοπούμενοι, ἀλλʼ οὐχ ὑπὲρ ἀνδρῶν προαιρέσεως καὶ πολιτείας βουλευόμενοι,
You, however, though Athenians and partners in a culture which is thought capable of making even stupid people tolerable, in the first place—and of all your actions this is the most heartless—hold the sons in chains as a penalty for offences which certain parties allege against the father; in the next place, you claim this action to be equality before the law, just as if you were inspecting equality in the field of weights or measures and not deliberating about men’s ethical and political principles.
§ 3.14
ἐν οἷς ἐξεταζομένοις εἰ μὲν χρηστὰ καὶ δημοτικὰ καὶ ἐπʼ εὐνοίᾳ τὰ Λυκούργῳ πεπραγμένα φαίνεται, μηδενὸς κακοῦ ἀλλὰ καὶ πάντων τῶν ἀγαθῶν τοὺς παῖδας αὐτοῦ δίκαιόν ἐστιν τυγχάνειν παρʼ ὑμῶν· εἰ δὲ τἀναντία τούτων, ἐκεῖνον, ὅτʼ ἔζη, ἔδει δίκην διδόναι, τούτους δὲ μηδʼ οὕτως, ἐφʼ οἷς ἐκείνῳ τις ἐγκαλεῖ, τυγχάνειν ὀργῆς· πᾶσι γὰρ πάντων τῶν ἁμαρτημάτων ὅρος ἐστὶ τελευτή.
In testing these, if the actions of Lycurgus seem honest and public-spirited and inspired by loyalty, then it is justice that his sons should not only meet with no harm at your hands, but with all the benefits imaginable; yet if his actions seem quite the opposite, he ought to have been punished while he lived, and these children should not thus incur your anger on the ground of charges someone prefers against the father, because for all men death is an end of responsibility for all their offences.
§ 3.15
ἐπεὶ εἴ γʼ οὕτως ἕξετε, ὥσθʼ οἱ μὲν ἀχθεσθέντες τι τοῖς ὑπὲρ τοῦ δήμου πολιτευομένοις μηδὲ πρὸς τελευτήσαντας διαλλαγήσονται, ἀλλὰ καὶ τοῖς παισὶ τὴν ἔχθραν διαφυλάξουσιν, ὁ δὲ δῆμος, ᾧ συναγωνίζεται τῶν δημοτικῶν ἕκαστος, μέχρι τοῦ παρόντι χρῆσθαι μνημονεύσει τὰς χάριτας, μετὰ ταῦτα δὲ μηδὲν φροντιεῖ, οὐδὲν ἀθλιώτερον ἔσται τοῦ τὴν ὑπὲρ τοῦ δήμου τάξιν αἱρεῖσθαι.
Consequently, if you are going to be so minded that those who have conceived some grudge against those who espouse the cause of the people will not be reconciled even with dead men, but will persist in maintaining their enmity against the children, and if the people, in whose cause every friend of democracy labours, shall remember their gratitude only so long as they can use a man in the flesh and thereafter shall feel no concern, then nothing will be more miserable than to choose the post of champion of the people.
§ 3.16
εἰ δὲ Μοιροκλῆς ἀποκρίνεται ταῦτα μὲν σοφώτερʼ ἢ καθʼ ἑαυτὸν εἶναι, ἵνα δὲ μὴ ἀποδρῶσιν, αὐτὸς αὐτοὺς δῆσαι, ἐρωτήσατʼ αὐτόν, ἡνίκα Ταυρέας καὶ Πάταικος καὶ Ἀριστογείτων καὶ αὐτὸς εἰς τὸ δεσμωτήριον παραδοθέντες οὐ μόνον οὐκ ἐδέδεντο, ἀλλὰ καὶ ἐδημηγόρουν, τί δήποτʼ οὐχ ἑώρα τὰ δίκαια ταῦτα.
If Moerocles replies that this view is too subtle for his understanding, and that, to prevent them from running away, he put them in chains upon his own responsibility, demand of him why in the world he did not see the justice of this proceeding when Taureas, Pataecus, Aristogeiton and himself, though they had been committed to prison, were not only not in chains but would even address the Assembly.
§ 3.17
εἰ δὲ μὴ φήσει τότʼ ἄρχειν, οὐδὲ λέγειν ἔκ γε τῶν νόμων αὐτῷ προσῆκεν. ὥστε πῶς ἴσον ἐστὶν τοὺς μὲν ἄρχειν, οἷς μηδὲ λέγειν ἔξεστιν, τοὺς δὲ δεδέσθαι, ὧν πολλὰ χρήσιμος ἦν ὑμῖν ὁ πατήρ; ἐγὼ μὲν οὐκ ἔχω συλλογίσασθαι,
If, on the other hand, he shall say that he was not then archon, he had no right to speak, at any rate according to the laws. Accordingly, how can it be equal justice when some men are in office who have no right even to speak and others are in fetters whose father was useful to you in numerous ways?
§ 3.18
εἰ μὴ τοῦτο δεῖξαι δημοσίᾳ βούλεσθε, ὅτι βδελυρία καὶ ἀναίδεια καὶ προαίρεσις πονηρίας ἐν τῇ πόλει ἰσχύει καὶ διασωθῆναι πλείω προσδοκίαν ἔχει, κἄν τι συμβῇ χαλεπὸν τοῖς τοιούτοις, ἀπόλυσις γίγνεται, ἐν δὲ προαιρέσει χρηστῇ καὶ βίῳ σώφρονι καὶ δημοτικῷ προελέσθαι ζῆν σφαλερόν, κἄν τι γένηται πταῖσμα, ἄφυκτον ἔσται.
I certainly cannot figure it out unless you mean to demonstrate this fact officially—that blackguardism, shamelessness and deliberate villainy are strong in the State and enjoy a better prospect of coming off safely, and that, if such men happen to get into a tight place, a way out is discovered, but to elect to live in honesty of principle, sobriety of life and devotion to the people will be hazardous and, if some false step is made, the consequences will be inescapable.
§ 3.19
ἔτι τοίνυν τὸ μὲν μὴ δίκαιον εἶναι τὴν ἐναντίαν δόξαν ἔχειν ὧς περὶ ζῶντος εἴχετʼ ἐκείνου, καὶ τὸ τῶν τετελευτηκότων ἢ τῶν παρόντων πλείω ποιεῖσθαι λόγον δίκαιον εἶναι, καὶ πάντα τὰ τοιαῦτα, ἐάσω· παρὰ γὰρ πᾶσιν ὁμολογεῖσθαι ταῦθʼ ὑπείληφα· ὅσοις μέντοι πατρικὰς εὐεργεσίας ἀπεμνημονεύσατε τῶν ἄλλων, ἡδέως ἂν ἴδοιμʼ ὑμᾶς ἀναμνησθέντας, οἷον τοῖς Ἀριστείδου καὶ τοῖς Θρασυβούλου καὶ τοῖς Ἀρχίνου καὶ πολλῶν ἑτέρων ἀπογόνοις.
Furthermore, the fact that it is unjust to entertain concerning Lycurgus the opposite opinion to the one you held while he lived, and that justice demands that you should have more regard for the dead than for the living, and all such considerations I shall pass over, for I assume them to be universally agreed upon. Of the children of others, however, whom you recompensed for their fathers’ good services I would gladly see you reminded; for instance, the descendants of Aristeides, Thrasybulus, Archinus and many others.
§ 3.20
οὐχ ὡς ἐπιτιμῶν δὲ ταῦτα παρήνεγκα. τοσούτου γὰρ δέω τοῦτο ποιεῖν ὥστε συμφέρειν μάλιστα τῇ πόλει τὰ τοιαῦτα κρίνω· προκαλεῖσθε γὰρ πάντας ἐκ τούτων δημοτικοὺς εἶναι, ὁρῶντας ὅτι κἂν ἐν τῷ καθʼ ἑαυτοὺς βίῳ ταῖς προσηκούσαις αὐτῶν τιμαῖς ὁ φθόνος ἀντιστῇ, τοῖς γε παισὶν ὑπάρξει τὰ προσήκοντα παρʼ ὑμῶν κομίσασθαι.
Not by way of censure have I cited these examples, for so far am I from censuring as to declare it my belief that such repayments are in the highest degree in the interest of the State, because you challenge all men by such conduct to be champions of the people, when they observe that, even if during their own lives envy shall stand in the way of their receiving merited honors, yet their children, at any rate, will be sure to receive their due rewards at your hands.
§ 3.21
πῶς οὖν οὐκ ἄτοπον, μᾶλλον δὲ καὶ αἰσχρόν, τῶν μὲν ἄλλων τισί, καὶ παλαιῶν ὄντων τῶν χρόνων καθʼ οὓς ἐγένοντο χρήσιμοι, καὶ διʼ ὧν ἀκούετε τὰς εὐεργεσίας, οὐκ ἐξ ὧν ἑοράκαθʼ ὑπειληφότας, ὅμως τὴν δικαίαν εὔνοιαν διασῴζειν, Λυκούργῳ δʼ οὕτως ὑπογύου καὶ τῆς πολιτείας καὶ τῆς τελευτῆς γεγονυίας, μηδʼ εἰς ἃ καὶ τοῖς ἀγνῶσιν καὶ ὑφʼ ὧν ἀδικοῖσθʼ ἕτοιμοι τὸν ἄλλον ἦτε χρόνον,
Is it not absurd, therefore, or rather even disgraceful, toward certain other men to keep alive the goodwill justly due them, in spite of the fact that the times of their usefulness are long past and after this interval you learn of their good deeds by hearsay and have not assumed them from things of which you have been eye-witnesses, but toward Lycurgus, whose political career and death are so recent,
§ 3.22
εἰς ἔλεον καὶ φιλανθρωπίαν, μηδʼ εἰς ταῦθʼ ὑμᾶς αὐτοὺς ὁμοίους παρέχειν, καὶ ταῦτʼ εἰς τοὺς παῖδας αὐτοῦ γιγνομένης τῆς τιμωρίας, οὓς κἂν ἐχθρός, εἴπερ μέτριος εἴη καὶ λογισμὸν ἔχων, ἐλεήσαι;
you do not show yourselves so ready to display even pity and kindness as you were at all other times toward men whom you never knew and by whom you used to be wronged, and, worse still, your vengeance is visited upon his children, whom even an enemy, if only he were fair-minded and capable of reason, would pity?
§ 3.23
θαυμάζω τοίνυν καὶ τοῦτʼ εἴ τις ὑμῶν ἀγνοεῖ, ὡς οὐδὲ τοῦτο συμφέρει τῇ πολιτείᾳ φανερὸν γιγνόμενον, ὅτι τοῖς μὲν ἄλλην τινὰ κτησαμένοις φιλίαν καὶ κατορθοῦσιν ἐν πᾶσιν πλεονεκτεῖν ὑπάρχει, κἂν ἀτυχήσωσίν τι, ῥᾳδίους εἶναι τὰς λύσεις, τοῖς δʼ εἰς τὸν δῆμον ἀναρτήσασιν ἑαυτοὺς οὐ μόνον κατὰ τἄλλʼ ἔλαττον ἔχειν ὑπάρξει, ἀλλὰ καὶ τὰς συμφορὰς βεβαίους τούτοις μόνοις τῶν ἄλλων μένειν. ἀλλὰ μὴν ὅτι τοῦθʼ οὕτως γίγνεται ῥᾴδιον δεῖξαι.
Moreover, I am amazed if any one of you is ignorant of this fact also, that it is not to the interest of our political life, either, for this to become public knowledge, that those who have established friendship in a certain other quarter are sure to prosper in all things and fare better and, if some mishap occurs, the ways of escape are easier, but those who have attached themselves to the cause of the people will not only fare worse in other respects but for them alone of all men calamities will remain irremediable. Yet it is easy to demonstrate the truth of this,
§ 3.24
τίς γὰρ οὐκ οἶδεν ὑμῶν Λάχητι τῷ Μελανώπου ἁλῶναι μὲν ὁμοίως ἐν δικαστηρίῳ συμβὰν ὡς καὶ νῦν τοῖς Λυκούργου παισίν, ἀφεθῆναι δὲ πᾶν τὸ ὄφλημʼ ἐπιστείλαντος Ἀλεξάνδρου; καὶ πάλιν Μνησιβούλῳ τῷ Ἀχαρνεῖ ἁλῶναι μὲν ὁμοίως καταγνόντος αὐτοῦ τοῦ δικαστηρίου ὥσπερ καὶ τῶν Λυκούργου παίδων, ἀφεῖσθαι δὲ καλῶς ποιοῦντι;
for who of you does not know the incident of Laches the son of Melanopus, whose lot it was to be convicted in a court of law precisely as the sons of Lycurgus in the present instance, but his entire fine was remitted when Alexander requested it by letter? And again, that it happened to Mnesibulus of Acharnae to be similarly convicted, the court condemning him just as it has the sons of Lycurgus, and to have the fine remitted, and rightly too, for the man was deserving?
§ 3.25
ἄξιος γὰρ ἁνήρ. καὶ οὐδεὶς ἐπὶ τούτοις τοὺς νόμους ἔφη καταλύεσθαι τῶν νῦν βοώντων. εἰκότως· οὐδὲ γὰρ κατελύοντο, εἴπερ ἅπαντες οἱ νόμοι τῶν δικαίων εἵνεκα καὶ σωτηρίας τῶν χρηστῶν ἀνθρώπων τίθενται, καὶ μήτʼ ἀϊδίους τοῖς ἀτυχήσασι καθιστάναι τὰς συμφορὰς συμφέρει, μήτʼ ἀχαρίστους ὄντας φαίνεσθαι.
And none of those who are now making such an outcry declared that by these actions the laws were being nullified. Quite rightly so, for they were not being nullified, if it be true that all our laws are enacted for the sake of just men and for the preservation of honest men, and that it is expedient neither to render the calamities of the unfortunate perpetual nor for men to show themselves void of gratitude.
§ 3.26
ἀλλὰ μὴν εἴ γε ταῦθʼ οὕτως, ὥσπερ ἂν φήσαιμεν, ἔχειν συμφέρει, οὐ μόνον τοὺς νόμους οὐ κατελύετε, ἡνίκʼ ἐκείνους ἀφίετε, ἀλλὰ καὶ τοὺς λογισμοὺς ἐσῴζετε τῶν τοὺς νόμους θεμένων ἀνθρώπων, Λάχητα μὲν πρὸς χάριν δεηθέντος Ἀλεξάνδρου ἀφέντες, Μνησίβουλον δὲ τῇ τοῦ βίου σωφροσύνῃ σῴσαντες.
And furthermore, if it is expedient for these principles to hold true, as we would declare, not only were you not nullifying the laws where you released those men, but you were preserving the lifework of those men who enacted the laws, first, by releasing Laches in compliance with the request of Alexander and, secondly, by restoring Mnesibulus to his rights because of the sobriety of his life.
§ 3.27
μὴ τοίνυν τὸ κτήσασθαί τινʼ ἔξωθεν φιλίαν λυσιτελέστερον δείκνυτʼ ἢ τὸ τῷ δήμῳ παρακαταθέσθαι ἑαυτόν, μηδὲ τὸ τῶν ἀγνώτων εἶναι κρεῖττον ἢ τοῖς πολλοῖς ὑμῖν τὰ συμφέροντα πολιτευόμενον γιγνώσκεσθαι. τὸ μὲν γὰρ πᾶσιν ἀρέσκειν τὸν συμβουλεύοντα καὶ τὰ κοινὰ πράττοντʼ ἀδύνατον· ἐὰν δʼ ἐπʼ εὐνοίᾳ ταὐτὰ τῷ δήμῳ τις φρονῇ, δίκαιός ἐστιν σῴζεσθαι. εἰ δὲ μή, καὶ θεραπεύειν ἑτέρους μᾶλλον ἢ τὸν δῆμον ἅπαντας διδάξετε, καὶ φεύγειν τὸ τῶν ὑμῖν συμφερόντων ποιοῦντά τι γνωσθῆναι.
Beware of demonstrating, therefore, that to acquire some outside friendship is more profitable than to give one’s self in trust to the people and that it is better to remain in the ranks of the unknown than to become known as a man who in public life consults the interests of you, the majority. For although it is impossible for one who recommends policies and administers the commonwealth to please everyone, yet if a man, actuated by loyalty, has at heart the same interests as the people, he has a right to security of person. Otherwise you will teach everyone to serve the interests of others rather than those of the people and to shun recognition for doing any of those things that are to your advantage.
§ 3.28
ὅλως δὲ κοινόν ἐστιν ὄνειδος ἁπάντων, ἄνδρες Ἀθηναῖοι, καὶ ὅλης τῆς πόλεως συμφορά, τὸν φθόνον δοκεῖν μεῖζον ἰσχύειν παρʼ ὑμῖν ἢ τὰς τῶν εὐεργεσιῶν χάριτας, καὶ ταῦτα τοῦ μὲν νοσήματος ὄντος, τῶν δʼ ἐν τοῖς θεοῖς ἀποδεδειγμένων.
In short, it is a reproach common to all citizens, men of Athens, and a misfortune of the State as a whole, that envy should be thought to be stronger among you than the grace of gratitude for services performed, and the more so because envy is a disease but the Graces have been assigned a place among the gods.
§ 3.29
καὶ μὴν οὐδὲ τὸν Πυθέαν παραλείψω τὸν μέχρι τῆς παρόδου δημοτικόν, μετὰ ταῦτα δʼ ἕτοιμον εἰς τὰ καθʼ ὑμῶν πάντα. τίς γὰρ οὐκ οἶδεν τοῦτον, ὅτε μὲν τὴν ὑπὲρ ὑμῶν τάξιν ἔχων εἰς τὸ πολιτεύεσθαι παρῄει, ὡς δοῦλον ἐλαυνόμενον καὶ γραφὴν ξενίας φεύγοντα καὶ μικροῦ πραθένθʼ ὑπὸ τούτων οἷς νῦν ὑπηρετῶν τοὺς κατʼ ἐμοῦ λόγους ἔγραφεν,
Furthermore, I am not going to omit the case of Pytheas either, who was a friend of the people down to his entrance into public life but after that was ready to do anything to injure you. For who does not know that this man, when, under the obligation to serve you, he was entering upon public life, was being hounded as a slave and was under indictment as an alien usurping the rights of a citizen and came near being sold by these men whose servant he now is and for whom he used to write the speeches against me,
§ 3.30
ἐπειδὴ δʼ ἃ κατηγόρει τότε τῶν ἄλλων, νῦν αὐτὸς πράττει, εὐποροῦντα μὲν οὕτως ὥστε δύʼ ἔχειν ἑταίρας, αἳ μέχρι φθόης καλῶς ποιοῦσαι προπεπόμφασιν αὐτόν, πέντε τάλαντα δʼ ὀφλόντα ῥᾷον ἐκτεῖσαι ἢ πέντε δραχμὰς ἂν ἔδειξε πρότερον, πρὸς δὲ τούτοις παρʼ ὑμῶν, τοῦ δήμου, οὐ μόνον τῆς πολιτείας μετειληφότα, ὃ κοινὸν ὄνειδός ἐστιν ἅπασιν, ἀλλὰ καὶ θύονθʼ ὑπὲρ ὑμῶν τὰς πατρίους θυσίας ἐν Δελφοῖς;
but since he is himself now practising what he then accused others of doing, is in such easy circumstances as to keep two mistresses, who have escorted him—and kind it is of them—on the way to death by consumption, and to be able to discharge a debt of five talents more easily than he could have produced five drachmas previously, and besides all this, with the permission of you, the people, not only participates in the government, which is a common reproach to all, but also performs on your behalf the ancestral sacrifices at Delphi?
§ 3.31
ὅταν οὖν τοιαῦτα καὶ τηλικαῦτα πᾶσιν ἰδεῖν ᾖ παραδείγματα, ἀφʼ ὧν ἃ λυσιτελεῖ προελέσθαι πᾶς τις ἂν κρίναι, φοβοῦμαι μήποτʼ ἔρημοι τῶν ὑπὲρ ὑμῶν ἐρούντων γένησθε, ἄλλως τε καὶ ὅταν τῶν δημοτικῶν τοὺς μὲν ἡ καθήκουσα μοῖρα καὶ ἡ τύχη καὶ ὁ χρόνος παραιρῆται, οἷον Ναυσικλέα καὶ Χάρητα καὶ Διότιμον καὶ Μενεσθέα καὶ Εὔδοξον, ἔτι δʼ Εὐθύδικον καὶ Ἐφιάλτην καὶ Λυκοῦργον, τοὺς δʼ ὑμεῖς προῆσθε, ὥσπερ Χαρίδημον καὶ Φιλοκλέα καὶ ἐμέ.
So, when it is possible for all to behold object-lessons of such a kind and on such a scale, from which everyone would conclude that it does not pay to espouse the cause of the people, I begin to fear that some day you may become destitute of men who will speak on your behalf, especially when of the friends of the people some are being taken away by man’s natural destiny, by accident, and by the lapse of time, such as Nausicles, Chares, Diotimus, Menestheus, and Eudoxus, and also Euthydicus, Ephialtes and Lycurgus, and others you citizens have cast forth, such as Charidemus, Philocles and myself,
§ 3.32
ὧν ἑτέρους εὐνουστέρους οὐδʼ αὐτοὶ νομίζετε· εἰ δʼ ὁμοίους τινάς, οὐ φθονῶ, βουλοίμην δʼ ἄν, εἴπερ ὑμεῖς δικαίως αὐτοῖς προσοίσεσθε καὶ μὴ ταὔθʼ ἅπερ ἡμεῖς πείσονται, ὡς πλείστους αὐτοὺς γενέσθαι. ἀλλʼ ὅταν γε τοιαῦθʼ οἷα τὰ νῦν, παραδείγματʼ ἐκφέρητε, τίς ἔστιν ὅστις εἰς ταύτην τὴν τάξιν ἑαυτὸν γνησίως ὑμῖν ἐθελήσει δοῦναι;
men to whom not even you yourselves believe others to be superior in loyalty, though if you think certain others are equally loyal I feel no jealousy, and it would be my desire, provided only that you will deal fairly with them and that they shall not meet with the treatment accorded us, that their number may be legion. When however, you give the public such object-lessons as the present, who is there who will be willing to give himself to this line of duty with sincere intentions toward you?
§ 3.33
ἀλλὰ μὴν τῶν γε προσποιησομένων οὐκ ἀπορήσετε· οὐδὲ γὰρ πρότερον. μὴ γένοιτο δʼ ἰδεῖν ἐξελεγχθέντας αὐτοὺς ὁμοίως ἐκείνοις, οἳ φανερῶς ἃ τότʼ ἠρνοῦντο νῦν πολιτευόμενοι οὐδένʼ ὑμῶν οὔτε δεδοίκασιν οὔτʼ αἰσχύνονται. ἃ χρὴ λογιζομένους, ὦ ἄνδρες Ἀθηναῖοι, μήτε τῶν εὔνων ὀλιγωρεῖν μήτε τοῖς προάγουσιν ἐς πικρίαν καὶ ὠμότητα τὴν πόλιν πείθεσθαι.
Yet surely you will find no dearth of those who will at least pretend to do so, for in the past there has been none. Heaven forbid that I should live to see them unmasked like those men, who, though now openly pursuing policies they then repudiated, feel before none of you either fear or shame! You should ponder these facts, men of Athens, and not treat loyal men with disdain nor be persuaded by those who are leading the country on the way to bitter hatreds and cruelty.
§ 3.34
πολὺ γὰρ μᾶλλον εὐνοίας καὶ φιλανθρωπίας τὰ παρόντα πράγματα δεῖται ἢ ταραχῆς καὶ δυσμενείας, ὧν ὑπερβολῇ χρώμενοί τινες ἐργολαβοῦσι καθʼ ὑμῶν εἰς ὑποδοχὴν πραγμάτων, ὧν διαψεύσειεν αὐτοὺς ὁ λογισμός. εἰ δέ τις ὑμῶν διασύρει ταῦτα, πολλῆς ἐστιν εὐηθείας μεστός. εἰ γάρ, ἃ μηδεὶς ἂν ἤλπισεν, ὁρῶν γεγενημένα, ἃ καὶ πρότερον γέγονε τοῦ δήμου πρὸς τοὺς ὑπὲρ αὐτοῦ λέγοντας ὑπʼ ἀνθρώπων ἐγκαθέτων διαβληθέντος, νῦν μὴ ἂν οἴεται γενέσθαι, πῶς οὐ τετύφωται;
For our present difficulties require goodwill and humanity far more than dissension and malice, an excess of which certain persons turn to their advantage, pursuing their business to your detriment with the expectation of returns, of which I pray that their calculations may cheat them. If any one of you ridicules these warnings he must be filled with a profound simplicity. For if, observing that things have happened which no one could have expected, he imagines things could not happen now which have happened already before now, when the people were set at variance with those who spoke in their behalf by men suborned for the purpose, has he not taken leave of his senses?
§ 3.35
ταῦτʼ εἰ μὲν παρῆν, λέγων ἂν ὑμᾶς ἐδίδασκον· ἐπειδὴ δʼ ἐν τοιούτοις εἰμὶ ἐν οἷς, εἴ τις ἐμοῦ κατέψευσται ἐφʼ οἷς ἀπόλωλα, γένοιτο, γράψας ἐπέσταλκα, πρώτου μὲν καὶ πλεῖστον λόγον ποιούμενος τοῦ καλοῦ καὶ τοῦ συμφέροντος ὑμῖν, δεύτερον δʼ ὅτι τὴν αὐτὴν εὔνοιαν ἣν πρὸς ζῶντα Λυκοῦργον εἶχον, δίκαιον εἶναι νομίζω καὶ πρὸς τοὺς παῖδας αὐτοῦ φαίνεσθαι ἔχων.
If I were present in person I should be trying to explain these matters to you by word of mouth, but since I am in such a plight as I pray may be the lot of anyone who has uttered falsehoods against me to my ruin, I have sent my message in the form of a letter, in the first place, having supreme regard for your honor and your advantage and, in the second, because the same goodwill that I felt toward Lycurgus during his lifetime I believe it right to show that I feel also toward his sons.
§ 3.36
εἰ δέ τῳ παρέστηκεν ὡς πολύ μοι περίεστιν τῶν ἐμαυτοῦ πραγμάτων, οὐκ ἂν ὀκνήσαιμι πρὸς τοῦτον εἰπεῖν ὅτι τῶν συμφερόντων ὑμῖν καὶ τοῦ μηδένα τῶν φίλων ἐγκαταλείπειν ὁμοίως ὥσπερ τῆς ἐμαυτοῦ σωτηρίας φροντίζω. οὔκουν ἐκ τοῦ περιόντος ταῦτα ποιῶ, ἀλλʼ ἀπὸ τῆς αὐτῆς σπουδῆς καὶ προαιρέσεως καὶ ταῦτα κἀκεῖνα μιᾷ γνώμῃ πραγματεύομαι. περίεστιν δέ μοι τοιαῦτα, οἷα τοῖς κακόν τι νοοῦσιν ὑμῖν περιγένοιτο. καὶ περὶ μὲν τούτων ἱκανά.
If it has occurred to anyone that I have a great abundance of troubles of my own, I should not hesitate to say to him that I am as much concerned to defend your interests and to forsake none of my friends as I am about my own deliverance. Therefore, it is not out of the abundance of my troubles that I do this, but, actuated by one and the same earnestness and conviction, I devote my efforts to furthering both these interests of mine and those of yours with a single purpose, and the abundance I possess is of such a kind as I pray may abound for those who plot any evil against you. And on these topics I have said enough.
§ 3.37
ἡδέως δʼ ἂν ὑμῖν ἐπʼ εὐνοίᾳ καὶ φιλίᾳ μέμψιν ποιησαίμην νῦν μὲν ἐν κεφαλαίῳ, μικρὸν δʼ ὕστερον διʼ ἐπιστολῆς μακρᾶς, ἣν ἐάνπερ ἐγὼ ζῶ προσδοκᾶτε, ἂν μὴ τὰ δίκαια γένηται μοι παρʼ ὑμῶν πρότερον· οἵτινες, ὦ ʽτί ἂν εἰπὼν μήθʼ ἁμαρτεῖν δοκοίην μήτε ψευσαίμην;ʼ λίαν ὀλίγωροι, οὔτε τοὺς ἄλλους οὔθʼ ὑμᾶς αὐτοὺς αἰσχύνεσθε, ἐφʼ οἷς Ἀριστογείτονʼ ἀφείκατε, ἐπὶ τούτοις Δημοσθένην ἐκβεβληκότες,
This complaint, inspired by goodwill and affection, though now in outline only, I would gladly enlarge upon a little later in a long letter, which, if only I am alive, you may expect, unless justice shall be done me by you before that time, you who, O—what shall I say so as to seem neither to offend nor to fall short of the truth ?—you all too unfeeling men, who neither before the rest of the world nor before yourselves feel shame, who upon the same charges upon which you acquitted Aristogeiton have banished Demosthenes,
§ 3.38
καὶ ἃ τοῖς τολμῶσιν μηδὲν ὑμῶν φροντίζειν μηδὲ λαβοῦσι παρʼ ὑμῶν ἔξεστιν ἔχειν, ταῦτʼ οὐ διδόντες ἐμοί, ἵνα, ἂν οἷός τʼ ὦ, τά τʼ ὀφειλόμενʼ εἰσπράξας καὶ τοὺς φίλους ἐρανίσας τὰ πρὸς ὑμᾶς διοικήσω, καὶ μὴ γῆρας καὶ φυγὴν ἐπίχειρα τῶν ὑπὲρ ὑμῶν πεπονημένων ἔχων, κοινὸν ὄνειδος τῶν ἀδικησάντων, ἐπὶ ξένης περιιὼν ὁρῶμαι.
and the privileges which those who dare to set your authority at naught are permitted to have without your leave you do not grant to me, to enable me, if I can, by calling in the sums owing me and levying contributions upon my friends, to adjust my obligations to you and not, with old age and exile as the guerdon of my past toils in your behalf, be seen wandering from place to place on alien soil, a common reproach to all who have wronged me.
§ 3.39
βουλομένου δέ μου ἐν μὲν ὑμετέρας χάριτος καὶ μεγαλοψυχίας τάξει τὴν οἴκαδέ μοι ἄφιξιν γενέσθαι, ἐμαυτῷ δὲ λύσιν τῆς γεγονυίας οὐ δικαίως βλασφημίας πορίσασθαι, καὶ μόνον αἰτοῦντος ἄδειαν ὅσονπερ χρόνον τὴν ἔκτεισιν δεδώκατε, ταῦτα μὲν οὐ συγχωρεῖτε, ἐρωτᾶτε δέ, ὡς ἀπαγγέλλεται πρὸς ἐμέ, "τίς οὖν αὐτὸν κωλύει παρεῖναι καὶ ταῦτα πράττειν;"
Although it was my wish that my return home might come about by way of an ordinance of gratitude and magnanimity on your part and that for myself I might secure a dismissal of the false charges unjustly lodged against me, asking only for immunity from imprisonment for such time as you have granted for the payment of the fine, yet these requests you do not grant and you demand, as it is reported to me, Well, who is preventing him from being here and transacting this business?
§ 3.40
τὸ ἐπίστασθαι αἰσχύνεσθαι, ὦ ἄνδρες Ἀθηναῖοι, καὶ τὸ ἀναξίως τῶν ὑπὲρ ὑμῶν πεπολιτευμένων πράττειν, καὶ τὸ τὰ ὄντʼ ἀπολωλεκέναι διὰ τούτους οἷς, ἵνα μὴ διπλᾶ καταθῶνται ἃ οὐκ ἠδύνανθʼ ἁπλᾶ, ἐπείσθην ὑπογράψασθαι πρὸς τὴν ἀρχὴν τὰς καταβολάς· παρʼ ὧν μετὰ μὲν τῆς ὑμετέρας εὐνοίας ἀφικόμενος μέρος, εἰ καὶ μὴ πάντα, ἴσως ἂν κομισαίμην, ὥστε μηδὲν ἀσχημονεῖν τὸ λοιπὸν τοῦ βίου, ἂν δʼ ὡς οἱ ταῦτα λέγοντες ἀξιοῦσί μʼ ἔλθω, ἅμʼ ἀδοξίᾳ καὶ ἀπορίᾳ καὶ φόβῳ συνέξομαι.
It is knowing how to feel shame, men of Athens, it is faring in a way unworthy of my public services in your behalf, and it is the loss of my property through those men on whose account I was persuaded in the first place to become surety for their payments in order that they might not have to pay double the sum of which they were unable to pay the original amount. From these men, could I but return with your goodwill, I might possibly recover part, even if not all, so as not to live sordidly the rest of my life, but if I come on such terms as those who talk in this way demand of me, I shall be the victim at one and the same time of ignominy, destitution and fear.
§ 3.41
ὧν οὐδὲν ὑμεῖς συλλογίζεσθε, ἀλλὰ ῥημάτων μοι καὶ φιλανθρωπίας φθονοῦντες, ἂν οὕτω τύχῃ, διʼ ὑμᾶς περιόψεσθʼ ἀπολόμενον· οὐ γὰρ ἂν δεηθείην ἄλλων ἢ ὑμῶν. καὶ τότε φήσετε δεινὰ πεπονθέναι με, ἀκριβῶς οἶδα, ὅτʼ οὔτʼ ἐμοὶ πλέον οὐδὲν οὔθʼ ὑμῖν ἔσται. οὐ γὰρ δὴ χρήματά γʼ εἶναι μοι προσδοκᾶτʼ ἔξω τῶν φανερῶν, ὧν ἀφίσταμαι. καὶ τὰ λοιπὰ βούλομαι συναγαγεῖν, ἐάν μοι μὴ φιλονίκως, ἀλλʼ ἀνθρωπίνως δῶτε τὸ πρὸς τούτοις ἀσφαλῶς εἶναι.
None of these considerations do you take into account but, grudging me the paltry words of a decree and an act of kindness, you will allow me to perish, if it so happen, through your inaction, for I could appeal to no others but you. In that day you will say that I have been shamefully mistreated, I know for a certainty, when it will do neither you nor myself any good, for assuredly you do not expect that I have funds apart from my real and personal property, from which I am separated; the rest of my assets I wish to assemble if in a spirit of humanity instead of spitefulness you will but give me leave to attend to this business unmolested.
§ 3.42
οὐ μὴν οὐδὲ παρʼ Ἁρπάλου με λαβόντα δείξετε· οὔτε γὰρ ἠλέγχθην οὔτʼ ἔλαβον. εἰ δὲ τὸ περιφανὲς ἀξίωμα τῆς βουλῆς ἢ τὸν Ἄρειον πάγον προσβλέπετε, τῆς Ἀριστογείτονος κρίσεως ἀναμνησθέντες ἐγκαλύψασθε· οὐ γὰρ ἔχω τούτου πραότερον πρόσταγμα τοῖς τοιαῦτʼ ἐξημαρτηκόσιν εἰς ἐμέ.
Neither will you ever show that I received money from Harpalus, for neither was I tried and proved guilty nor did I take money, and if you are looking for excuse to the notorious decision of the Council or to the Areopagus, recall to mind the trial of Aristogeiton and hide your heads in shame; because I have no milder injunction for those who have committed this offence against me.
§ 3.43
οὐ γὰρ δήπου τοῖς αὐτοῖς γε λόγοις ὑπὸ τῆς αὐτῆς βουλῆς ἀποφανθέντʼ ἐκεῖνον μὲν ἀφεῖσθαι δίκαιον εἶναι φήσετε, ἐμὲ δʼ ἀπολωλέναι· οὐχ οὕτως ὑμεῖς ἀλογίστως ἔχετε. οὔτε γὰρ ἄξιος οὔτʼ ἐπιτήδειος οὔτε χείρων, ἀτυχὴς μέντοι διʼ ὑμᾶς, ὁμολογῶ· πῶς γὰρ οὐκ ἀτυχής, ᾧ πρὸς τοῖς ἄλλοις κακοῖς καὶ πρὸς Ἀριστογείτονʼ ἐμαυτὸν ἐξετάζειν συμβαίνει, καὶ ταῦτʼ ἀπολωλότι πρὸς σωτηρίας τετυχηκότα;
For surely you will not claim it was just, after information was laid in the very same words by the same Council, for that man to be exonerated and me to be ruined; you are not so void of reason. For I do not deserve it; I am not that kind of a person nor worse than he, though I am unfortunate, thanks to you, I admit, for why not unfortunate when on top of my other calamities I must compare myself with Aristogeiton, and to make matters worse, a ruined man with one who has secured acquittal?
§ 3.44
καὶ μή μʼ ὑπολαμβάνετʼ ὀργίζεσθαι τοῖς λόγοις τούτοις· οὐ γὰρ ἂν πάθοιμι τοῦτο πρὸς ὑμᾶς ἐγώ· ἀλλʼ ἔχει τινὰ τις ἀδικουμένοις ῥᾳστώνην τὸ λέγειν ἃ πάσχουσιν, ὥσπερ τοῖς ἀλγοῦσι τὸ στένειν, ἐπεὶ τῇ γʼ εὐνοίᾳ οὕτως ἔχω πρὸς ὑμᾶς ὡς ὑμᾶς ἂν εὐξαίμην πρὸς ἐμέ. καὶ τοῦτʼ ἐν πᾶσιν πεποίηκα καὶ ποιήσω φανερόν.
And do not assume from these words that it is anger that moves me, because I could not feel that way toward you. To those who are wronged, however, it brings a certain relief to tell their sorrows, just as it relieves those in pain to moan, because toward you I feel as much goodwill as I would pray you might have toward me. I have made this plain in everything and shall continue to do so,
§ 3.45
ἔγνωκα γὰρ ἐξ ἀρχῆς παντὶ τῷ πολιτευομένῳ προσήκειν, ἄνπερ ᾖ δίκαιος πολίτης, ὥσπερ οἱ παῖδες πρὸς τοὺς γονέας, οὕτως πρὸς ἅπαντας τοὺς πολίτας ἔχειν, εὔχεσθαι μὲν ὡς εὐγνωμονεστάτων τυγχάνειν, φέρειν δὲ τοὺς ὄντας εὐμενῶς· ἡ γὰρ ἐν τοῖς τοιούτοις ἧττα καλὴ καὶ προσήκουσα νίκη παρὰ τοῖς εὖ φρονοῦσι κρίνεται. εὐτυχεῖτε.
for I have been resolved from the beginning that it is the duty of every man in public life, if only he be a fair-minded citizen, so to feel toward all his fellow-citizens as children ought to feel toward their parents, and, while praying that he may find them perfectly reasonable, yet to bear with them in a spirit of kindliness as they are; because defeat under such circumstances is judged among right-minded men to be an honorable and befitting victory. Farewell.
§ 4.1
Δημοσθένης τῇ βουλῇ καὶ τῷ δημῷ χαίρειν. ἀκούω περὶ ἐμοῦ Θηραμένην ἄλλους τε λόγους βλασφήμους εἰρηκέναι καὶ δυστυχίαν προφέρειν. τὸ μὲν οὖν τοῦτον ἀγνοεῖν ὅτι λοιδορίας, ἣ μηδεμίαν κακίαν, καθʼ ὅτου λέγεται, δείκνυσιν, οὐδέν ἐστʼ ὄφελος παρʼ εὖ φρονοῦσιν ἀνθρώποις, οὐχὶ θαυμάζω· τὸν γὰρ θρασὺν μὲν τῷ βίῳ, μὴ πολίτην δὲ τὴν φύσιν, ἐν ἐργαστηρίῳ δὲ τεθραμμένον ἐκ παιδός, αἰσθάνεσθαί τι τῶν τοιούτων ἀλογώτερον ἦν ἢ μὴ συνιέναι.
Demosthenes to the Council and the Assembly sends greeting. I hear that Theramenes has uttered various slanderous statements concerning me and in particular that he taunts me with being ill-fated. Now I am not astonished that this man should be ignorant that abusive language, which demonstrates no vice on the part of the one against whom it is spoken, carries no weight with fair-minded people. For if one who in his way of life is insolent, by birth is not a citizen, and was reared from childhood in a brothel, had even a faint perception in such matters, it would be more unintelligible than complete ignorance.
§ 4.2
τούτῳ μὲν οὖν, ἐὰν ἀφίκωμαί ποτε καὶ σωθῶ, πειράσομαι διαλεχθῆναι περὶ ὧν εἰς ἐμὲ καὶ περὶ ὧν εἰς ὑμᾶς παροινεῖ, καὶ νομίζω, καίπερ οὐδὲν μετέχοντα τοῦ αἰσχύνεσθαι, μετριώτερον αὐτὸν ποιήσειν· ὑμῖν δὲ τοῦ κοινῇ συμφέροντος ἕνεκα βούλομαι διʼ ἐπιστολῆς, οὓς περὶ τούτων ἔχω λόγους, δηλῶσαι. οἷς πάνυ τὸν νοῦν προσέχοντες ἀκούσατε· οἴομαι γὰρ αὐτοὺς οὐκ ἀκοῆς μόνον, ἀλλὰ καὶ μνήμης ἀξίους εἶναι.
As for this man, If some day I return and am restored to my rights, I shall plan to have a talk with him about the drunken abuse he directs at me and at you, and I believe that, even if he is devoid of shame, I shall render him more self-restrained. To you, however, in the interest of the common good, I wish to make known by letter what statements I have to make about these matters. Listen to my words with all attention, for I think they are not only worth hearing but also worth remembering.
§ 4.3
ἐγὼ τὴν πόλιν τὴν ὑμετέραν εὐτυχεστάτην πασῶν πόλεων ὑπολαμβάνω καὶ θεοφιλεστάτην, καὶ ταῦτʼ οἶδα καὶ τὸν Δία τὸν Δωδωναῖον καὶ τὴν Διώνην καὶ τὸν Ἀπόλλω τὸν Πύθιον ἀεὶ λέγοντας ἐν ταῖς μαντείαις καὶ προσεπισφραγιζομένους τὴν ἀγαθὴν τύχην ἐν τῇ πόλει εἶναι παρʼ ὑμῖν. ὅσα τοίνυν περὶ τῶν ἐπιόντων δηλοῦσιν οἱ θεοί, δῆλον ὡς προλέγουσιν· τὰς δʼ ἀπὸ τῶν παρεληλυθότων προσηγορίας ἐπὶ ταῖς γεγονυίαις πράξεσι τίθενται.
As for me, I assume that your city is the most fortunate in the world and the dearest to the gods, and I know that Zeus of Dodona and Dione and the Pythian Apollo are always saying this in their oracles and confirming with the seal of their approval the opinion that good fortune has her abode in the city among you. Moreover, all that the gods reveal about coming events it is obvious that they prophesy; but the epithets based upon past events they apply to experiences of the past.
§ 4.4
ἃ τοίνυν ἐγὼ πεπολίτευμαι παρʼ ὑμῖν, τῶν ἤδη γεγενημένων ἐστίν, ἀφʼ ὧν εὐτυχεῖς ὑμᾶς προσηγορεύκασιν οἱ θεοί. πῶς οὖν δίκαιον τοὺς μὲν πεισθέντας εὐτυχεῖς ὀνομάζεσθαι, τὸν δὲ πείσαντα τῆς ἐναντίας προσηγορίας τυγχάνειν; πλὴν εἰ τοῦτό τις εἴποι, τὴν μὲν κοινὴν εὐτυχίαν, ἧς ἐγὼ σύμβουλος, θεοὺς τοὺς λέγοντας εἶναι, οἷς οὐ θέμις ψεύδεσθαι, τὴν δʼ ἰδίαν βλασφημίαν, ᾗ κατʼ ἐμοῦ κέχρηται Θηραμένης, θρασὺν καὶ ἀναιδῆ καὶ οὐδὲ νοῦν ἔχοντʼ ἄνθρωπον εἰρηκέναι.
Now, what I have done as a public man among you belongs in the class of events already past, on the ground of which the gods have bestowed upon you the epithet fortunate. How, then, is it fair for those who followed advice to be denominated fortunate but the adviser to receive the opposite epithet? Unless someone should give this explanation, that for the common good fortune, of which I was the counsellor, it is the gods who vouch, and to think they lie would be sacrilege, but that the personal slander, which Theramenes has directed against me, it is an insolent, shameless and not even intelligent person who has uttered.
§ 4.5
οὐ τοίνυν μόνον ταῖς παρὰ τῶν θεῶν μαντείαις ἀγαθὴν οὖσαν εὑρήσεθʼ ᾗ κέχρησθε τύχῃ, ἀλλὰ καὶ ἐξ αὐτῶν τῶν ἔργων θεωροῦντες, ἂν ἐξετάζητʼ ὀρθῶς. ὑμεῖς γὰρ εἰ μὲν ὡς ἄνθρωποι τὰ πράγματα βούλεσθε θεωρεῖν, εὐτυχεστάτην εὑρήσετʼ ἀφʼ ὧν ἐγὼ συνεβούλευσα τὴν πόλιν γεγονυῖαν· εἰ δʼ ἃ τοῖς θεοῖς ἐξαίρεθʼ ὑπάρχει μόνοις, τούτων ἀξιώσετε τυγχάνειν, ἀδυνάτων ἐφίεσθε.
Now, it is not only by the words of the oracles coming from the gods that you will find the fortune you have enjoyed to be good but also by viewing it in the light of the facts themselves, if you will scan them rightly. For if as human beings you are willing to regard our affairs, you will find that our city, as a result of the policy I advised, has been very fortunate, but if you shall demand to receive those blessings which are reserved for the gods alone, you aim at the impossible.
§ 4.6
τί οὖν ἐστιν θεοῖς ἐξαίρετον, ἀνθρώποις δʼ οὐ δυνατόν; ἁπάντων τῶν ἀγαθῶν ἐγκρατεῖς ὄντας κυρίους εἶναι καὶ αὐτοὺς ἔχειν καὶ δοῦναι τοῖς ἄλλοις, φλαῦρον δὲ μηδὲν μηδέποτʼ ἐν παντὶ τῷ αἰῶνι μήτε παθεῖν μήτε μελλῆσαι. καὶ μὴν ὑποκειμένων τούτων, ὥσπερ προσήκει, σκοπεῖτε τὰ ὑμέτερʼ αὐτῶν πρὸς τὰ τῶν ἄλλων ἀνθρώπων.
What, then, is reserved for gods but for men is impossible? To be in absolute control of all the blessings there are, both to possess them themselves and to bestow them upon others, and never in all eternity either to suffer anything bad or to look forward to suffering it. Next, these propositions having been laid down, as is proper, scan your blessings in comparison with those of the rest of mankind.
§ 4.7
οὐδεὶς γὰρ οὕτως ἐστὶν ἀγνώμων, ὅστις ἂν ἢ τὰ Λακεδαιμονίοις συμβεβηκότα, οἷς οὐκ ἐγὼ συνεβούλευον, ἢ τὰ Πέρσαις, πρὸς οὓς οὐδʼ ἀφικόμην πώποτε, αἱρετώτερα φήσειεν εἶναι τῶν ὑμῖν παρόντων. καὶ ἐῶ Καππαδόκας καὶ Σύρους καὶ τοὺς τὴν Ἰνδικὴν χώραν κατοικοῦντας ἀνθρώπους ἐπʼ ἔσχατα γῆς· οἷς ἅπασι συμβέβηκε πολλὰ καὶ δεινὰ πεπονθέναι καὶ χαλεπά.
No one, for instance, is so foolish as to assert that what has befallen either the Spartans, whom I never advised, or the Persians, whom I never even visited, is preferable to your present lot. I pass over the Cappadocians, the Syrians, and the beings who inhabit the land of India toward the ends of the earth, all of whom have had the misfortune to suffer many terrible and grievous afflictions.
§ 4.8
ἀλλὰ νὴ Δία τούτων μὲν ἄμεινον ὑμᾶς πράττειν ἅπαντες ὁμολογήσουσι, Θετταλῶν δὲ καὶ Ἀργείων καὶ Ἀρκάδων χεῖρον, ἤ τινων ἄλλων, οἷς ἐν συμμαχίᾳ συνέβη γενέσθαι Φιλίππῳ. ἀλλὰ τούτων καὶ πολὺ βέλτιον ἀπηλλάχατε, οὐ μόνον τῷ μὴ δεδουλευκέναι ʽκαίτοι τί τηλικοῦθʼ ἕτερον;ʼ, ἀλλὰ καὶ τῷ τοὺς μὲν πάντας αἰτίους εἶναι δοκεῖν τῶν τοῖς Ἕλλησι κακῶν συμβεβηκότων διὰ Φιλίππου καὶ τῆς δουλείας, ἐξ ὧν εἰκότως μισοῦνται,
O yes, by Zeus, all will agree that you are faring better than these, but worse, they declare, than the Thessalians, Argives and Arcadians, or certain others, who had the luck to be in alliance with Philip. But you have come off far better than these, not only because you have not been reduced to slavery—and yet what blessing equals that?—but also because, while all those are thought to be responsible for the evils that have befallen the Greeks through Philip and their enslavement, in consequence of which they are hated with good reason,
§ 4.9
ὑμᾶς δʼ ὁρᾶσθαι ὑπὲρ τῶν Ἑλλήνων καὶ σώμασι καὶ χρήμασι καὶ πόλει καὶ χώρᾳ καὶ πᾶσιν ἠγωνισμένους, ἀνθʼ ὧν εὔκλειαν εἰκὸς ὑπάρχειν καὶ χάριν ἀθάνατον παρὰ τῶν τὰ δίκαια βουλομένων ποιεῖν. οὐκοῦν ἀφʼ ὧν ἐγὼ συνεβούλευσα, τῶν μὲν ἀντιστάντων ἄριστα πράττειν τῇ πόλει συμβέβηκεν, τῶν δὲ συνηγωνισμένων ἐνδοξοτέραν εἶναι περίεστιν.
you are seen to have struggled in defence of the Greeks at the expense of your lives, your property, your city, your territory and all you possess, in return for which you are entitled to glory and undying gratitude from all lovers of justice. Therefore, as a result of the counsels I gave, it has been the city’s good fortune to fare best of all the states that resisted Philip and there is the added gain of standing in higher repute than those who co-operated with him.
§ 4.10
τοιγαροῦν ἐπὶ τούτοις οἱ θεοὶ τὰς μὲν μαντείας τὰς ἀγαθὰς ὑμῖν διδόασι, τὴν δʼ ἄδικον βλασφημίαν εἰς κεφαλὴν τῷ λέγοντι τρέπουσιν. γνοίη δʼ ἄν τις, εἰ προέλοιτʼ ἐξετάσαι τὰ ἐπιτηδεύματʼ ἐν οἷς ζῇ.
On these grounds, therefore, the gods, while giving favorable oracles to you, are turning back the unjust slander upon the head of him who utters it, and any man would recognize the facts if he chose to examine the practices in which he spends his life. For instance, he does by preference the very things that one might invoke upon him as a curse.
§ 4.11
ἃ γὰρ ἂν καταράσαιτό τις αὐτῷ, ταῦτʼ ἐκ προαιρέσεως ποιεῖ. ἐχθρὸς μέν ἐστι τοῖς γονεῦσι, φίλος δὲ Παυσανίᾳ τῷ πόρνῳ· καὶ θρασύνεται μὲν ὡς ἀνήρ, πάσχει δʼ ὡς γυνή· καὶ τοῦ μὲν πατρός ἐστι κρείττων, τῶν δʼ αἰσχρῶν ἥττων· οἷς δʼ ὑπὸ πάντων δυσχεραίνεται, τούτοις τὴν διάνοιαν ἀγάλλεται, αἰσχρορρημοσύνῃ καὶ τῷ διηγεῖσθαι ταῦτʼ ἐφʼ οἷς ἀλγοῦσιν οἱ ἀκούοντες· ὁ δʼ, ὡς ἀφελὴς καὶ παρρησίας μεστός, οὐ παύεται.
He is an enemy to his own parents but a friend to Pausanias the whoremonger, and though he swaggers like a man he allows himself to be used like a woman. He lords it over his own father but submits to degenerates. He regales his fancy with things by which all are disgusted, with foul language and with stories by which his hearers are pained; yet he never ceases to talk, as if he were a simple fellow and the soul of frankness.
§ 4.12
καὶ ταῦτʼ οὐκ ἂν ἔγραψα, εἰ μὴ κινῆσαι τὴν ἐν ὑμῖν μνήμην τῶν προσόντων αὐτῷ κακῶν ἠβουλόμην. ἃ γὰρ εἰπεῖν ἄν τις ὀκνήσαι καὶ γράψαι φυλάξαιτʼ ἄν, οἶμαι δὲ κἂν ἀκούσαντα δυσχερᾶναι, ταῦτʼ ἀπὸ τούτων μνησθεὶς οἶδεν ἕκαστος ὑμῶν πολλὰ καὶ δεινὰ καὶ αἰσχρὰ τούτῳ προσόντα, ὥστʼ ἐμοί τε μηδὲν ἀναιδὲς εἰρῆσθαι, καὶ τοῦτον ὑπόμνημα τῶν ἑαυτοῦ κακῶν ὀφθέντα πᾶσιν εἶναι. εὐτυχεῖτε.
I would not have written this had I not wished to stir in you the recollection of the vices that attach to him. For many terrible and shameful things, which a man would shrink from telling and would guard against mentioning in writing and, as I think, would be disgusted to hear of, each one of you, reminded by these words, knows to attach to this man, so that nothing indecent has been uttered by me and this man upon sight is a reminder to all of his own vices. Farewell.
§ 5.1
Δημοσθένης Ἡρακλεοδώρῳ εὖ πράττειν. οὔθʼ ὅπως χρὴ πιστεύειν οἷς ἀπήγγελλέ μοι Μενεκράτης οὔθʼ ὅπως ἀπιστεῖν, ἔχω. ἔφη γὰρ Ἐπίτιμον ἐνδεδεῖχθαι μὲν καὶ ἀπῆχθαι ὑπʼ Ἀράτου, σὲ δʼ ἀγωνίζεσθαι καὶ ἁπάντων αὐτῷ χαλεπώτατον εἶναι. δέομαι δή σου πρὸς Διὸς ξενίου καὶ πάντων τῶν θεῶν, μή με καταστήσῃς ἀηδεῖ καὶ δεινῷ μηδενὶ περιπετῆ.
Demosthenes sends his good wishes to Heracleodorus. I am at a loss to know whether I ought to believe or disbelieve the news that Menecrates brings me. For he said that information had been laid against Epitimus, that Aratus had taken him to prison and that you were supporting the prosecution and were the most uncompromising of all toward him. I do beseech you in the name of Zeus the god of friendship and by all the gods not to get me involved in any disagreeable and embarrassing predicament.
§ 5.2
εὖ γὰρ ἴσθι, χωρὶς τοῦ μέλειν μοι τῆς Ἐπιτίμου σωτηρίας καὶ νομίσαι μεγάλην ἂν συμφοράν, εἴ τι πάθοι καὶ τούτου σὺ συναίτιος εἴης, αἰσχύνομαι τοὺς συνειδότας μοι τοὺς λόγους οὓς ἐγὼ περὶ σοῦ πρὸς ἅπαντας ἀνθρώπους ἔλεγον, πεπεικὼς ἐμαυτὸν ἀληθῆ λέγειν, οὐκ ἐκ τοῦ πεπλησιακέναι σοι πεῖραν ἔχων,
For be well assured that, apart from my concern for the safety of Epitimus and my belief that it will be a great misfortune if anything should happen to him and you should be partly responsible for it, I am ashamed to face people who are familiar with the reports I have been making to everybody concerning yourself. I was convinced that I spoke the truth, not because I possessed confirmation from having associated with you,
§ 5.3
ἀλλʼ ὁρῶν ὅτι δόξης ἐπιτυγχάνων καὶ παιδείαν ἀπεδέχου, καὶ ταῦτα τὴν ἀπὸ τῆς Πλάτωνος διατριβῆς, ἥπερ ἐστὶν ὡς ἀληθῶς τῶν μὲν πλεονεκτημάτων καὶ τῶν περὶ ταῦτα σοφισμάτων ἔξω, τοῦ βελτίστου δὲ καὶ τοῦ δικαιοτάτου πάνθʼ ἕνεκʼ ἐξητασμένη· ἧς μὰ τοὺς θεοὺς τῷ μετασχόντι μὴ οὐχὶ ἀψευδεῖν καὶ πρὸς ἅπαντας ἀγαθῷ εἶναι οὐχ ὅσιον ἡγοῦμαι.
but because I observed that, while gaining some renown, you were also glad to have an education, and that too in the school of Plato, the one that really has nothing to do with getting the better of people and the quackeries that concern themselves with this, but has been demonstrated to aim at the highest excellence and perfect justice in all things. By the gods I swear that it is impious for a man who has shared in this instruction not to be free from all deception and honest in all dealings.
§ 5.4
γένοιτο δʼ ἄν μοι κἀκεῖνο τῶν χαλεπωτάτων, εἰ παρωρμηκὼς ἐμαυτὸν εὐνοϊκῶς ἔχειν σοι τὴν ἐναντίαν γνώμην μεταλαβεῖν ἀναγκασθείην, οἷα δὴ ὑπολαμβάνων παρεωρᾶσθαι καὶ πεφενακίσθαι. κἂν μὴ φῶ, νόμιζέ μʼ οὕτως ἕξειν.
It would also be to me one of the most grievous disappointments if, after having started out to feel friendly toward you, I should be compelled to take the opposite decision instead, and if I assume that I have been slighted and deceived, even if I shall deny it, believe me, it will be so.
§ 5.5
εἰ δʼ ἡμῶν καταπεφρόνηκας ὅτι τῶν πρώτων οὐκ ἐσμέν πω, λόγισαι ὅτι καὶ σύ ποτʼ ἦσθα νέος καὶ τὴν ἡλικίαν εἶχες ἣν ἡμεῖς νῦν, ἐκ δὲ τοῦ συμβουλεύειν καὶ πράττειν γεγένησαι τηλικοῦτος. κἂν ἡμῖν τοῦτο συμβαίη. τὸ μὲν γὰρ εὖ βουλεύεσθαι πάρεστιν, τῆς δὲ τύχης συλλαμβανούσης καὶ τοὔργον γένοιτʼ ἄν. καλὸς οὖν ἔρανος χάρις δικαία· ἣν καὶ σὺ ποίησαι πρὸς ἐμέ.
If you have looked down upon us because we are not yet among the foremost men, reflect that you too were once a young man of the same age as we are now, and that you have reached your present position through speech and action in public life. Such success may attend me also. For deliberative oratory I have mastered already and, with Fortune lending a hand, the practical experience also may follow.
§ 5.6
καὶ μηδʼ ὑφʼ ἑνὸς τῶν σοῦ φρονούντων χεῖρον ἄγου μηδʼ ἡττῶ, ἀλλʼ ἐκείνους ἄγʼ ἐπὶ τὰ σοὶ δοκοῦντα· καὶ πρᾶττε οὕτως ὅπως μηδενὸς τῶν ὁμολογηθέντων στερηθῶμεν, ἀλλʼ Ἐπιτίμῳ γένηται σωτηρία τις καὶ ἀπαλλαγὴ τῶν κινδύνων. παρέσομαι δʼ εἰς τὸν χρόνον κἀγώ, καθʼ ὃν ἂν σὺ φῇς καιρὸν εἶναι. γράψας δέ μοι πέμψον, ἢ καὶ ὡς φίλῳ ἐπίστελλε. εὐτύχει.
Now a fine tribute, a just return. Please make me this recompense. Neither allow yourself to be led by one of those whose judgement is inferior to your own nor submit to them, but try to bring those men around to your way of thinking, and so conduct yourself that we may not have to give up any of our judgements of you that were assumed to be true, but that for Epitimus some deliverance may be found and release from his perils. I too shall be on hand at whatever time you shall say is the fitting moment. Send me a written message or rather command me as a friend. Farewell.
§ 6.1
Δημοσθένης τῇ βουλῇ καὶ τῷ δημῷ χαίρειν. ἦλθεν ἐπιστολὴ παρʼ Ἀντιφίλου πρὸς τοὺς τῶν συμμάχων συνέδρους, τοῖς μὲν βουλομένοις ἀγαθὰ προσδοκᾶν ἱκανῶς γεγραμμένη, τοῖς δʼ ὑπηρετοῦσιν Ἀντιπάτρῳ πολλοὺς καὶ δυσχερεῖς ἀπολείπουσα λόγους, οἳ παραλαβόντες τὰ παρʼ Ἀντιπάτρου γράμματα πρὸς Δείναρχον εἰς Κόρινθον ἐλθόντα, ἁπάσας τὰς ἐν Πελοποννήσῳ πόλεις τοιούτων λόγων ἔπλησαν οἵων εἰς κεφαλὴν αὐτοῖς τρέψειαν οἱ θεοί.
Demosthenes to the Council and the Assembly sends greeting. A letter has come from Antiphilus to the councillors of the allies, which, while satisfactorily phrased for those who wish to have good news in prospect, leaves many items unacceptable to those who toady to Antipater. These men, taking along with them the dispatch from Antipater that came to Corinth addressed to Deinarchus, have filled all the cities in the Peloponnesus with such reports as I pray that the gods may turn back upon their own heads.
§ 6.2
ἀφικομένου δὲ τοῦ νῦν ἥκοντος μετὰ τοῦ παρʼ ἐμοῦ φέροντος γράμματα παρὰ Πολεμαίστου πρὸς τὸν ἀδελφὸν Ἐπίνικον, ἄνδρʼ ὑμῖν εὔνουν καὶ ἐμοὶ φίλον, κἀκείνου πρὸς ἔμʼ ἀγαγόντος, ἀκούσαντί μοι ἃ ἔλεγεν ἐδόκει πρὸς ὑμᾶς αὐτὸν ἀποστεῖλαι, ὅπως πάντα σαφῶς ἀκούσαντες τὰ ἐν τῷ στρατοπέδῳ γεγονότα τοῦ περὶ τὴν μάχην παραγεγενημένου τό τʼ εἰς τὸ παρὸν θαρρῆτε, καὶ τὰ λοιπὰ τῶν θεῶν θελόντων ὡς βούλεσθʼ ἕξειν ὑπολαμβάνητε. εὐτυχεῖτε.
The man who now presents himself to you along with the bearer of this letter from me, having come from Polemaestus to the latter’s brother Epinicus, a man well disposed toward you and a friend of mine, was by him in turn brought to me. After I heard his story it seemed to me best to send him to you in order that, having heard a clear account of all that had happened in the camp from one who was present in the battle, you may be of good cheer for the present and assume that, the gods being willing, the final outcome will be as you wish. Farewell.
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