Delphi Complete Works of Demosthenes

by Demosthenes

  [24] 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 ταῦθ᾽ 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 ἐπ᾽ οὐδενὶ τῶν ἀδικημάτων εὐθὺς αὐτὸν ἀποκτενεῖ:

  [25] 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, πάνθ᾽ ὑπολαμβάνοι: εἰ ταῦτα ποιοῖμεν, ἔστι τὴν πόλιν οἰκεῖσθαι; τί δέ; τοὺς νόμους κυρίους εἶναι; πόσην δ᾽ ἂν οἴεσθε βίαν καὶ ὕβριν καὶ παρανομίαν ἐν ἁπάσῃ τῇ πόλει καθ᾽ ἑκάστην τὴν ἡμέραν γίγνεσθαι καὶ βλασφημίαν ἀντὶ τῆς νῦν εὐφημίας καὶ τάξεως;

  [26] 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; ἀλλ᾽ ὑμεῖς αὐτοὶ πάντων ἄρτι κληρουμένων Ἀθηναίων, καὶ πάντων εὖ οἶδ᾽ ὅτι βουλομένων εἰς τοῦτο λαχεῖν τὸ δικαστήριον, μόνοι δικάζεθ᾽ ἡμῖν. διὰ τί; ὅτι ἐλάχετε, εἶτ᾽ ἀπεκληρώθητε: ταῦτα δ᾽ οἱ νόμοι λέγουσιν. εἶθ᾽ ὑμεῖς αὐτοὶ κατὰ τοὺς νόμους εἰσεληλυθότες τὸν παρὰ τοὺς νόμους λέγειν ἢ πράττειν τι βιαζόμενον λαβόντες ἀφήσετε; καὶ οὐδεὶς ὑμῶν χολὴν οὐδ᾽ ὀργὴν ἔχων φανήσεται ἐφ᾽ οἷς ὁ βδελυρὸς καὶ ἀναιδὴς ἄνθρωπος βιάζεται τοὺς νόμους;

  [27] 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 ταῦτ᾽ ἀφ᾽ ὧν ἀπελαύνουσίν σ᾽ 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 δίκαι᾽ ἀνατρέψειν οἴει.

  [28] 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 ταῦτ᾽ οὐδὲ καθ᾽ ἓν προσήκει παριδεῖν. εἰ γάρ τις αὐτίκα δὴ μάλ᾽ εἴποι ὡς ἐκ τῶν νεωτάτων ἢ τῶν πλουσιωτάτων ἢ τῶν λελῃτουργηκότων ἢ τῶν τοιούτων τι μερῶν ἀφορίσας, τοὺς λέγοντας εἶναι δεῖ, ἀποκτείναιτ᾽ ἂν αὐτὸν εὖ οἶδ᾽ ὅτι, ὡς καταλύοντα τὸν δῆμον, καὶ δικαίως ἂν τοῦτο ποιήσαιτε.

  [29] 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 τ
οῖς ἀποδεδοκιμασμένοις ἄρχειν λαχοῦσιν, ἢ τοῖς ὀφείλουσι τῷ δημοσίῳ, ἢ τοῖς καθάπαξ ἀτίμοις, ἢ τοῖς πονηροτάτοις καὶ δοκοῦσι καὶ οὖσι: πάντα γὰρ ταῦθ᾽ ὑπάρχει τούτῳ, καὶ πρόσεστι τοῖς οἷος οὗτός ἐστι τὴν φύσιν. ἐγὼ γάρ, ὦ ἄνδρες Ἀθηναῖοι, νομίζω μὲν αὐτὸν καὶ ἐφ᾽ οἷς νυνὶ ποιεῖ δικαίως ἂν ἀποθανεῖν, πολὺ μέντοι μᾶλλον, ἢ οὐδέν γ᾽ ἧττον, ἐφ᾽ οἷς δῆλός ἐστι ποιήσων, εἰ τὴν παρ᾽ ὑμῶν ἐξουσίαν λήψεται καὶ καιρόν: ὃ μὴ γένοιτο.

  [30] 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 πρᾶγμ᾽ οὐδὲν οὗτός ἐστι χρήσιμος （μὴ γάρ, ὦ Ζεῦ καὶ θεοί, τοσαύτη σπάνις ἀνδρῶν γένοιτο τῇ πόλει ὥστε παρ᾽ Ἀριστογείτονος τῶν καλῶν τι ποιήσασθαι）: ἐφ᾽ ἃ δ᾽ ἂν καὶ χρήσαιτό τις τοιούτῳ θηρίῳ, ἀπεύχεσθαι τοῖς θεοῖς μὴ γενέσθαι δεῖ. εἰ δ᾽ ἄρα συμβαίη, μεῖζόν ἐστιν εὐτύχημα τῇ πόλει ἀπορῆσαι τοὺς βουλομένους ἐξαμαρτεῖν δι᾽ οὗ τοῦτο ποιήσουσιν, ἢ τοῦτον ἀφειμένον αὐτοῖς ἕτοιμον ὑπάρξαι.

  [31] 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 δ᾽ ἂν ἄλλος μᾶλλον, ὃ μὴ γένοιτο, ἀνατρέψειεν τὴν πόλιν, εἰ λάβοιτ᾽ ἐξουσίας; οὐχ ὁρᾶθ᾽ ὅτι τῆς φύσεως αὐτοῦ καὶ πολιτείας οὐ λογισμὸς οὐδ᾽ αἰδὼς οὐδεμία, ἀλλ᾽ ἀπόνοι᾽ ἡγεῖται, μᾶλλον δ᾽ ὅλον ἔστ᾽ ἀπόνοι᾽ ἡ τούτου πολιτεία; ἣ μέγιστον μέν ἐστιν αὐτῷ τῷ ἔχοντι κακόν, δεινὸν δὲ καὶ χαλεπὸν πᾶσι, πόλει δ᾽ οὐκ ἀνεκτόν. ὁ γὰρ ἀπονενοημένος ἅπας ἑαυτὸν μὲν προεῖται καὶ τὴν ἐκ λογισμοῦ σωτηρίαν, ἐκ δὲ τοῦ παραδόξου καὶ παραλόγου, ἐὰν ἄρα σωθῇ, σῴζεται.

  [32] 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 μηδ᾽ 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 δ᾽ οἷ τοῦτον ἀπελθεῖν δεῖ.

  [33] 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, ἀλλ᾽ 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: ἀλλ᾽ οὐκ ἀπονοίας οὐδ᾽ ἀναιδείας.

  [34] 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: ἀλλ᾽ οὐκ ἀναισχυντίας οὐδὲ συκοφαντίας οὐδ᾽ ἐπιορκίας οὐδ᾽ ἀχαριστίας, ἃ πάντα τούτῳ πρόσεστιν.

  [35] 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 πάντ᾽ αὐτῷ ταῦτα, ἐάνπερ ὑμεῖς ὀ�
�θῶς σκοπῆτε, ἀδόκιμα. τί γὰρ οὐκ ἐξελήλεγκται τούτων ἐπὶ πάντων πολλάκις;

  [36] 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 ἄλλ᾽ ἐάσω: ἀλλ᾽, 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 δ᾽ οὐδὲν ἀληθὲς λέγων ἐφάνης, ἀλλ᾽ ἀεὶ συκοφαντῶν ἠλέγχου. ἐὰν οὖν ἀκύρους τοὺς νόμους οὗτοι ποιήσαντες ἀφῶσί σε τήμερον, νῦν μ᾽ ἐξελέγξεις; περὶ τοῦ;