Delphi Complete Works of Demosthenes, page 594
[18] for if ever a danger affecting all the Greeks was brewing, these were the first to foresee it, and time and again they challenged the rest to save the situation. This action is a demonstration of sound judgement joined with public spirit. Although, again, there was much folly among the Greeks, not unmixed with slackness, a folly which failed to foresee some dangers and feigned not to see others at a time when it was possible to avert these misfortunes without sacrificing safety, nevertheless, when they did hearken and evinced willingness to do their duty, these men did not bear a grudge but stepping forward and eagerly offering their all, bodies, money, and allies, they entered upon the ordeal of the contest, in which they were not sparing even of their lives.
[19] ἐξ ἀνάγκης δὲ συμβαίνει, ὅταν μάχη γίγνηται, τοῖς μὲν ἡττᾶσθαι, τοῖς δὲ νικᾶν: οὐκ ἂν ὀκνήσαιμι δ᾽ εἰπεῖν ὅτι μοι δοκοῦσιν οἱ τελευτῶντες ἑκατέρων ἐν τάξει τῆς μὲν ἥττης οὐ μετέχειν, νικᾶν δ᾽ ὁμοίως ἀμφότεροι. τὸ μὲν γὰρ κρατεῖν ἐν τοῖς ζῶσιν, ὡς ἂν ὁ δαίμων παραδῷ, κρίνεται: ὃ δ᾽ εἰς τοῦθ᾽ ἕκαστον ἔδει παρασχέσθαι, πᾶς ὁ μένων ἐν τάξει πεποίηκεν. εἰ δὲ θνητὸς ὢν τὴν εἱμαρμένην ἔσχεν, τῇ τύχῃ πέπονθε τὸ συμβαῖνον, οὐχὶ τὴν ψυχὴν ἥττηται τῶν ἐναντίων.
[19] Of necessity it happens, when a battle takes place, that the one side is beaten and the other victorious; but I should not hesitate to assert that in my judgement the men who die at the post of duty on either side do not share the defeat but are both alike victors. For the mastery among the survivors is decided as the deity disposes, but that which each was in duty bound to contribute to this end, every man who has kept his post in battle has done. But if, as a mortal being, he meets his doom, what he has suffered is an incident caused by chance, but in spirit he remains unconquered by his opponents.
[20] νομίζω τοίνυν καὶ τοῦ τῆς χώρας ἡμῶν μὴ ἐπιβῆναι τοὺς πολεμίους πρὸς τῇ τῶν ἐναντίων ἀγνωμοσύνῃ τὴν τούτων ἀρετὴν αἰτίαν γεγενῆσθαι: κατ᾽ ἄνδρα γὰρ πεῖραν εἰληφότες οἱ τότε συμμείξαντες ἐκεῖ, οὐκ ἐβούλοντ᾽ αὖθις εἰς ἀγῶνα καθίστασθαι τοῖς ἐκείνων οἰκείοις, ὑπολαμβάνοντες ταῖς μὲν φύσεσιν ταῖς ὁμοίαις ἀπαντήσεσθαι, τύχην δ᾽ οὐκ εὔπορον εἶναι τὴν ὁμοίαν λαβεῖν. δηλοῖ δ᾽ οὐχ ἥκισθ᾽ ὅτι ταῦθ᾽ οὕτως ἔχει καὶ τὰ τῆς γεγονυίας εἰρήνης: οὐ γὰρ ἔνεστ᾽ εἰπεῖν οὔτ᾽ ἀληθεστέραν οὔτε καλλίω πρόφασιν τοῦ τῆς τῶν τετελευτηκότων ἀγασθέντ᾽ ἀρετῆς τὸν τῶν ἐναντίων κύριον φίλον γενέσθαι τοῖς ἐκείνων οἰκείοις βούλεσθαι μᾶλλον ἢ πάλιν τὸν ὑπὲρ τῶν ὅλων κίνδυνον ἄρασθαι.
[20] It is my judgement, therefore, that we have to thank the valor of these men, along with the folly of our opponents, that our enemies did not set foot upon our land; because, every man of them having had proof of their mettle, those who there engaged them on that occasion had no wish to confront in battle a second time the kinsmen of those men, suspecting that, although they would confront men of the same breed, they were not likely to find the fortune of battle so kind.
Not the least reason for believing that this was their state of mind is afforded by the peace that was made; for it is impossible to cite a more plausible or more creditable reason than that the master of our opponents, astounded at the valor of these who died, chose rather to be friendly toward their kinsmen than once more to assume the risk of all his fortunes.
[21] οἶμαι δ᾽ ἄν, εἴ τις αὐτοὺς τοὺς παραταξαμένους ἐρωτήσειεν πότερ᾽ ἡγοῦνται ταῖς αὑτῶν ἀρεταῖς ἢ τῇ παραδόξῳ καὶ χαλεπῇ τύχῃ κατωρθωκέναι καὶ τῇ τοῦ προεστηκότος αὑτῶν ἐμπειρίᾳ καὶ τόλμῃ, οὐδέν᾽ οὔτ᾽ ἀναίσχυντον οὔτε τολμηρὸν οὕτως εἶναι, ὅντιν᾽ ἀντιποιήσεσθαι τῶν πεπραγμένων. ἀλλὰ μὴν ὑπὲρ ὧν ὁ πάντων κύριος δαίμων, ὡς ἐβούλετο, ἔνειμε τὸ τέλος, ἅπαντας ἀφεῖσθαι κακίας ἀνάγκη τοὺς λοιπούς, ἀνθρώπους γ᾽ ὄντας: περὶ ὧν δ᾽ ὁ τῶν ἐναντίων ἡγεμὼν ὑπερῆρε τοὺς ἐπὶ τούτῳ ταχθέντας, οὐχὶ τοὺς πολλοὺς οὔτ᾽ ἐκείνων οὔθ᾽ ἡμῶν
[21] I believe also that if someone were to ask those in the opposite ranks whether they thought they had won by their own deeds of valor or by a startling and cruel turn of fortune and by the skill and daring of their own commander, not one of them would be so shameless or audacious as to claim credit for what happened. Furthermore, in contests of which the deity, the master of all, has disposed the outcome as it chose, it is necessary of course to acquit all others, being but human, of the charge of cowardice, but when it comes to the means by which the leader of our opponents prevailed over those appointed to the command of our army, no one could justly locate the cause in the rank and file of either the enemy or ourselves.
[22] αἰτιάσαιτ᾽ ἄν τις εἰκότως εἰ δ᾽ ἄρ᾽ ἔστι τις ἀνθρώπων ὅτῳ περὶ τούτων ἐγκαλέσαι προσήκει, τοῖς ἐπὶ τούτῳ ταχθεῖσιν Θηβαίων, οὐχὶ τοῖς πολλοῖς οὔτ᾽ ἐκείνων οὔθ᾽ ἡμῶν ἐγκαλέσειεν ἄν τις εἰκότως: οἳ δύναμιν λαβόντες ἔχουσαν θυμὸν ἀήττητον καὶ ἀπροφάσιστον καὶ φιλοτιμίαν ἐφάμιλλον οὐδενὶ τούτων ὀρθῶς ἐχρήσαντο.
[22] But if, after all, there is any human being who might rightly lay a charge concerning the issue of that battle, he would with good reason advance it against those of the Thebans who were appointed to this command, nor could anyone rightly lay blame upon the rank and file of either the Thebans or ourselves. Those men, receiving command of a military force that would neither brook defeat nor make excuse and had an emulous zest for glory, made the right use of none of these.
[23] καὶ τὰ μὲν ἄλλ᾽ ἔστιν τούτων ὡς ἕκαστος ἔχει γνώμης, οὕτως ὑπολαμβάνειν: ὃ δ᾽ ἅπασιν ὁμοίως τοῖς οὖσιν ἀνθρώποις γεγένηται φανερόν, ὅτι ἡ πάσης τῆς Ἑλλάδος ἄρ᾽ ἐλευθερία ἐν ταῖς τῶνδε τῶν ἀνδρῶν ψυχαῖς διεσῴζετο: ἐπειδὴ γοῦν ἡ πεπρωμένη τούτους ἀνεῖλεν, οὐδεὶς ἀντέστη τῶν λοιπῶν. καὶ φθόνος μὲν ἀπείη τοῦ λόγου, δοκεῖ δέ μοί τις ἂν εἰπὼν ὡς ἡ τῶνδε τῶν ἀνδρῶν ἀρετὴ τῆς Ἑλλάδος ἦν ψυχὴ τἀληθὲς εἰπεῖν:
[23] As for the other questions touching this campaign, each individual is at liberty to draw conclusions according to his judgement, but what has become manifest to all living men alike is this — that, in effect, the freedom of the whole Greek world was being preserved in the souls of these men. At any rate, since fate removed them, not one of those remaining has made a stand against the foe. While I desire that my words may be free from offence, it seems to me that if one should declare that the valor of these men was the very life of Greece he would speak the truth;
[24] ἅμα γὰρ τά τε τούτων πνεύματ᾽ ἀπηλλάγη τῶν οἰκείων σωμάτων, καὶ τὸ τῆς Ἑλλάδος ἀξίωμ᾽ ἀνῄρηται. μεγάλην μὲν οὖν ἴσως ὑπερβολὴν δόξομεν λέγειν, ῥητέον δ᾽ ὅμως: ὥσπερ γάρ, εἴ τις ἐκ τοῦ καθεστηκότος κόσμου τὸ φῶς ἐξέλοι, δυσχερὴς καὶ χαλεπὸς ἅπας ὁ λειπόμενος ἂν ἡμῖν βίος γένοιτο, οὕτω τῶνδε τῶν ἀνδρῶν ἀναιρεθέντων ἐν σκότει καὶ πολλῇ δυσκλείᾳ πᾶς ὁ πρὸ τοῦ ζῆλος τῶν Ἑλλήνων γέγονεν.
[24] for at one and the same time their spirits were separated from their dear bodies and the self-esteem of Greece was taken from her. We shall therefore seem guilty perhaps of a bold exaggeration, but still it must be uttered: for just as, if the light of day were removed out of this universe of ours, all the remnant of life would be harsh and irksome, so, now that these men have been taken from us, all the old-time ambition of the Greeks is sunk in gloom and profound obscurity.
[25] διὰ πολλὰ δ᾽ εἰκότως ὄντες τοιοῦτοι, διὰ τὴν πολιτείαν οὐχ ἥκιστ᾽ ἦσαν σπουδαῖοι. αἱ μὲν γὰρ διὰ τῶν ὀλίγων δυναστεῖαι δέος μὲν ἐνεργάζονται τοῖς πολίταις, αἰσχύνην δ᾽ οὐ παριστᾶσιν: ἡνίκ᾽ ἂν οὖν ὁ ἀγὼν ἔλθῃ τοῦ πολέμου, πᾶς τις εὐχερῶς ἑαυτὸν σῴζει, συνειδὼς ὅτι, ἐὰν τοὺς κυρίους ἢ δώροις ἢ δι᾽ ἄλλης ἡστινοσοῦν ὁμιλίας ἐξαρέσηται, κἂν τὰ δεινότατ᾽ ἀσχημονήσῃ, μικρὸν ὄνειδος τὸ λοιπὸν αὐτῷ καταστήσεται:
[25] While it stands to reason that many influences helped to make them what they were, not least was their virtue ascribable to our form of government. For though absolute governments dominated by a few create fear in their citizens, they fail to awaken the sense of shame. Consequently, when the test of war comes, everyone lightheartedly proceeds to save himself, knowing full well that if only he succeeds in appeasing his masters by presents or any other civility whatsoever, even though he becomes guilty of the most revolting conduct, only slight reproach will attach to him thereafter.
[26] αἱ δὲ δημοκρατίαι πολλά τ᾽ ἄλλα καὶ καλὰ καὶ δίκαι᾽ ἔχουσιν, ὧν τὸν εὖ φρονοῦντ᾽ ἀντέχεσθαι δεῖ, καὶ τὴν παρρησίαν ἐκ τῆς ἀληθείας ἠρτημένην οὐκ ἔστι τἀληθὲς δηλοῦν ἀποτρέψαι. οὔτε γὰρ πάντας ἐξαρέσασθαι τοῖς αἰσχρόν τι ποιήσασιν δυνατόν, οὔτε μόνος ὁ τἀληθὲς ὄνειδος λέγων λυπεῖ: καὶ γὰρ οἱ μηδὲν ἂν εἰπόντες αὐτοὶ βλάσφημον ἄλλου γε λέγοντος χαίρουσιν ἀκούοντες. ἃ φοβούμενοι πάντες εἰκότως τῇ τῶν μετὰ ταῦτ᾽ ὀνειδῶν αἰσχύνῃ τόν τε προσιόντ᾽ ἀπὸ τῶν ἐναντίων κίνδυνον εὐρώστως ὑπέμειναν, καὶ θάνατον καλὸν εἵλοντο μᾶλλον ἢ βίον αἰσχρόν.
[26] Democracies, however, possess many other just and noble features, to which right-minded men should hold fast, and in particular it is impossible to deter freedom of speech, which depends upon speaking the truth, from exposing the truth. For neither is it possible for those who commit a shameful act to appease all the citizens, so that even the lone individual, uttering the deserved reproach, makes the guilty wince: for even those who would never speak an accusing word themselves are pleased at hearing the same, provided another utters it. Through fear of such condemnation, all these men, as was to be expected, for shame at the thought of subsequent reproaches, manfully faced the threat arising from our foes and chose a noble death in preference to life and disgrace.
[27] ἃ μὲν οὖν κοινῇ πᾶσιν ὑπῆρχεν τοῖσδε τοῖς ἀνδράσιν εἰς τὸ καλῶς ἐθέλειν ἀποθνῄσκειν, εἴρηται, γένος, παιδεία, χρηστῶν ἐπιτηδευμάτων συνήθεια, τῆς ὅλης πολιτείας ὑπόθεσις: ἃ δὲ κατὰ φυλὰς παρεκάλεσεν ἑκάστους εὐρώστους εἶναι, ταῦτ᾽ ἤδη λέξω. ᾔδεσαν πάντες Ἐρεχθεῖδαι τὸν ἐπώνυμον τὸν αὑτῶν Ἐρεχθέα, ἕνεκα τοῦ σῷσαι τὴν χώραν τὰς αὑτοῦ παῖδας, ἃς Ὑακινθίδας καλοῦσιν, εἰς προῦπτον θάνατον δόντ᾽ ἀναλῶσαι. αἰσχρὸν οὖν ἡγοῦντο τὸν μὲν ἀπ᾽ ἀθανάτων πεφυκότα πάντα ποιεῖν ἕνεκα τοῦ τὴν πατρίδ᾽ ἐλευθερῶσαι, αὐτοὶ δὲ φανῆναι θνητὸν σῶμα ποιούμενοι περὶ πλείονος ἢ δόξαν ἀθάνατον.
[27] The considerations that actuated these men one and all to choose to die nobly have now been enumerated, — birth, education, habituation to high standards of conduct, and the underlying principles of our form of government in general. The incentives that challenged them severally to be valiant men, depending upon the tribes to which they belonged, I shall next relate. All the Erechtheidae were well aware that Erechtheus, from whom they have their name, for the salvation of this land gave his own daughters, whom they call Hyacinthides, to certain death, and so extinguished his race. Therefore they regarded it as shameful, after a being born of immortal gods had sacrificed everything for the liberation of his native land, that they themselves should have been found to have placed a higher value upon a mortal body than upon immortal glory.
[28] οὐκ ἠγνόουν Αἰγεῖδαι Θησέα τὸν Αἰγέως πρῶτον ἰσηγορίαν καταστησάμενον τῇ πόλει. δεινὸν οὖν ἡγοῦντο τὴν ἐκείνου προδοῦναι προαίρεσιν, καὶ τεθνάναι μᾶλλον ᾑροῦνθ᾽ ἢ καταλυομένης ταύτης παρὰ τοῖς Ἕλλησιν ζῆν φιλοψυχήσαντες. παρειλήφεσαν Πανδιονίδαι Πρόκνην καὶ Φιλομήλαν τὰς Πανδίονος θυγατέρας, ὡς ἐτιμωρήσαντο Τηρέα διὰ τὴν εἰς αὑτὰς ὕβριν. οὐ βιωτὸν οὖν ἐνόμιζον αὑτοῖς, εἰ μὴ συγγενῆ φανήσονται τὸν θυμὸν ἔχοντες ἐκείναις, ἐφ᾽ οἷς τὴν Ἑλλάδ᾽ ἑώρων ὑβριζομένην.
[28] Neither were the Aegeidae ignorant that Theseus, the son of Aegeus, for the first time established equality in the State. They thought it, therefore, a dreadful thing to be false to the principles of that ancestor, and they preferred to be dead rather than through love of life to survive among the Greeks with this equality lost. The Pandionidae had inherited the tradition of Procne and Philomela, the daughters of Pandion, who took vengeance on Tereus for his crime against themselves. Therefore they decided that life was not worth living unless they, akin by race, should have proved themselves to possess equal spirit with those women, when confronted by the outrage they saw being committed against Greece.
[29] ἠκηκόεσαν Λεωντίδαι μυθολογουμένας τὰς Λεὼ κόρας, ὡς ἑαυτὰς ἔδοσαν σφάγιον τοῖς πολίταις ὑπὲρ τῆς χώρας. ὅτε δὴ γυναῖκες ἐκεῖναι τοιαύτην ἔσχον ἀνδρείαν, οὐ θεμιτὸν αὑτοῖς ὑπελάμβανον χείροσιν ἀνδράσιν οὖσιν ἐκείνων φανῆναι. ἐμέμνηντ᾽ Ἀκαμαντίδαι τῶν ἐπῶν ἐν οἷς Ὅμηρος ἕνεκα τῆς μητρός φησιν Αἴθρας Ἀκάμαντ᾽ εἰς Τροίαν στεῖλαι. ὁ μὲν οὖν παντὸς ἐπειρᾶτο κινδύνου τοῦ σῷσαι τὴν ἑαυτοῦ μητέρ᾽ ἕνεκα: οἱ δὲ τοὺς οἴκοι σύμπαντας γονέας πῶς οὐκ ἤμελλον ὑπὲρ τοῦ σῷσαι πάντα κίνδυνον ὑπομένειν;
[29] The Leontidae had heard the stories related of the daughters of Leo, how they offered themselves to the citizens as a sacrifice for their country’s sake. When, therefore, such courage was displayed by those women, they looked upon it as a heinous thing if they, being men, should have proved to possess less of manhood. The Acamantidae did not fail to recall the epics in which Homer says that Acamas sailed for Troy for the sake of his mother Aethra. Now, since he braved every danger for the sake of saving his own mother, how were these men not bound to face every danger for the sake of saving their parents one and all at home?
[30] οὐκ ἐλάνθανεν Οἰνείδας ὅτι Κάδμου μὲν Σεμέλη, τῆς δ᾽ ὃν οὐ πρέπον ἐστὶν ὀνομάζειν ἐπὶ τοῦδε τοῦ τάφου, τοῦ δ᾽ Οἰνεὺς γέγονεν, ὃς ἀρχηγὸς αὐτῶν ἐκαλεῖτο. κοινοῦ δ᾽ ὄντος ἀμφοτέραις ταῖς πόλεσιν τοῦ παρόντος κινδύνου, ὑπὲρ ἀμφοτέρων ἅπασαν ᾤοντο δεῖν ἀγωνίαν ἐκτεῖναι. ᾔδεσαν Κεκροπίδαι τὸν ἑαυτῶν ἀρχηγὸν τὰ μὲν ὡς ἔστιν δράκων, τὰ δ᾽ ὡς ἔστιν ἄνθρωπος λεγόμενον, οὐκ ἄλλοθέν ποθεν ἢ τῷ τὴν σύνεσιν αὐτοῦ προσομοιοῦν ἀνθρώπῳ, τὴν ἀλκὴν δὲ δράκοντι. ἄξια δὴ τούτων πράττειν ὑπελάμβανον αὑτοῖς προσήκειν.
