Delphi Complete Works of Demosthenes

by Demosthenes

  [286] 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 ἐροῦντ᾽ ἐπὶ τοῖς τετελευτηκόσι καὶ τὴν ἐκείνων ἀρετὴν κοσμήσοντα μήθ᾽ ὁμωρόφιον μήθ᾽ ὁμόσπονδον γεγενημένον εἶναι τοῖς πρὸς ἐκείνους παραταξαμένοις, μηδ᾽ ἐκεῖ μὲν κωμάζειν καὶ παιωνίζειν ἐπὶ ταῖς τῶν Ἑλλήνων συμφοραῖς μετὰ τῶν αὐτοχείρων τοῦ φόνου, δεῦρο δ᾽ ἐλθόντα τιμᾶσθαι, μηδὲ τῇ φωνῇ δακρύειν ὑποκρινόμενον τὴν ἐκείνων τύχην, ἀλλὰ τῇ ψυχῇ συναλγεῖν. τοῦτο δ᾽ ἑώρων παρ᾽ ἑαυτοῖς καὶ παρ᾽ ἐμοί, παρὰ δ᾽ ὑμῖν οὔ.

  [287] 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 ταῦτ᾽ ἔμ᾽ ἐχειροτόνησαν καὶ οὐχ ὑμᾶς. καὶ οὐχ ὁ μὲν δῆμος οὕτως, οἱ δὲ τῶν τετελευτηκότων πατέρες καὶ ἀδελφοὶ οἱ ὑπὸ τοῦ δήμου τόθ᾽ αἱρεθέντες ἐπὶ τὰς ταφὰς ἄλλως πως, ἀλλὰ δέον ποιεῖν αὐτοὺς τὸ περίδειπνον ὡς παρ᾽ οἰκειοτάτῳ τῶν τετελευτηκότων, ὥσπερ τἄλλ᾽ εἴωθε γίγνεσθαι, τοῦτ᾽ ἐποίησαν παρ᾽ 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 μήποτ᾽ ὤφελον τῆς ὑπὲρ ἁπάντων λύπης πλεῖστον μετεῖχεν.

  [288] 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] λέγε δ᾽ αὐτῷ τουτὶ τὸ ἐπίγραμμα, ὃ δημοσίᾳ προείλεθ᾽ ἡ πόλις αὐτοῖς ἐπιγράψαι, ἵν᾽ εἰδῇς, Αἰσχίνη, καὶ ἐν αὐτῷ τούτῳ σαυτὸν ἀγνώμονα καὶ συκοφάντην ὄντα καὶ μιαρόν. λέγε.”Ἐπίγραμμα

  οἵδε πάτρας ἕνεκα σφετέρας εἰς δῆριν ἔθεντο

  ὅπλα, καὶ ἀντιπάλων ὕβριν ἀπεσκέδασαν:

  †μαρνάμενοι δ᾽ ἀρετῆς καὶ δείματος† οὐκ ἐσάωσαν

  ψυχάς, ἀλλ᾽ Ἀΐδην κοινὸν ἔθεντο βραβῆ,

  οὕνεκεν Ἑλλήνων, ὡς μὴ ζυγὸν αὐχένι θέντες

  δουλοσύνης στυγερὰν ἀμφὶς ἔχωσιν ὕβριν.

  γαῖα δὲ πατρὶς ἔχει κόλποις τῶν πλεῖστα καμόντων

  σώματ᾽, ἐπεὶ θνητοῖς ἐκ Διὸς ἥδε κρίσις:

  μηδὲν ἁμαρτεῖν ἐστι θεῶν καὶ πάντα κατορθοῦν

  ἐν βιοτῇ: μοῖραν δ᾽ οὔ τι φυγεῖν ἔπορεν.

  “Inscription

  [289] Read for his benefit the epitaph, which the state resolved by public vote to inscribe upon their monument. Even from these verses, Aeschines, you may learn something of your own callousness, and malignity, and brutality. Read.” Epitaph

  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.

  “unknown

  [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 κατάρατ᾽, ἐμοὶ περὶ τούτων λοιδορεῖ, καὶ λέγεις ἃ σοὶ καὶ τοῖς σοῖς οἱ θεοὶ τρέψειαν εἰς κεφαλήν;

  [290] 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, μάλιστ᾽ ἐθαύμασα πάντων ὅτε τῶν συμβεβηκότων τότε τῇ πόλει μνησθεὶς οὐχ ὡς ἂν εὔνους καὶ δίκαιος πολίτης ἔσχε τὴν γνώμην οὐδ᾽ ἐδάκρυσεν, οὐδ᾽ ἔπαθεν τοιοῦτον οὐδὲν τῇ ψυχῇ, ἀλλ᾽ ἐπάρας τὴν φωνὴν καὶ γεγηθὼς καὶ λαρυγγίζων ᾤετο μὲν ἐμοῦ κατηγορεῖν δηλονότι, δεῖγμα δ᾽ ἐξέφερεν καθ᾽ ἑαυτοῦ ὅτι τοῖς γεγενημένοις ἀνιαροῖς οὐδὲν ὁμοίως ἔσχε τοῖς ἄλλοις.

  [291] 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 γ᾽ ἔχειν δεῖ, ταὐτὰ λυπεῖσθαι καὶ �
�αὐτὰ 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 δι᾽ ἔμ᾽ εἰς πράγματα φάσκων ἐμπεσεῖν τὴν πόλιν, οὐκ ἀπὸ τῆς ἐμῆς πολιτείας οὐδὲ προαιρέσεως ἀρξαμένων ὑμῶν τοῖς Ἕλλησι βοηθεῖν,

  [292] 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 ἔμοιγ᾽ εἰ τοῦτο δοθείη παρ᾽ ὑμῶν, δι᾽ ἔμ᾽ ὑμᾶς ἠναντιῶσθαι τῇ κατὰ τῶν Ἑλλήνων ἀρχῇ πραττομένῃ, μείζων ἂν δοθείη δωρειὰ συμπασῶν ὧν τοῖς ἄλλοις δεδώκατε. ἀλλ᾽ οὔτ᾽ ἂν ἐγὼ ταῦτα φήσαιμι （ἀδικοίην γὰρ ἂν ὑμᾶς）, οὔτ᾽ ἂν ὑμεῖς εὖ οἶδ᾽ ὅτι συγχωρήσαιτε: οὗτός τ᾽ εἰ δίκαι᾽ ἐποίει, οὐκ ἂν εἵνεκα τῆς πρὸς ἔμ᾽ ἔχθρας τὰ μέγιστα τῶν ὑμετέρων καλῶν ἔβλαπτε καὶ διέβαλλεν.

  [293] 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 ταῦτ᾽ ἐπιτιμῶ, πολλῷ σχετλιώτερ᾽ 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 γ᾽ ἐπ᾽ ἀληθείας δέοι σκοπεῖσθαι, τὸ καταψεύδεσθαι καὶ δι᾽ 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 παρ᾽ ἑκάστῃ τῶν πόλεων εὕροιτ᾽ ἄν, οὐ τοὺς ἐμοί:

  [294] 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, ὅτ᾽ ἦν ἀσθενῆ τὰ Φιλίππου πράγματα καὶ κομιδῇ μικρά, πολλάκις προλεγόντων ἡμῶν καὶ παρακαλούντων καὶ διδασκόντων τὰ βέλτιστα, τῆς ἰδίας ἕνεκ᾽ 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.

  [295] 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 λέγονθ᾽ ἡ ἡμέρα τὰ τῶν προδοτῶν ὀνόματα. οὗτοι πάντες εἰσίν, ἄνδρες Ἀθηναῖοι, τῶν αὐτῶν βουλευμάτων ἐν ταῖς αὑτῶν πατρίσιν ὧνπερ οὗτοι παρ᾽ ὑμῖν, ἄνθρωποι μιαροὶ καὶ κόλακες καὶ ἀλάστορες, ἠκρωτηριασμένοι τὰς αὑτῶν ἕκαστοι πατρίδας, τὴν ἐλευθερίαν προπεπωκότες πρότερον μὲν Φιλίππῳ, νῦν δ᾽ Ἀλεξάνδρῳ, τῇ γαστρὶ μετροῦντες καὶ τοῖς αἰσχίστοις τὴν εὐδαιμονίαν, τὴν δ᾽ ἐλευθερίαν καὶ τὸ μηδέν᾽ ἔχειν δεσπότην αὑτῶν, ἃ τοῖς προτέροις Ἕλλησιν ὅροι τῶν ἀγαθῶν ἦσαν καὶ κανόνες, ἀνατετροφότες.

  [296] 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 δ᾽, ὦ ἄνδρες Ἀθηναῖοι, προδοσίας, εἰ δεῖ μὴ ληρεῖν, τῆς τῶν Ἑλλήνων ἐλευθερίας ἥ τε πόλις παρὰ πᾶσιν ἀνθρώποις ἀναίτιος γέγον᾽ ἐκ τῶν ἐμῶν πολιτευμάτων καὶ ἐγὼ παρ᾽ ὑμῖν. εἶτά μ᾽ 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 δ᾽ ὑπ᾽ Ἀλεξάνδρου,

  [297] 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 the
n, 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] ἔμ᾽ οὔτε καιρὸς οὔτε φιλανθρωπία λόγων οὔτ᾽ ἐπαγγελιῶν μέγεθος οὔτ᾽ ἐλπὶς οὔτε φόβος οὔτ᾽ ἄλλ᾽ οὐδὲν ἐπῆρεν οὐδὲ προηγάγετο ὧν ἔκρινα δικαίων καὶ συμφερόντων τῇ πατρίδι οὐδὲν προδοῦναι, οὐδ᾽, ὅσα συμβεβούλευκα πώποτε τουτοισί, ὁμοίως ὑμῖν ὥσπερ ἂν τρυτάνη ῥέπων ἐπὶ τὸ λῆμμα συμβεβούλευκα, ἀλλ᾽ ἀπ᾽ ὀρθῆς καὶ δικαίας καὶ ἀδιαφθόρου τῆς ψυχῆς: καὶ μεγίστων δὴ πραγμάτων τῶν κατ᾽ ἐμαυτὸν ἀνθρώπων προστὰς πάνθ᾽ ὑγιῶς καὶ δικαίως πεπολίτευμαι.

  [298] 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.