---
title: "Against Ctesiphon · Κατά Κτησιφώντος"
author: "Aeschines"
translator: "Charles Darwin Adams"
languages: [grc, en]
shelf: "Classical Greek"
section: 4 of 5
url: https://scriptura.si/works/aeschines-against-ctesiphon/4/
cite: "Aeschines, tr. Charles Darwin Adams, Against Ctesiphon · Κατά Κτησιφώντος, section 4. Scriptura (scriptura.si), https://scriptura.si/works/aeschines-against-ctesiphon/4/"
---

# Against Ctesiphon · Κατά Κτησιφώντος

*Aeschines, tr. Charles Darwin Adams*

Aeschines attacks the proposal to crown Demosthenes, the case answered by On the Crown.

> Greek: ed. Charles Darwin Adams, from the Perseus Digital Library (canonical-greekLit, tlg0026.tlg003, CC BY-SA 4.0).

> English: Charles Darwin Adams, from the Perseus Digital Library (tlg0026.tlg003.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## 4. Sections 158–206

Source: https://scriptura.si/works/aeschines-against-ctesiphon/4/ · cite a paragraph as https://scriptura.si/works/aeschines-against-ctesiphon/4/#p-N

[¶0] 158. For there is no city, there is no private man—not one—that has ever come off safe after following Demosthenes’ counsel. You have passed a law, fellow citizens, governing the men who steer the boats across the strait to Salamis; if one of them by accident overturns a boat in the strait, your law permits him no longer to be a ferryman, in order that no man may be careless of Greek lives; are you not then ashamed if this man, who has utterly overturned the city and all Hellas, if this man is to be permitted again to pilot the ship of state?

> Greek: 158. οὔτε πόλις γὰρ οὔτʼ ἀνὴρ ἰδιώτης οὐδεὶς πώποτε καλῶς ἀπήλλαξε Δημοσένει συμβούλῳ χρησάμενος. ὑμεῖς δέ, ὦ ἄνδρες Ἀθηναῖοι, οὐκ αἰσχύνεσθε, εἰ ἐπὶ μὲν τοὺς πορθμέας τοὺς εἰς Σαλαμῖνα πορθμεύοντας νόμον ἔθεσθε, ἐάν τις αὐτῶν ἄκων ἐν τῷ πόρῳ πλοῖον ἀνατρέψῃ, τούτῳ μὴ ἐξεῖναι πάλιν πορθμεῖ γενέσθαι, ἵνα μηδεὶς αὐτοσχεδιάζῃ εἰς τὰ τῶν Ἑλλήνων σώματα, τὸν δὲ τὴν Ἑλλάδα καὶ τὴν πόλιν ἄρδην ἀνατετροφότα, τοῦτον ἐάσετε πάλιν ἀπευθύνειν τὰ κοινά;

[¶1] 159. But that I may speak concerning the fourth period also, and the present situation, I wish to remind you of this fact, that Demosthenes not only deserted his post in the army, but his post in the city also; for he took possession of one of your triremes and levied money upon the Greeks. But when our unexpected safety had brought him hack to the city, during the first months the man was timid, and he came forward half-dead to the platform and urged you to elect him “preserver of the peace.” But as for you, you would not even let resolutions that were passed bear the name of Demosthenes as the mover, but gave that honor to Nausicles. And yet, to-day, here is Demosthenes actually demanding a crown!

> Greek: 159. ἵνα δʼ εἴπω καὶ περὶ τοῦ τετάρτου καιροῦ καὶ τῶν νυνὶ καθεστηκότων πραγμάτων, ἐκεῖνο ὑμᾶς ὑπομνῆσαι βούλομαι, ὅτι Δημοσθένης οὐ τὴν ἀπὸ στρατοπέδου μόνον τάξιν ἔλιπεν, ἀλλὰ καὶ τὴν ἐκ τῆς πόλεως, τριήρη προσλαβὼν ὑμῶν, καὶ τοὺς Ἕλληνας ἀργυρολογήσας, καταγαγούσης δʼ αὐτὸν εἰς τὴν πόλιν τῆς ἀπροσδοκήτου σωτηρίας, τοὺς μὲν πρώτους χρόνους ὑπότρομος ἦν ἅνθρωπος, καὶ παριὼν ἡμιθνὴς ἐπὶ τὸ βῆμα, εἰρηνοφύλακα ὑμᾶς αὑτὸν ἐκέλευε χειροτονεῖν· ὑμεῖς δὲ οὐδʼ ἐπὶ τὰ ψηφίσματα εἰᾶτε τὸ Δημοσθένους ἐπιγράφειν ὄνομα, ἀλλὰ Ναυσικλεῖ τοῦτο προσετάττετε· νυνὶ δʼ ἤδη καὶ στεφανοῦσθαι ἀξιοῖ.

[¶2] 160. But when Philip was dead and Alexander had come to the throne, Demosthenes again put on prodigious airs and caused a shrine to he dedicated to Pausanias and involved the senate in the charge of having offered sacrifice of thanksgiving as for good news. And he nicknamed Alexander “Margites”; and had the effrontery to say that Alexander would never stir out of Macedonia, for he was content, he said, to saunter around in Pella, and keep watch over the omens; and he said this statement was not based on conjecture, but on accurate knowledge, for valor was to be purchased at the price of blood. For Demosthenes, having no blood himself, formed his judgment of Alexander, not from Alexander’s nature, but from his own cowardice.

> Greek: 160. ἐπειδὴ δʼ ἐτελεύτησε μὲν Φίλιππος, ἀλέξανδρος δʼ εἰς τὴν ἀρχὴν κατέστη, πάλιν αὖ τερατευόμενος ἱερὰ μὲν ἱδρύσατο Παυσανίου, εἰς αἰτίαν δὲ εὐαγγελίων θυσίας τὴν βουλὴν κατέστησεν, ἐπωνυμίαν δʼ Ἀλεξάνδρῳ Μαργίτην ἐτίθετο, ἀπετόλμα δὲ λέγειν ὡς οὐ κινηθήσεται ἐκ Μακεδονίας· ἀγαπᾶν γὰρ αὐτὸν ἐν Πέλλῃ περιπατοῦντα καὶ τὰ σπλάγχνα φυλάττοντα. καὶ ταυτὶ λέγειν ἔφη οὐκ εἰκάζων, ἀλλʼ ἀκριβῶς εἰδώς, ὅτι αἵματός ἐστιν ἡ ἀρετὴ ὠνία, αὐτὸς οὐκ ἔχων αἷμα, καὶ θεωρῶν τὸν Ἀλέξανδρον οὐκ ἐκ τῆς Αλεξάνδρου φύσεως, ἀλλʼ ἐκ τῆς ἑαυτοῦ ἀνανδρίας.

[¶3] 161. But when now the Thessalians had voted to march against our city, and the young Alexander was at first bitterly angry—naturally —and when the army was near Thebes, Demosthenes, who had been elected ambassador by you, turned back when halfway across Cithaeron and came running home—useless in peace and war alike! And worst of all: while you did not surrender him nor allow him to be brought to trial in the synod of the Greeks, he has betrayed you now, if current report is true.

> Greek: 161. ἤδη δʼ ἐψηφισμένων Θετταλῶν ἐπιστρατεύειν ἐπὶ τὴν ἡμετέραν πόλιν, καὶ τοῦ νεανίσκου τὸ πρῶτον παροξυνθέντος εἰκότως, ἐπειδὴ περὶ Θήβας ἦν τὸ στρατόπεδον, πρεσβευτὴς ὑφʼ ὑμῶν χειροτονηθείς, ἀποδρὰς ἐκ μέσου τοῦ Κιθαιρῶνος ἧκεν ὑποστρέψας, οὔτʼ ἐν εἰρήνη οὔτʼ ἐν πολέμῳ χρήσιμον ἑαυτὸν παρέχων. καὶ τὸ πάντων δεινότατον, ὑμεῖς μὲν τοῦτον οὐ προὔδοτε, οὐδʼ εἰάσατε κριθῆναι ἐν τῷ τῶν Ἑλλήνων συνεδρίῳ, οὗτος δʼ ὑμᾶς νυνὶ προδέδωκεν, εἴπερ ἀληθῆ ἐστιν ἃ λέγεται.

[¶4] 162. For, as the people of the Paralus say, and those who have been ambassadors to Alexander—and the story is sufficiently credible—there is one Aristion, a man of Plataean status, son of Aristobulus the apothecary, known perhaps to some of you. This young man, distinguished for extraordinary beauty of person, once lived a long time in Demosthenes’ house (what he used to do there or what was done to him, is a scandal that is in dispute, and the story is one that would be quite improper for me to repeat). Now I am told that this Aristion, his origin and personal history being unknown to the king, is worming himself into favour with Alexander and getting access to him. Through him Demosthenes has sent a letter to Alexander, and has secured a certain degree of immunity for himself, and reconciliation; and he has carried his flattery to great lengths.

> Greek: 162. ὡς γάρ φασιν οἱ Πάραλοι καὶ οἱ πρεσβεύσαντες πρὸς Ἀλέξανδρον, καὶ τὸ πρᾶγμα εἰκότως πιστεύεται, ἔστι τις Ἀριστίων Πλαταϊκός, ὁ τοῦ Ἀριστοβούλου τοῦ φαρμακοπώλου υἱός, εἴ τις ἄρα καὶ ὑμῶν γιγνώσκει. οὗτός ποτε ὁ νεανίσκος ἑτέρων τὴν ὄψιν διαφέρων γενόμενος ᾤκησε πολὺν χρόνον ἐν τῇ Δημοσθένους οἰκίᾳ, ὅ τι δὲ πάσχων ἢ πράττων, ἀμφίβολος ἡ αἰτία, καὶ τὸ πρᾶγμα οὐδαμῶς εὔσχημον ἐμοὶ λέγειν. οὗτος, ὡς ἐγὼ ἀκούων, ἠγνοημένος ὅστις ποτʼ ἐστὶ καὶ πῶς βεβιωκώς, τὸν Ἀλέξανδρον ὑποτρέχει καὶ πλησιάζει ἐκείνῳ. διὰ τούτου γράμματα πέμψας Δημοσθένης ὡς Ἀλέξανδρον, ἄδειάν τινα εὕρηται καὶ καταλλαγάς, καὶ πολλὴν τὴν κολακείαν πεποίηται.

[¶5] 163. But see from the following how the facts tally with the charge. For if Demosthenes had been bent on war with Alexander, as he claims to have been, or had any thought of it, three of the best opportunities in the world have been offered to him, and, as you see, he has not seized one of them. One, the first, was when Alexander, newly come to the throne, and not yet fairly settled in his personal affairs, crossed into Asia. The king of Persia was at the height of his power then, with ships and money and troops, and he would gladly have received us into his alliance because of the dangers that were threatening him. But did you, Demosthenes, at that time say a word? Did you move a decree? Shall I assume that you followed your natural disposition and were frightened? And yet the public opportunity waits not for the orator’s fears.

> Greek: 163. ἐκεῖθεν δὲ θεωρήσατε ὡς ὅμοιόν ἐστι τὸ πρᾶγμα τῇ αἰτίᾳ. εἰ γάρ τι τούτων ἐφρόνει Δημοσθένης καὶ πολεμικῶς εἶχεν, ὥσπερ καὶ φησί, πρὸς Ἀλέξανδρον, τρεῖς αὐτῷ καιροὶ κάλλιστοι παραγεγόνασιν, ὧν οὐδενὶ φαίνεται κεχρημένος. εἷς μὲν ὁ πρῶτος, ὅτʼ εἰς τὴν ἀρχὴν οὐ πάλαι καθεστηκὼς Ἀλέξανδρος, ἀκατασκεύων αὐτῷ τῶν ἰδίων ὄντων, εἰς τὴν Ἀσίαν διέβη, ἤκμαζε δʼ ὁ τῶν Περσῶν βασιλεὺς καὶ ναυσὶ καὶ χρήμασι καὶ πεζῇ στρατιᾷ, ἄσμενος δʼ ἂν ἡμᾶς εἰς τὴν συμμαχίαν προσεδέξατο διὰ τοὺς ἐπιφερομένους ἑαυτῷ κινδύνους. εἶπάς τινα ἐνταῦθα λόγον, Δημόσθενες, ἢ ἔγραψάς τι ψήφισμα; βούλει σε θῶ φοβηθῆναι καὶ χρήσασθαι τῷ σαυτοῦ τρόπῳ; καίτοι ῥητορικὴν δειλίαν δημόσιος καιρὸς οὐκ ἀναμένει.

[¶6] 164. But when Darius was come down to the coast with all his forces, and Alexander was shut up in Cilicia in extreme want, as you yourself said, and was, according to your statement, on the point of being trampled under the hoofs of the Persian horse, and when there was not room enough in the city to contain your odious demonstrations and the letters that you carried around, dangling them from your fingers, while you pointed to my face as showing my discouragement and consternation, and in anticipation of some mishap to Alexander you called me “gilded horn,” and said the garland was already on my head, not even then did you take one step, but deferred it all for some more favorable opportunity.

> Greek: 164. ἀλλʼ ἐπειδὴ πάσῃ τῇ δυνάμει Δαρεῖος κατεβεβήκει, ὁ δʼ Ἀλέξανδρος ἦν ἀπειλημμένος ἐν Κιλικίᾳ πάντων ἐνδεής, ὡς ἔφησθα σύ, αὐτίκα μάλα δʼ ἔμελλεν, ὡς ἦν ὁ παρὰ σοῦ λόγος, συμπατηθήσεσθαι ὑπὸ τῆς Περσικῆς ἵππου, τὴν δὲ σὴν ἀηδίαν ἡ πόλις οὐκ ἐχώρει καὶ τὰς ἐπιστολὰς ἃς ἐξηρτημένος ἐκ τῶν δακτύλων περιῄεις, ἐπιδεικνύων τισὶ τὸ ἐμὸν πρόσωπον ὡς ἐκπεπληγμένου καὶ ἀθυμοῦντος, καὶ χρυσόκερων ἀποκαλῶν καὶ κατεστέφθαι φάσκων, εἴ τι πταῖσμα συμβήσεται Ἀλεξάνδρῳ, οὐδʼ ἐνταῦθα ἔπραξας οὐδέν, ἀλλʼ εἴς τινα καιρὸν ἀνεβάλλου καλλίω.

[¶7] 165. But I will pass over all this, and speak of the most recent events. The Lacedaemonians and their mercenary force had been successful in battle and had destroyed the forces of Corrhagus; the Eleans and the Achaeans, all but the people of Pellene, had come over to them, and so had all Arcadia except Megalopolis, and that city was under siege and its capture was daily expected. Meanwhile Alexander had withdrawn to the uttermost regions of the North, almost beyond the borders of the inhabited world, and Antipater was slow in collecting an army; the whole outcome was uncertain. Pray set forth to us, Demosthenes, what in the world there was that you did then, or what in the world there was that you said. I will yield the platform to you, if you wish, until you have told us.

> Greek: 165. ὑπερβὰς τοίνυν ἅπαντα ταῦτα, ὑπὲρ τῶν νυνὶ καθεστηκότων λέξω. Λακεδαιμόνιοι μὲν καὶ τὸ ξενικὸν ἐπέτυχον μάχῃ, καὶ διέφθειραν τοὺς περὶ Κόρραγον στρατιώτας, Ἠλεῖοι δʼ αὐτοῖς συμμετεβάλοντο καὶ Ἀχαιοὶ πάντες πλὴν Πελληνέων, καὶ Ἀρκαδία πᾶσα πλὴν Μεγάλης πόλεως, αὕτη δὲ ἐπολιορκεῖτο καὶ καθʼ ἑκάστην ἡμέραν ἐπίδοξος ἦν ἁλῶναι, ὁ δʼ Ἀλέξανδρος ἔξω τῆς ἄρκτου καὶ τῆς οἰκουμένης ὀλίγου δεῖν πάσης μεθειστήκει, ὁ δὲ Ἀντίπατρος πολὺν χρόνον συνῆγε στρατόπεδον, τὸ δʼ ἐσόμενον ἄδηλον ἦν. ἐνταῦθʼ ἡμῖν ἀπόδειξιν ποίησαι, Δημόσθενες, τί ποτʼ ἦν ἃ ἔπραξας, ἢ τί ποτʼ ἦν ἃ ἔλεγες· καὶ εἰ βούλει, παραχωρῶ σοι τοῦ βήματος ἕως ἂν εἴπῃς.

[¶8] 166. You are silent. I can well understand your embarrassment. But what you said then, I myself will tell now. Do you not remember, gentlemen, his disgusting and incredible words? Ye men of iron, how had you ever the endurance to listen to them! When he came forward and said, “Certain men are pruning the city, certain men have trimmed off the tendrils of the people, the sinews of the state have been cut, we are being matted and sewed up, certain men are first drawing us like needles into tight places.”

> Greek: 166. ἐπειδὴ δὲ σιγᾶς, ὅτι μὲν ἀπορεῖς, συγγνώμην ἔχω σοι, ἃ δὲ τότʼ ἔλεγες, ἐγὼ νυνὶ λέξω. οὐ μέμνησθε αὐτοῦ τὰ μιαρὰ καὶ ἀπίθανα ῥήματα, ἃ πῶς ποθʼ ὑμεῖς, ὦ σιδηροῖ, ἐκαρτερεῖτε ἀκροώμενοι; ὅτʼ ἔφη παρελθών· ἀμπελουργοῦσί τινες τὴν πόλιν, ἀνατετμήκασί τινες τὰ κλήματα τὰ τοῦ δήμου, ὑποτέτμηται τὰ νεῦρα τῶν πραγμάτων, φορμορραφούμεθα, ἐπὶ τὰ στενά τινες πρῶτον ὥσπερ τὰς βελόνας διείρουσι.

[¶9] 167. What are these things, you beast? Are they words or monstrosities? And again when you whirled around in a circle on the platform and said, pretending that you were working against Alexander, “I admit that I organized the Laconian uprising, I admit that I am bringing about the revolt of the Thessalians and the Perrhaebi.” You cause a revolt of the Thessalians? What! Could you cause the revolt of a village? Would you actually approach—let us talk not about a city—would you actually approach a house, where there was danger? But if money is being paid out anywhere, you will lay siege to the place; a man’s deed you will never do. If any good-fortune come of itself, you will lay claim to it, and sign your name to the thing after it has been done; but if any danger approach, you will run away; and then if we regain confidence, you will call for rewards and crowns of gold.

> Greek: 167. ταῦτα δὲ τί ἐστιν, ὦ κίναδος; ῥήματα ἢ θαύματα; καὶ πάλιν ὅτε κύκλῳ περιδινῶν σεαυτὸν ἐπὶ τοῦ βήματος ἔλεγες, ὡς ἀντιπράττων Ἀλεξάνδρῳ· ὁμολογῶ τὰ Λακωνικὰ συστῆσαι, ὁμολογῶ Θετταλοὺς καὶ Περραιβοὺς ἀφιστάναι. σὺ Θετταλοὺς ἀφιστάναι; σὺ γὰρ ἂν κώμην ἀποστήσειας; σὺ γὰρ ἂν προσέλθοις μὴ ὅτι πρὸς πόλιν, ἀλλὰ πρὸς οἰκίαν, ὅπου κίνδυνος πρόσεστιν; ἀλλʼ εἰ μέν που χρήματα ἀναλίσκεται, προσκαθιζήσει, πρᾶξιν δὲ ἀνδρὸς οὐ πράξεις· ἐὰν δʼ αὐτόματόν τι συμβῇ, προσποιήσῃ καὶ σαυτὸν ἐπὶ τὸ γεγενημένον ἐπιγράψεις· ἂν δʼ ἔλθῃ φόβος τις, ἀποδράσῃ· ἂν δὲ θαρρήσωμεν, δωρεὰς αἰτήσεις καὶ χρυσοῦς στεφάνους.

[¶10] 168. Yes, but he is a friend of the people! If now you attend only to the plausible sound of his words, you will be deceived as in the past; but if you look at his character and the truth, you will not be deceived. Call him to account in this way: with your help I will reckon up what ought to be the inborn qualities of the “friend of the people” and the orderly citizen; and over against them I will set down what manner of man one would expect the oligarch and the worthless man to be. And I ask you to compare the two and to see to which class he belongs—not by his professions, but by his life.

> Greek: 168. ναί, ἀλλὰ δημοτικός ἐστιν. ἂν μὲν τοίνυν πρὸς τὴν εὐφημίαν αὐτοῦ τῶν λόγων ἀποβλέπητε, ἐξαπατηθήσεσθε, ὥσπερ καὶ πρότερον, ἐὰν δʼ εἰς τὴν φύσιν καὶ τὴν ἀλήθειαν, οὐκ ἐξαπατηθήσεσθε. ἐκείνως δὲ ἀπολάβετε παρʼ αὐτοῦ λόγον. ἐγὼ μὲν μεθʼ ὑμῶν λογιοῦμαι ἃ δεῖ ὑπάρξαι ἐν τῇ φύσει τῷ δημοτικῷ ἀνδρὶ καὶ σώφρονι, καὶ πάλιν ἀντιθήσω ποῖόν τινα εἰκός ἐστιν εἶναι τὸν ὀλιγαρχικὸν ἄνθρωπον καὶ φαῦλον· ὑμεῖς δʼ ἀντιθέντες ἑκάτερα τούτων θεωρήσατʼ αὐτόν, μὴ ὁποτέρου τοῦ λόγου, ἀλλʼ ὁποτέρου τοῦ βίου ἐστίν.

[¶11] 169. I think you would all acknowledge that the following qualities ought to he found in the “friend of the people”: in the first place, he should be free-born, on both his father’s and his mother’s side, lest because of misfortune of birth he be disloyal to the laws that preserve the democracy. In the second place, he should have as a legacy from his ancestors some service which they have done to the democracy, or at the very least there must he no inherited enmity against it, lest in the attempt to avenge the misfortunes of his family he undertake to injure the city.

> Greek: 169. οἶμαι τοίνυν ἅπαντας ἂν ὑμᾶς ὁμολογῆσαι τάδε δεῖν ὑπάρξαι τῷ δημοτικῷ, πρῶτον μὲν ἐλεύθερον εἶναι καὶ πρὸς πατρὸς καὶ πρὸς μητρός, ἵνα μὴ διὰ τὴν περὶ τὸ γένος ἀτυχίαν δυσμενὴς ᾖ τοῖς νόμοις, οἳ σῴζουσι τὴν δημοκρατίαν, δεύτερον δʼ ἀπὸ τῶν προγόνων εὐεργεσίαν τινὰ αὐτῷ πρὸς τὸν δῆμον ὑπάρχειν, ἢ τό γʼ ἀναγκαιότατον μηδεμίαν ἔχθραν, ἵνα μὴ βοηθῶν τοῖς τῶν προγόνων ἀτυχήμασι κακῶς ἐπιχειρῇ ποιεῖν τὴν πόλιν.

[¶12] 170. Thirdly, he ought to be temperate and self-restrained in his daily life, lest to support his wanton extravagance he take bribes against the people. Fourthly, he ought to be a man of good judgment and an able speaker; for it is well that his discernment choose the wisest course, and his training in rhetoric and his eloquence persuade the hearers; but if he cannot have both, good judgment is always to be preferred to eloquence of speech. Fifthly, he ought to be a man of brave heart, that in danger and peril he may not desert the people. But the oligarch we should expect to have all the opposite qualities; why need I go over them again? Examine, then, and see what one of these qualities belongs to Demosthenes. And let the reckoning be made with all fairness.

> Greek: 170. τρίτον σώφρονα καὶ μέτριον χρὴ πεφυκέναι αὐτὸν πρὸς τὴν καθʼ ἡμέραν δίαιταν, ὅπως μὴ διὰ τὴν ἀσέλγειαν τῆς δαπάνης δωροδοκῇ κατὰ τοῦ δήμου. τέταρτον εὐγνώμονα καὶ δυνατὸν εἰπεῖν· καλὸν γὰρ τὴν μὲν διάνοιαν προαιρεῖσθαι τὰ βέλτιστα, τὴν δὲ παιδείαν τὴν τοῦ ῥήτορος καὶ τὸν λόγον πείθειν τοὺς ἀκούοντας· εἰ δὲ μή, τήν γʼ εὐγνωμοσύνην ἀεὶ προτακτέον τοῦ λόγου. πέμπτον ἀνδρεῖον εἶναι τὴν ψυχήν, ἵνα μὴ παρὰ τὰ δεινὰ καὶ τοὺς κινδύνους ἐγκαταλίπῃ τὸν δῆμον. τὸν δʼ ὀλιγαρχικὸν πάντα δεῖ τἀναντία τούτων ἔχειν· τί γὰρ δεῖ πάλιν διεξιέναι; σκέψασθε δή, τί τούτων ὑπάρχει Δημοσθένει· ὁ δὲ λογισμὸς ἔστω ἐπὶ πᾶσι δικαίοις.

[¶13] 171. His father was Demosthenes of Paeania, a free man, for there is no need of lying. But how the case stands as to his inheritance from his mother and his maternal grandfather, I will tell you. There was a certain Gylon of Cerameis. This man betrayed Nymphaeum in the Pontus to the enemy, for the place at that time belonged to our city. He was impeached and became an exile from the city, not awaiting trial. He came to Bosporus and there received as a present from the tyrants of the land a place called “the Gardens.”

> Greek: 171. τούτῳ πατὴρ μὲν ἦν Δημοσθένης ὁ Παιανιεύς, ἀνὴρ ἐλεύθερος· οὐ γὰρ δεῖ ψεύδεσθαι. τὰ δʼ ἀπὸ τῆς μητρὸς καὶ τοῦ πάππου τοῦ πρὸς μητρὸς πῶς ἔχει αὐτῷ, ἐγὼ φράσω. Γύλων ἦν ἐκ Κεραμέων. οὗτος προδοὺς τοῖς πολεμίοις Νύμφαιον τὸ ἐν τῷ Πόντῳ, τότε τῆς πόλεως ἐχούσης τὸ χωρίον τοῦτο, φυγὰς ἀπʼ εἰσαγγελίας ἐκ τῆς πόλεως ἐγένετο, τὴν κρίσιν οὐχ ὑπομείνας, καὶ ἀφικνεῖται εἰς Βόσπορον, κἀκεῖ λαμβάνει δωρεὰν παρὰ τῶν τυράννων τοὺς ὠνομασμένους Κήπους, καὶ γαμεῖ γυναῖκα πλουσίαν μὲν νὴ Δία καὶ χρυσίον ἐπιφερομένην πολύ, Σκύθιν δὲ τὸ γένος, ἐξ ἧς αὐτῷ γίγνονται θυγατέρες δύο, ἃς ἐκεῖνος δεῦρο μετὰ πολλῶν χρημάτων ἀποστείλας, συνῴκισε τὴν μὲν ἑτέραν ὁτῳδήποτε, ἵνα μὴ πολλοῖς ἀπεχθάνωμαι·

[¶14] 172. Here he married a woman who was rich, I grant you, and brought him a big dowry, but a Scythian by blood. This wife bore him two daughters, whom he sent hither with plenty of money. One he married to a man whom I will not name—for I do not care to incur the enmity of many persons,—the other, in contempt of the laws of the city, Demosthenes of Paeania took to wife. She it was who bore your busy-body and informer. From his grandfather, therefore, he would inherit enmity toward the people, for you condemned his ancestors to death and by his mother’s blood he would be a Scythian, a Greek-tongued barbarian—so that his knavery, too, is no product of our soil.

> Greek: 172. τὴν δʼ ἑτέραν ἔγημε παριδὼν τοὺς τῆς πόλεως νόμους Δημοσθένης ὁ Παιανιεύς, ἐξ ἧς ὑμῖν ὁ περίεργος καὶ συκοφάντης γεγένηται. οὐκοῦν ἀπὸ μὲν τοῦ πάππου πολέμιος ἂν εἴη τῷ δήμῳ, θάνατον γὰρ αὐτοῦ τῶν προγόνων κατέγνωτε, τὰ δʼ ἀπὸ τῆς μητρὸς Σκύθης, βάρβαρος ἑλληνίζων τῇ φωνῇ· ὅθεν καὶ τὴν πονηρίαν οὐκ ἐπιχώριός ἐστι.

[¶15] 173. But in daily life what is he? From being a trierarch he suddenly came forward as a hired writer of speeches, when he had disreputably squandered his patrimony. But when he had lost his reputation even in this profession, for he disclosed his clients’ arguments to their opponents, he vaulted on to the political platform. And though he made enormous profits out of politics, he laid up next to nothing. It is true that just now the Persian’s gold has floated his extravagance, but even that will not suffice, for no wealth ever yet kept up with a debauched character. And to sum it all up, he supplies his wants, not from his private income, but from your perils.

> Greek: 173. περὶ δὲ τὴν καθʼ ἡμέρων δίαιταν τίς ἐστιν; ἐκ τριηράρχου λογογράφος ἀνεφάνη, καταγελάστως τὰ πατρῷα προέμενος· ἄπιστος δὲ καὶ περὶ ταῦτα δόξας εἶναι καὶ τοὺς λόγους ἐκφέρων τοῖς ἀντιδίκοις, ἀνεπήδησεν ἐπὶ τὸ βῆμα· πλεῖστον δʼ ἐκ τῆς πολιτείας εἰληφὼς ἀργύριον, ἐλάχιστα περιεποιήσατο. νῦν μέντοι τὸ βασιλικὸν χρυσίον ἐπικέκλυκε τὴν δαπάνην αὐτοῦ, ἔσται δʼ οὐδὲ τοῦθʼ ἱκανόν· οὐδεὶς γὰρ πώποτε πλοῦτος τρόπου πονηροῦ περιεγένετο. καὶ τὸ κεφάλαιον, τὸν βίον οὐκ ἐκ τῶν ἰδίων προσόδων πορίζεται, ἀλλʼ ἐκ τῶν ὑμετέρων κινδύνων.

[¶16] 174. But as regards good judgment and power of speech, how does it stand with him? Eloquent of speech, infamous of life! For so licentious has been his treatment of his own body that I prefer not to describe his conduct; for before now I have seen people hated who recount too exactly the sins of their neighbors. Then again, what is the outcome for the city? His words are fine, his acts worthless.

> Greek: 174. περὶ δʼ εὐγνωμοσύνην καὶ λόγου δύναμιν πῶς πέφυκε; δεινὸς λέγειν, κακὸς βιῶναι. οὕτω γὰρ κέχρηται καὶ τῷ ἑαυτοῦ σώματι καὶ παιδοποιίᾳ, ὥστʼ ἐμὲ μὴ βούλεσθαι λέγειν ἃ τούτῳ πέπρακται· ἤδη γὰρ ποτε εἶδον μισηθέντας τοὺς τὰ τῶν πλησίον αἰσχρὰ λίαν σαφῶς λέγοντας. ἔπειτα τί συμβαίνει τῇ πόλει; οἱ μὲν λόγοι καλοί, τὰ δʼ ἔργα φαῦλα.

[¶17] 175. But as concerns his bravery little remains for me to say. For if he denied that he is a coward, or if you did not know it as well as he does himself, the account of it would have detained me. But since he admits it himself in the assembly, and you are perfectly aware of it, it remains only to remind you of the laws as to this matter. For Solon, the ancient lawgiver, thought it necessary to apply the same penalties to the coward as to the man who failed to take the field or the man who deserted his post. For there are such things as indictments for cowardice. Some of you may indeed be surprised to know that there are indictments for inborn defects. There are. To what end? In order that each man of us, fearing the punishment of the laws more than he fears the enemy, may become a better champion of his country.

> Greek: 175. πρὸς δὲ ἀνδρείαν βραχύς μοι λείπεται λόγος. εἰ μὲν γὰρ ἠρνεῖτο μὴ δειλὸς εἶναι, ἢ ὑμεῖς μὴ συνῄδετε, διατριβὴν ὁ λόγος ἄν μοι παρεῖχεν· ἐπειδὴ δὲ καὶ αὐτὸς ὁμολογεῖ ἐν ταῖς ἐκκλησίαις, καὶ ὑμεῖς σύνιστε, λοιπὸν ὑπομνῆσαι τοὺς περὶ τούτων κειμένους νόμους. ὁ γὰρ Σόλων ὁ παλαιὸς νομοθέτης ἐν τοῖς αὐτοῖς ἐπιτιμίοις ᾤετο δεῖν ἐνέχεσθαι τὸν ἀστράτευτον καὶ τὸν λελοιπότα τὴν τάξιν καὶ τὸν δειλὸν ὁμοίως· εἰσὶ γὰρ καὶ δειλίας γραφαί. καίτοι θαυμάσειεν ἄν τις ὑμῶν, εἰ εἰσὶ φύσεως γραφαί. εἰσίν. τίνος ἕνεκα; ἵνʼ ἕκαστος ἡμῶν τὰς ἐκ τῶν νόμων ζημίας φοβούμενος μᾶλλον ἢ τοὺς πολεμίους, ἀμείνων ἀγωνιστὴς ὑπὲρ τῆς πατρίδος ὑπάρχῃ·

[¶18] 176. Therefore the man who fails to take the field, and the coward, and the man who has deserted his post are excluded by the lawgiver from the purified precincts of the Agora, and may not be crowned, nor take part in the sacred rites of the people. But you, Ctesiphon, command us to crown the man who by command of the laws is uncrowned; and by your decree you invite into the orchestra at the time of the tragedies the man who has no right to enter, and into the shrine of Dionysus the man who has betrayed all our shrines through cowardice. But that I may not lead you away from the subject, remember this when he says that he is the “friend of the people”; examine, not his speech, but his life; and consider, not who he says he is, but who he is.

> Greek: 176. ὁ μὲν τοίνυν νομοθέτης τὸν ἀστράτευτον καὶ τὸν δειλὸν καὶ τὸν λιπόντα τὴν τάξιν ἔξω τῶν περιραντηρίων τῆς ἀγορᾶς ἐξείργει, καὶ οὐκ ἐᾷ στεφανοῦσθαι, οὐδʼ εἰσιέναι εἰς τὰ ἱερὰ τὰ δημοτελῆ· σὺ δὲ τὸν ἀστεφάνωτον ἐκ τῶν νόμων κελεύεις ἡμᾶς στεφανοῦν, καὶ τῷ σαυτοῦ ψηφίσματι τὸν οὐ προσήκοντα εἰσκαλεῖς τοῖς τραγῳδοῖς εἰς τὴν ὀρχήστραν, εἰς τὸ ἱερὸν τοῦ Διονύσου τὸν τὰ ἱερὰ διὰ δειλίαν προδεδωκότα. ἵνα δὲ μὴ ἀποπλανῶ ὑμᾶς ἀπὸ τῆς ὑποθέσεως, ἐκεῖνο μέμνησθε, ὅταν φῇ δημοτικὸς εἶναι· θεωρεῖτʼ αὐτοῦ μὴ τὸν λόγον, ἀλλὰ τὸν βίον, καὶ σκοπεῖτε μὴ τίς φησιν εἶναι, ἀλλὰ τίς ἐστιν.

[¶19] 177. I have mentioned crowns and rewards. Let me, fellow citizens, while I still have the matter in mind, warn you that unless you put a stop to these prodigal gifts and these crowns thoughtlessly bestowed, neither those who receive honors from you will be grateful, nor will the prosperity of the city be restored. For you will never in the world reform those who are bad, and the good you will plunge into extreme discouragement. But I will present proofs which I think will convince you that what I say is true.

> Greek: 177. ἐπεὶ δὲ στεφάνων ἀνεμνήσθην καὶ δωρεῶν, ἕως ἔτι μέμνημαι, προλέγω ὑμῖν, ὦ ἄνδρες Ἀθηναῖοι, εἰ μὴ καταλύσετε τὰς ἀφθόνους ταύτας δωρεὰς καὶ τοὺς εἰκῇ διδομένους στεφάνους, οὔθʼ οἱ τιμώμενοι χάριν ὑμῖν εἴσονται, οὔτε τὰ τῆς πόλεως πράγματα ἐπανορθωθήσεται· τοὺς μὲν γὰρ πονηροὺς οὐ μή ποτε βελτίους ποιήσετε, τοὺς δὲ χρηστοὺς εἰς τὴν ἐσχάτην ἀθυμίαν ἐμβαλεῖτε. ὅτι δʼ ἀληθῆ λέγω, μεγάλα τούτων οἶμαι σημεῖα δείξειν ὑμῖν.

[¶20] 178. If any one should ask you whether our city seems to you more glorious in our own time or in the time of our fathers, you would all agree, in the time of our fathers. And were there better men then than now? Then, eminent men; but now, far inferior. But rewards and crowns and proclamations, and maintenance in the Prytaneum—were these things more common then than now? Then, honors were rare among us, and the name of virtue was itself an honor. But now the custom is already completely faded out, and you do the crowning as a matter of habit, not deliberately.

> Greek: 178. εἰ γάρ τις ὑμᾶς ἐρωτήσειε, πότερον ὑμῖν ἐνδοξοτέρα δοκεῖ ἡ πόλις ἡμῶν εἶναι ἐπὶ τῶν νυνὶ καιρῶν ἢ ἐπὶ τῶν προγόνων, ἅπαντες ἂν ὁμολογήσαιτε, ἐπὶ τῶν προγόνων. ἄνδρες δὲ πότερον τότε ἀμείνους ἦσαν ἢ νυνί; τότε μὲν διαφέροντες, νυνὶ δὲ πολλῷ καταδεέστεροι. δωρεαὶ δὲ καὶ στέφανοι καὶ κηρύγματα καὶ σιτήσεις ἐν πρυτανείῳ πότερα τότε ἦσαν πλείους ἢ νυνί; τότε μὲν ἦν σπάνια τὰ καλὰ παρʼ ἡμῖν, καὶ τὸ τῆς ἀρετῆς ὄνομα τίμιον· νυνὶ δʼ ἤδη καταπέπλυται τὸ πρᾶγμα, καὶ τὸ στεφανοῦν ἐξ ἔθους, ἀλλʼ οὐκ ἐκ προνοίας, ποιεῖσθε.

[¶21] 179. Are you not therefore surprised, when you look at it in this light, that the rewards are now more numerous, but the city was then more prosperous? And that the men are now inferior, but were better then? I will try to explain this to you. Do you think, fellow citizens, that any man would ever have been willing to train for the pancratium or any other of the harder contests in the Olympic games, or any of the other games that confer a crown, if the crown were given, not to the best man, but to the man who had successfully intrigued for it? No man would ever have been willing.

> Greek: 179. οὐκ οὖν ἄτοπον οὑτωσὶ διαλογιζομένοις, τὰς μὲν δωρεὰς νυνὶ πλείους εἶναι, τὰ δὲ πράγματα τὰ τῆς πόλεως τότε μᾶλλον ἰσχύειν, καὶ τοὺς ἄνδρας νῦν μὲν χείρους εἶναι, τότε δʼ ἀμείνους; ἐγὼ δὲ τοῦθʼ ὑμᾶς ἐπιχειρήσω διδάσκειν. οἴεσθʼ ἄν ποτε, ὦ ἄνδρες Ἀθηναῖοι, ἐθελῆσαί τινα ἐπασκεῖν εἰς τὰ Ὀλύμπια, ἢ ἄλλον τινὰ τῶν στεφανιτῶν ἀγώνων, παγκράτιον ἢ καὶ ἄλλο τι τῶν βαρυτέρων ἄθλων, εἰ ὁ στέφανος ἐδίδοτο μὴ τῷ κρατίστῳ, ἀλλὰ τῷ διαπραξαμένῳ; οὐδεὶς ἄν ποτʼ ἠθέλησεν.

[¶22] 180. But as it is, because the reward is rare, I believe, and because of the competition and the honor, and the undying fame that victory brings, men are willing to risk their bodies, and at the cost of the most severe discipline to carry the struggle to the end. Imagine, therefore, that you yourselves are the officials presiding over a contest in political virtue, and consider this, that if you give the prizes to few men and worthy, and in obedience to the laws, you will find many men to compete in virtue’s struggle; but if your gifts are compliments to any man who seeks them and to those who intrigue for them, you will corrupt even honest minds.

> Greek: 180. νῦν δʼ οἶμαι διὰ τὸ σπάνιον καὶ τὸ περιμάχητον καὶ τὸ καλὸν καὶ τὸ ἀείμνηστον ἐκ τῆς νίκης ἐθέλουσίν τινες τὰ σώματα παραθέμενοι καὶ τὰς μεγίστας ταλαιπωρίας ὑπομείναντες διακινδυνεύειν. ὑπολάβετε τοίνυν ὑμᾶς αὐτοὺς εἶναι ἀγωνοθέτας πολιτικῆς ἀρετῆς, κἀκεῖνο ἐκλογίσασθε, ὅτι, ἐὰν μὲν τὰς δωρεὰς ὀλίγοις καὶ ἀξίοις καὶ κατὰ τοὺς νόμους διδῶτε, πολλοὺς ἀγωνιστὰς ἕξετε τῆς ἀρετῆς, ἂν δὲ τῷ βουλομένῳ καὶ τοῖς διαπραξαμένοις χαρίζησθε, καὶ τὰς ἐπιεικεῖς φύσεις διαφθερεῖτε.

[¶23] 181. How true this is, I wish to teach you a little more explicitly. Does it seem to you that Themistocles, who was general when you conquered the Persian in the battle of Salamis, was the better man, or Demosthenes, who the other day deserted his post? Miltiades, who won the battle of Marathon, or yonder man? Further—the men who brought back the exiled democracy from Phyle? And Aristeides “the Just,” a title most unlike the name men give Demosthenes?

> Greek: 181. ὅτι δὲ ὀρθῶς λέγω, ἔτι μικρῷ σαφέστερον ὑμᾶς βούλομαι διδάξαι. πότερον ὑμῖν ἀμείνων ἀνὴρ εἶναι δοκεῖ Θεμιστοκλῆς, ὁ στρατηγήσας ὅτʼ ἐν τῇ περὶ Σαλαμῖνα ναυμαχίᾳ τὸν Πέρσην ἐνικᾶτε, ἢ Δημοσθένης, ὁ νυνὶ τὴν τάξιν λιπών; Μιλτιάδης δέ, ὁ τὴν ἐν Μαραθῶνι μάχην νικήσας, ἢ οὗτος; ἔτι δʼ οἱ ἀπὸ Φυλῆς φεύγοντα τὸν δῆμον καταγαγόντες; Ἀριστείδης δʼ ὁ δίκαιος, ὁ τὴν ἀνόμοιον ἔχων ἐπωνυμίαν Δημοσθένει;

[¶24] 182. But, by the Olympian gods, I think one ought not to name those men on the same day with this monster! Now let Demosthenes show if anywhere stands written an order to crown any one of those men. Was the democracy, then, ungrateful? No, but noble-minded, and those men were worthy of their city. For they thought that their honor should be conferred, not in written words, but in the memory of those whom they had served; and from that time until this day it abides, immortal. But what rewards they did receive, it is well to recall.

> Greek: 182. ἀλλʼ ἔγωγε μὰ τοὺς θεοὺς τοὺς Ὀλυμπίους οὐδʼ ἐν ταῖς αὐταῖς ἡμέραις ἄξιον ἡγοῦμαι μεμνῆσθαι τοῦ θηρίου τούτου κἀκείνων τῶν ἀνδρῶν. ἐπιδειξάτω τοίνυν Δημοσθένης εἴ που γέγραπταί τινα τούτων τῶν ἀνδρῶν στεφανῶσαι. ἀχάριστος ἄρʼ ἦν ὁ δῆμος; οὔκ, ἀλλὰ μεγαλόφρων, κἀκεῖνοί γε τῆς πόλεως ἄξιοι· οὐ γὰρ ᾤοντο δεῖν ἐν τοῖς γράμμασι τιμᾶσθαι, ἀλλʼ ἐν τῇ μνήμῃ τῶν εὖ πεπονθότων, ἣ ἀπʼ ἐκείνου τοῦ χρόνου μέχρι τῆσδε τῆς ἡμέρας ἀθάνατος οὖσα διαμένει. δωρεὰς δὲ τίνας ἐλάμβανον, ἄξιόν ἐστι μνησθῆναι.

[¶25] 183. There were certain men in those days, fellow citizens, who endured much toil and underwent great dangers at the river Strymon, and conquered the Medes in battle. When they came home they asked the people for a reward, and the democracy gave them great honor, as it was then esteemed—permission to set up three stone Hermae in the Stoa of the Hermae, but on condition that they should not inscribe their own names upon them, in order that the inscription might not seem to be in honor of the generals, but of the people.

> Greek: 183. ἦσάν τινες, ὦ ἄνδρες Αθηναῖοι, κατὰ τοὺς τότε καιρούς, οἳ πολὺν πόνον ὑπομείναντες καὶ μεγάλους κινδύνους ἐπὶ τῷ Στρυμόνι ποταμῷ ἐνίκων μαχόμενοι Μήδους· οὗτοι δεῦρο ἀφικόμενοι τὸν δῆμον ᾔτησαν δωρεάν, καὶ ἔδωκεν αὐτοῖς ὁ δῆμος τιμὰς μεγάλας, ὡς τότʼ ἐδόκει, τρεῖς λιθίνους Ἑρμᾶς στῆσαι ἐν τῇ στοᾷ τῇ τῶν Ἑρμῶν, ἐφʼ ᾧτε μὴ ἐπιγράφειν τὸ ὄνομα τὸ ἑαυτῶν, ἵνα μὴ τῶν στρατηγῶν, ἀλλὰ τοῦ δήμου δοκῇ εἶναι τὸ ἐπίγραμμα.

[¶26] 184. That this is true, you shall learn from the verses themselves; for on the first of the Hermae stands written:
“Brave men and daring were they who once by the city of Eion,”
“Far off by Strymon’s flood, fought with the sons of the Medes.”
“Fiery famine they made their ally, and Ares on-rushing;”
“So they found helpless a foe stranger till then to defeat.”
and on the second:
“This, the reward of their labour, has Athens bestowed on her leaders;”
“Token of duty well done, honor to valor supreme.”
“Whoso in years yet to be shall read these Ls in the marble,”
“Gladly will toil in his turn, giving his life for the state.”

> Greek: 184. ὅτι δʼ ἀληθῆ λέγω, ἐξ αὐτῶν τῶν ποιημάτων γνώσεσθε. ἐπιγέγραπται γὰρ ἐπὶ τῷ μὲν πρώτῳ τῶν Ἑρμῶν·
ἦν ἄρα κἀκεῖνοι ταλακάρδιοι, οἵ ποτε Μήδων
παισὶν ἐπʼ Ἠϊόνι, Στρυμόνος ἀμφὶ ῥοάς,
λιμόν τʼ αἴθωνα κρατερόν τʼ ἐπάγοντες Ἄρηα
πρῶτοι δυσμενέων εὗρον ἀμηχανίην.
υνκνοων
ἐπὶ δὲ τῷ δευτέρῳ·
ἡγεμόνεσσι δὲ μισθὸν Ἀθηναῖοι τάδʼ ἔδωκαν
ἀντʼ εὐεργεσίης καὶ μεγάλης ἀρετῆς.
μᾶλλόν τις τάδʼ ἰδὼν καὶ ἐπεσσομένων ἐθελήσει
ἀμφὶ ξυνοῖσι πράγμασι μόχθον ἔχειν.
υνκνοων ἐπὶ δὲ τῷ τρίτῳ ἐπιγέγραπται Ἑρμῇ·

[¶27] 185. And on the third of the Hermae stands written:
“Once from this city Menestheus, summoned to join the Atreidae,”
“Led forth an army to Troy, plain beloved of the gods.”
“Homer has sung of his fame, and has said that of all the mailed chieftains”
“None could so shrewdly as he marshal the ranks for the fight.”
“Fittingly then shall the people of Athens be honored, and called”
“Marshals and leaders of war, heroes in combat of arms.”
Is the name of the generals anywhere here? Nowhere; only the name of the people.

> Greek: 185. ἔκ ποτε τῆσδε πόληος ἅμʼ Ἀτρείδῃσι Μενεσθεὺς
ἡγεῖτο ζάθεον Τρωικὸν ἂμ πεδίον,
ὅν ποθʼ Ὅμηρος ἔφη Δαναῶν πύκα χαλκοχιτώνων
κοσμητῆρα μάχης ἔξοχον ἄνδρα μολεῖν.
οὕτως οὐδὲν ἀεικὲς Ἀθηναίοισι καλεῖσθαι
κοσμητὰς πολέμου τʼ ἀμφὶ καὶ ἠνορέης.
υνκνοων
ἔστι που τὸ τῶν στρατηγῶν ὄνομα; οὐδαμοῦ, ἀλλὰ τὸ τοῦ δήμου.

[¶28] 186. And now pass on in imagination to the Stoa Poecile; for the memorials of all our noble deeds stand dedicated in the Agora. What is it then, fellow citizens, to which I refer? The battle of Marathon is pictured there. Who then was the general? If you were asked this question you would all answer, “Miltiades.” But his name is not written there. Why? Did he not ask for this reward? He did ask, but the people refused it; and instead of his name they permitted that he should be painted in the front rank, urging on his men.

> Greek: 186. προέλθετε δὴ τῇ διανοίᾳ καὶ εἰς τὴν στοὰν τὴν ποικίλην· ἁπάντων γὰρ ἡμῖν τῶν καλῶν ἔργων τὰ ὑπομνήματα ἐν τῇ ἀγορᾷ ἀνάκειται. τί οὖν ἐστιν, ὦ ἄνδρες Ἀθηναῖοι, ὃ ἐγὼ λέγω; ἐνταῦθα ἡ ἐν Μαραθῶνι μάχη γέγραπται. τίς οὖν ἦν ὁ στρατηγός; οὑτωσὶ μὲν ἐρωτηθέντες ἅπαντες ἀποκρίναισθε ἄν, ὅτι Μιλτιάδης· ἐκεῖ δὲ οὐκ ἐπιγέγραπται. πῶς; οὐκ ᾔτησε ταύτην τὴν δωρεάν; ᾔτησεν, ἀλλʼ ὁ δῆμος οὐκ ἔδωκεν, ἀλλʼ ἀντὶ τοῦ ὀνόματος συνεχώρησεν αὐτῷ γραφῆναι πρώτῳ παρακαλοῦντι τοὺς στρατιώτας.

[¶29] 187. Again, in the Metroön you may see the reward that you gave to the band from Phyle, who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you.

> Greek: 187. ἐν τοίνυν τῷ Μητρώῳ ἣν ἔδοτε δωρεὰν τοῖς ἀπὸ Φυλῆς φεύγοντα τὸν δῆμον καταγαγοῦσιν, ἔστιν ἰδεῖν. ἦν μὲν γὰρ ὁ τὸ ψήφισμα νικήσας Ἀρχῖνος ὁ ἐκ Κοίλης, εἷς τῶν καταγαγόντων τὸν δῆμον, ἔγραψε δὲ πρῶτον μὲν αὐτοῖς εἰς θυσίαν καὶ ἀναθήματα δοῦναι χιλίας δραχμάς, καὶ τοῦτʼ ἔστιν ἔλαττον ἢ δέκα δραχμαὶ κατʼ ἄνδρα, ἔπειτα στεφανῶσαι φαλλοῦ στεφάνῳ αὐτῶν ἕκαστον, ἀλλʼ οὐ χρυσῷ· τότε μὲν γὰρ ἦν ὁ τοῦ θαλλοῦ στέφανος τίμιος, νυνὶ δὲ καὶ ὁ χρυσοῦς καταπεφρόνηται. καὶ οὐδὲ τοῦτο εἰκῇ πρᾶξαι κελεύει, ἀλλʼ ἀκριβῶς τὴν βουλὴν σκεψαμένην, ὅσοι αὐτῶν ἐπὶ Φυλῇ ἐπολιορκήθησαν ὅτε Λακεδαιμόνιοι καὶ οἱ τριάκοντα προσέβαλλον, οὐχ ὅσοι τὴν τάξιν ἔλιπον ἐν Χαιρωνείᾳ τῶν πολεμίων ἐπιόντων. ὅτι δʼ ἀληθῆ λέγω, ἀναγνώσεται ὑμῖν τὸ ψήφισμα.

[¶30] 188. Resolution as to the Reward of the Band from Phyle Now over against this read the resolution which Ctesiphon has proposed for Demosthenes, the man who is responsible for our greatest disasters. The Resolution By this resolution the reward of those who restored the democracy is annulled. If this resolution is good, the other was bad. If they were worthily honored, this man is unworthy of the crown that is proposed.

> Greek: 188. Ψήφισμα περὶ Δωρεὰς τοῖς ἀπὸ Φυλῆς παρανάγνωθι δὴ καὶ ὃ γέγραφε Κτησιφῶν Δημοσθένει τῷ τῶν μεγίστων αἰτίῳ κακῶν. Ψήφισμα τούτῳ τῷ ψηφίσματι ἐξαλείφεται ἡ τῶν καταγαγόντων δωρεά. εἰ τοῦτʼ ἔχει καλῶς, ἐκεῖνο αἰσχρῶς· εἰ ἐκεῖνοι κατʼ ἀξίαν ἐτιμήθησαν, οὗτος ἀνάξιος ὢν στεφανοῦται.

[¶31] 189. And yet I am told that he intends to say that I am unfair in holding up his deeds for comparison with those of our fathers. For he will say that Philammon the boxer was crowned at Olympia, not as having defeated Glaucus, that famous man of ancient days, but because he beat the antagonists of his own time; as though you did not know that in the case of boxers the contest is of one man against another, but for those who claim a crown, the standard is virtue itself; since it is for this that they are crowned. For the herald must not lie when he makes his proclamation in the theater before the Greeks. Do not, then, recount to us how you have been a better citizen than Pataecion, but first attain unto nobility of character, and then call on the people for their grateful acknowledgment.

> Greek: 189. καίτοι πυνθάνομαί γʼ αὐτὸν μέλλειν λέγειν, ὡς οὐ δίκαια ποιῶ παραβάλλων αὐτῷ τὰ τῶν προγόνων ἔργα· οὐδὲ γὰρ Φιλάμμωνα τὸν πύκτην Ὀλυμπίασι στεφανωθῆναι νικήσαντα Γλαῦκον τὸν παλαιὸν ἐκεῖνον, ἀλλὰ τοὺς καθʼ ἑαυτὸν ἀγωνιστάς, ὥσπερ ὑμᾶς ἀγνοοῦντας ὅτι τοῖς μὲν πύκταις ἐστὶν ὁ ἀγὼν πρὸς ἀλλήλους, τοῖς δʼ ἀξιοῦσι στεφανοῦσθαι πρὸς αὐτὴν τὴν ἀρετήν, ἧς καὶ ἕνεκα στεφανοῦνται. δεῖ γὰρ τὸν κήρυκα ἀψευδεῖν, ὅταν τὴν ἀνάρρησιν ἐν τῷ θεάτρῳ ποιῆται πρὸς τοὺς Ἕλληνας. μὴ οὖν ἡμῖν, ὡς Παταικίωνος ἄμεινον πεπολίτευσαι, διέξιθι, ἀλλʼ ἐφικόμενος τῆς ἀνδραγαθίας, οὕτω τὰς χάριτας τὸν δῆμον ἀπαίτει.

[¶32] 190. But lest I lead you away from the subject, the clerk shall read to you the epigram that is inscribed in honor of the band from Phyle, who restored the democracy.
Epigram
“These men, noble of heart, hath the ancient Athenian people”
“Crowned with an olive crown. First were they to oppose”
“Tyrants who knew not the laws, whose rule was the rule of injustice.”
“Danger they met unafraid, pledging their lives to the cause.”

> Greek: 190. ἵνα δὲ μὴ ἀποπλανῶ ὑμᾶς ἀπὸ τῆς ὑποθέσεως, ἀναγνώσεται ὑμῖν ὁ γραμματεὺς τὸ ἐπίγραμμα ὃ ἐπιγέγραπται τοῖς ἀπὸ Φυλῆς τὸν δῆμον καταγαγοῦσιν.
Ἐπίγραμμα
τούσδʼ ἀρετῆς ἕνεκα στεφάνοις ἐγέραιρε παλαίχθων
δῆμος Ἀθηναίων, οἵ ποτε τοὺς ἀδίκοις
θεσμοῖς ἄρξαντας πόλιος πρῶτοι καταπαύειν
ἦρξαν, κίνδυνον σώμασιν ἀράμενοι.
υνκνοων ὅτι τοὺς παρὰ τοὺς νόμους ἄρξαντας κατέλυσαν, διὰ τοῦτʼ αὐτούς φησιν ὁ ποιητὴς τιμηθῆναι.

[¶33] 191. Because they put down those who ruled unlawfully, for this cause the poet says they were honored. For then it was still in the ears of all men that the democracy was overthrown only after certain men had put out of the way the provision for the indictment of men who propose illegal measures. Yes, as I have heard my own father say, for he lived to be ninety-five years old, and had shared all the toils of the city, which he often described to me in his leisure hours—well, he said that in the early days of the re-established democracy, if any indictment for an illegal motion came into court, the word was as good as the deed. For what is more wicked than the man who speaks and does what is unlawful?

> Greek: 191. ἔναυλον γὰρ ἦν ἔτι τότε πᾶσιν, ὅτι τηνικαῦτα ὁ δῆμος κατελύθη, ἐπειδή τινες τὰς γραφὰς τῶν παρανόμων ἀνεῖλον. καὶ γὰρ τοι, ὡς ἐγὼ τοῦ πατρὸς τοῦ ἐμαυτοῦ ἐπυνθανόμην, ὃς ἔτη βιοὺς ἐνενήκοντα καὶ πέντε ἐτελεύτησεν, ἁπάντων μετασχὼν τῶν πόνων τῇ πόλει, οὓς πολλάκις πρὸς ἐμὲ διεξῄει ἐπὶ σχολῆς· ἔφη γὰρ, ὅτε ἀρτίως κατεληλύθει ὁ δῆμος, εἴ τις εἰσίοι γραφὴ παρανόμων εἰς δικαστήριον, εἶναι ὅμοιον τὸ ὄνομα καὶ τὸ ἔργον. τί γάρ ἐστιν ἀνοσιώτερον ἀνδρὸς παράνομα λέγοντος καὶ πράττοντος;

[¶34] 192. And in those days, so my father said, they gave no such hearing as is given now, but the jurors were far more severe toward the authors of illegal motions than was the accuser himself; and it frequently happened that they made the clerk stop, and told him to read to them the laws and the motion a second time; and they convicted a man of making an illegal motion, not in case he had overleaped all the laws together, but if one syllable only was contravened. But the process as it is conducted nowadays is ridiculous. The clerk reads the statement of the illegality which is charged, and the jurors, as though hearing an incantation, or some matter which is no concern of theirs, are attending to something else.

> Greek: 192. καὶ τὴν ἀκρόασιν, ὡς ἐκεῖνος ἀπήγγελλεν, οὐ τὸν αὐτὸν τρόπον ἐποιοῦντο ὥσπερ νῦν γίγνεται, ἀλλʼ ἦσαν πολὺ χαλεπώτεροι οἱ δικασταὶ τοῖς τὰ παράνομα γράφουσιν αὐτοῦ τοῦ κατηγόρου, καὶ πολλάκις ἀνεπόδιζον τὸν γραμματέα καὶ ἐκέλευον πάλιν ἀναγιγνώσκειν τοὺς νόμους καὶ τὸ ψήφισμα, καὶ ἡλίσκοντο οἱ τὰ παράνομα γράφοντες, οὐκ εἰ πάντας παραπηδήσειαν τοὺς νόμους, ἀλλʼ εἰ μίαν μόνον συλλαβὴν παραλλάξειαν. τὸ δὲ νυνὶ γιγνόμενον πρᾶγμα ὑπερκαταγέλαστόν ἐστιν· ὁ μὲν γὰρ γραμματεὺς ἀναγιγνώσκει τὸ παράνομον, οἱ δὲ δικασταὶ ὥσπερ ἐπῳδὴν ἢ ἀλλότριόν τι πρᾶγμʼ ἀκροώμενοι, πρὸς ἑτέρῳ τινὶ τὴν γνώμην ἔχουσιν.

[¶35] 193. And already as a result of the tricks of Demosthenes you have admitted a shameful custom into your courts; for you have allowed your legal procedure to become perverted: the accuser is on the defensive, and the defendant plays the part of accuser; and the jurors sometimes forget what they are to judge, and are forced to bring in a verdict on matters which were never committed to their decision; while the defendant, if by any chance he does touch on the question at issue, pleads, not that his motion was lawful, but that on some past occasion another man has made an equally unlawful motion and been acquitted; a plea in which I hear Ctesiphon now places great confidence.

> Greek: 193. ἤδη δʼ ἐκ τῶν τεχνῶν τῶν Δημοσθένους αἰσχρὸν ἔθος ἐν τοῖς δικαστηρίοις παραδέδεχθε. μετενήνεκται γὰρ ὑμῖν τὰ τῆς πόλεως δίκαια· ὁ μὲν γὰρ κατήγορος ἀπολογεῖται, ὁ δὲ φεύγων τὴν γραφὴν κατηγορεῖ, οἱ δὲ δικασταὶ ἐνίοτε ὧν μέν εἰσι κριταὶ ἐπιλανθάνονται, ὧν δʼ οὐκ εἰσί, περὶ τούτων ἀναγκάζονται τὴν ψῆφον φέρειν. λέγει δὲ ὁ φεύγων, ἂν ἄρα ποθʼ ἅψηται τοῦ πράγματος, οὐκ ὡς ἔννομα γέγραφεν, ἀλλʼ ὡς ἤδη ποτὲ καὶ πρότερον ἕτερος τοιαῦτα γράψας ἀπέφυγεν. ἐφʼ ᾧ καὶ νυνὶ μέγα φρονεῖν ἀκούω Κτησιφῶντα.

[¶36] 194. Once the famous Aristophon of Azenia dared in your presence to boast that he had been acquitted seventy-five times on charge of making illegal motions. Not so the venerable Cephalus, famous as the truest representative of democracy—not so, but he took pride in the very opposite fact, saying that although he had been the author of more measures than any other man, he had never once been indicted for an illegal motion; an honorable pride, I think. For indictments for illegal motions were in those times brought, not only by political rivals against one another, but by friend against friend, if one was responsible for any error toward the state. Yes, the following shall serve as an illustration:

> Greek: 194. ἐτόλμα δʼ ἐν ὑμῖν ποτε σεμνύνεσθαι Ἀριστοφῶν ἐκεῖνος ὁ Ἀζηνιεὺς λέγων ὅτι γραφὰς παρανόμων ἀπέφυγεν ἑβδομήκοντα καὶ πέντε. ἀλλʼ οὐχὶ Κέφαλος ὁ παλαιὸς ἐκεῖνος, ὁ δοκῶν δημοτικώτατος γεγονέναι, οὐχ οὕτως, ἀλλʼ ἐπὶ τοῖς ἐναντίοις ἐφιλοτιμεῖτο, λέγων ὅτι πλεῖστα πάντων γεγραφὼς ψηφίσματα, οὐδεμίαν πώποτε γραφὴν πέφευγε παρανόμων, καλῶς οἶμαι σεμνυνόμενος. ἐγράφοντο γὰρ ἀλλήλους παρανόμων οὐ μόνον οἱ διαπολιτευόμενοι, ἀλλὰ καὶ οἱ φίλοι τοὺς φίλους, εἴ τι ἐξαμαρτάνοιεν εἰς τὴν πόλιν. ἐκεῖθεν δὲ τοῦτο γνώσεσθε.

[¶37] 195. Archinus of Coele brought an indictment for an illegal motion against Thrasybulus of Steiria, one of his own companions in the return from Phyle; and he convicted him and though his services were recent, the jurors did not take them into account; for they thought that, just as Thrasybulus had brought them back from exile then, so now when they had been restored, by making a motion which was against the laws he was driving them into exile again.

> Greek: 195. Ἀρχῖνος γὰρ ὁ ἐκ Κοίλης ἐγράψατο παρανόμων Θρασύβουλον τὸν Στειριέα γράψαντά τι παρὰ τοὺς νόμους, ἕνα τῶν ἀπὸ Φυλῆς αὐτῷ συγκατελθόντων, καὶ εἷλε, νεωστὶ γεγενημένων αὐτῷ τῶν εὐεργεσιῶν, ἃς οὐχ ὑπελογίσαντο οἱ δικασταί· ἡγοῦντο γάρ, ὥσπερ τότε αὐτοὺς φεύγοντας Θρασύβουλος κατήγαγεν, οὕτω νῦν μένοντας ἐξελαύνειν παρὰ τοὺς νόμους γράφοντά τι.

[¶38] 196. But it is not so today; the very opposite is done. For your worthy generals, and some of those who have received maintenance in the Prytaneum, beg men off who have been indicted for illegal motions. But you ought to regard them as ungrateful. For if any man who has been honored in a democracy, a government which owes its safety to the gods and to the laws, dares to aid men who make illegal motions, he is undermining the government from which he received his honors.

> Greek: 196. ἀλλʼ οὐ νῦν, ἀλλὰ πᾶν τοὐναντίον γίγνεται· οἱ γὰρ ἀγαθοὶ στρατηγοὶ ὑμῖν καὶ τῶν τὰς σιτήσεις τινὲς εὑρημένων ἐν τῷ πρυτανείῳ ἐξαιτοῦνται τὰς γραφὰς τῶν παρανόμων, οὓς ὑμεῖς ἀχαρίστους εἶναι δικαίως ἂν ὑπολαμβάνοιτε· εἰ γάρ τις ἐν δημοκρατίᾳ τετιμημένος, ἐν τοιαύτῃ πολιτείᾳ, ἣν οἱ θεοὶ καὶ οἱ νόμοι σῴζουσι, τολμᾷ βοηθεῖν τοῖς παράνομα γράφουσι, καταλύει τὴν πολιτείαν ὑφʼ ἧς τετίμηται.

[¶39] 197. But I will tell you what plea is in order from the honest advocate. When an indictment for an illegal motion is tried in court, the day is divided into three parts. The first water is poured in for the accuser, the laws, and the democracy the second water, for the defendant and those who speak on the question at issue; but when the question of illegality has been decided by the first ballot, then the third water is poured in for the question of the penalty and the extent of your anger.

> Greek: 197. τίς οὖν ἀποδέδεικται λόγος ἀνδρὶ δικαίῳ συνηγόρῳ, ἐγὼ λέξω. εἰς τρία μέρη διαιρεῖται ἡ ἡμέρα, ὅταν εἰσίῃ γραφὴ παρανόμων εἰς τὸ δικαστήριον. ἐγχεῖται γὰρ τὸ μὲν πρῶτον ὕδωρ τῷ κατηγόρῳ καὶ τοῖς νόμοις καὶ τῇ δημοκρατίᾳ, τὸ δὲ δεύτερον τῷ τὴν γραφὴν φεύγοντι καὶ τοῖς εἰς αὐτὸ τὸ πρᾶγμα λέγουσιν· ἐπειδὰν δὲ τῇ πρώτῃ ψήφῳ λυθῇ τὸ παράνομον, ἤδη τὸ τρίτον ὕδωρ ἐγχεῖται τῇ τιμήσει καὶ τῷ μεγέθει τῆς ὀργῆς τῆς ὑμετέρας.

[¶40] 198. Whoever therefore in the discussion on the penalty asks for your vote, is begging you to mitigate your anger; but he who in the first speech asks for your vote is asking you to surrender your oath, to surrender the law, to surrender the democratic constitution things which no man has a right to ask you to surrender, nor any man to grant another for his asking. Bid them, therefore, to allow you to cast your first ballot according to the laws, before they plead on the question of penalty.

> Greek: 198. ὅστις μὲν οὖν ἐν τῇ τιμήσει τὴν ψῆφον αἰτεῖ, τὴν ὀργὴν τὴν ὑμετέραν παραιτεῖται· ὅστις δʼ ἐν τῷ πρώτῳ λόγῳ τὴν ψῆφον αἰτεῖ, ὅρκον αἰτεῖ, νόμον αἰτεῖ, δημοκρατίαν αἰτεῖ, ὧν οὔτε αἰτῆσαι οὐδὲν ὅσιον οὐδενί, οὔτʼ αἰτηθέντα ἑτέρῳ δοῦναι. κελεύσατε οὖν αὐτούς, ἐάσαντας τὴν πρώτην ὑμᾶς ψῆφον κατὰ τοὺς νόμους διενεγκεῖν, ἀπαντᾶν εἰς τὴν τίμησιν.

[¶41] 199. In short, fellow citizens, for my part I am almost ready to say that we ought to pass a special law governing indictments for illegal motions, which shall forbid either accuser or defendant to call in advocates. For the question of right involved is not an indefinite one, but is defined by your own laws. For as in carpentry, when we wish to know what is straight and what is not, we apply the carpenters’ rule, which serves as our standard, so in indictments for illegal motions there lies ready to our hand as a rule of justice this tablet, containing the measure proposed and the laws which it transgresses.

> Greek: 199. ὅλως δʼ ἔγωγε, ὦ ἄνδρες Ἀθηναῖοι, ὀλίγου δέω εἰπεῖν ὡς καὶ νόμον δεῖ τεθῆναι ἐπὶ ταῖς γραφαῖς μόναις ταῖς τῶν παρανόμων, μὴ ἐξεῖναι μήτε τῷ κατηγόρῳ συνηγόρους παρασχέσθαι, μήτε τῷ τὴν γραφὴν φεύγοντι. οὐ γὰρ ἀόριστόν ἐστι τὸ δίκαιον, ἀλλʼ ὡρισμένον τοῖς νόμοις τοῖς ὑμετέροις. ὥσπερ γὰρ ἐν τῇ τεκτονικῇ, ὅταν εἰδέναι βουλώμεθα τὸ ὀρθὸν καὶ τὸ μή, τὸν κανόνα προσφέρομεν, ᾧ διαγιγνώσκεται, οὕτω καὶ ἐν ταῖς γραφαῖς ταῖς τῶν παρανόμων παράκειται κανὼν τοῦ δικαίου τουτὶ τὸ σανίδιον, τὸ ψήφισμα καὶ οἱ παραγεγραμμένοι νόμοι.

[¶42] 200. Show that these agree one with another, Ctesiphon, and then take your seat. Why need you call Demosthenes to your support? When you overleap the just defence and call forward a rascal and a rhetorician, you cheat the ears of the jury, you injure the city, you undermine the democracy.

> Greek: 200. ταῦτα συμφωνοῦντα ἀλλήλοις ἐπιδείξας κατάβαινε· καὶ τί δεῖ σε Δημοσθένην παρακαλεῖν; ὅταν δʼ ὑπερπηδήσας τὴν δικαίαν ἀπολογίαν παρακαλῇς κακοῦργον ἄνθρωπον καὶ τεχνίτην λόγων, κλέπτεις τὴν ἀκρόασιν, βλάπτεις τὴν πόλιν, καταλύεις τὴν δημοκρατίαν.

[¶43] 201. How you may avert speeches of that sort, fellow citizens, I will tell you. When Ctesiphon comes forward here and recites to you that introduction which has of course been composed for him, and when he then tries to kill time, and makes no answer to the charge, suggest to him, quietly, that he take the tablet and read the laws and his resolution side by side. If he pretends that he does not hear you, then do you refuse to hear him. For you have not come here to listen to men who dodge an honest defence, but to those who are willing to defend themselves with justice.

> Greek: 201. τίς οὖν ἐστιν ἀποτροπὴ τῶν τοιούτων λόγων, ἐγὼ προερῶ. ἐπειδὰν προελθὼν ἐνταυθοῖ Κτησιφῶν διεξέλθῃ πρὸς ὑμὰς τοῦτο δὴ τὸ συντεταγμένον αὐτῷ προοίμιον, ἔπειτʼ ἐνδιατρίβῃ καὶ μὴ ἀπολογῆται, ὑπομνήσατʼ αὐτὸν ἀθορύβῷ, τὸ σανίδιον λαβεῖν καὶ τοὺς νόμους τῷ ψηφίσματι παραναγνῶναι. ἐὰν δὲ μὴ προσποιῆται ὑμῶν ἀκούειν, μηδὲ ὑμεῖς ἐκείνου ἐθέλετε ἀκούειν· οὐ γὰρ τῶν φευγόντων τὰς δικαίας ἀπολογίας εἰσεληλύθατε ἀκροασόμενοι, ἀλλὰ τῶν ἐθελόντων δικαίως ἀπολογεῖσθαι.

[¶44] 202. But if he shall overleap the just defence and call Demosthenes to the platform, the best course for you is to refuse to receive a sophist, who expects to overthrow the laws with words. And when Ctesiphon asks you if he shall call Demosthenes, let no man of you consider that he is doing a meritorious thing in being the first to cry, “Aye, call him, call him.” Against yourself you are calling him, against the laws you are calling him, against the constitution you are calling him. But if after all you decide to listen, demand that Demosthenes make his defence in the same way in which I have made the accusation. In what way have I made the accusation? Let me recall it to you.

> Greek: 202. ἐὰν δʼ ὑπερπηδήσας τὴν δικαίαν ἀπολογίαν παρακαλῇ Δημοσθένην, μάλιστα μὲν μὴ προσδέχεσθε σοφιστὴν οἰόμενον ῥήμασι τοὺς νόμους ἀναιρήσειν, μηδʼ ἐν ἀρετῇ τοῦθʼ ὑμῶν μηδεὶς καταλογιζέσθω, ὃς ἂν ἐπανερομένου Κτησιφῶντος, εἰ καλέσῃ Δημοσθένην, πρῶτος ἀναβοήσῃ κάλει, κάλει. ἐπὶ σαυτὸν καλεῖς, ἐπὶ τοὺς νόμους καλεῖς, ἐπὶ τὴν δημοκρατίαν καλεῖς. ἂν δʼ ἄρα ὑμῖν δόξῃ ἀκούειν, ἀξιώσατε τὸν Δημοσθένην τὸν αὐτὸν τρόπον ἀπολογεῖσθαι ὅνπερ κἀγὼ κατηγόρηκα. ἐγὼ δὲ πῶς κατηγόρηκα; ἵνα καὶ ὑπομνήσω ὑμᾶς.

[¶45] 203. I did not at the beginning review the private life of Demosthenes, nor did I at the beginning call to mind a single one of his public crimes—though I certainly had great abundance of material, or else I must be the most helpless of mortals—but first I exhibited the laws which forbid crowning men who have not yet rendered their accounts, and then I convicted the orator of having moved to crown Demosthenes before he had rendered account, and that too without inserting the qualifying proviso, “When he shall have rendered account,” but in utter contempt of you and of your laws. And I told you what excuses they would offer for this, which I earnestly pray you to keep in mind.

> Greek: 203. οὔτε τὸν ἴδιον βίον τὸν Δημοσθένους πρότερον διεξῆλθον, οὔτε τῶν δημοσίων ἀδικημάτων οὐδενὸς πρότερον ἐμνήσθην, ἄφθονα δήπου καὶ πολλὰ ἔχων, ἢ πάντων γʼ ἂν εἴην ἀπορώτατος· ἀλλὰ πρῶτον μὲν τοὺς νόμους ἐπέδειξα ἀπαγορεύοντας μὴ στεφανοῦν τοὺς ὑπευθύνους, ἔπειτα τὸν ῥήτορα ἐξήλεγξα γράψαντα Δημοσθένην ὑπεύθυνον ὄντα στεφανοῦν οὐδὲν προβαλόμενον, οὐδὲ προσγράψαντα ἐπειδὰν δῷ τὰς εὐθύνας, ἀλλὰ παντελῶς καὶ ὑμῶν καὶ τῶν νόμων καταπεφρονηκότα· καὶ τὰς ἐσομένας πρὸς ταῦτα προφάσεις εἶπον, ἃς ἀξιῶ καὶ ὑμᾶς διαμνημονεύειν.

[¶46] 204. Secondly, I recited to you the laws which govern proclamations, in which it is expressly forbidden that when one is crowned by the people the proclamation shall be made in any other place than in the assembly. But the politician who is the defendant in this case has not only transgressed the laws, but the time of proclamation, and the place of it; for he orders the proclamation to be made, not in the assembly, but in the theater, not when the Athenian assembly is in session, but when the tragedies are about to he performed. After saying this, I spoke briefly about his private life, but chiefly about his public crimes.

> Greek: 204. δεύτερον δʼ ὑμῖν διεξῆλθον τοὺς περὶ τῶν κηρυγμάτων νόμους, ἐν οἷς διαρρήδην ἀπείρηται τὸν ὑπὸ τοῦ δήμου στεφανούμενον μὴ κηρύττεσθαι ἔξω τῆς ἐκκλησίας· ὁ δὲ ῥήτωρ ὁ φεύγων τὴν γραφὴν οὐ τοὺς νόμους μόνον παραβέβηκεν, ἀλλὰ καὶ τὸν καιρὸν τῆς ἀναρρήσεως καὶ τὸν τόπον, κελεύων οὐκ ἐν τῇ ἐκκλησίᾳ, ἀλλʼ ἐν τῷ θεάτρῳ τὴν ἀνάρρησιν γίγνεσθαι, οὐδʼ ἐκκλησιαζόντων Ἀθηναίων, ἀλλὰ μελλόντων τραγῳδῶν εἰσιέναι. ταῦτα δʼ εἰπὼν μικρὰ μὲν περὶ τῶν ἰδίων εἶπον, τὰ δὲ πλεῖστα περὶ τῶν δημοσίων ἀδικημάτων.

[¶47] 205. I insist, therefore, that you demand the same order of defence from Demosthenes; first, let him defend himself against the law of accountability, secondly, against the law which governs proclamations, and thirdly, and most important, let him show also that he is not unworthy of the reward. But if he asks you to indulge him as to the order of his speech, and solemnly promises that at the close of his defence he will clear away the matter of illegality, do not yield to him, and do not forget that this is an old trick of the court-room. For he would never of his own choice return to the defence against the illegality but because he has nothing to say which is just, he seeks by the insertion of extraneous matters to plunge you into forgetfulness of the charge.

> Greek: 205. οὕτω δὴ καὶ τὸν Δημοσθένην ἀξιώσατε ἀπολογεῖσθαι, πρὸς τὸν τῶν ὑπευθύνων νόμον πρῶτον, τὸν περὶ τῶν κηρυγμάτων δεύτερον, τρίτον δὲ τὸ μέγιστον, ὡς οὐδὲ ἀνάξιός ἐστι τῆς δωρεᾶς. ἐὰν δʼ ὑμῶν δέηται συγχωρῆσαι αὑτῷ περὶ τῆς τάξεως τοῦ λόγου, κατεπαγγελλόμενος ὡς ἐπὶ τῇ τελευτῇ τῆς ἀπολογίας λύσει τὸ παράνομον, μὴ συγχωρεῖτε, μηδʼ ἀγνοεῖθʼ ὅτι πάλαισμα τοῦτʼ ἔστι δικαστηρίου· οὐ γὰρ εἰσαῦθίς ποτε βούλοιτʼ ἂν πρὸς τὸ παράνομον ἀπολογεῖσθαι, ἀλλʼ οὐδὲν ἔχων δίκαιον εἰπεῖν, ἑτέρων παρεμβολῇ πραγμάτων εἰς λήθην ὑμᾶς βούλεται τῆς κατηγορίας ἐμβαλεῖν.

[¶48] 206. As, therefore, in gymnastic contests you see the boxers contending with one another for position, so do you for the city’s sake fight with him the whole day long for position as regards argument; and do not let him set his feet outside the bounds of the illegality charged, but watch him and lie in wait for him as you listen, drive him into discussion of the illegality, and look out for the twists and turns of his speech.

> Greek: 206. ὥσπερ οὖν ἐν τοῖς γυμνικοῖς ἀγῶσιν ὁρᾶτε τοὺς πύκτας περὶ τῆς στάσεως ἀλλήλοις διαγωνιζομένους, οὕτω καὶ ὑμεῖς ὅλην τὴν ἡμέραν ὑπὲρ τῆς πόλεως περὶ τῆς στάσεως αὐτῷ τοῦ λόγου μάχεσθε, καὶ μὴ ἐᾶτε αὐτὸν ἔξω τοῦ παρανόμου περιίστασθαι, ἀλλʼ ἐγκαθήμενοι καὶ ἐνεδρεύοντες ἐν τῇ ἀκροάσει, εἰσελαύνετε αὐτὸν εἰς τοὺς τοῦ παρανόμου λόγους, καὶ τὰς ἐκτροπὰς αὐτοῦ τῶν λόγων ἐπιτηρεῖτε.