--- title: "For the Liberty of the Rhodians · Ὑπὲρ τῆς Ῥοδίων ἐλευθερίας" author: "Demosthenes" translator: "James Herbert Vince" languages: [grc, en] shelf: "Classical Greek" section: 1 of 1 url: https://scriptura.si/works/demosthenes-for-the-liberty-of-the-rhodians/1/ cite: "Demosthenes, tr. James Herbert Vince, For the Liberty of the Rhodians · Ὑπὲρ τῆς Ῥοδίων ἐλευθερίας, section 1. Scriptura (scriptura.si), https://scriptura.si/works/demosthenes-for-the-liberty-of-the-rhodians/1/" --- # For the Liberty of the Rhodians · Ὑπὲρ τῆς Ῥοδίων ἐλευθερίας *Demosthenes, tr. James Herbert Vince* Athens should help the Rhodian democrats against the Carian queen Artemisia. > Greek: ed. Samuel Henry Butcher, from the Perseus Digital Library (canonical-greekLit, tlg0014.tlg015, CC BY-SA 4.0). > English: James Herbert Vince, from the Perseus Digital Library (tlg0014.tlg015.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. ## 1. Sections 1–35 Source: https://scriptura.si/works/demosthenes-for-the-liberty-of-the-rhodians/1/ · cite a paragraph as https://scriptura.si/works/demosthenes-for-the-liberty-of-the-rhodians/1/#p-N [¶0] 1. Your duty, men of Athens, when debating such important matters, is, I think, to allow freedom of speech to every one of your counsellors. Personally, I never thought it a difficult task to point out to you the best policy—for, to speak plainly, you all seem to me to have discerned it already—but rather to induce you to put it into operation; for when a resolution has been approved and passed, it is no nearer accomplishment than before it was approved. > Greek: 1. οἶμαι δεῖν, ὦ ἄνδρες Ἀθηναῖοι, περὶ τηλικούτων βουλευομένους διδόναι παρρησίαν ἑκάστῳ τῶν συμβουλευόντων. ἐγὼ δʼ οὐδεπώποθʼ ἡγησάμην χαλεπὸν τὸ διδάξαι τὰ βέλτισθʼ ὑμᾶς (ὡς γὰρ εἰπεῖν ἁπλῶς, ἅπαντες ὑπάρχειν ἐγνωκότες μοι δοκεῖτε), ἀλλὰ τὸ πεῖσαι πράττειν ταῦτα· ἐπειδὰν γάρ τι δόξῃ καὶ ψηφισθῇ, τότʼ ἴσον τοῦ πραχθῆναι ἀπέχει ὅσονπερ πρὶν δόξαι. [¶1] 2. Now, it is one of the blessings for which, I think, the gods deserve your gratitude, that the same men who not long ago attacked you in the wantonness of their pride, now find in you alone the hope of their salvation. You ought to be delighted at your present opportunity, because, if you decide aright, you will in fact succeed, with honor to yourselves, in silencing the evil tongues that traduce our city. > Greek: 2. ἔστι μὲν οὖν ἓν ὧν ἐγὼ νομίζω χάριν ὑμᾶς τοῖς θεοῖς ὀφείλειν, τὸ τοὺς διὰ τὴν αὑτῶν ὕβριν ὑμῖν πολεμήσαντας οὐ πάλαι νῦν ἐν ὑμῖν μόνοις τῆς αὑτῶν σωτηρίας ἔχειν τὰς ἐλπίδας. ἄξιον δʼ ἡσθῆναι τῷ παρόντι καιρῷ· συμβήσεται γὰρ ὑμῖν, ἐὰν ἃ χρὴ βουλεύσησθʼ ὑπὲρ αὐτοῦ, τὰς παρὰ τῶν διαβαλλόντων τὴν πόλιν ἡμῶν βλασφημίας ἔργῳ μετὰ δόξης καλῆς ἀπολύσασθαι. [¶2] 3. For we were charged by the Chians, Byzantines and Rhodians with plotting against them, and that was why they concerted the last war against us; but we shall be able to prove that whereas Mausolus, the prime mover and instigator in the business, while calling himself the friend of the Rhodians, has robbed them of their liberty, and whereas the Chians and Byzantines, who posed as their allies, never helped them in distress, it is to you, whom they dreaded, to you alone of all the states that they owe their deliverance. > Greek: 3. ᾐτιάσαντο μὲν γὰρ ἡμᾶς ἐπιβουλεύειν αὑτοῖς Χῖοι καὶ Βυζάντιοι καὶ Ῥόδιοι, καὶ διὰ ταῦτα συνέστησαν ἐφʼ ἡμᾶς τὸν τελευταῖον τουτονὶ πόλεμον· φανήσεται δʼ ὁ μὲν πρυτανεύσας ταῦτα καὶ πείσας Μαύσωλος, φίλος εἶναι φάσκων Ῥοδίων, τὴν ἐλευθερίαν αὐτῶν ἀφῃρημένος, οἱ δʼ ἀποδείξαντες ἑαυτοὺς συμμάχους Χῖοι καὶ Βυζάντιοι τοῖς ἀτυχήμασιν αὐτῶν οὐ βεβοηθηκότες, ὑμεῖς δʼ, οὓς ἐφοβοῦντο, μόνοι τῶν πάντων τῆς σωτηρίας αὐτοῖς αἴτιοι. [¶3] 4. By making this clear to all, you will teach the democrats in every state to consider friendship with you as the pledge of their safety, and no greater advantage could you have than to win from all men their voluntary and unsuspecting goodwill. > Greek: 4. ἐκ δὲ τοῦ ταῦθʼ ὑφʼ ἁπάντων ὀφθῆναι ποιήσετε τοὺς πολλοὺς ἐν ἁπάσαις ταῖς πόλεσι τοῦτο ποιεῖσθαι σύμβολον τῆς αὑτῶν σωτηρίας, ἐὰν ὑμῖν ὦσι φίλοι· οὗ μεῖζον οὐδὲν ἂν ὑμῖν γένοιτʼ ἀγαθόν, ἢ παρὰ πάντων ἑκόντων ἀνυπόπτου τυχεῖν εὐνοίας. [¶4] 5. I am surprised to see the same men urging the city, in the interests of the Egyptians, to oppose the King of Persia, but dreading him where the Rhodian democracy is concerned. Yet everyone knows that the Rhodians are Greeks, while Egypt is a division of the Persian Empire. > Greek: 5. θαυμάζω δʼ ὅτι τοὺς αὐτοὺς ὁρῶ ὑπὲρ μὲν Αἰγυπτίων τἀναντία πράττειν βασιλεῖ τὴν πόλιν πείθοντας, ὑπὲρ δὲ τοῦ Ῥοδίων δήμου φοβουμένους τὸν ἄνδρα τοῦτον. καίτοι τοὺς μὲν Ἕλληνας ὄντας ἅπαντες ἴσασι, τοὺς δʼ ἐν τῇ ἀρχῇ τῇ ʼκείνου μεμερισμένους. [¶5] 6. Some of you, I suppose, remember that when you were discussing Persian affairs, I was the first to come forward with advice, and I believe I was the only speaker, or perhaps one out of two, to say that I should think it prudent in you not to make your hostility to the King the pretext for your preparations, but while equipping yourselves against your existing enemies, to defend yourselves against him too, if he attempted to do you wrong. Nor did I fail to convince you that I was right, but you, too, approved of my suggestion. > Greek: 6. οἶμαι δʼ ὑμῶν μνημονεύειν ἐνίους, ὅτι ἡνίκʼ ἐβουλεύεσθʼ ὑπὲρ τῶν βασιλικῶν, παρελθὼν πρῶτος ἐγὼ παρῄνεσα, οἶμαι δὲ καὶ μόνος ἢ δεύτερος εἰπεῖν, ὅτι μοι σωφρονεῖν ἂν δοκεῖτε, εἰ τὴν πρόφασιν τῆς παρασκευῆς μὴ τὴν πρὸς ἐκεῖνον ἔχθραν ποιοῖσθε, ἀλλὰ παρασκευάζοισθε μὲν πρὸς τοὺς ὑπάρχοντας ἐχθρούς, ἀμύνοισθε δὲ κἀκεῖνον, ἐὰν ὑμᾶς ἀδικεῖν ἐπιχειρῇ. καὶ οὐκ ἐγὼ μὲν εἶπον ταῦτα, ὑμῖν δʼ οὐκ ἐδόκουν ὀρθῶς λέγειν, ἀλλὰ καὶ ὑμῖν ἤρεσκε ταῦτα. [¶6] 7. My present speech, then, is the sequel of my former one. For indeed, if the King admitted me to his presence and asked me for my advice, I should give him the same that I gave you—to defend his own subjects, if any of the Greeks attacked them, but to claim no sovereignty over those who owed him no allegiance. > Greek: 7. ἀκόλουθος τοίνυν ὁ νῦν λόγος ἐστί μοι τῷ τότε ῥηθέντι. ἐγὼ γάρ, εἰ βασιλεὺς παρʼ αὑτὸν ὄντα με σύμβουλον ποιοῖτο, ταὔτʼ ἂν αὐτῷ παραινέσαιμʼ ἅπερ ὑμῖν, ὑπὲρ μὲν τῶν αὑτοῦ πολεμεῖν, ἐάν τις ἐναντιῶται τῶν Ἑλλήνων, ὧν δὲ μηδὲν αὐτῷ προσήκει, τούτων μηδʼ ἀντιποιεῖσθαι τὴν ἀρχήν. [¶7] 8. Now if you make it a general principle, men of Athens, to abandon to the King all places that he has got into his power, whether by surprise or by deceiving some of the inhabitants, then your principle is, I think, a wrong one; but if you feel that in the cause of justice you are bound to go to war and face the consequences, then, in the first place, the more you are determined on such action, the less frequently will it be necessary, and secondly, you will be showing the proper spirit. > Greek: 8. εἰ μὲν οὖν ὅλως ἐγνώκατʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅσων ἂν βασιλεὺς ἐγκρατὴς γένηται φθάσας ἢ παρακρουσάμενός τινας τῶν ἐν ταῖς πόλεσι, παραχωρεῖν, οὐ καλῶς ἐγνώκατε, ὡς ἐγὼ κρίνω· εἰ δʼ ὑπὲρ τῶν δικαίων καὶ πολεμεῖν, ἂν τούτου δέῃ, καὶ πάσχειν ὁτιοῦν οἴεσθε χρῆναι, πρῶτον μὲν ὑμῖν ἧττον δεήσει τούτων, ὅσῳ ἂν μᾶλλον ἐγνωκότες ἦτε ταῦτα, ἔπειθʼ ἃ προσήκει φρονεῖν δόξετε. [¶8] 9. To prove that there is precedent both for my proposal to free the Rhodians and for your action, if you adopt it, I will remind you of some things that you have done, and that successfully. You are the men, Athenians, who once sent Timotheus to the help of Ariobarzanes, adding this clause to your instructions, “provided that he does not violate our treaty with the King.” Timotheus, seeing that Ariobarzanes was in open revolt from the King and that Samos was garrisoned by Cyprothemis, who had been stationed there by Tigranes, the King’s viceroy, abandoned his intention of helping the satrap, but invested the island and used his force to liberate it; > Greek: 9. ὅτι δʼ οὐδὲν καινὸν οὔτʼ ἐγὼ λέγω νῦν κελεύων Ῥοδίους ἐλευθεροῦν, οὔθʼ ὑμεῖς, ἂν πεισθῆτέ μοι, ποιήσετε, τῶν γεγενημένων ὑμᾶς τι καὶ συνενηνοχότων ὑπομνήσω. ὑμεῖς ἐξεπέμψατε Τιμόθεόν ποτʼ, ὦ ἄνδρες Ἀθηναῖοι, βοηθήσοντʼ Ἀριοβαρζάνῃ, προσγράψαντες τῷ ψηφίσματι μὴ λύοντα τὰς σπονδὰς τὰς πρὸς τὸν βασιλέα. ἰδὼν δʼ ἐκεῖνος τὸν μὲν Ἀριοβαρζάνην φανερῶς ἀφεστῶτα βασιλέως, Σάμον δὲ φρουρουμένην ὑπὸ Κυπροθέμιδος, ὃν κατέστησε Τιγράνης ὁ βασιλέως ὕπαρχος, τῷ μὲν ἀπέγνω μὴ βοηθεῖν, τὴν δὲ προσκαθεζόμενος καὶ βοηθήσας ἠλευθέρωσε· [¶9] 10. and to this very day you have not been involved in war on those grounds. For no one would go to war as readily for aggrandizement as for the defence of his own possessions; but while all men fight desperately to keep what they are in danger of losing, it is not so with aggrandizement men make it, indeed, their aim, but if prevented, they do not feel that they have suffered any injustice from their opponents. > Greek: 10. καὶ μέχρι τῆς τήμερον ἡμέρας οὐ γέγονεν πόλεμος διὰ ταῦθʼ ὑμῖν. οὐ γὰρ ὁμοίως οὐδεὶς ὑπέρ τε τοῦ πλεονεκτεῖν πολεμήσειεν ἂν καὶ τῶν ἑαυτοῦ, ἀλλʼ ὑπὲρ μὲν ὧν ἐλαττοῦνται μέχρι τοῦ δυνατοῦ πάντες πολεμοῦσιν, ὑπὲρ δὲ τοῦ πλεονεκτεῖν οὐχ οὕτως, ἀλλʼ ἐφίενται μέν, ἐάν τις ἐᾷ, ἐὰν δὲ κωλυθῶσιν, οὐδὲν ἠδικηκέναι τοὺς ἐναντιωθέντας αὐτοῖς ἡγοῦνται. [¶10] 11. But since I believe that neither would Artemisia now oppose this action on our part, if our State were once committed to it, give me your attention for a little and consider whether my reasoning is sound or not. I think that if the King’s designs in Egypt were meeting with any success, Artemisia would make a big effort to secure Rhodes for him, not from any goodwill towards him, but because, while he is in her neighborhood, she would like to put him under a great obligation, so that he may give her as cordial a recognition as possible. > Greek: 11. ὅτι δʼ οὐδʼ ἂν ἐναντιωθῆναί μοι δοκεῖ τῇ πράξει ταύτῃ νῦν Ἀρτεμισία τῆς πόλεως οὔσης ἐπὶ τῶν πραγμάτων, μίκρʼ ἀκούσαντες σκοπεῖτε εἴτʼ ὀρθῶς λογίζομαι ταῦτʼ εἴτε μή. ἐγὼ νομίζω, πράττοντος μὲν ἐν Αἰγύπτῳ πάνθʼ ὡς ὥρμηκε βασιλέως, σφόδρʼ ἂν Ἀρτεμισίαν πειραθῆναι περιποιῆσαι Ῥόδον αὐτῷ, οὐ τῇ βασιλέως εὐνοίᾳ, ἀλλὰ τῷ βούλεσθαι πλησίον αὐτῆς διατρίβοντος ἐκείνου μεγάλην εὐεργεσίαν καταθέσθαι πρὸς αὐτόν, ἵνʼ ὡς οἰκειότατʼ αὐτὴν ἀποδέχηται· [¶11] 12. But if the reports are true and he has failed in all his attempts, she must argue that this island would be of no use to him at present-which is true enough—but might serve as a fortress to overawe Caria and check any move on her part. Therefore I think she would rather that you had the island, if not too obviously surrendered by her, than that he should get it. I do not, indeed, expect that she will send any help to the Rhodian government, or if she does, it will be feeble and half-hearted; > Greek: 12. πράττοντος δʼ ὡς λέγεται, καὶ διημαρτηκότος οἷς ἐπεχείρησεν, ἡγεῖσθαι τὴν νῆσον ταύτην, ὅπερ ἔστιν, ἄλλο μὲν οὐδὲν ἂν εἶναι βασιλεῖ χρησίμην ἐν τῷ παρόντι, τῆς δʼ αὑτῆς ἀρχῆς ἐπιτείχισμα πρὸς τὸ μηδʼ ὁτιοῦν παρακινεῖν. ὥστε μοι δοκεῖ μᾶλλον ἂν ὑμᾶς ἔχειν μὴ φανερῶς αὐτῆς ἐνδούσης, ἢ ʼκεῖνον λαβεῖν βούλεσθαι. οἶμαι μὲν οὖν οὐδὲ βοηθήσειν αὐτήν, ἂν δʼ ἄρα τοῦτο ποιῇ, φαύλως καὶ κακῶς. [¶12] 13. while as to the King, I should not like to say that I know what he is actually going to do, but that it is to our advantage that he should at once make it clear whether he is going to claim Rhodes or not—that I should maintain positively. For when he does claim it, you will have to take counsel, not for the Rhodians only, but for yourselves and all the Greeks. > Greek: 13. ἐπεὶ καὶ βασιλέα γε, ὅ τι μὲν ποιήσει μὰ Δίʼ οὐκ ἂν εἴποιμʼ ἔγωγʼ ὡς οἶδα, ὅτι μέντοι συμφέρει τῇ πόλει δῆλον ἤδη γενέσθαι πότερʼ ἀντιποιήσεται τῆς πόλεως τῆς Ῥοδίων ἢ οὔ, τοῦτʼ ἂν ἰσχυρισαίμην· οὐ γὰρ ὑπὲρ Ῥοδίων βουλευτέον, ὅταν ἀντιποιῆται, μόνον, ἀλλʼ ὑπὲρ ἡμῶν αὐτῶν καὶ τῶν πάντων Ἑλλήνων. [¶13] 14. And yet, even if the party at present in possession held Rhodes by their own strength, I should not have advised you to take their side, even if they promised to do everything you wished. For I notice that at the start, in order to overthrow the democracy, they enlisted some of the citizens on their side, and when they had succeeded, sent them into banishment again. Now men who have been faithful to neither side could never, I am sure, become steadfast allies to you. > Greek: 14. οὐ μὴν οὐδʼ ἂν εἰ διʼ αὑτῶν εἶχον τὴν πόλιν οἱ νῦν ὄντες ἐν αὐτῇ Ῥόδιοι, παρῄνεσʼ ἂν ὑμῖν τούτους ἑλέσθαι, οὐδʼ εἰ πάνθʼ ὑπισχνοῦνθʼ ὑμῖν ποιήσειν. ὁρῶ γὰρ αὐτοὺς τὸ μὲν πρῶτον, ὅπως καταλύσωσι τὸν δῆμον, προσλαβόντας τινὰς τῶν πολιτῶν, ἐπειδὴ δὲ τοῦτʼ ἔπραξαν, πάλιν ἐκβαλόντας τούτους· τοὺς οὖν μηδετέροις πιστῶς κεχρημένους οὐδʼ ἂν ὑμῖν βεβαίους ἡγοῦμαι γενέσθαι συμμάχους. [¶14] 15. Moreover I should never have made this proposal, had I thought that it would benefit the Rhodian democrats alone, for I am not the official patron of that party, nor do I count any of them among my private friends. Yet even if both these motives had been present, I should not have proposed it, if I had not thought that it would benefit you, since I share in your satisfaction at the fate of the Rhodians—if one who is pleading for their deliverance may be permitted to say so. For they grudged you the recovery of your rights, and now they have lost their own liberty; they spurned an alliance with you who are Greeks and their betters, and now they are slaves of barbarians, slaves of slaves, whom they admitted into their citadels. > Greek: 15. καὶ ταῦτʼ οὐδεπώποτʼ εἶπον ἄν, εἰ τῷ Ῥοδίων δήμῳ μόνον ἡγούμην συμφέρειν· οὔτε γὰρ προξενῶ τῶν ἀνδρῶν οὔτʼ ἰδίᾳ ξένος αὐτῶν οὐδείς ἐστί μοι. οὐ μὴν οὐδʼ εἰ ταῦτʼ ἀμφότερʼ ἦν, εἰ μὴ συμφέρειν ὑμῖν ἡγούμην, εἶπον ἄν, ἐπεὶ Ῥοδίοις γε, εἰ οἷόν τε τοῦτʼ εἰπεῖν τῷ συναγορεύοντι τῇ σωτηρίᾳ αὐτῶν, συγχαίρω τῶν γεγενημένων. τοῦ κομίσασθαι γὰρ τὰ ὑμέτερʼ ὑμῖν φθονήσαντες τὴν ἑαυτῶν ἐλευθερίαν ἀπολωλέκασι, καὶ παρὸν αὐτοῖς Ἕλλησι καὶ βελτίοσιν αὐτῶν [ὑμῖν] ἐξ ἴσου συμμαχεῖν, βαρβάροις καὶ δούλοις, οὓς εἰς τὰς ἀκροπόλεις παρεῖνται, δουλεύουσιν. [¶15] 16. I am almost inclined to say, if you choose to help them, that this has been a salutary lesson for them; for in prosperity I doubt whether they would ever have chosen to show their good sense, being Rhodians, but when tested by experience and taught that folly is in most cases a fruitful source of evil, they may perhaps with luck grow more sensible for the future; and that I regard as no small advantage for them. Accordingly, I say that it is your duty to try to save them and to let bygones be bygones, remembering that you too have in many cases been led by schemers into errors, for none of which you would yourselves admit that you ought to pay the penalty. > Greek: 16. ὀλίγου δὲ δέω λέγειν, ἐὰν αὐτοῖς ὑμεῖς ἐθελήσητε βοηθῆσαι, ὡς καὶ συνενήνοχε ταῦτʼ αὐτοῖς· εὖ μὲν γὰρ πράττοντες οὐκ οἶδʼ εἴ ποτʼ ἂν εὖ φρονῆσαι ἠθέλησαν, ὄντες Ῥόδιοι, ἔργῳ δὲ πειραθέντες καὶ διδαχθέντες ὅτι πολλῶν κακῶν ἡ ἄνοιʼ αἰτία τοῖς πολλοῖς γίγνεται, τάχʼ ἄν, εἰ τύχοιεν, σωφρονέστεροι πρὸς τὸν λοιπὸν τοῦ χρόνου γένοιντο. τοῦτο δʼ οὐ μικρὰν ὠφέλειαν αὐτοῖς ἡγοῦμαι. φημὶ δὴ χρῆναι πειρᾶσθαι σῴζειν τοὺς ἄνδρας καὶ μὴ μνησικακεῖν, ἐνθυμουμένους ὅτι πολλὰ καὶ ὑμεῖς ὑπὸ τῶν ἐπιβουλευσάντων ἐξηπάτησθε, ὧν οὐδενὸς αὐτοὶ δοῦναι δίκην δίκαιον ἂν εἶναι φήσαιτε. [¶16] 17. You may also observe, Athenians, that you have been engaged in many wars both with democracies and with oligarchies. You do not need to be told that; but perhaps none of you considers what are your motives for war with either. What, then, are those motives? With democracies, either private quarrels, when they could not be adjusted by the State, or a question of territory or boundaries, or else rivalry or the claim to leadership; with oligarchies you fight for none of these things, but for your constitution and your liberty. > Greek: 17. ὁρᾶτε δὲ κἀκεῖνʼ, ὦ ἄνδρες Ἀθηναῖοι, ὅτι πολλοὺς ὑμεῖς πολέμους πεπολεμήκατε καὶ πρὸς δημοκρατίας καὶ πρὸς ὀλιγαρχίας. καὶ τοῦτο μὲν ἴστε καὶ αὐτοί· ἀλλʼ ὑπὲρ ὧν πρὸς ἑκατέρους ἔσθʼ ὑμῖν ὁ πόλεμος, τοῦτʼ ἴσως ὑμῶν οὐδεὶς λογίζεται. ὑπὲρ τίνων οὖν ἐστίν; πρὸς μὲν τοὺς δήμους ἢ περὶ τῶν ἰδίων ἐγκλημάτων, οὐ δυνηθέντων δημοσίᾳ διαλύσασθαι ταῦτα, ἢ περὶ γῆς μέρους ἢ ὅρων ἢ φιλονικίας ἢ τῆς ἡγεμονίας· πρὸς δὲ τὰς ὀλιγαρχίας ὑπὲρ μὲν τούτων οὐδενός, ὑπὲρ δὲ τῆς πολιτείας καὶ τῆς ἐλευθερίας· [¶17] 18. Therefore I should not hesitate to say that I think it a greater advantage that all the Greeks should be your enemies under democracy than your friends under oligarchy. For with free men I do not think that you would have any difficulty in making peace whenever you wished, but with an oligarchical state I do not believe that even friendly relations could be permanent, for the few can never be well disposed to the many, nor those who covet power to those who have chosen a life of equal privileges. > Greek: 18. ὥστʼ ἔγωγʼ οὐκ ἂν ὀκνήσαιμʼ εἰπεῖν μᾶλλον ἡγεῖσθαι συμφέρειν δημοκρατουμένους τοὺς Ἕλληνας ἅπαντας πολεμεῖν ὑμῖν ἢ ὀλιγαρχουμένους φίλους εἶναι. πρὸς μὲν γὰρ ἐλευθέρους ὄντας οὐ χαλεπῶς ἂν εἰρήνην ὑμᾶς ποιήσασθαι νομίζω, ὁπότε βουληθείητε, πρὸς δʼ ὀλιγαρχουμένους οὐδὲ τὴν φιλίαν ἀσφαλῆ νομίζω· οὐ γὰρ ἔσθʼ ὅπως ὀλίγοι πολλοῖς καὶ ζητοῦντες ἄρχειν τοῖς μετʼ ἰσηγορίας ζῆν ᾑρημένοις εὖνοι γένοιντʼ ἄν. [¶18] 19. Seeing that Chios and Mytilene are ruled by oligarchs, and that Rhodes and, I might almost say, all the world are now being seduced into this form of slavery, I am surprised that none of you conceives that our constitution too is in danger, nor draws the conclusion that if all other states are organized on oligarchical principles, it is impossible that they should leave your democracy alone. For they know that none but you will bring freedom back again, and of course they want to destroy the source from which they are expecting ruin to themselves. > Greek: 19. θαυμάζω δʼ εἰ μηδεὶς ὑμῶν ἡγεῖται Χίων ὀλιγαρχουμένων καὶ Μυτιληναίων, καὶ νυνὶ Ῥοδίων καὶ πάντων ἀνθρώπων ὀλίγου δέω λέγειν εἰς ταύτην τὴν δουλείαν ὑπαγομένων, συγκινδυνεύειν τι τὴν παρʼ ἡμῖν πολιτείαν, μηδὲ λογίζεται τοῦθʼ ὅτι οὐκ ἔστιν ὅπως, εἰ διʼ ὀλιγαρχίας ἅπαντα συστήσεται, τὸν παρʼ ὑμῖν δῆμον ἐάσουσιν. ἴσασι γὰρ οὐδένας ἄλλους πάλιν εἰς ἐλευθερίαν ⟨ἂν⟩ τὰ πράγματʼ ἐξάγοντας· ὅθεν δὴ κακὸν αὑτοῖς ἄν τι γενέσθαι προσδοκῶσι, τοῦτʼ ἀνελεῖν βουλήσονται. [¶19] 20. Now, all other wrongdoers must be considered the enemies of those only whom they have wronged, but when men overthrow free constitutions and change them to oligarchies, I urge you to regard them as the common enemies of all who love freedom. > Greek: 20. τοὺς μὲν οὖν ἄλλους τοὺς ἀδικοῦντάς τινας αὐτῶν τῶν κακῶς πεπονθότων ἐχθροὺς ἡγεῖσθαι χρή· τοὺς δὲ τὰς πολιτείας καταλύοντας καὶ μεθιστάντας εἰς ὀλιγαρχίαν κοινοὺς ἐχθροὺς παραινῶ νομίζειν ἁπάντων τῶν ἐλευθερίας ἐπιθυμούντων. [¶20] 21. Then again, Athenians, it is right that you, living under a democracy, should show the same sympathy for democracies in distress as you would expect others to show for you, if ever—which God forbid!-you were in the same plight. Even if anyone is prepared to say that the Rhodians are served right, this is not the time to exult over them, for prosperous communities ought always to show themselves ready to consult the best interests of the unfortunate, remembering that the future is hidden from all men’s eyes. > Greek: 21. ἔπειτα καὶ δίκαιον, ὦ ἄνδρες Ἀθηναῖοι, δημοκρατουμένους αὐτοὺς τοιαῦτα φρονοῦντας φαίνεσθαι περὶ τῶν ἀτυχούντων δήμων, οἷάπερ ἂν τοὺς ἄλλους ἀξιώσαιτε φρονεῖν περὶ ὑμῶν, εἴ ποθʼ, ὃ μὴ γένοιτο, τοιοῦτό τι συμβαίη. καὶ γὰρ εἰ δίκαιά τις φήσει Ῥοδίους πεπονθέναι, οὐκ ἐπιτήδειος ὁ καιρὸς ἐφησθῆναι· δεῖ γὰρ τοὺς εὐτυχοῦντας περὶ τῶν ἀτυχούντων ἀεὶ φαίνεσθαι τὰ βέλτιστα βουλευομένους, ἐπειδήπερ ἄδηλον τὸ μέλλον ἅπασιν ἀνθρώποις. [¶21] 22. I have repeatedly heard it said in this Assembly that when misfortune befell our democracy, there were some people who urged that it should be restored, and of them I will here mention the Argives only, and that briefly. For I should be sorry if you, who are renowned for rescuing the unfortunate, should prove yourselves in this instance worse men than the Argives. They, being the immediate neighbors of the Lacedaemonians and seeing them masters of land and sea, did not hesitate or fear to show their goodwill to you, but actually carried a decree that the envoys, who, we are told, had come from Sparta to claim the persons of some of your refugees, should be denounced as enemies unless they took their departure before the setting of the sun. > Greek: 22. ἀκούω δʼ ἐγὼ πολλάκις ἐνταυθὶ παρʼ ὑμῖν τινῶν λεγόντων ὡς, ὅτʼ ἠτύχησεν ὁ δῆμος ἡμῶν, συνεβουλήθησάν τινες αὐτὸν σωθῆναι· ὧν ἐγὼ μόνων Ἀργείων ἐν τῷ παρόντι μνησθήσομαι βραχύ τι. οὐ γὰρ ἂν ὑμᾶς βουλοίμην, δόξαν ἔχοντας τοῦ σῴζειν τοὺς ἀτυχοῦντας ἀεί, χείρους Ἀργείων ἐν ταύτῃ τῇ πράξει φανῆναι, οἳ χώραν ὅμορον τῇ Λακεδαιμονίων οἰκοῦντες, ὁρῶντες ἐκείνους γῆς καὶ θαλάττης ἄρχοντας, οὐκ ἀπώκνησαν οὐδʼ ἐφοβήθησαν εὐνοϊκῶς ὑμῖν ἔχοντες φανῆναι, ἀλλὰ καὶ πρέσβεις ἐλθόντας ἐκ Λακεδαίμονος, ὥς φασιν, ἐξαιτήσοντάς τινας τῶν φυγάδων τῶν ὑμετέρων ἐψηφίσαντο, ἐὰν μὴ πρὸ ἡλίου δύντος ἀπαλλάττωνται, πολεμίους κρίνειν. [¶22] 23. Then would it not be discreditable, men of Athens, if when the commons of Argos feared not the authority of the Lacedaemonians in the day of their might, you, who are Athenians, should fear one who is at once a barbarian and a woman? Indeed, the Argives might have pleaded that they had often been defeated by the Lacedaemonians, but you have beaten the King again and again, and have never been beaten either by his slaves or by their master himself; for if ever the King has gained some slight advantage over our city, he has done it by bribing the most worthless of the Greeks, the traitors to their cause, and never in any other way. > Greek: 23. εἶτʼ οὐκ αἰσχρόν, ὦ ἄνδρες Ἀθηναῖοι, εἰ τὸ μὲν Ἀργείων πλῆθος οὐκ ἐφοβήθη τὴν Λακεδαιμονίων ἀρχὴν ἐν ἐκείνοις τοῖς καιροῖς οὐδὲ τὴν ῥώμην, ὑμεῖς δʼ ὄντες Ἀθηναῖοι βάρβαρον ἄνθρωπον, καὶ ταῦτα γυναῖκα, φοβήσεσθε; καὶ μὴν οἱ μὲν ἔχοιεν ἂν εἰπεῖν ὅτι πολλάκις ἥττηνται [ὑπὸ] Λακεδαιμονίων, ὑμεῖς δὲ νενικήκατε μὲν πολλάκις βασιλέα, ἥττησθε δʼ οὐδʼ ἅπαξ οὔτε τῶν δούλων τῶν βασιλέως οὔτʼ αὐτοῦ ʼκείνου· εἰ γάρ τί που κεκράτηκε τῆς πόλεως βασιλεύς, ἢ τοὺς πονηροτάτους τῶν Ἑλλήνων καὶ προδότας αὐτῶν χρήμασι πείσας ἢ οὐδαμῶς ἄλλως κεκράτηκεν. [¶23] 24. And even that success has not benefited him, but you will find him at one and the same time using the Lacedaemonians to cripple our city, and struggling for his own crown against Clearchus and Cyrus. So he has never beaten us in the field, nor have his intrigues gained him any advantage. I observe that some of you are wont to dismiss Philip as a person of no account, but to speak with awe of the King as formidable to those whom he marks as his enemies. If we are not to stand up to the one because he is contemptible, and if we yield to the other because he is formidable, against whom, Athenians, shall we ever marshal our forces? > Greek: 24. καὶ οὐδὲ τοῦτʼ αὐτῷ συνενήνοχεν, ἀλλʼ ἅμʼ εὑρήσετʼ αὐτὸν τήν τε πόλιν διὰ Λακεδαιμονίων ἀσθενῆ ποιήσαντα καὶ περὶ τῆς αὑτοῦ βασιλείας κινδυνεύσαντα πρὸς Κλέαρχον καὶ Κῦρον. οὔτʼ οὖν ἐκ φανεροῦ κεκράτηκεν οὔτʼ ἐπιβουλεῦσαι συνενήνοχεν αὐτῷ. ὁρῶ δʼ ὑμῶν ἐνίους Φιλίππου μὲν ὡς ἄρʼ οὐδενὸς ἀξίου πολλάκις ὀλιγωροῦντας, βασιλέα δʼ ὡς ἰσχυρὸν ἐχθρὸν οἷς ἂν προέληται φοβουμένους. εἰ δὲ τὸν μὲν ὡς φαῦλον οὐκ ἀμυνούμεθα, τῷ δʼ ὡς φοβερῷ πάνθʼ ὑπείξομεν, πρὸς τίνας, ὦ ἄνδρες Ἀθηναῖοι, παραταξόμεθα; [¶24] 25. There are some among you, Athenians, who are very clever at pleading the rights of others against you, and I would just give them this piece of advice—to find something to say for your rights against others, so that they themselves may set the example of doing what is proper; since it is absurd for a man to lecture you about rights when he is not doing what is right himself, and it is not right that a citizen should have given his attention to all the arguments against you and to none in your favour. > Greek: 25. εἰσὶ δέ τινες, ὦ ἄνδρες Ἀθηναῖοι, παρʼ ὑμῖν δεινότατοι τὰ δίκαια λέγειν ὑπὲρ τῶν ἄλλων πρὸς ὑμᾶς, οἷς παραινέσαιμʼ ἂν ἔγωγε τοσοῦτον μόνον, ὑπὲρ ὑμῶν πρὸς τοὺς ἄλλους ζητεῖν τὰ δίκαια λέγειν, ἵνʼ αὐτοὶ τὰ προσήκοντα πρῶτοι φαίνωνται ποιοῦντες· ὡς ἔστʼ ἄτοπον περὶ τῶν δικαίων ὑμᾶς διδάσκειν αὐτὸν οὐ δίκαια ποιοῦντα· οὐ γάρ ἐστι δίκαιον ὄντα πολίτην τοὺς καθʼ ὑμῶν λόγους, ἀλλὰ μὴ τοὺς ὑπὲρ ὑμῶν ἐσκέφθαι. [¶25] 26. I beg you, in Heaven’s name, to consider this point: why is there no man in Byzantium to dissuade his country-men from seizing Chalcedon, which belongs to the King and was once held by you, while the Byzantines have no shadow of a claim to it? Or from taking Selymbria, once an ally of yours, and making it tributary to themselves, and including it in the territory of Byzantium, contrary to all oaths and agreements which guarantee the autonomy of those cities? > Greek: 26. φέρε γὰρ πρὸς θεῶν σκοπεῖτε, τί δήποτʼ ἐν Βυζαντίῳ οὐδείς ἐσθʼ ὁ διδάξων ἐκείνους μὴ καταλαμβάνειν Χαλκηδόνα, ἣ βασιλέως μέν ἐστιν, εἴχετε δʼ αὐτὴν ὑμεῖς, ἐκείνοις δʼ οὐδαμόθεν προσῆκεν· μηδὲ Σηλυμβρίαν, πόλιν ὑμετέραν ποτὲ σύμμαχον οὖσαν, ὡς αὑτοὺς συντελῆ ποιεῖν καὶ Βυζαντίων ὁρίζειν τὴν τούτων χώραν παρὰ τοὺς ὅρκους καὶ τὰς συνθήκας, ἐν αἷς αὐτονόμους τὰς πόλεις εἶναι γέγραπται; [¶26] 27. No one has come forward to dissuade Mausolus when he was alive, or Artemisia since his death, from seizing Cos and Rhodes and various other Greek states, which the King, their overlord, ceded by treaty to the Greeks, and for which the Greeks of those days faced many dangers and won much honor in the field. At any rate, if there is anyone to give advice to either of these powers, there are none, it seems, to profit by his advice. > Greek: 27. οὐδὲ Μαύσωλον ζῶντα, οὐδὲ τελευτήσαντος ἐκείνου τὴν Ἀρτεμισίαν οὐδείς ἐσθʼ ὁ διδάξων μὴ καταλαμβάνειν Κῶν καὶ Ῥόδον καὶ ἄλλας ἑτέρας πόλεις Ἑλληνίδας, ὧν βασιλεὺς ὁ ʼκείνων δεσπότης ἐν ταῖς συνθήκαις ἀπέστη τοῖς Ἕλλησι, καὶ περὶ ὧν πολλοὺς κινδύνους καὶ καλοὺς ἀγῶνας οἱ κατʼ ἐκείνους τοὺς χρόνους Ἕλληνες ἐποιήσαντο. εἰ δʼ ἄρα καὶ λέγει τις ἀμφοτέροις αὐτοῖς, ἀλλʼ οἵ γε πεισόμενοι τούτοις, ὡς ἔοικεν, οὐκ εἰσίν. [¶27] 28. In my opinion it is right to restore the Rhodian democracy; yet even if it were not right, I should feel justified in urging you to restore it, when I observe what these people are doing. Why so? Because, men of Athens, if every state were bent on doing right, it would be disgraceful if we alone refused; but when the others, without exception, are preparing the means to do wrong, for us alone to make profession of right, without engaging in any enterprise, seems to me not love of right but want of courage. For I notice that all men have their rights conceded to them in proportion to the power at their disposal. > Greek: 28. ἐγὼ δὲ δίκαιον μὲν εἶναι νομίζω κατάγειν τὸν Ῥοδίων δῆμον· οὐ μὴν ἀλλὰ καὶ εἰ μὴ δίκαιον ἦν, ὅταν εἰς ἃ ποιοῦσιν οὗτοι βλέψω, προσήκειν οἶμαι παραινεῖν κατάγειν. διὰ τί; ὅτι πάντων μέν, ὦ ἄνδρες Ἀθηναῖοι, τὰ δίκαια ποιεῖν ὡρμηκότων, αἰσχρὸν ἡμᾶς μόνους μὴ ʼθέλειν, ἁπάντων δὲ τῶν ἄλλων ὅπως ἀδικεῖν δυνήσονται παρασκευαζομένων μόνους ἡμᾶς τὰ δίκαια προτείνεσθαι, μηδενὸς ἀντιλαμβανομένους, οὐ δικαιοσύνην ἀλλʼ ἀνανδρίαν ἡγοῦμαι· ὁρῶ γὰρ ἅπαντας πρὸς τὴν παροῦσαν δύναμιν τῶν δικαίων ἀξιουμένους. [¶28] 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. > Greek: 29. καὶ παράδειγμα λέγειν ἔχω τούτου πᾶσιν ὑμῖν γνώριμον. εἰσὶ συνθῆκαι τοῖς Ἕλλησι [διτταὶ] πρὸς βασιλέα, ἃς ἐποιήσαθʼ ἡ πόλις ἡ ἡμετέρα, ἃς ἅπαντες ἐγκωμιάζουσι, καὶ μετὰ ταῦθʼ ὕστερον Λακεδαιμόνιοι ταύτας ὧν δὴ κατηγοροῦσι· κἀν ταύταις οὐχὶ ταὐτὰ δίκαιʼ ἀμφοτέραις ὥρισται. τῶν μὲν γὰρ ἰδίων δικαίων τῶν ἐν ταῖς πολιτείαις οἱ νόμοι κοινὴν τὴν μετουσίαν ἔδοσαν καὶ ἴσην καὶ τοῖς ἀσθενέσιν καὶ τοῖς ἰσχυροῖς· τῶν δʼ Ἑλληνικῶν δικαίων οἱ κρατοῦντες ὁρισταὶ τοῖς ἥττοσι γίγνονται. [¶29] 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; > Greek: 30. ἐπειδὴ τοίνυν ὑμῖν ἐγνωκέναι τὰ δίκαια [ποιεῖν] ὑπάρχει, ὅπως καὶ πρᾶξαι ταῦτʼ ἐφʼ ὑμῖν ἔσται δεῖ σκοπεῖν. ἔστι δὲ ταῦτʼ, ἐὰν ὑποληφθῆτε κοινοὶ προστάται τῆς πάντων ἐλευθερίας εἶναι. εἰκότως δέ μοι δοκεῖ χαλεπώτατον ὑμῖν εἶναι πρᾶξαι τὰ δέοντα. τοῖς μὲν γὰρ ἄλλοις ἅπασιν ἀνθρώποις εἷς ἀγών ἐστιν ὁ πρὸς τοὺς προδήλους ἐχθρούς, ὧν ἂν κρατήσωσιν, οὐδὲν ἐμποδὼν αὐτοῖς κυρίοις τῶν ἀγαθῶν εἶναι· [¶30] 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. > Greek: 31. ὑμῖν δʼ, ὦ ἄνδρες Ἀθηναῖοι, δύο, οὗτός θʼ ὁ καὶ τοῖς ἄλλοις καὶ πρόσεσθʼ ἕτερος τούτου πρότερος καὶ μείζων· δεῖ γὰρ ὑμᾶς βουλευομένους κρατῆσαι τῶν τἀναντία τῇ πόλει παρʼ ὑμῖν πράττειν προῃρημένων. ὅταν οὖν μηδὲν ᾖ διὰ τούτους ἀκονιτεὶ τῶν δεόντων γενέσθαι, πολλῶν διαμαρτάνειν ὑμᾶς εἰκότως συμβαίνει. [¶31] 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. > Greek: 32. τοῦ μέντοι πολλοὺς ἀδεῶς ταύτην τὴν τάξιν αἱρεῖσθαι τῆς πολιτείας, ἴσως μὲν αἱ παρὰ τῶν μισθοδοτούντων αὐτοὺς ὠφέλειαι μάλιστʼ αἴτιαι, οὐ μὴν ἀλλὰ καὶ ὑμᾶς ἄν τις ἔχοι δικαίως αἰτιᾶσθαι. ἐχρῆν γάρ, ὦ ἄνδρες Ἀθηναῖοι, τὴν αὐτὴν ἔχειν διάνοιαν ὑμᾶς περὶ τῆς ἐν τῇ πολιτείᾳ τάξεως ἥνπερ περὶ τῆς ἐν ταῖς στρατείαις ἔχετε. τίς οὖν ἐστιν αὕτη; ὑμεῖς τὸν λιπόντα τὴν ὑπὸ τοῦ στρατηγοῦ τάξιν ταχθεῖσαν, ἄτιμον οἴεσθε προσήκειν εἶναι καὶ μηδενὸς τῶν κοινῶν μετέχειν. [¶32] 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. > Greek: 33. χρῆν τοίνυν καὶ τοὺς τὴν ὑπὸ τῶν προγόνων τάξιν ἐν τῇ πολιτείᾳ παραδεδομένην λιπόντας καὶ πολιτευομένους ὀλιγαρχικῶς ἀτίμους τοῦ συμβουλεύειν ὑμῖν αὐτοῖς ποιεῖσθαι· νῦν δὲ τῶν μὲν συμμάχων τοὺς τὸν αὐτὸν ἐχθρὸν καὶ φίλον κρινεῖν ὀμωμοκότας νομίζετʼ εὐνουστάτους, τῶν δὲ πολιτευομένων οὓς ἴστε σαφῶς τοὺς τῆς πόλεως ἐχθροὺς ᾑρημένους, τούτους πιστοτάτους ἡγεῖσθε. [¶33] 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. > Greek: 34. ἀλλὰ γὰρ οὐχ ὅ τι τις κατηγορήσει τούτων ἢ τοῖς ἄλλοις ὑμῖν ἐπιπλήξει χαλεπὸν εὑρεῖν, ἀλλʼ ἀφʼ ὁποίων λόγων ἢ πράξεως ποίας ἐπανορθώσεταί τις ἃ νῦν οὐκ ὀρθῶς ἔχει, τοῦτʼ ἔργον εὑρεῖν. ἴσως μὲν οὖν οὐδὲ τοῦ παρόντος καιροῦ περὶ πάντων λέγειν· ἀλλʼ ἐὰν ἃ προῄρησθε δυνηθῆτʼ ἐπικυρῶσαι συμφερούσῃ τινὶ πράξει, καὶ τἄλλʼ ἂν ἴσως καθʼ ἓν ἀεὶ βέλτιον σχοίη. [¶34] 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. > Greek: 35. ἐγὼ μὲν οὖν οἶμαι δεῖν ὑμᾶς ἀντιλαμβάνεσθαι τῶν πραγμάτων τούτων ἐρρωμένως, καὶ πράττειν ἄξια τῆς πόλεως, ἐνθυμουμένους ὅτι χαίρετʼ ἀκούοντες, ὅταν τις ἐπαινῇ τοὺς προγόνους ὑμῶν καὶ τὰ πεπραγμένʼ ἐκείνοις διεξίῃ καὶ τὰ τρόπαια λέγῃ. νομίζετε τοίνυν ταῦτʼ ἀναθεῖναι τοὺς προγόνους ὑμῶν οὐχ ἵνα θαυμάζητʼ αὐτὰ θεωροῦντες, ἀλλʼ ἵνα καὶ μιμῆσθε τὰς τῶν ἀναθέντων ἀρετάς.