Delphi Complete Works of Demosthenes, page 299
[23] But one who is himself idle cannot possibly call upon his friends, much less upon the gods, to work for him. No wonder that Philip, sharing himself in the toils of the campaign, present at every action, neglecting no chance and wasting no season, gets the better of us, while we procrastinate and pass resolutions and ask questions. I cannot wonder at this: the contrary would rather surprise me, that we, performing no single duty of a combatant, should overcome the man who fulfils them all.
[24] ἀλλ᾽ ἐκεῖνο θαυμάζω, εἰ Λακεδαιμονίοις μέν ποτ᾽, ὦ ἄνδρες Ἀθηναῖοι, ὑπὲρ τῶν Ἑλληνικῶν δικαίων ἀντήρατε, καὶ πόλλ᾽ ἰδίᾳ πλεονεκτῆσαι πολλάκις ὑμῖν ἐξὸν οὐκ ἠθελήσατε, ἀλλ᾽ ἵν᾽ οἱ ἄλλοι τύχωσι τῶν δικαίων, τὰ ὑμέτερ᾽ αὐτῶν ἀνηλίσκετ᾽ εἰσφέροντες καὶ προυκινδυνεύετε στρατευόμενοι, νυνὶ δ᾽ ὀκνεῖτ᾽ ἐξιέναι καὶ μέλλετ᾽ εἰσφέρειν ὑπὲρ τῶν ὑμετέρων αὐτῶν κτημάτων, καὶ τοὺς μὲν ἄλλους σεσώκατε πολλάκις πάντας καὶ καθ᾽ ἕν᾽ αὐτῶν ἐν μέρει, τὰ δ᾽ ὑμέτερ᾽ αὐτῶν ἀπολωλεκότες κάθησθε.
[24] Nay, I am surprised that you, men of Athens, who once withstood the Lacedaemonians in defence of the rights of Hellas, who spurned the opportunity, repeatedly offered, of self-aggrandizement, who lavished your treasure and jeoparded your lives in the field that others might enjoy their rights, now shrink from service and grudge to pay your contributions for the sake of your own possessions. I am surprised that you, who have so often saved the other states, both all of them together and each separately in turn, should sit down under the loss of what is your own.
[25] ταῦτα θαυμάζω, κἄτι πρὸς τούτοις, εἰ μηδεὶς ὑμῶν, ὦ ἄνδρες Ἀθηναῖοι, δύναται λογίσασθαι πόσον πολεμεῖτε χρόνον Φιλίππῳ, καὶ τί ποιούντων ὑμῶν ὁ χρόνος διελήλυθεν οὗτος. ἴστε γὰρ δήπου τοῦθ᾽, ὅτι μελλόντων αὐτῶν, ἑτέρους τινὰς ἐλπιζόντων πράξειν, αἰτιωμένων ἀλλήλους, κρινόντων, πάλιν ἐλπιζόντων, σχεδὸν ταὔθ᾽ ἅπερ νυνὶ ποιούντων, ἅπας ὁ χρόνος διελήλυθεν.
[25] All this I wonder at, and at another thing besides. I wonder that no one here, men of Athens, can count up how many years you have been at war with Philip, and what you have been doing all that long time. Surely you must know that all that time you have been hesitating, hoping that some other state would take action, accusing and sitting in judgement on one another, and still hoping, hoping — doing in fact pretty much what you are doing now.
[26] εἶθ᾽ οὕτως ἀγνωμόνως ἔχετ᾽, ὦ ἄνδρες Ἀθηναῖοι, ὥστε δι᾽ ὧν ἐκ χρηστῶν φαῦλα τὰ πράγματα τῆς πόλεως γέγονεν, διὰ τούτων ἐλπίζετε τῶν αὐτῶν πράξεων ἐκ φαύλων αὐτὰ χρηστὰ γενήσεσθαι; ἀλλ᾽ οὔτ᾽ εὔλογον οὔτ᾽ ἔχον ἐστὶ φύσιν τοῦτό γε: πολὺ γὰρ ῥᾷον ἔχοντας φυλάττειν ἢ κτήσασθαι πάντα πέφυκεν. νῦν δ᾽ ὅ τι μὲν φυλάξομεν, οὐδέν ἐσθ᾽ ὑπὸ τοῦ πολέμου λοιπὸν τῶν πρότερον, κτήσασθαι δὲ δεῖ. αὐτῶν οὖν ἡμῶν ἔργον τοῦτ᾽ ἤδη.
[26] And are you so unintelligent, men of Athens, as to hope that the same policy that has brought our state from success to failure will raise us from failure to success? Surely that is neither reasonable nor natural; for in all things it is much easier to keep than to gain. But, in the present instance, of what was once ours the war has left us nothing to keep and everything to gain. This, then, is our own task today.
[27] φημὶ δὴ δεῖν εἰσφέρειν χρήματα, αὐτοὺς ἐξιέναι προθύμως, μηδέν᾽ αἰτιᾶσθαι πρὶν ἂν τῶν πραγμάτων κρατήσητε, τηνικαῦτα δ᾽ ἀπ᾽ αὐτῶν τῶν ἔργων κρίναντας τοὺς μὲν ἀξίους ἐπαίνου τιμᾶν, τοὺς δ᾽ ἀδικοῦντας κολάζειν, τὰς προφάσεις δ᾽ ἀφελεῖν καὶ τὰ καθ᾽ ὑμᾶς ἐλλείμματα: οὐ γὰρ ἔστι πικρῶς ἐξετάσαι τί πέπρακται τοῖς ἄλλοις, ἂν μὴ παρ᾽ ὑμῶν αὐτῶν πρῶτον ὑπάρξῃ τὰ δέοντα.
[27] I say it is your duty to serve cheerfully in person and to reserve your censures till you are masters of the situation. Then, judging all on their merits, assign praise to the deserving and punishment to the wrongdoers, and render excuse impossible by mending your own deficiencies; for you have no right to be severe critics of others’ conduct, unless you first set your own house in order.
[28] τίνος γὰρ εἵνεκ᾽, ὦ ἄνδρες Ἀθηναῖοι, νομίζετε τοῦτον μὲν φεύγειν τὸν πόλεμον πάντας ὅσους ἂν ἐκπέμψητε στρατηγούς, ἰδίους δ᾽ εὑρίσκειν πολέμους, εἰ δεῖ τι τῶν ὄντων καὶ περὶ τῶν στρατηγῶν εἰπεῖν; ὅτι ἐνταῦθα μέν ἐστι τἆθλ᾽ ὑπὲρ ὧν ἐστιν ὁ πόλεμος ὑμέτερα （Ἀμφίπολίς γ᾽ ἂν ληφθῇ, παραχρῆμ᾽ ὑμεῖς κομιεῖσθε）, οἱ δὲ κίνδυνοι τῶν ἐφεστηκότων ἴδιοι, μισθὸς δ᾽ οὐκ ἔστιν: ἐκεῖ δὲ κίνδυνοι μὲν ἐλάττους, τὰ δὲ λήμματα τῶν ἐφεστηκότων καὶ τῶν στρατιωτῶν, Λάμψακος, Σίγειον, τὰ πλοῖ᾽ ἃ συλῶσιν. ἐπ᾽ οὖν τὸ λυσιτελοῦν αὑτοῖς ἕκαστοι χωροῦσιν.
[28] Why is it, think you, men of Athens, that all the generals you dispatch — if I am to tell you something of the truth about them — leave this war to itself and pursue little wars of their own? It is because in this war the prizes for which you contend are your own — （if, for instance, Amphipolis is captured, the immediate gain will be yours） — while the officers have all the dangers to themselves and no remuneration; but in the other case the risks are smaller and the prizes fall to the officers and the soldiers — Lampsacus, for example, and Sigeum, and the plunder of the merchant-ships. So they turn aside each to what pays him best.
[29] ὑμεῖς δ᾽, ὅταν μὲν εἰς τὰ πράγματ᾽ ἀποβλέψητε φαύλως ἔχοντα, τοὺς ἐφεστηκότας κρίνετε, ὅταν δὲ δόντες λόγον τὰς ἀνάγκας ἀκούσητε ταύτας, ἀφίετε. περίεστι τοίνυν ὑμῖν ἀλλήλοις ἐρίζειν καὶ διεστάναι, τοῖς μὲν ταῦτα πεπεισμένοις, τοῖς δὲ ταῦτα, τὰ κοινὰ δ᾽ ἔχειν φαύλως. πρότερον μὲν γάρ, ὦ ἄνδρες Ἀθηναῖοι, κατὰ συμμορίας εἰσεφέρετε, νυνὶ δὲ πολιτεύεσθε κατὰ συμμορίας. ῥήτωρ ἡγεμὼν ἑκατέρων, καὶ στρατηγὸς ὑπὸ τούτῳ καὶ οἱ βοησόμενοι, οἱ τριακόσιοι: οἱ δ᾽ ἄλλοι προσνενέμησθε οἱ μὲν ὡς τούτους, οἱ δ᾽ ὡς ἐκείνους.
[29] But you, whenever you turn your attention to your reverses, sit in judgement on your officers, but acquit them whenever in defence they plead their necessities. Hence the outcome is strife and contention among yourselves, some taking this side and some that, while the interests of the state suffer. You conduct your party-politics, Athenians as you used to conduct your taxpaying — by syndicates. Each syndicate has an orator for chairman, with a general under him and three hundred to do the shouting. The rest of you are attached now to one party and now to another.
[30] δεῖ δὴ ταῦτ᾽ ἐπανέντας καὶ ὑμῶν αὐτῶν ἔτι καὶ νῦν γενομένους κοινὸν καὶ τὸ βουλεύεσθαι καὶ τὸ λέγειν καὶ τὸ πράττειν ποιῆσαι. εἰ δὲ τοῖς μὲν ὥσπερ ἐκ τυραννίδος ὑμῶν ἐπιτάττειν ἀποδώσετε, τοῖς δ᾽ ἀναγκάζεσθαι τριηραρχεῖν, εἰσφέρειν, στρατεύεσθαι, τοῖς δὲ ψηφίζεσθαι κατὰ τούτων μόνον, ἄλλο δὲ μηδ᾽ ὁτιοῦν συμπονεῖν, οὐχὶ γενήσεται τῶν δεόντων ἡμῖν οὐδὲν ἐν καιρῷ: τὸ γὰρ ἠδικημένον ἀεὶ μέρος ἐλλείψει, εἶθ᾽ ὑμῖν τούτους κολάζειν ἀντὶ τῶν ἐχθρῶν ἐξέσται.
[30] Surely this system must be abandoned. You must be once more your own masters, and must give to all alike the same chance to speak, to counsel, to act. But if you authorize one class of men to issue orders like absolute monarchs, and force another class to equip the galleys and pay the war-tax and serve in the field, while yet a third class has no other public duty than to vote the condemnation of the latter, you will never get anything essential done at the right time. There will always be some class with a grievance, who will fail you, and then it will be your privilege to punish them instead of the enemy.
[31] λέγω δὴ κεφάλαιον, πάντας εἰσφέρειν ἀφ᾽ ὅσων ἕκαστος ἔχει τὸ ἴσον: πάντας ἐξιέναι κατὰ μέρος, ἕως ἂν ἅπαντες στρατεύσησθε: πᾶσι τοῖς παριοῦσι λόγον διδόναι, καὶ τὰ βέλτισθ᾽ ὧν ἂν ἀκούσηθ᾽ αἱρεῖσθαι, μὴ ἃν ὁ δεῖν᾽ ἢ ὁ δεῖν᾽ εἴπῃ. κἂν ταῦτα ποιῆτε, οὐ τὸν εἰπόντα μόνον παραχρῆμ᾽ ἐπαινέσεσθε, ἀλλὰ καὶ ὑμᾶς αὐτοὺς ὕστερον, βέλτιον τῶν ὅλων πραγμάτων ὑμῖν ἐχόντων.
[31] To sum up, I propose that all should contribute equitably, each according to his means, that all should serve in turn until all have taken part in the campaign, that all who wish to address you should have a fair hearing, and that you should adopt the best advice offered, not just what this man or that man is pleased to suggest. If you do this, you will be able to congratulate the speaker at once and yourselves later on, when you find the cause of the nation prospering.
Ὀλυνθιακὸς Γ — THIRD OLYNTHIAC
[1] οὐχὶ ταὐτὰ παρίσταταί μοι γιγνώσκειν, ὦ ἄνδρες Ἀθηναῖοι, ὅταν τ᾽ εἰς τὰ πράγματ᾽ ἀποβλέψω καὶ ὅταν πρὸς τοὺς λόγους οὓς ἀκούω: τοὺς μὲν γὰρ λόγους περὶ τοῦ τιμωρήσασθαι Φίλιππον ὁρῶ γιγνομένους, τὰ δὲ πράγματ᾽ εἰς τοῦτο προήκοντα, ὥσθ᾽ ὅπως μὴ πεισόμεθ᾽ αὐτοὶ πρότερον κακῶς σκέψασθαι δέον. οὐδὲν οὖν ἄλλο μοι δοκοῦσιν οἱ τὰ τοιαῦτα λέγοντες ἢ τὴν ὑπόθεσιν, περὶ ἧς βουλεύεσθε, οὐχὶ τὴν οὖσαν παριστάντες ὑμῖν ἁμαρτάνειν.
[1] Very different, men of Athens, are the thoughts suggested to me by the contemplation of public affairs and by the speeches to which I listen. I observe that the speeches are all about punishing Philip, while our affairs have reached a stage at which it must be our first concern to avoid disaster ourselves. Hence these speakers seem to me to make precisely the mistake of submitting to you the wrong subject for deliberation.
[2] ἐγὼ δέ, ὅτι μέν ποτ᾽ ἐξῆν τῇ πόλει καὶ τὰ αὑτῆς ἔχειν ἀσφαλῶς καὶ Φίλιππον τιμωρήσασθαι, καὶ μάλ᾽ ἀκριβῶς οἶδα: ἐπ᾽ ἐμοῦ γάρ, οὐ πάλαι γέγονεν ταῦτ᾽ ἀμφότερα: νῦν μέντοι πέπεισμαι τοῦθ᾽ ἱκανὸν προλαβεῖν ἡμῖν εἶναι τὴν πρώτην, ὅπως τοὺς συμμάχους σώσομεν. ἐὰν γὰρ τοῦτο βεβαίως ὑπάρξῃ, τότε καὶ περὶ τοῦ τίνα τιμωρήσεταί τις καὶ ὃν τρόπον ἐξέσται σκοπεῖν: πρὶν δὲ τὴν ἀρχὴν ὀρθῶς ὑποθέσθαι, μάταιον ἡγοῦμαι περὶ τῆς τελευτῆς ὁντινοῦν ποιεῖσθαι λόγον.
[2] But for myself I am perfectly well aware that Athens once had the chance both of establishing her power and of punishing Philip; for within my own memory and not long ago, both these objects were within our grasp. Now, however, I am persuaded that we must be content to secure the first, that of saving our allies. If once we can be sure of that, then we can go on to consider who is to be punished and how it is to be done; but until that foundation is well and truly laid, it is idle, in my opinion, to say a word about our ultimate object.
[3] ὁ μὲν οὖν παρὼν καιρός, εἴπερ ποτέ, πολλῆς φροντίδος καὶ βουλῆς δεῖται: ἐγὼ δ᾽ οὐχ ὅ τι χρὴ περὶ τῶν παρόντων συμβουλεῦσαι χαλεπώτατον ἡγοῦμαι, ἀλλ᾽ ἐκεῖν᾽ ἀπορῶ, τίνα χρὴ τρόπον, ὦ ἄνδρες Ἀθηναῖοι, πρὸς ὑμᾶς περὶ αὐτῶν εἰπεῖν. πέπεισμαι γὰρ ἐξ ὧν παρὼν καὶ ἀκούων σύνοιδα, τὰ πλείω τῶν πραγμάτων ἡμᾶς ἐκπεφευγέναι τῷ μὴ βούλεσθαι τὰ δέοντα ποιεῖν ἢ τῷ μὴ συνιέναι. ἀξιῶ δ᾽ ὑμᾶς, ἂν μετὰ παρρησίας ποιῶμαι τοὺς λόγους, ὑπομένειν, τοῦτο θεωροῦντας, εἰ τἀληθῆ λέγω, καὶ διὰ τοῦτο, ἵνα τὰ λοιπὰ βελτίω γένηται: ὁρᾶτε γὰρ ὡς ἐκ τοῦ πρὸς χάριν δημηγορεῖν ἐνίους εἰς πᾶν προελήλυθε μοχθηρίας τὰ παρόντα.
[3] Never was there a crisis that demanded more careful handling than the present. But the difficulty lies, I think, not in proposing a plan to meet the case: what puzzles me, men of Athens, is how to put it before you. For what I have seen and heard convinces me that most of your chances have escaped us rather from a disinclination to do our duty than from a failure to understand it. I must ask you to bear with me if I speak frankly, considering only whether I am speaking the truth, and speaking with the object that things may go better in the future; for you see how the popularity-hunting of some of our orators has led us into this desperate predicament.
[4] ἀναγκαῖον δ᾽ ὑπολαμβάνω μικρὰ τῶν γεγενημένων πρῶτον ὑμᾶς ὑπομνῆσαι. μέμνησθ᾽, ὦ ἄνδρες Ἀθηναῖοι, ὅτ᾽ ἀπηγγέλθη Φίλιππος ὑμῖν ἐν Θρᾴκῃ τρίτον ἢ τέταρτον ἔτος τουτὶ Ἡραῖον τεῖχος πολιορκῶν. τότε τοίνυν μὴν μὲν ἦν μαιμακτηριών: πολλῶν δὲ λόγων καὶ θορύβου γιγνομένου παρ᾽ ὑμῖν ἐψηφίσασθε τετταράκοντα τριήρεις καθέλκειν καὶ τοὺς μέχρι πέντε καὶ τετταράκοντ᾽ ἐτῶν αὐτοὺς ἐμβαίνειν καὶ τάλανθ᾽ ἑξήκοντ᾽ εἰσφέρειν.
[4] I must first refresh your memory with a little history. You remember, men of Athens, when news came three or four years ago that Philip was in Thrace besieging the fortress of Heraeum. Well, it was the month of Maemacterion, and there was a long and excited debate in the Assembly, and you finally decided to launch a fleet of forty vessels manned by citizens under the age of forty-five, and to raise forty talents by a special tax.
[5] καὶ μετὰ ταῦτα διελθόντος τοῦ ἐνιαυτοῦ τούτου ἑκατομβαιών, μεταγειτνιών, βοηδρομιών: τούτου τοῦ μηνὸς μόγις μετὰ τὰ μυστήρια δέκα ναῦς ἀπεστείλατ᾽ ἔχοντα κενὰς Χαρίδημον καὶ πέντε τάλαντ᾽ ἀργυρίου. ὡς γὰρ ἠγγέλθη Φίλιππος ἀσθενῶν ἢ τεθνεώς （ἦλθε γὰρ ἀμφότερα）, οὐκέτι καιρὸν οὐδένα τοῦ βοηθεῖν νομίσαντες ἀφεῖτ᾽, ὦ ἄνδρες Ἀθηναῖοι, τὸν ἀπόστολον. ἦν δ᾽ οὗτος ὁ καιρὸς αὐτός: εἰ γὰρ τότ᾽ ἐκεῖσ᾽ ἐβοηθήσαμεν, ὥσπερ ἐψηφισάμεθα, προθύμως, οὐκ ἂν ἠνώχλει νῦν ἡμῖν ὁ Φίλιππος σωθείς.
[5] That year passed and Hecatombaeon came and Metageitnion and Boëdromion. In that month, with a great effort, after the celebration of the Mysteries you dispatched Charidemus with ten ships, unmanned, and a sum of five talents of silver. When news came that Philip was ill or dead — both reports reached us — you, Athenians, thinking that help was no longer needed, abandoned the expedition. But that was just your opportunity. If we had carried out our resolution in earnest and sailed to Thrace then, Philip would not have survived to trouble us today.
[6] τὰ μὲν δὴ τότε πραχθέντ᾽ οὐκ ἂν ἄλλως ἔχοι: νῦν δ᾽ ἑτέρου πολέμου καιρὸς ἥκει τις, δι᾽ ὃν καὶ περὶ τούτων ἐμνήσθην, ἵνα μὴ ταὐτὰ πάθητε. τί δὴ χρησόμεθ᾽, ὦ ἄνδρες Ἀθηναῖοι, τούτῳ; εἰ γὰρ μὴ βοηθήσετε παντὶ σθένει κατὰ τὸ δυνατόν, θεάσασθ᾽ ὃν τρόπον ὑμεῖς ἐστρατηγηκότες πάντ᾽ ἔσεσθ᾽ ὑπὲρ Φιλίππου.
