1. When I saw you, Nicocles, honoring the tomb of your father, not only with numerous and beautiful offerings, but also with dances, music, and athletic contests, and, furthermore, with races of horses and triremes, and leaving to others no possibility of surpassing you in such celebrations, I judged that Evagoras (if the dead have any perception of that which takes place in this world), while gladly accepting these offerings and rejoicing in the spectacle of your devotion and princely magnificence in honoring him, would feel far greater gratitude to anyone who could worthily recount his principles in life and his perilous deeds than to all other men;
1. ὁρῶν, ὦ Νικόκλεις, τιμῶντά σε τὸν τάφον τοῦ πατρὸς οὐ μόνον τῷ πλήθει καὶ τῷ κάλλει τῶν ἐπιφερομένων, ἀλλὰ καὶ χοροῖς καὶ μουσικῇ καὶ γυμνικοῖς ἀγῶσιν, ἔτι δὲ πρὸς τούτοις ἵππων τε καὶ τριήρων ἁμίλλαις, καὶ λείποντʼ οὐδεμίαν τῶν τοιούτων ὑπερβολήν, ἡγησάμην Εὐαγόραν, εἴ τίς ἐστιν αἴσθησις τοῖς τετελευτηκόσι περὶ τῶν ἐνθάδε γιγνομένων, εὐμενῶς μὲν ἀποδέχεσθαι καὶ ταῦτα, καὶ χαίρειν ὁρῶντα τήν τε περὶ αὑτὸν ἐπιμέλειαν καὶ τὴν σὴν μεγαλοπρέπειαν, πολὺ δʼ ἂν ἔτι πλείω χάριν ἔχειν ἢ τοῖς ἄλλοις ἅπασιν, εἴ τις δυνηθείη περὶ τῶν ἐπιτηδευμάτων αὐτοῦ καὶ τῶν κινδύνων ἀξίως διελθεῖν τῶν ἐκείνῳ πεπραγμένων·
3. for we shall find that men of ambition and greatness of soul not only are desirous of praise for such things, but prefer a glorious death to life, zealously seeking glory rather than existence, and doing all that lies in their power to leave behind a memory of themselves that shall never die.
3. εὑρήσομεν γὰρ τοὺς φιλοτίμους καὶ μεγαλοψύχους τῶν ἀνδρῶν οὐ μόνον ἀντὶ τῶν τοιούτων ἐπαινεῖσθαι βουλομένους, ἀλλʼ ἀντὶ τοῦ ζῆν ἀποθνῄσκειν εὐκλεῶς αἱρουμένους, καὶ μᾶλλον περὶ τῆς δόξης ἢ τοῦ βίου σπουδάζοντας, καὶ πάντα ποιοῦντας, ὅπως ἀθάνατον τὴν περὶ αὑτῶν μνήμην καταλείψουσιν.
4. Expenditure of money can effect nothing of this kind, but is an indication of wealth only; and those who devote themselves to music and letters and to the various contests, some by exhibiting their strength and others their artistic skill, win for themselves greater honor. But the spoken words which should adequately recount the deeds of Evagoras would make his virtues never to be forgotten among all mankind.
4. αἱ μὲν οὖν δαπάναι τῶν μὲν τοιούτων οὐδὲν ἐξεργάζονται, τοῦ δὲ πλούτου σημεῖόν εἰσιν· οἱ δὲ περὶ τὴν μουσικὴν καὶ τὰς ἄλλας ἀγωνίας ὄντες, οἱ μὲν τὰς δυνάμεις τὰς αὑτῶν, οἱ δὲ τὰς τέχνας ἐπιδειξάμενοι, σφᾶς αὐτοὺς ἐντιμοτέρους κατέστησαν· ὁ δὲ λόγος εἰ καλῶς διέλθοι τὰς ἐκείνου πράξεις, ἀείμνηστον ἂν τὴν ἀρετὴν τὴν Εὐαγόρου παρὰ πᾶσιν ἀνθρώποις ποιήσειεν.
5. Now other writers should have praised those who in their own time had proved themselves good men, to the end that those who have the ability to glorify the deeds of their contemporaries, by speaking in the presence of those who knew the facts might have employed the truth concerning them, and also that the younger generation might with greater emulation have striven for virtue, knowing well that they would be praised more highly than those whom they have excelled in merit.
5. ἐχρῆν μὲν οὖν καὶ τοὺς ἄλλους ἐπαινεῖν τοὺς ἐφʼ αὑτῶν ἄνδρας ἀγαθοὺς γεγενημένους, ἵνʼ οἵ τε δυνάμενοι τὰ τῶν ἄλλων ἔργα κοσμεῖν ἐν εἰδόσι ποιούμενοι τοὺς λόγους ταῖς ἀληθείαις ἐχρῶντο περὶ αὐτῶν, οἵ τε νεώτεροι φιλοτιμοτέρως διέκειντο πρὸς τὴν ἀρετήν, εἰδότες ὅτι τούτων εὐλογήσονται μᾶλλον ὧν ἂν ἀμείνους σφᾶς αὐτοὺς παράσχωσιν. νῦν δὲ τίς οὐκ ἂν ἀθυμήσειεν, ὅταν ὁρᾷ τοὺς μὲν περὶ τὰ Τρωϊκὰ καὶ τοὺς ἐπέκεινα γενομένους ὑμνουμένους καὶ τραγῳδουμένους, αὑτὸν δὲ προειδῇ, μηδʼ ἂν ὑπερβάλλῃ τὰς ἐκείνων ἀρετάς, μηδέποτε τοιούτων ἐπαίνων ἀξιωθησόμενον;
6. But as it is, who would not be disheartened when he sees those who lived in the time of the Trojan war, and even earlier, celebrated in song and tragedy, and yet foresees that even if he himself surpass their valorous achievements he will never be thought worthy of such praise? The cause of this is envy, which has this as its only good—it is the greatest evil to those who feel it. For some are so ungenerous by nature that they would listen more gladly to the praise of men of whose existence they are uncertain rather than of those who may have been their own benefactors.
6. τούτων δʼ αἴτιος ὁ φθόνος, ᾧ τοῦτο μόνον ἀγαθὸν πρόσεστιν, ὅτι μέγιστον κακὸν τοῖς ἔχουσίν ἐστιν. οὕτω γάρ τινες δυσκόλως πεφύκασιν, ὥσθʼ ἥδιον ἂν εὐλογουμένων ἀκούοιεν οὓς οὐκ ἴσασιν εἰ γεγόνασιν, ἢ τούτων, ὑφʼ ὧν εὖ πεπονθότες αὐτοὶ τυγχάνουσιν.
7. Men of intelligence, however, should not let themselves be enslaved by men whose minds are so perverted; on the contrary, they should ignore such as these and accustom their fellows to hear about those whom we are in duty bound to praise, especially since we are aware that progress is made, not only in the arts, but in all other activities, not through the agency of those that are satisfied with things as they are, but through those who correct, and have the courage constantly to change, anything which is not as it should be.
7. οὐ μὴν δουλευτέον τοὺς νοῦν ἔχοντας τοῖς οὕτω κακῶς φρονοῦσιν, ἀλλὰ τῶν μὲν τοιούτων ἀμελητέον, τοὺς δʼ ἄλλους ἐθιστέον ἀκούειν περὶ ὧν καὶ λέγειν δίκαιόν ἐστιν, ἄλλως τʼ ἐπειδὴ καὶ τὰς ἐπιδόσεις ἴσμεν γιγνομένας καὶ τῶν τεχνῶν καὶ τῶν ἄλλων ἁπάντων οὐ διὰ τοὺς ἐμμένοντας τοῖς καθεστῶσιν, ἀλλὰ διὰ τοὺς ἐπανορθοῦντας καὶ τολμῶντας ἀεί τι κινεῖν τῶν μὴ καλῶς ἐχόντων.
8. I am fully aware that what I propose to do is difficult—to eulogize in prose the virtues of a man. The best proof is this: Those who devote themselves to philosophy venture to speak on many subjects of every kind, but no one of them has ever attempted to compose a discourse on such a theme. And I can make much allowance for them. For to the poets is granted the use of many embellishments of language, since they can represent the gods as associating with men, conversing with and aiding in battle whomsoever they please, and they can treat of these subjects not only in conventional expressions, but in words now exotic, now newly coined, and now in figures of speech, neglecting none, but using every kind with which to embroider their poesy.
8. οἶδα μὲν οὖν ὅτι χαλεπόν ἐστιν ὃ μέλλω ποιεῖν, ἀνδρὸς ἀρετὴν διὰ λόγων ἐγκωμιάζειν. σημεῖον δὲ μέγιστον· περὶ μὲν γὰρ ἄλλων πολλῶν καὶ παντοδαπῶν λέγειν τολμῶσιν οἱ περὶ τὴν φιλοσοφίαν ὄντες, περὶ δὲ τῶν τοιούτων οὐδεὶς πώποτʼ αὐτῶν συγγράφειν ἐπεχείρησεν. καὶ πολλὴν αὐτοῖς ἔχω συγγνώμην. τοῖς μὲν γὰρ ποιηταῖς πολλοὶ δέδονται κόσμοι· καὶ γὰρ πλησιάζοντας τοὺς θεοὺς τοῖς ἀνθρώποις οἷόν τʼ αὐτοῖς ποιῆσαι καὶ διαλεγομένους καὶ συναγωνιζομένους οἷς ἂν βουληθῶσι, καὶ περὶ τούτων δηλῶσαι μὴ μόνον τοῖς τεταγμένοις ὀνόμασιν, ἀλλὰ τὰ μὲν ξένοις, τὰ δὲ καινοῖς, τὰ δὲ μεταφοραῖς, καὶ μηδὲν παραλιπεῖν, ἀλλὰ πᾶσι τοῖς εἴδεσι διαποικῖλαι τὴν ποίησιν·
10. Orators, on the contrary, are not permitted the use of such devices; they must use with precision only words in current use and only such ideas as bear upon the actual facts. Besides, the poets compose all their works with meter and rhythm, while the orators do not share in any of these advantages; and these lend such charm that even though the poets may be deficient in style and thoughts, yet by the very spell of their rhythm and harmony they bewitch their listeners.
10. τοῖς δὲ περὶ τοὺς λόγους οὐδὲν ἔξεστι τῶν τοιούτων, ἀλλʼ ἀποτόμως καὶ τῶν ὀνομάτων τοῖς πολιτικοῖς μόνον καὶ τῶν ἐνθυμημάτων τοῖς περὶ αὐτὰς τὰς πράξεις ἀναγκαῖόν ἐστι χρῆσθαι. πρὸς δὲ τούτοις οἱ μὲν μετὰ μέτρων καὶ ῥυθμῶν ἅπαντα ποιοῦσιν, οἱ δʼ οὐδενὸς τούτων κοινωνοῦσιν· ἃ τοσαύτην ἔχει χάριν, ὥστʼ ἂν καὶ τῇ λέξει καὶ τοῖς ἐνθυμήμασιν ἔχῃ κακῶς, ὅμως αὐταῖς ταῖς εὐρυθμίαις καὶ ταῖς συμμετρίαις ψυχαγωγοῦσι τοὺς ἀκούοντας.
11. The power of poetry may be understood from this consideration: if one should retain the words and ideas of poems which are held in high esteem, but do away with the meter, they will appear far inferior to the opinion we now have of them. Nevertheless, although poetry has advantages so great, we must not shrink from the task, but must make the effort and see if it will be possible in prose to eulogize good men in no worse fashion than their encomiasts do who employ song and verse.
11. γνοίη δʼ ἄν τις ἐκεῖθεν τὴν δύναμιν αὐτῶν· ἢν γάρ τις τῶν ποιημάτων τῶν εὐδοκιμούντων τὰ μὲν ὀνόματα καὶ τὰς διανοίας καταλίπῃ, τὸ δὲ μέτρον διαλύσῃ, φανήσεται πολὺ καταδεέστερα τῆς δόξης ἧς νῦν ἔχομεν περὶ αὐτῶν. ὅμως δὲ καίπερ τοσοῦτον πλεονεκτούσης τῆς ποιήσεως, οὐκ ὀκνητέον, ἀλλʼ ἀποπειρατέον τῶν λόγων ἐστίν, εἰ καὶ τοῦτο δυνήσονται, τοὺς ἀγαθοὺς ἄνδρας εὐλογεῖν μηδὲν χεῖρον τῶν ἐν ταῖς ᾠδαῖς καὶ τοῖς μέτροις ἐγκωμιαζόντων.
12. In the first place, with respect to the birth and ancestry of Evagoras, even if many are already familiar with the facts, I believe it is fitting that I also should recount them for the sake of the others, that all may know that he proved himself not inferior to the noblest and greatest examples of excellence which were of his inheritance.
12. πρῶτον μὲν οὖν περὶ τῆς φύσεως τῆς Εὐαγόρου, καὶ τίνων ἦν ἀπόγονος, εἰ καὶ πολλοὶ προεπίστανται, δοκεῖ μοι πρέπειν κἀμὲ τῶν ἄλλων ἕνεκα διελθεῖν περὶ αὐτῶν, ἵνα πάντες εἰδῶσιν ὅτι καλλίστων αὐτῷ καὶ μεγίστων παραδειγμάτων καταλειφθέντων οὐδὲν καταδεέστερον αὑτὸν ἐκείνων παρέσχεν.
13. For it is acknowledged that the noblest of the demigods are the sons of Zeus, and there is no one who would not award first place among these to the Aeacidae: for while in the other families we shall find some of superior and some of inferior worth, yet all the Aeacidae have been most renowned of all their contemporaries.
13. ὁμολογεῖται μὲν γὰρ τοὺς ἀπὸ Διὸς εὐγενεστάτους τῶν ἡμιθέων εἶναι, τούτων δʼ αὐτῶν οὐκ ἔστιν ὅστις οὐκ ἂν Αἰακίδας προκρίνειεν· ἐν μὲν γὰρ τοῖς ἄλλοις γένεσιν εὑρήσομεν τοὺς μὲν ὑπερβάλλοντας, τοὺς δὲ καταδεεστέρους ὄντας, οὗτοι δʼ ἅπαντες ὀνομαστότατοι τῶν καθʼ αὑτοὺς γεγόνασιν.
14. In the first place Aeacus, son of Zeus and ancestor of the family of the Teucridae, was so distinguished that when a drought visited the Greeks and many persons had perished, and when the magnitude of the calamity had passed all bounds, the leaders of the cities came as suppliants to him; for they thought that, by reason of his kinship with Zeus and his piety, they would most quickly obtain from the gods relief from the woes that afflicted them.
14. τοῦτο μὲν γὰρ Αἰακὸς ὁ Διὸς μὲν ἔκγονος, τοῦ δὲ γένους τοῦ Τευκριδῶν πρόγονος, τοσοῦτον διήνεγκεν ὥστε γενομένων αὐχμῶν ἐν τοῖς Ἕλλησι καὶ πολλῶν ἀνθρώπων διαφθαρέντων, ἐπειδὴ τὸ μέγεθος τῆς συμφορᾶς ὑπερέβαλλεν, ἦλθον οἱ προεστῶτες τῶν πόλεων ἱκετεύοντες αὐτόν, νομίζοντες διὰ τῆς συγγενείας καὶ τῆς εὐσεβείας τῆς ἐκείνου τάχιστʼ ἂν εὑρέσθαι παρὰ τῶν θεῶν τῶν παρόντων κακῶν ἀπαλλαγήν.
15. Having gained their desire, they were saved and built in Aegina a temple to be shared by all the Greeks on the very spot where he had offered his prayer. During his entire stay among men he ever enjoyed the fairest repute, and after his departure from life it is said that he sits by the side of Pluto and Kore in the enjoyment of the highest honors.
15. σωθέντες δὲ καὶ τυχόντες ὧν ἐδεήθησαν, ἱερὸν ἐν Αἰγίνῃ κατεστήσαντο κοινὸν τῶν Ἑλλήνων, οὗπερ ἐκεῖνος ἐποιήσατο τὴν εὐχήν. καὶ κατʼ ἐκεῖνόν τε τὸν χρόνον ἕως ἦν μετʼ ἀνθρώπων, μετὰ καλλίστης ὢν δόξης διετέλεσεν· ἐπειδή τε μετήλλαξε τὸν βίον, λέγεται παρὰ Πλούτωνι καὶ Κόρῃ μεγίστας τιμὰς ἔχων παρεδρεύειν ἐκείνοις.
16. The sons of Aeacus were Telamon and Peleus; Telamon won the meed of valor in an expedition with Heracles against Laomedon, and Peleus, having distinguished himself in the battle with the Centaurs and having won glory in many other hazardous enterprises, wedded Thetis, the daughter of Nereus, he a mortal winning an immortal bride. And they say that at his wedding alone, of all the human race who have ever lived, the wedding-song was sung by gods.
16. τούτου δὲ παῖδες ἦσαν Τελαμὼν καὶ Πηλεύς, ὧν ὁ μὲν ἕτερος μεθʼ Ἡρακλέους ἐπὶ Λαομέδοντα στρατευσάμενος ἀριστείων ἠξιώθη, Πηλεὺς δʼ ἔν τε τῇ μάχῃ τῇ πρὸς Κενταύρους ἀριστεύσας καὶ κατὰ πολλοὺς ἄλλους κινδύνους εὐδοκιμήσας Θέτιδι τῇ Νηρέως, θνητὸς ὢν ἀθανάτῃ, συνῴκησε, καὶ μόνου τούτου φασὶ τῶν προγεγενημένων ὑπὸ θεῶν ἐν τοῖς γάμοις ὑμέναιον ᾀσθῆναι.
17. To each of these two were born sons—to Telamon Ajax and Teucer, and to Peleus Achilles, and these heroes gave proof of their valour in the clearest and most convincing way: for not alone in their own cities were they pre-eminent, or in the places where they made their homes, but when an expedition was organized by the Greeks against the barbarians, and a great army was assembled on either side and no warrior of repute was absent, Achilles above all distinguished himself in these perils.
17. τούτοιν δʼ ἑκατέρου, Τελαμῶνος μὲν Αἴας καὶ Τεῦκρος ἐγενέσθην, Πηλέως δʼ Ἀχιλλεύς, οἳ μέγιστον καὶ σαφέστατον ἔλεγχον ἔδοσαν τῆς αὑτῶν ἀρετῆς· οὐ γὰρ ἐν ταῖς αὑτῶν πόλεσι μόνον ἐπρώτευσαν, οὐδʼ ἐν τοῖς τόποις ἐν οἷς κατῴκουν, ἀλλὰ στρατείας τοῖς Ἕλλησιν ἐπὶ τοὺς βαρβάρους γενομένης, καὶ πολλῶν μὲν ἑκατέρων ἀθροισθέντων, οὐδενὸς δὲ τῶν ὀνομαστῶν ἀπολειφθέντος, ἐν τούτοις τοῖς κινδύνοις Ἀχιλλεὺς μὲν ἁπάντων διήνεγκεν.
18. And Ajax was second to him in valor, and Teucer, who proved himself worthy of their kinship and inferior to none of the other heroes, after he had helped in the capture of Troy, went to Cyprus and founded Salamis, giving to it the name of his former native land; and he left behind him the family that now reigns.
18. Αἴας δὲ μετʼ ἐκεῖνον ἠρίστευσε, Τεῦκρος δὲ τῆς τε τούτων συγγενείας ἄξιος καὶ τῶν ἄλλων οὐδενὸς χείρων γενόμενος, ἐπειδὴ Τροίαν συνεξεῖλεν, ἀφικόμενος εἰς Κύπρον Σαλαμῖνά τε κατῴκισεν, ὁμώνυμον ποιήσας τῆς πρότερον αὑτῷ πατρίδος οὔσης, καὶ τὸ γένος τὸ νῦν βασιλεῦον κατέλιπεν.
19. So distinguished from the beginning was the heritage transmitted to Evagoras by his ancestors. After the city had been founded in this manner, the rule at first was held by Teucer’s descendants: at a later time, however, there came from Phoenicia a fugitive, who after he had gained the confidence of the king who then reigned, and had won great power, showed no proper gratitude for the favor shown him;
19. τὰ μὲν οὖν ἐξ ἀρχῆς Εὐαγόρᾳ παρὰ τῶν προγόνων ὑπάρξαντα τηλικαῦτα τὸ μέγεθός ἐστιν. τοῦτον δὲ τὸν τρόπον τῆς πόλεως κατοικισθείσης κατὰ μὲν ἀρχὰς οἱ γεγονότες ἀπὸ Τεύκρου τὴν βασιλείαν εἶχον, χρόνῳ δʼ ὕστερον ἀφικόμενος ἐκ Φοινίκης ἀνὴρ φυγὰς καὶ πιστευθεὶς ὑπὸ τοῦ τότε βασιλεύοντος καὶ μεγάλας δυναστείας λαβὼν οὐ χάριν ἔσχε τούτων, ἀλλὰ κακὸς μὲν γενόμενος περὶ τὸν ὑποδεξάμενον, δεινὸς δὲ πρὸς τὸ πλεονεκτῆσαι, τὸν μὲν εὐεργέτην ἐξέβαλεν, αὐτὸς δὲ τὴν βασιλείαν κατέσχεν.
20. on the contrary, he acted basely toward his host, and being skilled at grasping, he expelled his benefactor and himself seized the throne. But distrustful of the consequences of his measures and wishing to make his position secure, he reduced the city to barbarism, and brought the whole island into subservience to the Great King.
20. ἀπιστῶν δὲ τοῖς πεπραγμένοις καὶ βουλόμενος ἀσφαλῶς κατασκευάσασθαι τὰ περὶ αὑτὸν τήν τε πόλιν ἐξεβαρβάρωσε καὶ τὴν νῆσον ὅλην βασιλεῖ τῷ μεγάλῳ κατεδούλωσεν.
21. Such was the state of affairs in Salamis, and the descendants of the usurper were in possession of the throne when Evagoras was born. I prefer to say nothing of the portents, the oracles, the visions appearing in dreams, from which the impression might be gained that he was of superhuman birth, not because I disbelieve the reports, but that I may make it clear to all that I am so far from resorting to invention in speaking of his deeds that even of those matters which are in fact true I dismiss such as are known only to the few and of which not all the citizens are cognizant. And I shall begin my account of him with the generally acknowledged facts.
21. οὕτω δὲ τῶν πραγμάτων καθεστώτων καὶ τῶν ἐκγόνων τῶν ἐκείνου τὴν ἀρχὴν ἐχόντων Εὐαγόρας γίγνεται· περὶ οὗ τὰς μὲν φήμας καὶ τὰς μαντείας καὶ τὰς ὄψεις τὰς ἐν τοῖς ὕπνοις γενομένας, ἐξ ὧν μειζόνως ἂν φανείη γεγονὼς ἢ κατʼ ἄνθρωπον, αἱροῦμαι παραλιπεῖν, οὐκ ἀπιστῶν τοῖς λεγομένοις, ἀλλʼ ἵνα πᾶσι ποιήσω φανερὸν ὅτι τοσούτου δέω πλασάμενος εἰπεῖν τι περὶ τῶν ἐκείνῳ πεπραγμένων, ὥστε καὶ τῶν ὑπαρχόντων ἀφίημι τὰ τοιαῦτα περὶ ὧν ὀλίγοι τινὲς ἐπίστανται καὶ μὴ πάντες οἱ πολῖται συνίσασιν. ἄρξομαι δʼ ἐκ τῶν ὁμολογουμένων λέγειν περὶ αὐτοῦ.
22. When Evagoras was a boy he possessed beauty, bodily strength, and modesty, the very qualities that are most becoming to that age. Witnesses could be produced for these assertions: for his modesty— fellow-citizens who were educated with him: for his beauty—all who beheld him: for his strength—all the contests in which he vanquished his age-mates.
22. παῖς μὲν γὰρ ὢν ἔσχε κάλλος καὶ ῥώμην καὶ σωφροσύνην, ἅπερ τῶν ἀγαθῶν πρεπωδέστατα τοῖς τηλικούτοις ἐστίν. καὶ τούτων μάρτυρας ἄν τις ποιήσαιτο, τῆς μὲν σωφροσύνης τοὺς συμπαιδευθέντας τῶν πολιτῶν, τοῦ δὲ κάλλους ἅπαντας τοὺς ἰδόντας, τῆς δὲ ῥώμης ἅπαντας τοὺς ἀγῶνας ἐν οἷς ἐκεῖνος τῶν ἡλικιωτῶν ἐκρατίστευσεν.
23. When he attained to manhood not only did all these qualities grow up with him, but to them were also added manly courage, wisdom, and justice, and that too in no ordinary measure, as is the case with some others, but each of these characteristics in extraordinary degree. So surpassing was his excellence of both body and mind, that when the kings of that time looked upon him they were terrified and feared for their throne, thinking that a man of such nature could not possibly pass his life in the status of a private citizen, but whenever they observed his character, they felt such confidence in him that they believed that even if anyone else should dare to injure them, Evagoras would be their champion.
23. ἀνδρὶ δὲ γενομένῳ ταῦτά τε πάντα συνηυξήθη καὶ πρὸς τούτοις ἀνδρία προσεγένετο καὶ σοφία καὶ δικαιοσύνη, καὶ ταῦτʼ οὐ μέσως οὐδʼ ὥσπερ ἑτέροις τισίν, ἀλλʼ ἕκαστον αὐτῶν εἰς ὑπερβολήν· τοσοῦτον γὰρ καὶ ταῖς τοῦ σώματος καὶ ταῖς τῆς ψυχῆς ἀρεταῖς διήνεγκεν, ὥσθʼ ὁπότε μὲν αὐτὸν ὁρῷεν οἱ τότε βασιλεύοντες, ἐκπλήττεσθαι καὶ φοβεῖσθαι περὶ τῆς ἀρχῆς, ἡγουμένους οὐχ οἷόν τʼ εἶναι τὸν τοιοῦτον τὴν φύσιν ἐν ἰδιώτου μέρει διαγαγεῖν, ὁπότε δʼ εἰς τοὺς τρόπους ἀποβλέψειαν, οὕτω σφόδρα πιστεύειν, ὥστʼ εἰ καί τις ἄλλος τολμῴη περὶ αὐτοὺς ἐξαμαρτάνειν, νομίζειν Εὐαγόραν αὑτοῖς ἔσεσθαι βοηθόν.
25. And although opinions of him were so at variance, they were mistaken in neither respect: for he neither remained in private life, nor did them injury: on the contrary, the Deity took such thought for him that he should honorably assume the throne, that all the preparations which necessarily involved impiety were made by another, while he preserved for Evagoras those means whereby it was possible for him to gain the rule in accordance with piety and justice.
25. καὶ τοσοῦτον τῆς δόξης παραλλαττούσης οὐδετέρου τούτων ἐψεύσθησαν· οὔτε γὰρ ἰδιώτης ὢν διετέλεσεν οὔτε περὶ ἐκείνους ἐξήμαρτεν, ἀλλὰ τοσαύτην ὁ δαίμων ἔσχεν αὐτοῦ πρόνοιαν, ὅπως καλῶς λήψεται τὴν βασιλείαν, ὥσθʼ ὅσα μὲν ἀναγκαῖον ἦν παρασκευασθῆναι διʼ ἀσεβείας, ταῦτα μὲν ἕτερος ἔπραξεν, ἐξ ὧν δʼ οἷόν τʼ ἦν ὁσίως καὶ δικαίως λαβεῖν τὴν ἀρχήν, Εὐαγόρᾳ διεφύλαξεν.
26. For one of the princes, starting a conspiracy, slew the tyrant and attempted to arrest Evagoras, believing that he would not be able to retain the rule himself unless he should get him out of the way.
26. εἷς γὰρ τῶν δυναστευόντων ἐπιβουλεύσας τόν τε τύραννον ἀπέκτεινε καὶ συλλαβεῖν Εὐαγόραν ἐπεχείρησεν, ἡγούμενος οὐ δυνήσεσθαι κατασχεῖν τὴν ἀρχήν, εἰ μὴ κἀκεῖνον ἐκποδὼν ποιήσαιτο.
27. But Evagoras escaped this peril, and having saved himself by fleeing to Soli in Cilicia did not show the same spirit as those who are the victims of like misfortune. For other exiles from royal power are humbled in spirit because of their misfortunes, whereas Evagoras attained to such greatness of soul that, although until that time he had lived as a private citizen, when he was driven into exile he determined to gain the throne.
27. διαφυγὼν δὲ τὸν κίνδυνον καὶ σωθεὶς εἰς Σόλους τῆς Κιλικίας οὐ τὴν αὐτὴν γνώμην ἔσχε τοῖς ταῖς τοιαύταις συμφοραῖς περιπίπτουσιν. οἱ μὲν γὰρ ἄλλοι, κἂν ἐκ τυραννίδος ἐκπέσωσι, διὰ τὰς παρούσας τύχας ταπεινοτέρας τὰς ψυχὰς ἔχουσιν· ἐκεῖνος δʼ εἰς τοσοῦτον μεγαλοφροσύνης ἦλθεν, ὥστε τὸν ἄλλον χρόνον ἰδιώτης ὤν, ἐπειδὴ φεύγειν ἠναγκάσθη, τυραννεῖν ᾠήθη δεῖν.
28. The wandering life of an exile, the dependence upon the help of others in seeking his restoration and the paying of court to his inferiors—all these he scorned: but this he took as his guiding principle, which those who would be god-fearing men must take—to act only in self-defense and never to be the aggressor: and he chose either by success to regain the throne or, failing in that, to die. And so, calling to his side men numbering, according to the highest estimates, about fifty, with these he prepared to effect his return from exile.
28. καὶ τοὺς μὲν πλάνους τοὺς φυγαδικοὺς καὶ τὸ διʼ ἑτέρων ζητεῖν τὴν κάθοδον καὶ θεραπεύειν αὑτοῦ χείρους ὑπερεῖδεν, λαβὼν δὲ ταύτην ἀφορμήν, ἥνπερ χρὴ τοὺς εὐσεβεῖν βουλομένους, ἀμύνεσθαι καὶ μὴ προτέρους ὑπάρχειν, καὶ προελόμενος ἢ κατορθώσας τυραννεῖν ἢ διαμαρτὼν ἀποθανεῖν, παρακαλέσας ἀνθρώπους, ὡς οἱ τοὺς πλείστους λέγοντες, περὶ πεντήκοντα, μετὰ τούτων παρεσκευάζετο ποιεῖσθαι τὴν κάθοδον.
29. And from this venture especially the character of Evagoras and his reputation among his associates may be seen: for although he was on the point of sailing with so few companions for the accomplishment of so great a design, and although all the attendant dangers were near at hand, neither did he himself lose heart, nor did any of his companions see fit to shrink from these dangers: nay, as if a god were their leader, they one and all held fast to their promises, and Evagoras, just as if either he had an army superior to that of his adversaries or foresaw the outcome, held to his opinion.
29. ὅθεν καὶ μάλιστʼ ἄν τις καὶ τὴν φύσιν τὴν ἐκείνου καὶ τὴν δόξαν ἣν εἶχε παρὰ τοῖς ἄλλοις θεωρήσειεν· μέλλοντος γὰρ πλεῖν μετὰ τοσούτων ἐπὶ τηλικαύτην πρᾶξιν τὸ μέγεθος καὶ πάντων τῶν δεινῶν πλησίον ὄντων οὔτʼ ἐκεῖνος ἠθύμησεν οὔτε τῶν παρακληθέντων οὐδεὶς ἀποστῆναι τῶν κινδύνων ἠξίωσεν, ἀλλʼ οἱ μὲν ὥσπερ θεῷ συνακολουθοῦντες ἅπαντες ἐνέμειναν τοῖς ὡμολογημένοις, ὁ δʼ ὥσπερ ἢ στρατόπεδον ἔχων κρεῖττον τῶν ἀντιπάλων ἢ προειδὼς τὸ συμβησόμενον οὕτω διέκειτο τὴν γνώμην.
30. This is evident from his acts: for, when he had landed on the island, he did not think it necessary to seize a strong position, make sure of his own safety, and then to wait and see if some of the citizens would rally to his aid: but immediately, just as he was, on that very night he broke through a little gate in the wall, and leading his followers through this opening, attacked the palace.
30. δῆλον δʼ ἐκ τῶν ἔργων· ἀποβὰς γὰρ εἰς τὴν νῆσον οὐχ ἡγήσατο δεῖν χωρίον ἐχυρὸν καταλαβὼν καὶ τὸ σῶμʼ ἐν ἀσφαλείᾳ καταστήσας περιιδεῖν εἴ τινες αὑτῷ τῶν πολιτῶν βοηθήσουσιν· ἀλλʼ εὐθύς, ὥσπερ εἶχε, ταύτης τῆς νυκτὸς διελὼν τοῦ τείχους πυλίδα καὶ ταύτῃ τοὺς μεθʼ αὑτοῦ διαγαγὼν προσέβαλλε πρὸς τὸ βασίλειον.
31. The confusion attendant upon such occasions, the fears of his followers, the exhortations of their leader—why need I take the time to describe? When the supporters of the tyrant opposed him and the citizens generally were observers (for they held their peace because they feared either the authority of the one party or the valor of the other), he did not cease from fighting, whether alone against many or with few opposing all the foe, until, having captured the palace, he had taken vengeance upon the enemy and had succoured his friends: furthermore, he restored its ancestral honors to his family and established himself as ruler of the city.
31. καὶ τοὺς μὲν θορύβους τοὺς ἐν τοῖς τοιούτοις καιροῖς γιγνομένους καὶ τοὺς φόβους τοὺς τῶν ἄλλων καὶ τὰς παρακελεύσεις τὰς ἐκείνου τί δεῖ λέγοντα διατρίβειν; γενομένων δʼ αὐτῷ τῶν μὲν περὶ τὸν τύραννον ἀνταγωνιστῶν, τῶν δʼ ἄλλων πολιτῶν θεατῶν, δεδιότες γὰρ τοῦ μὲν τὴν ἀρχήν, τοῦ δὲ τὴν ἀρετήν, ἡσυχίαν εἶχον, οὐ πρότερον ἐπαύσατο μαχόμενος καὶ μόνος πρὸς πολλοὺς καὶ μετʼ ὀλίγων πρὸς ἅπαντας τοὺς ἐχθροὺς, πρὶν ἑλεῖν τὸ βασίλειον, καὶ τούς τʼ ἐχθροὺς ἐτιμωρήσατο καὶ τοῖς φίλοις ἐβοήθησεν, ἔτι δὲ τῷ γένει τὰς τιμὰς τὰς πατρίους ἐκομίσατο, καὶ τύραννον αὑτὸν τῆς πόλεως κατέστησεν.
33. I think that even if I should mention nothing more, but should discontinue my discourse at this point, from what I have said the valor of Evagoras and the greatness of his deeds would be readily manifest: nevertheless, I consider that both will be yet more clearly revealed from what remains to be said.
33. ἡγοῦμαι μὲν οὖν, εἰ καὶ μηδενὸς ἄλλου μνησθείην, ἀλλʼ ἐνταῦθα καταλίποιμι τὸν λόγον, ῥᾴδιον ἐκ τούτων εἶναι γνῶναι τήν τʼ ἀρετὴν τὴν Εὐαγόρου καὶ τὸ μέγεθος τῶν πεπραγμένων· οὐ μὴν ἀλλʼ ἔτι γε σαφέστερον περὶ ἀμφοτέρων τούτων ἐκ τῶν ἐχομένων οἶμαι δηλώσειν.
34. For of all the many sovereigns since time began, none will be found to have won this honor more gloriously than Evagoras. If we were to compare the deeds of Evagoras with those of each one, such an account would perhaps be inappropriate to the occasion, and the time would not suffice for the telling. But if we select the most illustrious of these rulers and examine their exploits in the light of his, our investigation will lose nothing thereby and our discussion will be much more brief.
34. τοσούτων γὰρ τυράννων ἐν ἅπαντι τῷ χρόνῳ γεγενημένων οὐδεὶς φανήσεται τὴν τιμὴν ταύτην κάλλιον ἐκείνου κτησάμενος. εἰ μὲν οὖν πρὸς ἕκαστον αὐτῶν τὰς πράξεις τὰς Εὐαγόρου παραβάλλοιμεν, οὔτʼ ἂν ὁ λόγος ἴσως τοῖς καιροῖς ἁρμόσειεν οὔτʼ ἂν ὁ χρόνος τοῖς λεγομένοις ἀρκέσειεν· ἢν δὲ προελόμενοι τοὺς εὐδοκιμωτάτους ἐπὶ τούτων σκοπῶμεν, οὐδὲν μὲν χεῖρον ἐξετῶμεν, πολὺ δὲ συντομώτερον διαλεχθησόμεθα περὶ αὐτῶν.
35. Who then, would not choose the perilous deeds of Evagoras before the fortunes of those who inherited their kingdoms from their fathers? For surely there is no one so mean of spirit that he would prefer to receive that power from his ancestors than first to acquire it, as he did, and then to bequeath it to his children.
35. τῶν μὲν οὖ τὰς πατρικὰς βασιλείας παραλαβόντων τίς οὐκ ἂν τοὺς Εὐαγόρου κινδύνους προκρίνειεν; οὐδεὶς γάρ ἐστιν οὕτω ῥᾴθυμος, ὅστις ἂν δέξαιτο παρὰ τῶν προγόνων τὴν ἀρχὴν ταύτην παραλαβεῖν μᾶλλον ἢ κτησάμενος ὥσπερ ἐκεῖνος τοῖς παισὶ τοῖς αὑτοῦ καταλιπεῖν.
36. Furthermore, of the returns to their thrones by princes of ancient times the most renowned are those of which the poets tell us: indeed they not only chronicle for us those which have been most glorious, but also compose new ones of their own invention. Nevertheless no poet has told the story of any legendary prince who has faced hazards so formidable and yet regained his throne: on the contrary, most of their heroes have been represented as having regained their kingdoms by chance, others as having employed deceit and artifice to overcome their foes.
36. καὶ μὴν τῶν γε παλαιῶν καθόδων αὗται μάλιστʼ εὐδοκιμοῦσιν ἃς παρὰ τῶν ποιητῶν ἀκούομεν· οὗτοι γὰρ οὐ μόνον τῶν γεγενημένων τὰς καλλίστας ἡμῖν ἀπαγγέλλουσιν, ἀλλὰ καὶ παρʼ αὑτῶν καινὰς συντιθέασιν. ἀλλʼ ὅμως οὐδεὶς αὐτῶν μεμυθολόγηκεν, ὅστις οὕτω δεινοὺς καὶ φοβεροὺς ποιησάμενος τοὺς κινδύνους εἰς τὴν αὑτοῦ κατῆλθεν· ἀλλʼ οἱ μὲν πλεῖστοι πεποίηνται διὰ τύχην λαβόντες τὰς βασιλείας, οἱ δὲ μετὰ δόλου καὶ τέχνης περιγενόμενοι τῶν ἐχθρῶν.
37. Nay, of those who lived later, perhaps indeed of all, the one hero who was most admired by the greatest number was Cyrus, who deprived the Medes of their kingdom and gained it for the Persians. But while Cyrus with a Persian army conquered the Medes, a deed which many a Greek or a barbarian could easily do, Evagoras manifestly accomplished the greater part of the deeds which have been mentioned through strength of his own mind and body.
37. ἀλλὰ μὴν τῶν γʼ ἐπὶ τάδε γεγενημένων, ἴσως δὲ καὶ τῶν ἁπάντων, Κῦρον τὸν Μήδων μὲν ἀφελόμενον τὴν ἀρχήν, Πέρσαις δὲ κτησάμενον, καὶ πλεῖστοι καὶ μάλιστα θαυμάζουσιν. ἀλλʼ ὁ μὲν τῷ Περσῶν στρατοπέδῳ τὸ Μήδων ἐνίκησεν, ὃ πολλοὶ καὶ τῶν Ἑλλήνων καὶ τῶν βαρβάρων ῥᾳδίως ἂν ποιήσειαν· ὁ δὲ διὰ τῆς ψυχῆς τῆς αὑτοῦ καὶ τοῦ σώματος τὰ πλεῖστα φαίνεται τῶν προειρημένων διαπραξάμενος.
38. Again, while it is not at all certain from the expedition of Cyrus that he would have endured the dangers of Evagoras, yet it is obvious to all from the deeds of Evagoras that the latter would have readily attempted the exploits of Cyrus. In addition, while piety and justice characterized every act of Evagoras, some of the successes of Cyrus were gained impiously: for the former destroyed his enemies, but Cyrus slew his mother’s father. Consequently if any should wish to judge, not of the greatness of their successes, but of the essential merit of each, they would justly award greater praise to Evagoras than even to Cyrus.
38. ἔπειτʼ ἐκ μὲν τῆς Κύρου στρατηγίας οὔπω δῆλον ὅτι καὶ τοὺς Εὐαγόρου κινδύνους ἂν ὑπέμεινεν, ἐκ δὲ τῶν τούτῳ πεπραγμένων ἅπασι φανερόν, ὅτι ῥᾳδίως ἂν κἀκείνοις τοῖς ἔργοις ἐπεχείρησεν. πρὸς δὲ τούτοις τῷ μὲν ὁσίως καὶ δικαίως ἅπαντα πέπρακται, τῷ δʼ οὐκ εὐσεβῶς ἔνια συμβέβηκεν· ὁ μὲν γὰρ τοὺς ἐχθροὺς ἀπώλεσε, Κῦρος δὲ τὸν πατέρα τὸν τῆς μητρὸς ἀπέκτεινεν. ὥστʼ εἴ τινες βούλοιντο μὴ τὸ μέγεθος τῶν συμβάντων ἀλλὰ τὴν ἀρετὴν τὴν ἑκατέρου κρίνειν, δικαίως ἂν Εὐαγόραν καὶ τούτου μᾶλλον ἐπαινέσειαν.
39. And if there is need to speak concisely, without reservation or fear of arousing ill-feeling, but with the utmost frankness, I would say that no one, whether mortal, demigod, or immortal, will be found to have obtained his throne more nobly, more splendidly, or more piously. Anyone would in the highest degree be confirmed in this belief if, distrusting completely what I have said, he were to set about examining how each gained royal power. For it will be manifest that it is through no desire whatever of grandiloquence, but because of the truth of the matter, that I have spoken thus boldly about Evagoras.
39. εἰ δὲ δεῖ συντόμως καὶ μηδὲν ὑποστειλάμενον μηδὲ δείσαντα τὸν φθόνον, ἀλλὰ παρρησίᾳ χρησάμενον εἰπεῖν, οὐδεὶς οὔτε θνητὸς οὔθʼ ἡμίθεος οὔτʼ ἀθάνατος εὑρεθήσεται κάλλιον οὐδὲ λαμπρότερον οὐδʼ εὐσεβέστερον λαβὼν ἐκείνου τὴν βασιλείαν. καὶ τούτοις ἐκείνως ἄν τις μάλιστα πιστεύσειεν, εἰ σφόδρα τοῖς λεγομένοις ἀπιστήσας ἐξετάζειν ἐπιχειρήσειεν, ὅπως ἕκαστος ἐτυράννευσεν. φανήσομαι γὰρ οὐκ ἐκ παντὸς τρόπου μεγάλα λέγειν προθυμούμενος, ἀλλὰ διὰ τὴν τοῦ πράγματος ἀλήθειαν οὕτω περὶ αὐτοῦ θρασέως εἰρηκώς.
40. Now if he had distinguished himself in unimportant ways only, he would fittingly be thought worthy also of praise of like nature: but as it is, all would admit that of all blessings whether human or divine supreme power is the greatest, the most august, and the object of greatest strife. That man, therefore, who has most gloriously acquired the most glorious of possessions, what poet or what artificer of words could raise in a manner worthy of his deeds?
40. εἰ μὲν οὖν ἐπὶ μικροῖς διήνεγκε, τοιούτων ἂν καὶ τῶν λόγων αὐτῷ προσῆκεν ἀξιοῦσθαι· νῦν δʼ ἅπαντες ἂν ὁμολογήσειαν τυραννίδα καὶ τῶν θείων ἀγαθῶν καὶ τῶν ἀνθρωπίνων μέγιστον καὶ σεμνότατον καὶ περιμαχητότατον εἶναι. τὸν δὴ τὸ κάλλιστον τῶν ὄντων κάλλιστα κτησάμενον τίς ἂν ἢ ποιητὴς ἢ λόγων εὑρετὴς ἀξίως τῶν πεπραγμένων ἐπαινέσειεν;
41. Nor again, though he was a man of surpassing merit in these respects, will Evagoras be found deficient in all others, but, in the first place, although gifted by nature with the highest intelligence and capable of successful action in very many fields, yet he judged that he should not slight any matter or act on the spur of the moment in public affairs: nay, he spent most of his time in inquiring, in deliberation, and in taking counsel, for he believed that if he should prepare his mind well, all would be well with his kingdom also; and he marvelled at those who, while they cultivate the mind for all other ends, take no thought of the mind itself.
41. οὐ τοίνυν ἐν τούτοις ὑπερβαλόμενος ἐν τοῖς ἄλλοις εὑρεθήσεται καταδεέστερος γενόμενος, ἀλλὰ πρῶτον μὲν εὐφυέστατος ὢν τὴν γνώμην καὶ πλεῖστα κατορθοῦν δυνάμενος ὅμως οὐκ ᾠήθη δεῖν ὀλιγωρεῖν οὐδʼ αὐτοσχεδιάζειν περὶ τῶν πραγμάτων, ἀλλʼ ἐν τῷ ζητεῖν καὶ φροντίζειν καὶ βουλεύεσθαι τὸν πλεῖστον τοῦ χρόνου διέτριβεν, ἡγούμενος μέν, εἰ καλῶς τὴν αὑτοῦ φρόνησιν παρασκευάσειεν, καλῶς αὑτῷ καὶ τὴν βασιλείαν ἕξειν, θαυμάζων δʼ ὅσοι τῶν μὲν ἄλλων ἕνεκα τῆς ψυχῆς ποιοῦνται τὴν ἐπιμέλειαν, αὐτῆς δὲ ταύτης μηδὲν τυγχάνουσι φροντίζοντες.
42. Again, in public affairs he held to the same opinion: for, seeing that those persons who look best after realities are least worried, and that the true freedom from anxiety is to be found, not in inactivity, but in success and patient endurance, he left nothing unexamined: on the contrary, so thoroughly was he cognizant of public affairs and so thorough was his knowledge of each of the citizens, that neither those who conspired against him took him unawares, nor did the good citizens remain unknown to him, but all got their deserts: for he neither punished nor honored them on the basis of what he heard from others, but from his own knowledge he judged them.
42. ἔπειτα καὶ περὶ τῶν πραγμάτων τὴν αὐτὴν διάνοιαν εἶχεν· ὁρῶν γὰρ τοὺς ἄριστα τῶν ὄντων ἐπιμελουμένους ἐλάχιστα λυπουμένους, καὶ τὰς ἀληθινὰς τῶν ῥᾳθυμιῶν οὐκ ἐν ταῖς ἀργίαις ἀλλʼ ἐν ταῖς εὐπραγίαις καὶ καρτερίαις ἐνούσας, οὐδὲν ἀνεξέταστον παρέλειπεν, ἀλλʼ οὕτως ἀκριβῶς καὶ τὰς πράξεις ᾔδει καὶ τῶν πολιτῶν ἕκαστον ἐγίγνωσκεν ὥστε μήτε τοὺς ἐπιβουλεύοντας αὐτῷ φθάνειν μήτε τοὺς ἐπιεικεῖς ὄντας λανθάνειν, ἀλλὰ πάντας τυγχάνειν τῶν προσηκόντων· οὐ γὰρ ἐξ ὧν ἑτέρων ἤκουεν οὔτʼ ἐκόλαζεν οὔτʼ ἐτίμα τοὺς πολίτας, ἀλλʼ ἐξ ὧν αὐτὸς συνῄδει τὰς κρίσεις ἐποιεῖτο περὶ αὐτῶν.