Delphi Complete Works of Demosthenes, page 330
[18] εἰ δέ τῳ δοκῶ μείζους ἢ κατ᾽ ἐμαυτὸν λέγειν λόγους, αὐτὸ τοῦτ᾽ ὀρθῶς αὐτῶν ἔχει: τὸν γὰρ ὑπὲρ τηλικαύτης πόλεως ῥηθησόμενον λόγον καὶ τοιούτων πραγμάτων παντὸς ἑνὸς τοῦ λέγοντος ἀεὶ μείζω φαίνεσθαι δεῖ, καὶ τῆς ἀξίας τῆς ὑμετέρας ἐγγὺς εἶναι, μὴ τῆς τοῦ λέγοντος. ὅτι δ᾽ οὐδεὶς τῶν ὑφ᾽ ὑμῶν τιμωμένων ταῦτα λέγει, τὰς προφάσεις ἐγὼ διέξειμ᾽ ὑμῖν.
[18] If my speeches seem to be greater than my own worth, that is itself a virtue in them. For a speech, if it is to be delivered on behalf of this great city and our wide interests, ought always to appear greater than the individual who utters it; it ought to approximate to your reputation, not to the reputation of the speaker. But none of the men whom you delight to honor speaks like that, and I will tell you what their excuse is.
[19] οἱ μὲν πρὸς ἀρχαιρεσίας καὶ ταύτην τὴν τάξιν προσιόντες δοῦλοι τῆς ἐπὶ τῷ χειροτονεῖσθαι χάριτος περιέρχονται, τελεσθῆναι στρατηγὸς ἕκαστος σπουδάζων, οὐκ ἀνδρὸς ἔργον οὐδὲν πρᾶξαι. εἰ δέ τις καὶ τοιοῦτός ἐστιν οἷος ἐγχειρεῖν ἔργῳ τῳ, νῦν μὲν ἡγεῖται τὴν τῆς πόλεως δόξαν ἀφορμὴν ἔχων καὶ τοὔνομα, τῆς τῶν ἐναντιωσομένων ἐρημίας ἀπολαύων, τὰς ἐλπίδας ὑμῖν ὑποτείνων, ἄλλο δ᾽ οὐδὲ ἕν, κληρονομήσειν αὐτὸς τῶν ὑμετέρων ἀγαθῶν, ὅπερ ἐστίν, ἂν δ᾽ ὑμεῖς δι᾽ ὑμῶν αὐτῶν ἕκαστα πράττητε, τὸ ἴσον τοῖς ἄλλοις ὥσπερ τῶν ἔργων αὐτῶν, οὕτω καὶ τῶν ἐκ τούτων ἕξειν.
[19] Men who aim at office and at official rank go to and fro cringing to the favours of the electorate; each one’s ambition is to join the sacred ranks of the generals, not to do a man’s work. If anyone is really capable of undertaking a job, he thinks that by exploiting the reputation and renown of Athens, profiting by the absence of opposition, holding out hopes to you and nothing but hopes, he will be sole inheritor of your advantages — and so he is; but if you act as your own agents in every case, he will only have his equal share with the rest, both in the labours and also in their results.
[20] οἱ δὲ πολιτευόμενοι καὶ περὶ ταῦτ᾽ ὄντες, τὸ τὰ βέλτιστα σκοπεῖν ὑμῖν ἀφέντες, προσκεχωρήκασι πρὸς τούτους: καὶ πρότερον μὲν κατὰ συμμορίας εἰσεφέρετε, νυνὶ δὲ πολιτεύεσθε κατὰ συμμορίας. ῥήτωρ ἡγεμὼν καὶ στρατηγὸς ὑπὸ τούτῳ καὶ οἱ βοησόμενοι μεθ᾽ ἑκατέρων τριακόσιοι: οἱ δ᾽ ἄλλοι προσνενέμησθε οἱ μὲν ὡς τούτους, οἱ δ᾽ ὡς ἐκείνους. τοιγαροῦν ὑμῖν περίεστιν ἐκ τούτων ὁ δεῖνα χαλκοῦς καὶ ὁ δεῖν᾽ εὐδαίμων, εἷς ἢ δύο, ὑπὲρ τὴν πόλιν: οἱ δ᾽ ἄλλοι μάρτυρες τῆς τούτων εὐδαιμονίας κάθησθε, τῆς καθ᾽ ἡμέραν ῥᾳθυμίας πολλὴν καὶ μεγάλην ὑπάρχουσαν ὑμῖν εὐδαιμονίαν τούτοις προϊέμενοι.
[20] The politicians, absorbed in their profession, neglect to devise the best policy for you and have joined the ranks of the office-seekers; and you conduct your party-politics as you used to conduct your tax-paying — by syndicates. There is 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. Hence all that you gain is that So-and-so has a public statue and So-and-so makes his fortune — just one or two men profiting at the expense of the State. The rest of you are idle witnesses of their prosperity, surrendering to them, for the sake of an easy life from day to day, the great and glorious prosperity which is yours by inheritance.
[21] καίτοι σκέψασθε πῶς ἐπὶ τῶν προγόνων ταῦτ᾽ εἶχεν: οὐ γὰρ ἀλλοτρίοις ὑμῖν παραδείγμασι χρησαμένοις, ἀλλ᾽ οἰκείοις ἔξεσθ᾽ ἃ προσήκει πράττειν εἰδέναι. ἐκεῖνοι Θεμιστοκλέα τὸν τὴν ἐν Σαλαμῖνι ναυμαχίαν στρατηγοῦντα καὶ Μιλτιάδην τὸν ἡγούμενον Μαραθῶνι καὶ πολλοὺς ἄλλους, οὐκ ἴσα τοῖς νῦν στρατηγοῖς ἀγάθ᾽ εἰργασμένους, μὰ Δί᾽ οὐ χαλκοῦς ἵστασαν, ἀλλ᾽ ὡς οὐδὲν αὑτῶν κρείττους ὄντας, οὕτως ἐτίμων.
[21] Yet consider how things were managed in the days of your ancestors, for you need not go abroad for examples to teach you your duty. Take Themistocles, who was your general in the sea-fight at Salamis, and Miltiades, who commanded at Marathon, and many more whose good services were far greater than those of our present generals: verily our ancestors put up no bronze statues to them, but rewarded them as men in no way superior to themselves.
[22] καὶ γάρ τοι τῶν ἔργων οὐδενός, ὦ ἄνδρες Ἀθηναῖοι, τῶν τότ᾽ ἀπεστέρησαν αὑτούς, οὐδ᾽ ἔστ᾽ οὐδεὶς ὅστις ἂν εἴποι τὴν ἐν Σαλαμῖνι ναυμαχίαν Θεμιστοκλέους, ἀλλ᾽ Ἀθηναίων, οὐδὲ τὴν ἐν Μαραθῶνι μάχην Μιλτιάδου, ἀλλὰ τῆς πόλεως. νῦν δὲ πολλοὶ τοῦτο λέγουσιν, ὡς Κέρκυραν εἷλε Τιμόθεος καὶ τὴν μόραν κατέκοψεν Ἰφικράτης καὶ τὴν περὶ Νάξον ναυμαχίαν ἐνίκα Χαβρίας: δοκεῖτε γὰρ αὐτοὶ τῶν ἔργων τούτων παραχωρεῖν τῶν τιμῶν ταῖς ὑπερβολαῖς αἷς δεδώκατ᾽ ἐπ᾽ αὐτοῖς ἑκάστῳ τούτων.
[22] For truly, men of Athens, they never robbed themselves of any of their achievements, nor would anyone dream of speaking of Themistocles’ fight at Salamis, but of the Athenians’ fight, nor of Miltiades’ battle at Marathon, but of the Athenians’ battle. But now we often hear it said that Timotheus took Corcyra, that Iphicrates cut up the Spartan detachment, or that Chabrias won the sea-fight off Naxos. For you seem to waive your own right to these successes by the extravagant honors which you have bestowed on each of these officers.
[23] τὰς μὲν δὴ πολιτικὰς δωρεὰς οὕτως ἐκεῖνοί τε καλῶς καὶ ὑμεῖς οὐκ ὀρθῶς: τὰς δὲ τῶν ξένων πῶς; ἐκεῖνοι Μένωνι τῷ Φαρσαλίῳ δώδεκα μὲν τάλαντ᾽ ἀργυρίου δόντι πρὸς τὸν ἐπ᾽ Ἠιόνι τῇ πρὸς Ἀμφιπόλει πόλεμον, διακοσίοις δ᾽ ἱππεῦσι πενέσταις ἰδίοις βοηθήσαντι, οὐκ ἐψηφίσαντο πολιτείαν, ἀλλ᾽ ἀτέλειαν ἔδωκαν μόνον.
[23] Rewards to citizens, rightly thus granted by our ancestors, are wrongly granted by you. But how about foreigners? When Meno of Pharsalus gave twelve talents of silver towards the war at Eion near Amphipolis and supported us with two hundred cavalry of his own vassals, our ancestors did not vote him the citizenship, but only gave him immunity from taxes.
[24] καὶ πρότερον τούτου Περδίκκᾳ τῷ κατὰ τὴν τοῦ βαρβάρου ποτ᾽ ἐπιστρατείαν βασιλεύοντι Μακεδονίας, τοὺς ἀναχωροῦντας ἐκ Πλαταιῶν τῶν βαρβάρων ἀπὸ τῆς ἥττης διαφθείραντι καὶ τέλειον τἀτύχημα ποιήσαντι τῷ βασιλεῖ, οὐκ ἐψηφίσαντο πολιτείαν, ἀλλ᾽ ἀτέλειαν ἔδωκαν μόνον, μεγάλην καὶ τιμίαν, οἶμαι, καὶ σεμνὴν τὴν αὑτῶν πατρίδ᾽ ἡγούμενοι καὶ πάσης μείζον᾽ εὐεργεσίας. νῦν δ᾽, ὦ ἄνδρες Ἀθηναῖοι, φθόρους ἀνθρώπους οἰκοτρίβων οἰκότριβας, τιμὴν ὥσπερ ἄλλου του τῶν ὠνίων λαμβάνοντες, ποιεῖσθε πολίτας.
[24] On an earlier occasion, when Perdiccas, who was king of Macedonia at the time of the Persian invasions, destroyed the barbarians who were retreating after their defeat at Plataea and so completed the discomfiture of the Great King, they did not vote him the citizenship, but only gave him immunity from taxes; because, I presume, they regarded their own country as great, glorious, and venerable, and as something greater than any service rendered. But now, Athenians, you make citizens of the scum of mankind, menial sons of menial fathers, charging a price for it as for any other commodity.
[25] ταῦτα δ᾽ ὑμῖν ἐπελήλυθε πράττειν, οὐχ ὅτι τὰς φύσεις χείρους ἐστὲ τῶν προγόνων, ἀλλ᾽ ὅτι τοῖς μὲν ἐφ᾽ αὑτοῖς παρειστήκει μέγα φρονεῖν, ὑμῶν δ᾽, ὦ ἄνδρες Ἀθηναῖοι, περιῄρηται τοῦτο. ἔστι δ᾽ οὐδέποτ᾽, οἶμαι, δυνατὸν μικρὰ καὶ φαῦλα πράττοντας μέγα καὶ νεανικὸν φρόνημα λαβεῖν, ὥσπερ οὐδὲ λαμπρὰ καὶ καλὰ πράττοντας μικρὸν καὶ ταπεινὸν φρονεῖν: ὁποῖ᾽ ἄττα γὰρ ἂν τἀπιτηδεύματα τῶν ἀνθρώπων ᾖ, τοιοῦτον ἀνάγκη καὶ τὸ φρόνημ᾽ ἔχειν.
[25] You have got into the habit of acting thus, not because in ability you are inferior to your ancestors, but because it was second nature with them to have a high opinion of themselves, while you, Athenians, have lost that virtue. You cannot, I suppose, have a proud and chivalrous spirit, if your conduct is mean and paltry, any more than your spirit can be mean and humble, if your conduct is honorable and glorious; for whatever a man’s pursuits are, such must be his spirit.
[26] σκέψασθε δ᾽ ἅ τις κεφάλαι᾽ ἂν ἔχοι τῶν πραγμάτων εἰπεῖν τῶν τ᾽ ἐκείνοις πεπραγμένων καὶ τῶν ὑμῖν, ἂν ἄρ᾽ ὑμῶν αὐτῶν ἀλλ᾽ ἐκ τούτων γε δύνησθε γενέσθαι. πέντε μὲν καὶ τετταράκοντ᾽ ἔτη τῶν Ἑλλήνων ἦρξαν ἑκόντων ἐκεῖνοι, πλείω δ᾽ ἢ μύρια τάλαντ᾽ εἰς τὴν ἀκρόπολιν ἀνήγαγον, πολλὰ δὲ καὶ καλὰ καὶ πεζῇ καὶ ναυμαχοῦντες ἔστησαν τρόπαια, ἐφ᾽ οἷς ἔτι καὶ νῦν ἡμεῖς φιλοτιμούμεθα. καίτοι νομίζετ᾽ αὐτοὺς ταῦτα στῆσαι, οὐχ ἵνα θαυμάζωμεν ἡμεῖς θεωροῦντες αὐτά, ἀλλ᾽ ἵνα καὶ μιμώμεθα τὰς τῶν ἀναθέντων ἀρετάς.
[26] But reflect on what might be named as the outstanding achievements of your ancestors and of yourselves, if haply the comparison may yet enable you to become your own masters. For five and forty years they commanded the willing obedience of the Greeks; more than ten thousand talents did they accumulate in our Acropolis; many honorable trophies for victories on sea and on land did they erect, in which even yet we take a pride. Yet remember that they erected them, not that we might wonder as we gaze at them, but that we might also imitate the virtues of the dedicators.
[27] ἐκεῖνοι μὲν δὴ ταῦτα: ἡμεῖς δ᾽, ὅσης ἅπαντες ὁρᾶτ᾽ ἐρημίας ἐπειλημμένοι, σκέψασθ᾽ εἰ παραπλήσια. οὐ πλείω μὲν ἢ χίλια καὶ πεντακόσια τάλαντ᾽ ἀνήλωται μάτην εἰς τοὺς τῶν Ἑλλήνων ἀπόρους, ἐξανήλωνται δ᾽ οἵ τ᾽ ἴδιοι πάντες οἶκοι καὶ τὰ κοινὰ τῇ πόλει καὶ τὰ παρὰ τῶν συμμάχων, οὓς δ᾽ ἐν τῷ πολέμῳ συμμάχους ἐκτησάμεθα, οὗτοι νῦν ἐν τῇ εἰρήνῃ ἀπολώλασιν;
[27] Thus did our ancestors; but as for us, who have gained, as you all see, a clear field, consider whether we can match them. Have we not wasted more than fifteen hundred talents on the needy communities of Greece? Have we not squandered our private estates, our public funds, and the contributions of our allies? Have not the allies gained in war been lost in the peace?
[28] ἀλλὰ νὴ Δία ταῦτα μόνον τότ᾽ εἶχε βέλτιον ἢ νῦν, τὰ δ᾽ ἄλλα χεῖρον. πολλοῦ γε καὶ δεῖ, ἀλλ᾽ ὅ τι βούλεσθ᾽ ἐξετάσωμεν. οἰκοδομήματα μέν γε καὶ κόσμον τῆς πόλεως, ἱερῶν καὶ λιμένων καὶ τῶν ἀκολούθων τούτοις, τοιοῦτον καὶ τοσοῦτον κατέλιπον ἐκεῖνοι ὥστε μηδενὶ τῶν ἐπιγιγνομένων ὑπερβολὴν λελεῖφθαι, προπύλαια ταῦτα, νεώσοικοι, στοαί, τἄλλα, οἷς ἐκεῖνοι κοσμήσαντες τὴν πόλιν ἡμῖν παρέδωκαν:
[28] But, it may be said, in these respects alone things were better then than now, but in other respects worse. Far from it; but let us examine any instance you please. The buildings which they left behind them to adorn our city — temples, harbors, and their accessories — were so great and so fair that we who come after must despair of ever surpassing them; the Propylaea yonder, the docks, the porticoes and the rest, with which they beautified the city that they have bequeathed to us.
[29] τὰς δ᾽ ἰδίας οἰκίας τῶν ἐν δυνάμει γενομένων οὕτω μετρίας καὶ τῷ τῆς πολιτείας ὀνόματι ἀκολούθους ὥστε τὴν Θεμιστοκλέους καὶ τὴν Κίμωνος καὶ τὴν Ἀριστείδου καὶ τῶν τότε λαμπρῶν οἰκίαν, εἴ τις ἄρ᾽ ὑμῶν οἶδεν ὁποία ποτ᾽ ἐστίν, ὁρᾷ τῆς τοῦ γείτονος οὐδὲν σεμνοτέραν οὖσαν.
[29] But the private houses of those who rose to power were so modest and so in accordance with the style of our constitution that the homes of their famous men, of Themistocles and Cimon and Aristides, as any of you can see that knows them, are not a whit more splendid than those of their neighbors.
[30] νῦν δ᾽, ὦ ἄνδρες Ἀθηναῖοι, δημοσίᾳ μὲν ἡ πόλις ἡμῶν τὰς ὁδοὺς ἀγαπᾷ κατασκευάζουσα καὶ κρήνας καὶ κονιάματα καὶ λήρους （καὶ οὐ τοῖς εἰσηγησαμένοις ταῦτ᾽ ἐπιτιμῶ, πολλοῦ γε καὶ δέω, ἀλλ᾽ ὑμῖν, εἰ ταῦθ᾽ ἱκανὰ ὑμῖν αὐτοῖς ὑπολαμβάνετ᾽ εἶναι）, ἰδίᾳ δ᾽ οἱ τῶν κοινῶν ἐπί τῳ γεγενημένοι οἱ μὲν τῶν δημοσίων οἰκοδομημάτων σεμνοτέρας τὰς ἰδίας οἰκίας κατεσκευάκασιν, οὐ μόνον τῶν πολλῶν ὑπερηφανωτέρας, οἱ δὲ γῆν συνεωνημένοι γεωργοῦσιν ὅσην οὐδ᾽ ὄναρ ἤλπισαν πώποτε.
[30] But today, men of Athens, while our public works are confined to the provision of roads and fountains, whitewash and balderdash （and I blame, not those who introduced these improvements — far from it! — but you, if you imagine that these are all that is required of you）, private individuals, who control any of the State-funds, have some of them reared private houses, not merely finer than the majority, but more stately than our public edifices, and others have purchased and cultivated estates more vast than they ever dreamed of before.
[31] τούτων δ᾽ αἴτιον ἁπάντων, ὅτι τότε μὲν ὁ δῆμος δεσπότης ἦν καὶ κύριος ἁπάντων, καὶ ἀγαπητὸν ἦν παρ᾽ ἐκείνου τῶν ἄλλων ἑκάστῳ καὶ τιμῆς καὶ ἀρχῆς καὶ ἀγαθοῦ τινὸς μεταλαμβάνειν, νῦν δὲ τοὐναντίον κύριοι μὲν τῶν ἀγαθῶν οὗτοι, καὶ διὰ τούτων ἅπαντα πράττεται, ὁ δὲ δῆμος ἐν ὑπηρέτου καὶ προσθήκης μέρει, καὶ ὑμεῖς ἀγαπᾶθ᾽ ἃν οὗτοι μεταδιδῶσι λαμβάνοντες.
[31] The cause of all this change is that then the people controlled and dispensed everything, and the rest were well content to accept at their hand honor and authority and reward; but now, on the contrary, the politicians hold the purse-strings and manage everything, while the people are in the position of lackeys and hangers-on, and you are content to accept whatever your masters dole out to you.
[32] τοιγαροῦν ἐκ τούτων τοιαῦτα τὰ πράγματα τῆς πόλεώς ἐστιν ὥστε, εἴ τις ἀναγνοίη τὰ ψηφίσμαθ᾽ ὑμῶν καὶ τὰς πράξεις ἐφεξῆς διέλθοι, οὐδ᾽ ἂν εἷς πιστεύσαι τῶν αὐτῶν εἶναι ταῦτα κἀκεῖνα. οἷον ἃ πρὸς τοὺς καταράτους Μεγαρέας ἐψηφίσασθ᾽ ἀποτεμνομένους τὴν ὀργάδα, ἐξιέναι, κωλύειν, μὴ ἐπιτρέπειν: ἃ πρὸς Φλειασίους, ὅτ᾽ ἐξέπεσον ἔναγχος, βοηθεῖν, μὴ ἐπιτρέπειν τοῖς σφαγεῦσι, τῶν ἐν Πελοποννήσῳ τοὺς βουλομένους παρακαλεῖν.
