---
title: "Against Andocides · Κατ᾽ Ἀνδοκίδου ἀσεβείας"
author: "Lysias"
translator: "W. R. M. Lamb"
languages: [grc, en]
shelf: "Classical Greek"
section: 1 of 1
url: https://scriptura.si/works/lysias-against-andocides/1/
cite: "Lysias, tr. W. R. M. Lamb, Against Andocides · Κατ᾽ Ἀνδοκίδου ἀσεβείας, section 1. Scriptura (scriptura.si), https://scriptura.si/works/lysias-against-andocides/1/"
---

# Against Andocides · Κατ᾽ Ἀνδοκίδου ἀσεβείας

*Lysias, tr. W. R. M. Lamb*

Andocides is accused of impiety for profaning the Mysteries.

> Greek: ed. W.R.M. Lamb, from the Perseus Digital Library (canonical-greekLit, tlg0540.tlg006, CC BY-SA 4.0).

> English: W. R. M. Lamb, from the Perseus Digital Library (tlg0540.tlg006.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 1–55

Source: https://scriptura.si/works/lysias-against-andocides/1/ · cite a paragraph as https://scriptura.si/works/lysias-against-andocides/1/#p-N

[¶0] 1. … he tied up the horse to the ring on the temple door, as though he were handing it back; but on the following night he contrived to take it away. Well, the man who did this has perished by the most painful death, of hunger; for, although plenty of good things were set on the table before him, he found that the bread and cake had a vile odor, and he was unable to eat.

> Greek: 1. … ἔδησε τὸν ἵππον ἐκ τοῦ ῥόπτρου τοῦ ἱεροῦ ὡς ἀποδιδούς, τῇ δʼ ἐπιούσῃ ὑφείλετο. οὗτος οὖν ὁ ταῦτα ποιήσας θανάτῳ τῷ ἀλγίστῳ ἀπώλετο, λιμῷ· πολλῶν γὰρ καὶ ἀγαθῶν αὐτῷ ἐπὶ τὴν τράπεζαν παρατιθεμένων ὄζειν ἐδόκει τοῦ ἄρτου καὶ τῆς μάζης κάκιστον, καὶ οὐκ ἐδύνατο ἐσθίειν.

[¶1] 2. This fact a number of us heard stated by the priest in charge of the rites.

> Greek: 2. καὶ ταῦτα πολλοὶ ἡμῶν ἤκουον τοῦ ἱεροφάντου λέγοντος.

[¶2] 3. I therefore think it just that I should now recall in connection with the accused the statements made at that time, and that not only should his friends perish by his act and his information, but he himself too should perish by the action of another. It is impossible for you on your part, when you give your vote on a matter of this kind, to show either pity or indulgence to Andocides, since you understand that these two goddesses take signal vengeance upon wrongdoers: every man ought therefore to expect the same consequences for himself and for others.

> Greek: 3. δίκαιον οὖν μοι δοκεῖ εἶναι νῦν ἐπὶ τούτῳ τὰ τότε λεχθέντα ἀναμνῆσαι, καὶ μὴ μόνον τοὺς τούτου φίλους ὑπὸ τούτου καὶ τῶν τούτου λόγων ἀπόλλυσθαι, ἀλλὰ καὶ αὐτὸν τοῦτον ὑφʼ ἑτέρου. ἀδύνατον δὲ καὶ ὑμῖν ἐστι, περὶ τοιούτου πράγματος φέρουσι τὴν ψῆφον, ἢ κατελεῆσαι ἢ καταχαρίσασθαι Ἀνδοκίδῃ, ἐπισταμένοις ὅτι ἐναργῶς τὼ θεὼ τούτω τιμωρεῖτον τοὺς ἀδικοῦντας· ἐλπίσαι οὖν χρὴ πάντα ἄνθρωπον ταὐτὰ καὶ ἑαυτῷ καὶ ἑτέρῳ ἔσεσθαι.

[¶3] 4. I would ask you, if you allow Andocides to get off now unscathed from this trial, and to attend for drawing the lots for the nine archons, and to be elected king-archon, shall we not see him performing sacrifices and offering prayers on your behalf according to ancestral custom, sometimes in the Eleusinium here, sometimes in the temple at Eleusis, and overseeing the celebration of the Mysteries, to prevent the commission of any offence or impiety concerning the sacred things?

> Greek: 4. φέρε γάρ, ἐὰν νυνὶ Ἀνδοκίδης ἀθῷος ἀπαλλαγῇ ⟨διʼ⟩ ὑμᾶς ἐκ τοῦδε τοῦ ἀγῶνος καὶ ἔλθῃ κληρωσόμενος τῶν ἐννέα ἀρχόντων καὶ λάχῃ βασιλεύς, ἄλλο τι ἢ ὑπὲρ ὑμῶν καὶ θυσίας θύσει καὶ εὐχὰς εὔξεται κατὰ τὰ πάτρια, τὰ μὲν ἐν τῷ ἐνθάδε Ἐλευσινίω, τὰ δὲ ἐν τῷ Ἐλευσῖνι ἱερῷ, καὶ τῆς ἑορτῆς ἐπιμελήσεται μυστηρίοις, ὅπως ἂν μηδεὶς ἀδικῇ μηδὲ ἀσεβῇ τὰ ἱερά;

[¶4] 5. And what, think you, will be the feelings of the initiated who arrive for the rite, when they see who the king is, and remember all his impious acts; or what the thoughts of the other Greeks who come for this celebration, purposing either to sacrifice or to attend in state at that great assembly?

> Greek: 5. καὶ τίνα γνώμην οἴεσθε ἕξειν τοὺς μύστας τοὺς ἀφικνουμένους, ἐπειδὰν ἴδωσι τὸν βασιλέα ὅστις ἐστὶ καὶ ἀναμνησθῶσι πάντα τὰ ἠσεβημένα αὐτῷ, ἢ τοὺς ἄλλους Ἕλληνας, οἳ ἕνεκα ταύτης τῆς ἑορτῆς ⟨ἔρχονται⟩ ἢ θύειν εἰς ταύτην τὴν πανήγυριν βουλόμενοι ἢ θεωρεῖν;

[¶5] 6. For Andocides is by no means unknown either to foreigners or to our own people, such has been the impiety of his conduct; since it needs must be that, if they are specially outstanding, either good or evil deeds make their doers well-known. And besides, during his absence abroad he has caused commotion in many cities, in Sicily, Italy, the Peloponnese, Thessaly, the Hellespont, Ionia and Cyprus: he has flattered many kings—everyone with whom he has had dealings, except Dionysius of Syracuse.

> Greek: 6. οὐδὲ γὰρ ἀγνὼς ὁ Ἀνδοκίδης οὔτε τοῖς ἔξω οὔτε τοῖς ἐνθάδε διὰ τὰ ἠσεβημένα. ἀναγκαίως γὰρ ἔχει ἀπὸ τῶν πολὺ διαφερόντων ἢ κακῶν ἢ ἀγαθῶν ἔργων τοὺς ποιήσαντας γιγνώσκεσθαι. ἔπειτα δὲ καὶ διώχληκε πόλεις πολλὰς ἐν τῇ ἀποδημίᾳ, Σικελίαν, Ἰταλίαν, Πελοπόννησον, Θετταλίαν, Ἑλλήσποντον, Ἰωνίαν, Κύπρον· βασιλέας πολλοὺς κεκολάκευκεν, ᾧ ἂν συγγένηται, πλὴν τοῦ Συρακοσίου Διονυσίου.

[¶6] 7. That monarch is either the most fortunate of them all, or far above the rest in intelligence, since he alone of those who dealt with Andocides was not deceived by the sort of man who has the art of doing no harm to his enemies but as much as he can to his friends. So, by heaven, it is no easy matter for you to show him any indulgence in contempt of justice without being noticed by the Greeks.

> Greek: 7. οὗτος δὲ ἢ πάντων εὐτυχέστατός ἐστιν ἢ πλεῖστον γνώμῃ διαφέρει τῶν ἄλλων, ὃς μόνος τῶν συγγενομένων Ἀνδοκίδῃ οὐκ ἐξηπατήθη ὑπʼ ἀνδρὸς τοιούτου, ὃς τέχνην ταύτην ἔχει, τοὺς μὲν ἐχθροὺς μηδὲν ποιεῖν κακόν, τοὺς δὲ φίλους ὅ τι ἂν δύνηται κακόν. ὥστε μὰ τὸν Δία οὐ ῥᾴδιόν ἐστιν ὑμῖν αὐτῷ οὐδὲν χαρισαμένοις παρὰ τὸ δίκαιον λαθεῖν τοὺς Ἕλληνας.

[¶7] 8. The moment, therefore, has come when you must of necessity make a decision on his case. For you are well aware, men of Athens, that it is not possible for you to live with our ancestral laws and with Andocides at the same time: it must be one of two things, either you must wipe out the laws, or you must get rid of the man.

> Greek: 8. νῦν οὖν ὑμῖν ἐν ἀνάγκῃ ἐστὶ βουλεύσασθαι περὶ αὐτοῦ· εὖ γὰρ ἐπίστασθε, ὦ ἄνδρες Ἀθηναῖοι, ὅτι οὐχ οἷόν τε ὑμῖν ἐστιν ἅμα τοῖς τε νόμοις τοῖς πατρίοις καὶ Ἀνδοκίδῃ χρῆσθαι, ἀλλὰ δυοῖν θάτερον, ἢ τοὺς νόμους ἐξαλειπτέον ἐστὶν ἢ ἀπαλλακτέον τοῦ ἀνδρός.

[¶8] 9. He has carried audacity to such a pitch that he actually refers to the law we have made regarding him as one that has been abolished, and claims liberty henceforth to enter the market-place and the temples … even today in the Council House of the Athenians.

> Greek: 9. εἰς τοσοῦτον δὲ τόλμης ἀφῖκται, ὥστε καὶ λέγει περὶ τοῦ νόμου, ὡς καθῄρηται ὁ περὶ αὐτοῦ κείμενος καὶ ἔξεστιν αὐτῷ ἤδη εἰσιέναι εἰς τὴν ἀγορὰν καὶ εἰς τὰ ἱερά … ἂν ἔτι καὶ νῦν Ἀθηναίων ἐν τῷ βουλευτηρίῳ.

[¶9] 10. Yet Pericles, they say, advised you once that in dealing with impious persons you should enforce against them not only the written but the unwritten laws also, which the Eumolpidae follow in their exposition, and which no one has yet had the authority to abolish or the audacity to gainsay,—laws whose very author is unknown: he judged that they would thus pay the penalty, not merely to men, but also to the gods.

> Greek: 10. καίτοι Περικλέα ποτέ φασι παραινέσαι ὑμῖν περὶ τῶν ἀσεβούντων, μὴ μόνον χρῆσθαι τοῖς γεγραμμένοις νόμοις περὶ αὐτῶν, ἀλλὰ καὶ τοῖς ἀγράφοις, καθʼ οὓς Εὐμολπίδαι ἐξηγοῦνται, οὓς οὐδείς πω κύριος ἐγένετο καθελεῖν οὐδὲ ἐτόλμησεν ἀντειπεῖν, οὐδὲ αὐτὸν τὸν θέντα ἴσασιν· ἡγεῖσθαι γὰρ ἂν αὐτοὺς οὕτως οὐ μόνον τοῖς ἀνθρώποις ἀλλὰ καὶ τοῖς θεοῖς διδόναι δίκην.

[¶10] 11. But Andocides has shown such contempt for the gods and for those whose duty it is to avenge them, that before he had been resident in the city ten days he instituted proceedings for impiety before the king-archon, and lodged his complaint, though he was Andocides, and had not only done what that person has done with regard to the gods, but asserted—and here you should give your closest attention—that Archippus was guilty of an impiety against the Hermes of his house. Archippus countered this with a sworn statement that the Hermes was sound and entire and had in no way been treated like the other figures of the god:

> Greek: 11. Ἀνδοκίδης δὲ τοσοῦτον καταπεφρόνηκε τῶν θεῶν καὶ ὧν ἐκείνοις δεῖ τιμωρεῖν, ὥστε πρὶν [μᾶλλον ἢ ἧττον] ἢ ἐπιδεδημηκέναι δέκα ἡμέρας ἐν τῇ πόλει προσεκαλέσατο δίκην ἀσεβείας πρὸς τὸν βασιλέα, καὶ ἔλαχεν Ἀνδοκίδης ⟨ὢν⟩ καὶ πεποιηκὼς ἃ οὗτος πεποίηκε περὶ τοὺς θεοὺς καὶ (ἵνα μᾶλλον πρόσσχητε τὸν νοῦν) φάσκων τὸν Ἄρχιππον ἀσεβεῖν περὶ τὸν Ἑρμῆν τὸν αὑτοῦ πατρῷον. ὁ δὲ Ἄρχιππος ἠντεδίκει ἦ μὴν τὸν Ἑρμῆν ὑγιᾶ τε καὶ ὅλον εἶναι, καὶ μηδὲν παθεῖν ὧνπερ οἱ ἄλλοι Ἑρμαῖ·

[¶11] 12. but at the same time, to avoid being troubled by a man of Andocides’ sort, he got his release by a payment of money. Well now, since Andocides has sought to exact a penalty from another for impiety, surely justice and piety require that others should exact one from him.

> Greek: 12. ὅμως μέντοι ἵνα μὴ ὑπὸ τούτου τοιούτου ὄντος πράγματʼ ἔχοι, δοὺς ἀργύριον ἀπηλλάγη. καίτοι ὁπότε οὗτος παρʼ ἑτέρου ἠξίωσε δίκην ἀσεβείας λαβεῖν, ἦ που ἑτέρους γε παρὰ τούτου λαβεῖν δίκαιον καὶ εὐσεβές ἐστιν.

[¶12] 13. But he will say it is strange that the denouncer should suffer the extreme penalty, while the denounced are to retain their full rights and share the same privileges with you. Nay, in fact, he will not speak in his own defence, but will accuse the rest. Now of course the persons who ordered the recall of the rest are in the wrong, and are guilty of the same impiety as they: but if you, with your supreme authority, are yourselves the persons who have cheated the gods of their vengeance, it is certainly not those men who will be the guilty ones. Then do not allow this charge to rebound on you, when you are free to clear yourselves by punishing the wrongdoer.

> Greek: 13. ἀλλὰ λέξει δεινὸν εἶναι, εἰ ὁ μὲν μηνυτὴς τὰ ἔσχατα πείσεται, οἱ δὲ μηνυθέντες τῶν αὐτῶν ὑμῖν ἐπίτιμοι ὄντες μεθέξουσι. καίτοι οὐχ ὑπὲρ αὑτοῦ ἀπολογήσεται, ἀλλὰ καὶ τῶν ἄλλων κατηγορήσει. τοὺς μὲν οὖν ἄλλους οἱ ἐπιτάξαντες καταδέξασθαι ἀδικοῦσι καὶ τοῦ αὐτοῦ ἀσεβήματος αἴτιοί εἰσιν· εἰ δʼ ὑμεῖς αὐτοκράτορες ὄντες αὐτοί ἐστε οἱ ἀφελόντες τὰς τιμωρίας τῶν θεῶν, ἀλλʼ ⟨οὐχ⟩ οὗτοι αἴτιοι ἔσονται. ὑμεῖς οὖν μὴ βούλεσθε εἰς ὑμᾶς τὴν αἰτίαν ταύτην περιτρέψαι, ἐξὸν τὸν ἀδικοῦντα κολάσασιν ἀπηλλάχθαι.

[¶13] 14. Moreover, they deny the acts for which they have been denounced, whereas he admits those reported of him. And yet, in a trial before the Areopagus, that most august and equitable of courts, a man who admits his guilt suffers death, while if he contests the charge he is put to the proof, and many have been found quite innocent. So you should not hold the same opinion of those who deny and of those who admit the charge. And this, to my mind, is a strange thing:

> Greek: 14. ἔπειτα δʼ ἐκεῖνοι μὲν ἀρνοῦνται τὰ μεμηνυμένα, οὗτος δὲ ὁμολογεῖ ποιῆσαι. καίτοι καὶ ἐν Ἀρείῳ πάγῳ, ἐν τῷ σεμνοτάτῳ καὶ δικαιοτάτῳ δικαστηρίῳ, ὁμολογῶν μὲν ἀδικεῖν ἀποθνῄσκει, ἐὰν δὲ ἀμφισβητῇ, ἐλέγχεται, καὶ πολλοὶ οὐδὲν ἔδοξαν ἀδικεῖν. οὔκουν ὁμοίαν χρὴ γνώμην ἔχειν περί τε τῶν ἀρνουμένων καὶ περὶ τῶν ὁμολογούντων.

[¶14] 15. whoever wounds a man’s person, in the head or face or hands or feet, he shall be banished, according to the laws of the Areopagus, from the city of the man who has been injured, and if he returns, he shall be impeached and punished with death; but whoever does these same injuries to the images of the gods is not to be debarred by you from approaching the very temples, and is not to be punished for entering them! Nay, surely it is just and good to have a care for those beings by whom you may be either well or ill entreated.

> Greek: 15. δεινὸν δέ μοι δοκεῖ εἶναι· ἐὰν μέν τις ἀνδρὸς σῶμα τρώσῃ, κεφαλὴν ἢ πρόσωπον ἢ χεῖρας ἢ πόδας, οὗτος μὲν κατὰ τοὺς νόμους τοὺς ἐξ Ἀρείου πάγου φεύξεται τὴν τοῦ ἀδικηθέντος πόλιν, καὶ ἐὰν κατίῃ, ἐνδειχθεὶς θανάτῳ ζημιωθήσεται· ἐὰν δέ τις τὰ αὐτὰ ταῦτα ἀδικήσῃ τὰ ἀγάλματα τῶν θεῶν, οὐδʼ αὐτῶν κωλύσετε τῶν ἱερῶν ἐπιβαίνειν ἢ εἰσιόντα ⟨οὐ⟩ τιμωρήσεσθε; καὶ μὲν δὴ τούτων καὶ δίκαιον καὶ ἀγαθόν ἐστιν ἐπιμελεῖσθαι, ὑφʼ ὧν καὶ εὖ καὶ κακῶς δυνήσεσθε πάσχειν.

[¶15] 16. It is even said that many of the Greeks exclude men from their own temples on account of impious acts committed here; while to you, the very persons who have suffered these wrongs, your own established customs are of less account than they are to mere strangers!

> Greek: 16. φασὶ δὲ καὶ τῶν Ἑλλήνων πολλοὺς διὰ τὰ ἐνθάδε ἀσεβήματα ἐκ τῶν παρʼ αὐτοῖς ἱερῶν ἐξείργειν. ὑμεῖς δὲ αὐτοὶ οἱ ἀδικηθέντες περὶ ἐλάττονος ποιεῖσθε τὰ παρʼ ὑμῖν νόμιμα ἢ ἕτεροι τὰ ὑμέτερα.

[¶16] 17. And mark how far more impious this man has shown himself than Diagoras the Melian; for he was impious in speech regarding the sacred things and celebrations of a foreign place, whereas Andocides was impious in act regarding the sanctities of his own city. Now where these sacred things are concerned you should rather be indignant, men of Athens, at guilt in your own citizens than in strangers; for in the one case the offence is in a manner alien to you, but in the other it is domestic.

> Greek: 17. τοσοῦτον δʼ οὗτος Διαγόρου τοῦ Μηλίου ἀσεβέστερος γεγένηται· ἐκεῖνος μὲν γὰρ λόγῳ περὶ τὰ ἀλλότρια ἱερὰ καὶ ἑορτὰς ἠσέβει, οὗτος δὲ ἔργῳ περὶ τὰ ἐν τῇ αὑτοῦ πόλει. ὀργίζεσθαι οὖν χρή, ὦ ἄνδρες Ἀθηναῖοι, τοῖς ἀστοῖς ἀδικοῦσι μᾶλλον ἢ τοῖς ξένοις περὶ ταῦτα τὰ ἱερά· τὸ μὲν γὰρ ὥσπερ ἀλλότριόν ἐστιν ἁμάρτημα, τὸ δʼ οἰκεῖον.

[¶17] 18. And do not let off those whom you hold here as wrongdoers, while you seek to apprehend those who are in exile, proclaiming by herald your offer of a talent of silver to anyone who arrests or kills them; else you will be judged by the Greeks to be making a brave show rather than intending to punish.

> Greek: 18. καὶ μὴ οὓς μὲν ἔχετε ἀδικοῦντας ἀφίετε, τοὺς δὲ φεύγοντας ζητεῖτε συλλαμβάνειν, ἐπικηρύττοντες τάλαντον ἀργυρίου δώσειν τῷ ἀπάγοντι ἢ ἀποκτείναντι. εἰ δὲ μή, δόξετε τοῖς Ἕλλησι κομπάζειν μᾶλλον ἢ τιμωρεῖσθαι βούλεσθαι.

[¶18] 19. He has made it plain to the Greeks at large that he does not revere the gods. For without a sign of misgiving for his actions, but with an air of assurance, he took to ship-owning, and went voyaging on the sea. But the deity was enticing him on, that he might return to his iniquities and pay the penalty at my instance.

> Greek: 19. ἐπεδείξατο δὲ καὶ τοῖς Ἕλλησιν ὅτι θεοὺς οὐ νομίζει. οὐ γὰρ ὡς δεδιὼς τὰ πεποιημένα, ἀλλʼ ὡς θαρρῶν, ναυκληρίᾳ ἐπιθέμενος τὴν θάλατταν ἔπλει. ὁ δὲ θεὸς ὑπῆγεν αὐτόν, ἵνα ἀφικόμενος εἰς τὰ ἁμαρτήματα ἐπὶ τῇ ἐμῇ προφάσει δοίη δίκην.

[¶19] 20. Well, I hope that he will indeed pay the penalty, and there would be nothing to surprise me in that; for the deity does not punish immediately, as I may conjecture by many indications, when I see others besides who have paid the penalty long after their impious acts, and their descendants punished for the ancestors’ offences. But in the meantime the deity sends upon the wrongdoers many terrors and dangers, so that many men ere now have desired that their end had come and relieved them of their troubles by death. At length, it is only when he has utterly blasted this life of theirs that the deity has closed it in death.

> Greek: 20. ἐλπίζω μὲν οὖν αὐτὸν καὶ δώσειν δίκην, θαυμάσιον δὲ οὐδὲν ἄν μοι γένοιτο, οὔτε γὰρ ὁ θεὸς παραχρῆμα κολάζει [ἀλλʼ αὕτη μέν ἐστιν ἀνθρωπίνη δίκη]· πολλαχόθεν δὲ ἔχω τεκμαιρόμενος εἰκάζειν, ὁρῶν καὶ ἑτέρους ἠσεβηκότας χρόνω δεδωκότας δίκην, καὶ τοὺς ἐξ ἐκείνων διὰ τὰ τῶν προγόνων ἁμαρτήματα· ἐν δὲ τούτω τῷ χρόνῳ δέῃ πολλὰ καὶ κινδύνους ὁ θεὸς ἐπιπέμπει τοῖς ἀδικοῦσιν, ὥστε πολλοὺς ἤδη ἐπιθυμῆσαι τελευτήσαντας τῶν κακῶν ἀπηλλάχθαι. ὁ δὲ θεὸς τέλος τούτῳ λυμηνάμενος τῷ βίῳ θάνατον ἐπέθηκε.

[¶20] 21. Only consider Andocides’ own life since he committed his impiety, and judge if there is any other man to compare with him. For Andocides, when after his offence he was brought before the court by a summary citation, committed himself to prison, having assessed the penalty at imprisonment if he failed to hand over his attendant:

> Greek: 21. σκέψασθε δὲ καὶ αὐτοῦ Ἀνδοκίδου τὸν βίον, ἀφʼ οὗ ἠσέβηκε, καὶ εἴ τις τοιοῦτος ἕτερός ἐστιν. Ἀνδοκίδης γὰρ ἐπειδὴ ἥμαρτεν, ἐξ ἐπιβολῆς εἰσαχθεὶς εἰς τὸ δικαστήριον, ἔδησεν ἑαυτὸν τιμησάμενος δεσμοῦ, εἰ μὴ παραδοίη τὸν ἀκόλουθον· εὖ δʼ ἤδει οὐ δυνησόμενος παραδοῦναι, ὃς διὰ τοῦτον καὶ τὰ τούτου ἁμαρτήματα ἀπέθανεν, ἵνα ⟨μὴ⟩ μηνυτὴς γένοιτο.

[¶21] 22. he knew well that he would not be able to hand him over, since he had been put to death in order to shield this man and his offences from his servant’s denunciation. Now, must it not have been some god that destroyed his reason, when he conceived it to be easier for him to propose imprisonment than a sum of money, with as good a hope in either case? However, as the result of this proposal he lay for nearly a year in prison, and informed as a prisoner against his own kinsmen and friends, having been granted impunity if his information should be deemed true. What soul do you think was his, when he could descend to the utmost depth of baseness in informing against his own friends, with so little prospect of deliverance?

> Greek: 22. καίτοι πῶς οὐ θεῶν τις τὴν τούτου γνώμην διέφθειρεν, ὃς ῥᾷον ἡγήσατο δεσμοῦ τιμήσασθαι ἢ ἀργυρίου ἐπʼ ἐλπίδι τῇ αὐτῇ; ἐκ δʼ οὖν τούτου τοῦ τιμήματος ἐδέδετο ἐγγὺς ἐνιαυτόν, καὶ ἐμήνυσε δεδεμένος κατὰ τῶν αὑτοῦ συγγενῶν καὶ φίλων, ἀδείας δοθείσης αὐτῷ, εἰ δόξειε τἀληθῆ μηνῦσαι. καὶ τίνα αὐτὸν δοκεῖτε ψυχὴν ἔχειν, ὁπότε τὰ μὲν ἔσχατα καὶ τὰ αἴσχιστα ἐποίει μηνύων κατὰ τῶν ἑαυτοῦ φίλων, ἡ δὲ σωτηρία ἀφανὴς αὐτῷ;

[¶22] 24. After that, when he had achieved the death of those whom he professed to value most highly, he was held to have given true information and was released: you then passed a special decree that he was to be barred from the market-place and the temples, so that even if wronged by his enemies he could get no redress.

> Greek: 24. μετὰ δὲ ταῦτα, ἐπειδὴ ἀπεκτονὼς ἦν οὓς αὐτὸς ἔφη περὶ πλείστου ποιεῖσθαι, ἔδοξε τἀληθῆ μηνῦσαι καὶ ἐλύθη, καὶ προσεψηφίσασθε ὑμεῖς αὐτὸν εἴργεσθαι τῆς ἀγορᾶς καὶ τῶν ἱερῶν, ὥστε μηδʼ ἀδικούμενον ὑπὸ τῶν ἐχθρῶν δύνασθαι δίκην λαβεῖν.

[¶23] 25. Why, nobody to this day, throughout the ever-memorable history of Athens, has been disqualified on so grave a charge. And justly; for neither has anyone to this day committed such acts. Should we attribute these results to the gods, or to mere chance?

> Greek: 25. οὐδεὶς γάρ πω, ἐξ ὅσου Ἀθῆναι ἀείμνηστοί εἰσιν, ἐπὶ τοιαύτῃ αἰτίᾳ ἠτιμώθη. δικαίως· οὐδὲ γὰρ ἔργα τοιαῦτα οὐδείς πω εἰργάσατο. καὶ τούτων πότερα τοὺς θεοὺς χρὴ ἢ τὸ αὐτόματον αἰτιᾶσθαι;

[¶24] 26. After this he took ship and went to the king of Citium; and being caught by him in an act of treachery he was imprisoned, and was in fear, not merely of death, but of daily tortures, expecting to be docked alive of his extremities.

> Greek: 26. μετὰ δὲ ταῦτα ἔπλευσεν ὡς τὸν Κιτιῶν βασιλέα, καὶ προδιδοὺς ληφθεὶς ὑπʼ αὐτοῦ ἐδέθη, καὶ οὐ μόνον τὸν θάνατον ἐφοβεῖτο ἀλλὰ καὶ τὰ καθʼ ἡμέραν αἰκίσματα, οἰόμενος τὰ ἀκρωτήρια ζῶντος ἀποτμηθήσεσθαι.

[¶25] 27. But he slipped away from this danger and sailed back to his own city in the time of the Four Hundred: such a gift of forgetfulness had Heaven bestowed on him, that he desired to come amongst the very persons whom he had wronged. When he came, he was imprisoned and tormented, but not to death, and he was released.

> Greek: 27. ἀποδρὰς δὲ ἐκ τούτου τοῦ κινδύνου κατέπλευσεν εἰς τὴν ἑαυτοῦ πόλιν ἐπὶ τῶν τετρακοσίων· ⟨τοσαύτην γὰρ ὁ⟩ θεὸς λήθην ἔδωκεν, ὥστε εἰς τοὺς ἠδικημένους αὐτοὺς ἐπεθύμησεν ἀφικέσθαι. ἀφικόμενος δὲ ἐδέθη καὶ ᾐκίσθη, ἀπώλετο δὲ οὐχί, ἀλλʼ ἐλύθη.

[¶26] 28. He then took a ship and went to Evagoras, who was king of Cyprus, committed a crime, and was locked up. He slipped away from those clutches also, a fugitive from the gods of our land, a fugitive from his own city, a fugitive from each place as soon as he arrived in it! And yet what charm could he find in a life of repeated suffering without a moment of respite?

> Greek: 28. ἔνθεν δὲ ἔπλευσεν ὡς Εὐαγόραν τὸν Κύπρου βασιλεύοντα, καὶ ἀδικήσας εἵρχθη. ἀποδρὰς δὲ καὶ τοῦτον ἔφευγε μὲν τοὺς ἐνθάδε θεούς, ἔφευγε δὲ τὴν ἑαυτοῦ πόλιν, ἔφευγε δὲ εἰς οὓς τὸ πρῶτον ἀφίκοιτο τόπους. καίτοι τίς χάρις τῷ βίω, κακοπαθεῖν μὲν πολλάκις, ἀναπαύσασθαι δὲ μηδέποτε;

[¶27] 29. He sailed back from that land to this city—then under a democracy —and bribed the presiding magistrates to introduce him here; but you banished him from the city, upholding at Heaven’s behest the laws which you had decreed.

> Greek: 29. καταπλεύσας δὲ ἐκεῖθεν δεῦρο εἰς δημοκρατίαν [εἰς τὴν αὑτοῦ πόλιν] τοῖς μὲν πρυτάνεσιν ἔδωκε χρήματα, ἵνα αὐτὸν προσαγάγοιεν ἐνθάδε, ὑμεῖς δʼ αὐτὸν ἐξηλάσατε ἐκ τῆς πόλεως, τοῖς θεοῖς βεβαιοῦντες τοὺς νόμους οὓς ἐψηφίσασθε.

[¶28] 30. And there is not a democracy, an oligarchy, a despot, or a city anywhere that is willing ever to receive this man: during all the time since he committed his impiety he spends his days as a wanderer, trusting always to unknown people rather than known, because of the wrong that he has done to those whom he knows. Finally, on his present arrival in the city he has been twice impeached in the same place.

> Greek: 30. καὶ τὸν ἄνδρα οὐ δῆμος, οὐκ ὀλιγαρχία, οὐ τύραννος, οὐ πόλις ἐθέλει δέξασθαι διὰ τέλους, ἀλλὰ πάντα τὸν χρόνον, ἐξ ὅσου ἠσέβησεν, ἀλώμενος διάγει, πιστεύων ἀεὶ μᾶλλον τοῖς ἀγνῶσι τῶν γνωρίμων διὰ τὸ ἠδικηκέναι οὓς γιγνώσκει. τὸ δὲ τελευταῖον νῦν ἀφικόμενος εἰς τὴν πόλιν δὶς ἐν τῷ αὐτῷ ἐνδέδεικται.

[¶29] 31. He keeps his person always in gaol, while his substance diminishes owing to his embarrassments. And yet, when a man portions out his own life among enemies and blackmailers, it is living no life at all. These shifts are suggested to him by the deity, not for his salvation, but to punish him for the impieties that have been committed.

> Greek: 31. καὶ τὸ μὲν σῶμα ἀεὶ ἐν δεσμοῖς ἔχει, ἡ δὲ οὐσία αὐτοῦ ἐλάττων ἐκ τῶν κινδύνων γίγνεται. καίτοι ὅταν τις τὸν αὑτοῦ βίον τοῖς ἐχθροῖς καὶ τοῖς συκοφάνταις διανέμῃ, τοῦτʼ ἔστι τὸ ζῆν βίον ἀβίωτον. ἃ τούτῳ ὁ θεὸς οὐκ ἐπὶ σωτηρία ἐπινοεῖν δίδωσιν, ἀλλὰ τιμωρούμενος τῶν γεγενημένων ἀσεβημάτων.

[¶30] 32. And now at last he has given himself up to you, to be dealt with at your discretion, not trusting in an absence of guilt, but urged by some supernal compulsion. Now, by Heaven, it must not be that any man, whether elderly or young, should lose faith in the gods through seeing Andocides saved from his dangers, when all are acquainted with the unholy acts that he has committed: we should reflect that half a life lived in freedom from pain is preferable to one of double span that is passed, like his, in distress.

> Greek: 32. τὸ δὲ τελευταῖον νυνὶ παραδέδωκεν αὑτὸν ὑμῖν χρῆσθαι ὅ τι ἂν βούλησθε, οὐ τῷ μὴ ἀδικεῖν πιστεύων, ἀλλʼ ὑπὸ δαιμονίου τινὸς ἀγόμενος ἀνάγκης. οὔκουν χρὴ μὰ τὸν Δία οὔτε πρεσβύτερον ὄντα οὔτε νεώτερον, ὁρῶντας Ἀνδοκίδην ἐκ τῶν κινδύνων σῳζόμενον, συνειδότας αὐτῷ ἔργα ἀνόσια εἰργασμένῳ, ἀθεωτέρους γίγνεσθαι, ἐνθυμουμένους ὅτι ἥμισυς ὁ βίος βιῶναι κρείττων ἀλύπως ἐστὶν ἢ διπλάσιος λυπουμένῳ, ὥσπερ οὗτος.

[¶31] 33. But so high is the flight of his impudence that he actually prepares for a public career, and already speaks before the people, makes accusations, and is for disqualifying some of our magistrates; he attends meetings of the Council, and takes part in debates on sacrifices, processions, prayers and oracles. Yet, in allowing yourselves to be influenced by this man, what gods can you expect to be gratifying? For do not suppose, gentlemen of the jury, that, if you wish to forget the things that he has done, the gods will forget them also.

> Greek: 33. εἰς τοσοῦτον δὲ ἀναισχυντίας ἀφῖκται, ὥστε καὶ παρασκευάζεται τὰ πολιτικὰ πράττειν καὶ ἤδη δημηγορεῖ καὶ ἐπιτιμᾷ καὶ ἀποδοκιμάζει τῶν ἀρχόντων τισί. καὶ συμβουλεύει τὴν βουλὴν εἰσιὼν περὶ θυσιῶν καὶ προσόδων καὶ εὐχῶν καὶ μαντειῶν. καίτοι τούτῳ πειθόμενοι ποίοις θεοῖς ἡγήσεσθε κεχαρισμένα ποιεῖν; μὴ γὰρ οἴεσθε, ὦ ἄνδρες δικασταί, εἰ ὑμεῖς βούλεσθε τὰ τούτῳ πεποιημένα ἐπιλαθέσθαι, καὶ τοὺς θεοὺς ἐπιλήσεσθαι.

[¶32] 34. He claims a quiet enjoyment of his citizenship, as though he were no wrongdoer, nay, with the air of having himself discovered the injurers of the city; and he plans to have more power than other men, as though he had not to thank your mildness and preoccupation for his escape from punishment at your hands. He is trespassing against you now, as all can see; but the instant of his conviction will also be that of his punishment.

> Greek: 34. ἀξιοῖ δὲ οὐχ ὡς ἠδικηκὼς ἡσυχίαν ἔχων πολιτεύεσθαι, ἀλλʼ ὥσπερ αὐτὸς ἐξευρὼν τοὺς τὴν πόλιν ἀδικήσαντας, οὕτω διανοεῖται, καὶ παρασκευάζεται ὅπως ἑτέρων μεῖζον δυνήσεται, ὥσπερ οὐ διὰ πρᾳότητα καὶ ἀσχολίαν τὴν ὑμετέραν οὐ δεδωκὼς ὑμῖν δίκην, εἰς οὓς νῦν ἁμαρτάνων οὐ λανθάνει, ἀλλʼ ἅμα ἐξελεγχθήσεταί τε καὶ δώσει δίκην.

[¶33] 35. But there is another argument on which he will insist,—for it is necessary to instruct you in the defence that he will make, in order that having heard both sides you may form a better decision: he says he has conferred great benefits on the city by laying information and relieving you of the fear and confusion of that time. But who was the author of our great troubles?

> Greek: 35. ἰσχυριεῖται δὲ καὶ τούτῳ τῷ λόγῳ. ἀναγκαίως γὰρ ἔχει ὑμᾶς διδάσκειν ἃ οὗτος ἀπολογήσεται, ἵνʼ ἀκούσαντες παρʼ ἀμφοτέρων ἄμεινον διαγνῶτε. φησὶ γὰρ ἀγαθὰ μεγάλα ποιῆσαι τὴν πόλιν μηνύσας καὶ ἀπαλλάξας δέους καὶ ταραχῆς τῆς τότε. τίς δὲ τῶν μεγάλων κακῶν αἴτιος ἐγένετο;

[¶34] 36. Was it not this very man, by the acts that he committed? After that, ought we to feel grateful to him for those benefits, because he laid information when you offered him impunity as his payment, and are you the authors of that confusion and those troubles, because you sought out the wrongdoers? Surely not: the case is quite the contrary; he threw the city into confusion, but you restored it to composure.

> Greek: 36. οὐκ αὐτὸς οὗτος, ποιήσας ἃ ἐποίησεν; εἶτα τῶν μὲν ἀγαθῶν δεῖ τούτῳ χάριν εἰδέναι, ὅτι ἐμήνυσε, μισθὸν ὑμῶν αὐτῷ διδόντων τὴν ἄδειαν, τῆς δὲ ταραχῆς καὶ τῶν κακῶν ὑμεῖς αἴτιοί ἐστε, ὅτι ἐζητεῖτε τοὺς ἠσεβηκότας; οὐ δήπουθεν, ἀλλʼ αὐτὸ τούτου τοὐναντίον ἐτάραξε μὲν οὗτος τὴν πόλιν, κατεστήσατε δʼ ὑμεῖς.

[¶35] 37. I understand that he proposes to urge in his defence that the agreements hold for him in just the same way as for the rest of the Athenians; and on the strength of this pretext he supposes that many of you, in fear of breaking the agreements, will absolve him.

> Greek: 37. πυνθάνομαι δʼ αὐτὸν μέλλειν ἀπολογήσεσθαι ὡς αἱ συνθῆκαι καὶ αὐτῷ εἰσι, καθάπερ καὶ τοῖς ἄλλοις Ἀθηναίοις. καὶ τοῦτο πρόσχημα ποιούμενος οἴεται πολλοὺς ὑμῶν, δεδιότας μὴ λύσητε τὰς συνθήκας, αὐτοῦ ἀποψηφιεῖσθαι.

[¶36] 38. I will therefore explain how Andocides has no part in those agreements,—not only those, I aver, which you made with the Lacedaemonians, but also those which the men of the Piraeus made with the party of the town. For not one amongst us all had committed the same offences, or anything like the same, as Andocides, whence he might be able to make us serve his turn.

> Greek: 38. ὡς οὖν οὐδὲν προσήκει Ἀνδοκίδῃ τῶν συνθηκῶν, περὶ τούτου λέξω, οὔτε μὰ τὸν Δία τῶν πρὸς Λακεδαιμονίους, ἃς ὑμεῖς συνέθεσθε, οὔτε ὧν πρὸς τοὺς ἐν [τῷ] ἄστει οἱ ἐκ Πειραιῶς. οὐδενὶ γὰρ ἡμῶν τοσούτων ὄντων τὰ αὐτὰ ἁμαρτήματα οὐδʼ ὅμοια ἦν τοῖς Ἀνδοκίδου, ὥστε καὶ τοῦτον ἡμῶν ἀπολαῦσαι.

[¶37] 39. But of course, as it was not on his account that we were divided, we did not wait to include him under the terms of the agreements before we came to a reconciliation. It was not for the sake of a single man, but for the sake of us, the people of the town and of the Piraeus, that the agreements were made and the oaths taken; for surely it would be an extraordinary thing if we in our want had taken so much care of Andocides, an absentee, as to have his offences expunged.

> Greek: 39. ἀλλʼ οὐ μὲν δὴ ἕνεκά γε τούτου διαφερόμενοι, ἐπειδὴ καὶ τούτῳ μετέδομεν τῶν συνθηκῶν, τότε διηλλάγημεν. οὐ γὰρ ἕνεκα ἑνὸς ἀνδρὸς ἀλλʼ ἕνεκα ἡμῶν τῶν ἐξ ἄστεως καὶ ἐκ Πειραιῶς αἱ συνθῆκαι ἐγένοντο καὶ οἱ ὅρκοι, ἐπεί τοι δεινὸν ἂν εἴη, εἰ περὶ Ἀνδοκίδου ἀποδημοῦντος αὐτοὶ ἐνδεεῖς ὄντες ἐπεμελήθημεν, ὅπως ἐξαλειφθείη αὐτῷ τὰ ἁμαρτήματα.

[¶38] 40. Yet it may be said that the Lacedaemonians, in the agreements made with them, took care of Andocides because of some benefit that they had received from him; but did you take care of him? For what sort of good service? Because he has often risked danger on your account, in aid of the city?

> Greek: 40. ἀλλὰ Λακεδαιμονίοι γὰρ ἐν ταῖς πρὸς αὐτοὺς συνθήκαις ἐπεμελήθησαν Ἀνδοκίδου, ὅτι ἔπαθον ἀγαθόν τι ὑπʼ αὐτοῦ· ἀλλʼ ὑμεῖς ἐπεμελήθητέ γε αὐτοῦ; ἀντὶ ποίας εὐεργεσίας; ὅτι πολλάκις διʼ ὑμᾶς ὑπὲρ τῆς πόλεως ἐκινδύνευσεν;

[¶39] 41. There is no truth, men of Athens, in this defence of his; do not let yourselves be deceived. You have a breach of the agreements, not if Andocides is punished for his private offences, but if private requital is exacted from a man on account of public misfortunes.

> Greek: 41. οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, τούτῳ ἀληθὴς αὕτη ἡ ἀπολογία, μηδʼ ὑμεῖς ἐξαπατᾶσθε. οὐ γὰρ τοῦτο λύειν ἐστὶ τὰ συγκείμενα, εἰ Ἀνδοκίδης ἕνεκα τῶν ἰδίων ἁμαρτημάτων δίδωσι δίκην, ἀλλʼ ἐάν τις ἕνεκα τῶν δημοσίων συμφορῶν ἰδία τινὰ τιμωρῆται.

[¶40] 42. Perhaps, then, he will bring a counter-accusation against Cephisius, and he will have plenty to say; for the truth should be spoken. But you could not, by the same vote, punish both the defendant and the accuser. Now is the moment for a just sentence upon this man; another time will come for Cephisius, and for each of us whom he will now proceed to cite. Do not, therefore, be led by anger against another to absolve now the wrongdoer here before you.

> Greek: 42. ἴσως οὖν καὶ Κηφισίου ἀντικατηγορήσει, καὶ ἕξει ὅ τι λέγῃ· τὰ γὰρ ἀληθῆ χρὴ λέγειν. ἀλλʼ ὑμεῖς οὐκ ἂν δύναισθε τῇ αὐτῇ ψήφῳ τόν τε ἀπολογούμενον καὶ τὸν κατηγοροῦντα κολάσαι. ἀλλὰ νῦν μὲν περὶ τούτου καιρός ἐστι γνῶναι τὰ δίκαια, ἕτερος δὲ ἥξει Κηφισίῳ καὶ ἡμῶν ἑκάστῳ, ὧν οὗτος νῦν μεμνήσεται. μὴ οὖν καὶ διʼ ἑτέραν ὀργὴν τούτου ἀδικοῦντος νῦν ἀποψηφίσησθε.

[¶41] 43. But he will say that he turned informer, and that no one else will be willing to give you information, if you punish him. Yet Andocides has got from you the informer’s price, since he has saved his own life while bringing others, for that price, to their death. You are the authors of his salvation, but he is the author of his own present troubles and dangers, for he transgressed the decrees and the terms of impunity on which he turned informer.

> Greek: 43. ἀλλὰ λέξει ὅτι μηνυτὴς ἐγένετο καὶ ἕτερος οὐδεὶς ὑμῖν ἐθελήσει μηνύειν, ἐὰν κολάζητε. Ἀνδοκίδης δὲ ἔχει τὰ μήνυτρα παρʼ ὑμῶν, σώσας τὴν αὑτοῦ ψυχὴν ἑτέρων διὰ ταῦτα ἀποθανόντων. τῆς μὲν οὖν σωτηρίας ὑμεῖς τούτῳ αἴτιοί ἐστε, τῶν δὲ κακῶν τῶνδε καὶ τῶν κινδύνων αὐτὸς ἑαυτῷ, παραβὰς τὰ δόγματα καὶ τὴν ἄδειαν ἐφʼ ᾗ μηνυτὴς ἐγένετο.

[¶42] 44. You ought not to give informers a free licence for wrongdoing, since what is already done is enough: you have rather to punish them for their transgressions. All other informers who, after being convicted on disgraceful charges, have informed against themselves, understand one thing at least,—that they must not molest those whom they have wronged: they feel that while resident abroad they will be accounted Athenians in full possession of their rights, but that residing here among the citizens whom they have wronged they will be regarded as wicked and impious persons.

> Greek: 44. οὔκουν ἐξουσίαν χρὴ ποιεῖν τοῖς μηνυταῖς ἀδικεῖν (ἀρκεῖ γὰρ τὰ πεποιημένα), ἀλλὰ παραβαίνοντας κολάζειν. καὶ οἱ μὲν ἄλλοι μηνυταί, ὁπόσοι ἐπʼ αἰσχραῖς αἰτίαις ἐξεληλεγμένοι σφᾶς αὐτοὺς ἐμήνυσαν, ἓν γοῦν ἐπίστανται, μὴ ἐνοχλεῖν τοῖς ἠδικημένοις, ἡγούμενοι ἀποδημοῦντες μὲν Ἀθηναῖοι καὶ ἐπίτιμοι δόξειν εἶναι, ἐπιδημοῦντες δὲ παρὰ τοῖς πολίταις τοῖς ἠδικημένοις πονηροὶ δόξειν καὶ ἀσεβεῖς εἶναι.

[¶43] 45. Batrachus, for instance, the most wicked, next to this man, of them all, having turned informer in the time of the Thirty, and being covered by agreements and oaths along with the party at Eleusis, was yet so afraid of those of you whom he had wronged that he made his abode in another city. But Andocides, who has wronged the very gods themselves, made less account of them by entering their temples than Batrachus did of mankind. He therefore who is both more wicked and more obtuse than Batrachus ought to be only too glad to have his life spared by you.

> Greek: 45. ὁ γοῦν πάντων πονηρότατος Βάτραχος πλὴν τούτου, γενόμενος ἐπὶ τῶν τριάκοντα μηνυτὴς καὶ οὐσῶν αὐτῷ συνθηκῶν καὶ ὅρκων καθάπερ τοῖς Ἐλευσινόθεν, δείσας ὑμῶν οὓς ἠδίκησεν, ἐν ἑτέρᾳ πόλει ᾤκει. Ἀνδοκίδης δὲ καὶ αὐτοὺς τοὺς θεοὺς ἀδικήσας περὶ ἐλάττονος αὐτοὺς ἔθετο, εἰσιὼν εἰς τὰ ἱερά, ἢ Βάτραχος τοὺς ἀνθρώπους. ὅστις οὖν καὶ πονηρότερος καὶ ἀμαθέστερος Βατράχου ἐστί, πάνυ δεῖ ἀγαπητῶς ὑφʼ ὑμῶν αὐτὸν σωθῆναι.

[¶44] 46. Pray now, on what consideration ought you to absolve Andocides? As a good soldier? But he has never gone on any expedition from the city, either in the cavalry or in the infantry, either as a ship’s captain or as a marine, either before our disaster or after our disaster, though he is more than forty years old.

> Greek: 46. φέρε δή, εἰς τί σκεψαμένους χρὴ ὑμᾶς Ἀνδοκίδου ἀποψηφίσασθαι; πότερον ὡς στρατιώτης ἀγαθός; ἀλλʼ οὐδεπώποτʼ ἐκ τῆς πόλεως ἐστρατεύσατο, οὔτε ἱππεὺς οὔτε ὁπλίτης, οὔτε τριήραρχος οὔτʼ ἐπιβάτης, οὔτε πρὸ τῆς συμφορᾶς οὔτε μετὰ τὴν συμφοράν, πλέον ἢ τετταράκοντα ἔτη γεγονώς.

[¶45] 47. Yet other exiles were captains with you at the Hellespont. Remember from what a load of trouble and warfare you by your own efforts delivered yourselves and the city: many were your bodily labours, many your payments from private and public funds, many the brave citizens whom you buried because of the war that you waged.

> Greek: 47. καίτοι ἕτεροι φεύγοντες ἐν Ἑλλησπόντῳ συνετριηράρχουν ὑμῖν. ἀναμνήσθητε δὲ καὶ αὐτοὶ ἐξ ὅσων κακῶν καὶ πολέμου ὑμᾶς αὐτοὺς περιεποιήσατε καὶ τὴν πόλιν, πολλὰ μὲν τοῖς σώμασι πονήσαντες, πολλὰ δὲ ἀναλώσαντες χρήματα καὶ ἰδίᾳ καὶ δημοσίᾳ, πολλοὺς δὲ καὶ ἀγαθοὺς τῶν πολιτῶν καταθάψαντες διὰ τὸν γενόμενον πόλεμον.

[¶46] 48. And Andocides, who suffered none of these troubles who contributed nothing to his country’s salvation, claims now to take part in the affairs of the city, the scene of his impieties! But with all his wealth, and the power of his possessions, the accepted guest of kings and despots,—so he will now boast, well acquainted as he is with your character,— what sort of contribution or other aid did he furnish that might stand to his credit?

> Greek: 48. Ἀνδοκίδης δὲ ἀπαθὴς τούτων τῶν κακῶν γενόμενος … εἰς τὴν σωτηρίαν τῇ πατρίδι, ἀξιοῖ νυνὶ μετέχειν τῆς πόλεως, ἀσεβῶν ἐν αὐτῇ. ἀλλὰ πλουτῶν γὰρ καὶ δυνάμενος τοῖς χρήμασι καὶ βασιλεῦσιν ἐξενωμένος καὶ τυράννοις — ἃ νυνὶ κομπάσει, ἐπιστάμενος τοὺς ὑμετέρους τρόπους — ποίαν εἰσφορὰν … τούτῳ ἀγαθὸν γένοιντο, καὶ ἐπιστάμενος ἐν πολλῷ σάλῳ καὶ κινδύνῳ τὴν πόλιν γενομένην, ναυκληρῶν οὐκ ἐτόλμησεν ἐπαρθεὶς σῖτον εἰσάγων ὠφελῆσαι τὴν πατρίδα.

[¶47] 49. Knowing that the State was beset by storm and danger he, a seafarer, had not spirit enough to venture to aid the city by importing corn. Why, resident aliens from abroad, just because they were resident aliens, aided the city by such imports. But you, Andocides, what benefit have you actually conferred, what offences have you expiated, what return have you made for your nurture? … Men of Athens, recall the actions of Andocides, and reflect too on the festival which has brought you special honor from the majority of mankind.

> Greek: 49. ἀλλὰ μέτοικοι μὲν καὶ ξένοι ἕνεκα τῆς μετοικίας ὠφέλουν τὴν πόλιν εἰσάγοντες· σὺ δὲ τί καὶ ἀγαθὸν ποιήσας, ὦ Ἀνδοκίδη, ποῖα ἁμαρτήματα ἀνακαλεσάμενος, ποῖα τροφεῖα ἀνταποδούς … Ἀθηναῖοι, μνήσθητε τὰ πεποιημένα Ἀνδοκίδῃ, ἐνθυμήθητε δὲ καὶ τῆς ἑορτῆς, διʼ ἣν ὑπὸ τῶν πολλῶν προὐτιμήθητε.

[¶48] 50. But indeed you have become so stupefied by now with his offences, from your frequent sight and hearing of them, that monstrous things no longer seem to you monstrous. But apply your minds to the task of making your thought envisage the things that he did, and you will come to a better decision.

> Greek: 50. ἀλλʼ ἐστὲ γὰρ ὑπὸ τῶν τούτου ἁμαρτημάτων ἤδη καταπλῆγες διὰ τὸ πολλάκις ἰδεῖν καὶ ἀκοῦσαι, ὥστε οὐδὲ τὰ δεινὰ ἔτι δεινὰ δοκεῖ ὑμῖν εἶναι. ἀλλὰ προσέχετε τὸν νοῦν, δοκείτω δʼ ὑμῖν ἡ γνώμη ὁρᾶν ἃ οὗτος ἐποίει, καὶ διαγνώσεσθε ἄμεινον.

[¶49] 51. For this man donned a ceremonial robe, and in imitation of the rites he revealed the sacred things to the uninitiated, and spoke with his lips the forbidden words: those deities whom we worship, and to whom with our devotions and purifications we sacrifice and pray, he mutilated. And for such a deed priestesses and priests stood up and cursed him, facing the west, and shook out their purple vestments according to the ancient and time-honored custom. He has admitted this action.

> Greek: 51. οὗτος γὰρ ἐνδὺς στολήν, μιμούμενος τὰ ἱερὰ ἐπεδείκνυε τοῖς ἀμυήτοις καὶ εἶπε τῇ φωνῇ τὰ ἀπόρρητα, τῶν δὲ θεῶν, οὓς ἡμεῖς [θεοὺς] νομίζομεν καὶ θεραπεύοντες καὶ ἁγνεύοντες θύομεν καὶ προσευχόμεθα, τούτους περιέκοψε. καὶ ἐπὶ τούτοις ἱέρειαι καὶ ἱερεῖς στάντες κατηράσαντο πρὸς ἑσπέραν καὶ φοινικίδας ἀνέσεισαν, κατὰ τὸ νόμιμον τὸ παλαιὸν καὶ ἀρχαῖον.

[¶50] 52. Moreover, transgressing the law that you made, whereby he was debarred from the temples as a reprobate, he has violated all these restrictions and has entered into our city; he has sacrificed on the altars which were forbidden him, and come into the presence of the sacred things on which he committed his impiety; he has entered into the Eleusinium, and baptized his hands in the holy water.

> Greek: 52. ὡμολόγησε δὲ οὗτος ποιῆσαι. ἔτι δὲ παρελθὼν τὸν νόμον ὃν ὑμεῖς ἔθεσθε, εἴργεσθαι τῶν ἱερῶν αὐτὸν ὡς ἀλιτήριον ὄντα, ταῦτα πάντα βιασάμενος εἰσελήλυθεν ἡμῶν εἰς τὴν πόλιν, καὶ ἔθυσεν ἐπὶ τῶν βωμῶν ὧν οὐκ ἐξῆν αὐτῷ καὶ ἀπήντα τοῖς ἱεροῖς περὶ ἃ ἠσέβησεν, εἰσῆλθεν εἰς τὸ Ἐλευσίνιον, ἐχερνίψατο ἐκ τῆς ἱερᾶς χέρνιβος. τίνα χρὴ ταῦτα ἀνασχέσθαι;

[¶51] 53. Who ought to tolerate these doings? What person, whether friend or relation or townsman, is to incur the open enmity of the gods by showing him secret favour? You should therefore, consider that to-day, in punishing Andocides and in ridding yourselves of him, you are cleansing the city, you are solemnly purifying it from pollution, you are dispatching a foul scapegoat, you are getting rid of a reprobate; for this man is all of them in one.

> Greek: 53. ποῖον φίλον, ποῖον συγγενῆ, ποῖον δημότην χρὴ τούτῳ χαρισάμενον κρύβδην φανερῶς τοῖς θεοῖς ἀπεχθέσθαι; νῦν οὖν χρὴ νομίζειν τιμωρουμένους καὶ ἀπαλλαττομένους Ἀνδοκίδου τὴν πόλιν καθαίρειν καὶ ἀποδιοπομπεῖσθαι καὶ φαρμακὸν ἀποπέμπειν καὶ ἀλιτηρίου ἀπαλλάττεσθαι, ὡς ἓν τούτων οὗτός ἐστι.

[¶52] 54. And now I would mention the advice that Diocles son of Zacorus the officiating priest, and our grandfather, gave you when you were deliberating on the measures to be taken with a Megarian who had committed impiety. Others urged that he be put to death at once, unjudged; he counselled you to judge him in the interest of mankind, so that the rest of the world, having heard and seen, might be more sober-minded, and in the interest of the gods he bade each of you, before entering the court, judge first at home and in his own heart what should be the fate of the impious.

> Greek: 54. βούλομαι τοίνυν εἰπεῖν ἃ Διοκλῆς ὁ Ζακόρου τοῦ ἱεροφάντου, πάππος δὲ ἡμέτερος, συνεβούλευσε βουλευομένοις ὑμῖν ὅ τι δεῖ χρῆσθαι Μεγαρεῖ ἀνδρὶ ἠσεβηκότι. κελευόντων γὰρ ἑτέρων ἄκριτον παραχρῆμα ἀποκτεῖναι, παρῄνεσε κρῖναι τῶν ἀνθρώπων ἕνεκα, ἵνα ἀκούσαντες καὶ ἰδόντες σωφρονέστεροι οἱ ἄλλοι ὦσι, τῶν δὲ θεῶν ἕνεκα οἴκοθεν ἕκαστον, ἃ δεῖ τὸν ἀσεβοῦντα παθεῖν, αὐτὸν παρʼ ἑαυτῷ κεκρικότα εἰς τὸ δικαστήριον εἰσιέναι.

[¶53] 55. So you, men of Athens,—for you understand what you are bound to do,—must not be perverted by this man. You hold him, caught in the open commission of impiety: you have seen, you have heard his offences. He will beseech and supplicate you: have no pity. For it is not those who justly, but those who unjustly, suffer death that deserve to be pitied.

> Greek: 55. καὶ ὑμεῖς, ὦ ἄνδρες Ἀθηναῖοι (ἐπίστασθε γὰρ ἃ δεῖ ποιῆσαι), μὴ ἀναπεισθῆτε ὑπὸ τούτου, φανερῶς ἔχετε αὐτὸν ἀσεβοῦντα· εἴδετε, ἠκούσατε τὰ τούτου ἁμαρτήματα. ἀντιβολήσει καὶ ἱκετεύσει ὑμᾶς· μὴ ἐλεεῖτε. οὐ γὰρ οἱ δικαίως ἀποθνῄσκοντες ἀλλʼ οἱ ἀδίκως ἄξιοί εἰσιν ἐλεεῖσθαι.