{53} Nor have you only to recognize these facts, and to resist him by actual operations of war. You must also by reasoned judgement and of set purpose come to execrate those who address you in his interest, remembering that it is impossible to master the enemies of the city, until you punish those who are serving them in the city itself. {54} And this, before God and every Heavenly Power—this you will not be able to do; for you have reached such a pitch of folly or distraction or—I know not what to call it; for often has the fear actually entered my mind, that some more than mortal power may be driving our fortunes to ruin—that to enjoy their abuse, or their malice, or their jests, or whatever your motive may chance to be, you call upon men to speak who are hirelings, and some of whom would not even deny it; and you laugh to hear their abuse of others. {55} And terrible as this is, there is yet worse to be told. For you have actually made political life safer for these men, than for those who uphold your own cause. And yet observe what calamities the willingness to listen to such men lays up in store. I will mention facts known to you all.
{56} In Olynthus, among those who were engaged in public affairs, there was one party who were on the side of Philip, and served his interests in everything; and another whose aim was their city's real good, and the preservation of their fellow citizens from bondage. Which were the destroyers of their country? which betrayed the cavalry, through whose betrayal Olynthus perished? Those whose sympathies were with Philip's cause; those who, while the city still existed brought such dishonest and slanderous charges against the speakers whose advice was for the best, that, in the case of Apollonides at least, the people of Olynthus was even induced to banish the accused.
{57} Nor is this instance of the unmixed evil wrought by these practices in the case of the Olynthians an exceptional one, or without parallel elsewhere. For in Eretria,[n] when Plutarchus and the mercenaries had been got rid of, and the people had control of the city and of Porthmus, one party wished to entrust the State to you, the other to entrust it to Philip. And through listening mainly, or rather entirely, to the latter, these poor luckless Eretrians were at last persuaded to banish the advocates of their own interests. {58} For, as you know, Philip, their ally, sent Hipponicus with a thousand mercenaries, stripped Porthmus of its walls, and set up three tyrants—Hipparchus, Automedon, and Cleitarchus; and since then he has already twice expelled them from the country when they wished to recover their position [sending on the first occasion the mercenaries commanded by Eurylochus, on the second, those under Parmenio].
{59} And why go through the mass of the instances? Enough to mention how in Oreus Philip had, as his agents, Philistides, Menippus, Socrates, Thoas, and Agapaeus—the very men who are now in possession of the city—and every one knew the fact; while a certain Euphraeus,[n] who once lived here in Athens, acted in the interests of freedom, to save his country from bondage. {60} To describe the insults and the contumely with which he met would require a long story; but a year before the capture of the town he laid an information of treason against Philistides and his party, having perceived the nature of their plans. A number of men joined forces, with Philip for their paymaster and director, and haled Euphraeus off to prison as a disturber of the peace. {61} Seeing this, the democratic party in Oreus, instead of coming to the rescue of Euphraeus, and beating the other party to death, displayed no anger at all against them, and agreed with a malicious pleasure that Euphraeus deserved his fate. After this the conspirators worked with all the freedom they desired for the capture of the city, and made arrangements for the execution of the scheme; while any of the democratic party, who perceived what was going on, maintained a panic-stricken silence, remembering the fate of Euphraeus. So wretched was their condition, that though this dreadful calamity was confronting them, no one dared open his lips, until all was ready and the enemy was advancing up to the walls. Then the one party set about the defence, the other about the betrayal of the city. {62} And when the city had been captured in this base and shameful manner, the successful party governed despotically: and of those who had been their own protectors, and had been ready to treat Euphraeus with all possible harshness, they expelled some and murdered others; while the good Euphraeus killed himself, thus testifying to the righteousness and purity of his motives in opposing Philip on behalf of his countrymen.
{63} Now for what reason, you may be wondering, were the peoples of Olynthus and Eretria and Oreus more agreeably disposed towards Philip's advocates than towards their own? The reason was the same as it is with you—that those who speak for your true good can never, even if they would, speak to win popularity with you; they are constrained to inquire how the State may be saved: while their opponents, in the very act of seeking popularity, are co-operating with Philip. {64} The one party said, 'You must pay taxes;' the other, 'There is no need to do so.' The one said, 'Go to war, and do not trust him;' the other, 'Remain at peace,'—until they were in the toils. And—not to mention each separately—I believe that the same thing was true of all. The one side said what would enable them to win favour; the other, what would secure the safety of their State. And at last the main body of the people accepted much that they proposed—not now from any such desire for gratification, nor from ignorance, but as a concession to circumstances, thinking that their cause was now wholly lost. {65} It is this fate, I solemnly assure you, that I dread for you, when the time comes that you make your reckoning, and realize that there is no longer anything that can be done. May you never find yourselves, men of Athens, in such a position! Yet in any case, it were better to die ten thousand deaths, than to do anything out of servility towards Philip [or to sacrifice any of those who speak for your good]. A noble recompense did the people in Oreus receive, for entrusting themselves to Philip's friends, and thrusting Euphraeus aside! {66} and a noble recompense the democracy of Eretria, for driving away your envoys, and surrendering to Cleitarchus! They are slaves, scourged and butchered! A noble clemency did he show to the Olynthians, who elected Lasthenes to command the cavalry, and banished Apollonides! {67} It is folly, and it is cowardice, to cherish hopes like these, to give way to evil counsels, to refuse to do anything that you should do, to listen to the advocates of the enemy's cause, and to fancy that you dwell in so great a city that, whatever happens, you will not suffer any harm. {68} Aye, and it is shameful to exclaim after the event, 'Why, who would have expected this? Of course, we ought to have done, or not to have done, such and such things!' The Olynthians could tell you of many things, to have foreseen which in time would have saved them from destruction. So too could the people of Oreus, and the Phocians, and every other people that has been destroyed. {69} But how does that help them now? So long as the vessel is safe, be it great or small, so long must the sailor and the pilot and every man in his place exert himself and take care that no one may capsize it by design or by accident: but when the seas have overwhelmed it, all their efforts are in vain. {70} So it is, men of Athens, with us. While we are still safe, with our great city, our vast resources, our noble name, what are we to do? Perhaps some one sitting here has long been wishing to ask this question. Aye, and I will answer it, and will move my motion; and you shall carry it, if you wish. We ourselves, in the first place, must conduct the resistance and make preparation for it—with ships, that is, and money, and soldiers. For though all but ourselves give way and become slaves, we at least must contend for freedom. {71} And when we have made all these preparations ourselves, and let them be seen, then let us call upon the other states for aid, and send envoys to carry our message [in all directions—to the Peloponnese, to Rhodes, to Chios, to the king; for it is not unimportant for his interests either that Philip should be prevented from subjugating the world]; that so, if you persuade them, you may have partners to share the danger and the expense, in case of need; and if you do not, you may at least delay the march of events. {72} For since the war is with a single man, and not against the strength of a united state, even delay is not without its value, any more than were those embassies[n] of protest which last year went round the Peloponnese, when I and Polyeuctus, that best of men, and Hegesippus and the other envoys went on our tour, and forced him to halt, so that he neither went to attack Acarnania, nor set out for the Peloponnese. {73} But I do not mean that we should call upon the other states, if we are not willing to take any of the necessary steps ourselves. It is folly to sacrifice what is our own, and then pretend to be anxious for the interests of others—to neglect the present, and alarm others in regard to the future. I do not propose this. I say that we must send money to the forces in the Chersonese, and do all that they ask of us; that we must make preparation ourselves, while we summon, convene, instruct, and warn the rest of the Hellenes. That is the policy for a city with a reputation such as yours. {74} But if you fancy that the people of Chalcis or of Megara will save Hellas, while you run away from the task, you are mistaken. They may well be content if they can each save themselves. The task is yours. It is the prerogative that your forefathers won, and through many a great peril bequeathed to you. {75} But if each of you is to sit and consult his inclinations, looking for some way by which he may escape any personal action, the first consequence will be that you will never find any one who will act; and the second, I fear, that the day will come when we shall be forced to do, at one and the same time, all the things we wish to avoid.
{76} This then is my proposal, and this I move. If the proposal is carried out, I think that even now the state of our affairs may be remedied. But if any one has a better proposal to make, let him make it, and give us his advice. And I pray to all the gods that whatever be the decision that you are about to make, it may be for your good.
FOOTNOTES
[1] These are printed in square brackets in the translation.
ON THE CROWN (Or. XVIII)
[Introduction. The advice given by Demosthenes in the Third Philippic (spoken before the middle of 341) was in the main followed. He himself was sent almost immediately to Byzantium, where he renewed the alliance between that city and Athens, and at the same time entered into relations with Abydos and the Thracian princes. Rhodes, and probably Chios and Cos, were also conciliated, and an embassy was sent to the King of Persia to ask for aid against Philip. The king appears to have sent assistance to Diopeithes, and it is also stated (not on the best authority) that he sent large sums of money to Demosthenes and Hypereides. Demosthenes further succeeded, in conjunction with Callias of Chalcis, in organizing a league against Philip, which included Corinth, Megara, Corcyra, and the Acarnanians, and which at least supplied a considerable number of men and some funds. The cities of Euboea, most of which had been in the hands of Philip's party, were also formed into a confederacy, in alliance with Athens, under the leadership of Chalcis; Philistides was expelled from Oreus, about July 341, by the allied forces under Cephisophon; and later in the summer, Phocion drove Cleitarchus from Eretria. On the motion of Aristonicus, the Athenians voted Demosthenes a golden crown, which was conferred on him in the theatre at the Great Dionysia in March 340. The arrest of Anaxinus of Oreus, and his condemnation as a spy, acting in Philip's interest, must have occurred about the same time. Not long afterwards Demosthenes succeeded in carrying out a complete reorganization of the trierarchic system, by which he made the burden of the expense vary strictly according to property, and secured a regular and efficient supply of ships, money, and men.