by Demosthenes
[29] καὶ παράδειγμα λέγειν ἔχω τούτου πᾶσιν ὑμῖν γνώριμον. εἰσὶ συνθῆκαι τοῖς Ἕλλησι διτταὶ πρὸς βασιλέα, ἃς ἐποιήσαθ᾽ ἡ πόλις ἡ ἡμετέρα, ἃς ἅπαντες ἐγκωμιάζουσι, καὶ μετὰ ταῦθ᾽ ὕστερον Λακεδαιμόνιοι ταύτας ὧν δὴ κατηγοροῦσι: κἀν ταύταις οὐχὶ ταὐτὰ δίκαι᾽ 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 δ᾽ Ἑλληνικῶν δικαίων οἱ κρατοῦντες ὁρισταὶ τοῖς ἥττοσι γίγνονται.
[29] 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 ταῦτ᾽ ἐφ᾽ ὑμῖν ἔσται δεῖ σκοπεῖν. ἔστι δὲ ταῦτ᾽, 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:
[30] 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 δ᾽, ὦ ἄνδρες Ἀθηναῖοι, δύο, οὗτός θ᾽ ὁ καὶ τοῖς ἄλλοις καὶ πρόσεσθ᾽ ἕτερος τούτου πρότερος καὶ μείζων: δεῖ γὰρ ὑμᾶς βουλευομένους κρατῆσαι τῶν τἀναντία τῇ πόλει παρ᾽ ὑμῖν πράττειν προῃρημένων. ὅταν οὖν μηδὲν ᾖ διὰ τούτους ἀκονιτεὶ τῶν δεόντων γενέσθαι, πολλῶν διαμαρτάνειν ὑμᾶς εἰκότως συμβαίνει.
[31] 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 μάλιστ᾽ 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.
[32] 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 νομίζετ᾽ εὐνουστάτους, τῶν δὲ πολιτευομένων οὓς ἴστε σαφῶς τοὺς τῆς πόλεως ἐχθροὺς ᾑρημένους, τούτους πιστοτάτους ἡγεῖσθε.
[33] 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, ἀλλ᾽ ἀφ᾽ ὁποίων λόγων ἢ πράξεως ποίας ἐπανορθώσεταί τις ἃ νῦν οὐκ ὀρθῶς ἔχει, τοῦτ᾽ ἔργον εὑρεῖν. ἴσως μὲν οὖν οὐδὲ τοῦ παρόντος καιροῦ περὶ πάντων λέγειν: ἀλλ᾽ ἐὰν ἃ προῄρησθε δυνηθῆτ᾽ ἐπικυρῶσαι συμφερούσῃ τινὶ πράξει, καὶ τἄλλ᾽ ἂν ἴσως καθ᾽ ἓν ἀεὶ βέλτιον σχοίη.
[34] 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 χαίρετ᾽ ἀκούοντες, ὅταν τις ἐπαινῇ τοὺς προγόνους ὑμῶν καὶ τὰ πεπραγμέν᾽ ἐκείνοις διεξίῃ καὶ τὰ τρόπαια λέγῃ. νομίζετε τοίνυν ταῦτ᾽ ἀναθεῖναι τοὺς προγόνους ὑμῶν οὐχ ἵνα θαυμάζητ᾽ αὐτὰ θεωροῦντες, ἀλλ᾽ ἵνα καὶ μιμῆσθε τὰς τῶν ἀναθέντων ἀρετάς.
[35] 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.
ὑπὲρ Μεγαλοπολιτῶν — FOR THE PEOPLE OF MEGALOPOLIS
[1] ἀμφότεροί μοι δοκοῦσιν ἁμαρτάνειν, ὦ ἄνδρες Ἀθηναῖοι, καὶ οἱ τοῖς Ἀρκάσι καὶ οἱ τοῖς Λακεδαιμονίοις συνειρηκότες: ὥσπερ γὰρ ἀφ᾽ 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 βέλτισθ᾽ ὑπὲρ ὑμῶν σκοπεῖν ἄνευ φιλονικίας τῶν ἐνθάδε συμβουλεύειν ἀξιούντων.
[1] 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 δ᾽ 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 δ᾽ 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 κᾆθ᾽ ὑμεῖς μὴ περιμένητε μαθεῖν, χαριεῖται μὲν οὐδετέροις, διαβεβλήσεται δὲ πρὸς ἀμφοτέρους:
[2] 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 ἀλλ᾽ αἱρήσομαι μᾶλλον αὐτός, ἂν ἄρα τοῦτο πάθω, δοκεῖν φλυαρεῖν, ἢ παρ᾽ ἃ βέλτιστα νομίζω τῇ πόλει, προέσθαι τισὶν ὑμᾶς ἐξαπατῆσαι. τὰ μὲν οὖν ἄλλ᾽ ὕστερον, ἂν ὑμῖν βουλομένοις ᾖ, λέξω: ἀπὸ δὲ τῶν ὁμολογουμένων ὑφ᾽ ἁπάντων ἄρξομαι, ἃ κράτιστα νομίζω διδάσκειν.
[3] 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 οὐδ᾽ 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 παρ᾽ ὑμῖν λόγοις τεκμήρασθαι, ὥστε Θηβαίους μὲν Ὀρχομενοῦ καὶ Θεσπιῶν καὶ Πλαταιῶν οἰκισθεισῶν ἀσθενεῖς γενέσθαι, Λακεδαιμονίους δ᾽, εἰ ποιήσονται τὴν Ἀρκαδίαν ὑφ᾽ ἑαυτοῖς καὶ Μεγάλην πόλιν ἀναιρήσουσι, πάλιν ἰσχυροὺς γενήσεσθαι.
[4] 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 ‘κεῖνοι μικροὶ γεγενήσονται, καὶ λάθωσιν ἡμᾶς πλείονι μείζους οἱ Λακεδαιμόνιοι γενόμενοι ἢ ὅσῳ τοὺς Θηβαίους ἐλάττους συμφέρει γενέσθαι. οὐ γὰρ ἐκεῖνό γ᾽ ἂν εἴποιμεν, ὡς ἀνταλλάξασθαι βουλοίμεθ᾽ ἂν ἀντιπάλους Λακεδαιμονίους ἀντὶ Θηβαίων, οὐδὲ τοῦτ᾽ ἔσθ᾽ ὃ σπουδάζομεν, ἀλλ᾽ ὅπως μηδέτεροι δυνήσονται μηδὲν ἡμᾶς ἀδικεῖν: οὕτω γὰρ ἂν ἡμεῖς μετὰ πλείστης ἀδείας εἴημεν.
[5] 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 δ᾽ εἰ, πρὸς οὓς παρεταττόμεθ᾽ ἐν Μαντινείᾳ, τούτους συμμάχους αἱρησόμεθα, εἶτα βοηθήσομεν τούτοις ἐναντί᾽ ἐκείνοις μεθ᾽ ὧν τότ᾽ ἐκινδυνεύομεν. κἀμοὶ ταῦτα δοκεῖ, προσδεῖσθαι δ᾽ ἔτι τοῦ ‘τὰ δίκαια ποιεῖν ἐθελόντων τῶν ἑτέρων.’
[6] 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: ὥστ᾽ οὐδ᾽ ὁτιοῦν ὑπεναντίον ἡμῖν ἔσται πρὸς τοὺς συμπαραταξαμένους, σύμμαχοι δ᾽ ἡμῖν οἱ μὲν ὑπάρχουσιν, ὥς φασιν, οἱ δὲ προσγενήσονται νυνί.
[7] 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 δ᾽ ἀδικῶσι καὶ πολεμεῖν οἴωνται δεῖν, εἰ μὲν ὑπὲρ τούτου μόνον βουλευτέον, εἰ χρὴ Μεγάλην πόλιν ἡμᾶς προέσθαι Λακεδαιμονίοις ἢ μή, δίκαιον μὲν οὔ, συγχωρῶ δ᾽ ἔγωγ᾽ ἐᾶσαι καὶ μηδὲν ἐναντιωθῆναι τοῖς γε τῶν αὐτῶν μετασχοῦσι κινδύνων: εἰ δ᾽ ἅπαντες ἐπίστασθ᾽ ὅτι, ταύτην ἂν ἕλωσιν, ἴασ᾽ ἐπὶ Μεσσήνην, φρασάτω τις ἐμοὶ τῶν νῦν χαλεπῶν τοῖς Μεγαλοπολίταις, τί τόθ᾽ ἡμῖν συμβουλε
ύσει ποιεῖν.
[8] 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] ἀλλ᾽ οὐδεὶς ἐρεῖ. καὶ μὴν πάντες ἐπίστασθ᾽ 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 ‘πιτρέπειν ἀδικεῖν Λακεδαιμονίοις, τὴν ὑπὲρ Μεγάλης πόλεως ἢ τὴν ὑπὲρ Μεσσήνης.