XIII.

ΠΕΡΙ ΣΥΝΤΑΞΕΩΣ.

ΥΠΟΘΕΣΙΣ.

Ὁ λόγος οὗτος οὐκέτι Φιλιππικός ἐστιν, ἀλλὰ ἁπλῶς συμβουλευτικός ἐκκλησίαν γὰρ ἀγόντων τῶν ̓Αθηναίων περὶ τῶν θεωρικῶν χρημάτων, παρελθὼν ὁ Δημοσθένης πείθει συνταχθῆναί τε αὐτοὺς καὶ τὸ ἀρχαῖον 166 ἀναλαβεῖν ἀξίωμα στρατευομένους καὶ τῶν Ἑλλήνων προκινδυνεύοντας, καὶ συγκρίνει τὰ νῦν τοῖς ἐπὶ τῶν προγόνων, πολὺ φαυλότερα καὶ ταπεινότερα τῶν παλαιῶν δεικνύς.

Περὶ μὲν τοῦ παρόντος ἀργυρίου, καὶ ὧν ἕνεκα τὴν ἐκκλησίαν ποιεῖσθε, ὦ ἄνδρες ̓Αθηναῖοι, οὐδέτερόν μοι δοκεῖ τῶν χαλεπῶν εἶναι, οὔτ ̓ ἐπιτιμήσαντα τοῖς νέμουσι καὶ διδοῦσι τὰ κοινὰ εὐδοκιμῆσαι παρὰ τοῖς βλάπτεσθαι διὰ τούτων ἡγουμένοις τὴν πόλιν, οὔτε συνειπόντα καὶ 5 παραινέσαντα ὡς δεῖ λαμβάνειν χαρίσασθαι τοῖς σφόδρα ἐν χρείᾳ τοῦ λαβεῖν οὖσιν· οὐδέτεροι γὰρ πρὸς τὸ τῇ πόλει συμφέρον σκοποῦντες οὔτ ̓ ἐπαινοῦσιν οὔτε δυσχεραίνουσι 2 τὸ πρᾶγμα, ἀλλ ̓ ὡς ἑκάτεροι χρείας καὶ περιουσίας ἔχουσιν. ἐγὼ δὲ τοῦτο μὲν οὔτ ̓ ἂν εἰσηγησαίμην, οὔτ ̓ ἀντείποιμι ὡς οὐ δεῖ λαμβάνειν· παραινῶ μέντοι σκο

πεῖν καὶ λογίζεσθαι πρὸς ὑμᾶς αὐτοὺς ὅτι τἀργύριον μέν ἐστι τοῦτο, περὶ οὗ βουλεύεσθε, μικρὸν, τὸ δ ̓ ἔθος μέγα, ὃ γίγνεται μετὰ τούτου. εἰ μὲν οὖν μετὰ τοῦ πράττειν ἃ προσήκει καὶ τὸ λαμβάνειν κατασκευά- 15 σεσθε, οὐ μόνον οὐ βλάψετε, ἀλλὰ καὶ τὰ μέγιστα 3 ὠφελήσετε τὴν πόλιν καὶ ὑμᾶς αὐτούς· εἰ δὲ τοῦ μὲν λαμβάνειν καὶ ἑορτὴ καὶ πᾶσα ἀρκέσει πρόφασις, τοῦ δ' 167 ἃ πρὸς τούτοις δεῖ ποιεῖν μηδὲ τοὺς λόγους ἀκούειν ἐθελήσετε, ὁρᾶτε μήποθ', ἃ νῦν ὀρθῶς ἡγεῖσθε πράττειν, 4 σφόδρα ἡμαρτηκέναι νομίσητε. ἐγὼ δέ φημι δεῖν (καί μοι μὴ θορυβήσητε ἐφ ̓ ᾧ μελλω λέγειν, ἀλλ ̓ ἀκούσαντες 5 κρίνατε·) ὥσπερ τῷ λαβεῖν ἐκκλησίαν ἀπεδώκαμεν, οὕτω καὶ περὶ τοῦ συνταχθῆναι καὶ παρασκευασθῆναι τὰ πρὸς τὸν πόλεμον ἐκκλησίαν ἀποδοῦναι, καὶ παρασχεῖν ἕκαστον αὑτὸν μὴ μόνον ταῦτ ̓ ἀκούειν ἐθέλοντα, ἀλλὰ καὶ πράττειν βουλόμενον, ἵν ̓, ὦ ἄνδρες Αθηναῖοι, τῶν ἀγαθῶν 10 τὰς ἐλπίδας δι ̓ ὑμῶν αὐτῶν ἔχητε, καὶ μὴ τὸν δεῖνα 5 μηδὲ τὸν δεῖνα πυνθάνησθε τί πράττει. καὶ τὰ μὲν προσιόντα τῇ πόλει πάντα, καὶ ἃ νῦν ἐκ τῶν ἰδίων παραναλίσκετε εἰς οὐδὲν δέον καὶ ὅσ ̓ ἐκ τῶν συμμάχων ὑπάρχει, λαμβάνειν ὑμᾶς φημὶ χρῆναι τὸ ἴσον ἕκαστον, 15 τοὺς μὲν ἐν ἡλικίᾳ στρατιωτικὸν, τοὺς δ ̓ ὑπὲρ τὸν κατά

εἰ μὲν οὖν μετὰ τοῦ πράττειν] now if you shall so arrange it that the receipt of the money be associated with the performance of duties,' i. e. so that only those who do their duty shall receive the money. The emphatic position of μετὰ τοῦ πράττειν suggests this interpretation rather than the more general one, if you combine with doing what ought to be done also the receiving of money.'

τοῦ δ ̓ ἃ πρὸς τούτοις] while about your further duties you will not even hear a word.' C. R. K.

ὁρᾶτε μήποθ'] ne quando. Schäfer. 'Take care that you do not hereafter think you have done exceedingly wrong in what you now think you are doing rightly.'

ὥσπερ . . . ἀπεδώκαμεν] ‘as we have granted an assembly for the receiving of money.'

ταῦτα] the measures proposed.

καὶ ἃ νῦν ἐκ τῶν ἰδίων] • both what you now spend idly on no good from your own resources.'

τοὺς δ ̓ ὑπὲρ τὸν κατάλογον] ‘and those past the muster-roll (i. e. those over fortyfive years of age) as inspection money. The κατάλογος was the roll or catalogue in which was inscribed the names of all who were of a fit age for service. The τὸ ἐξεταστικόν would be paid to officers past the age of actual duty in the field, for inspecting the muster-rolls, examining and reporting upon the efficiency of arms, tools, and equipments, detecting malingerers,' seeing that no one missed his turn of service, and discharging the other duties of an inspector of troops. The performance of a similar duty by the Roman censors in the Second Punic War is thus described by Livy, xxiv. c. 18: "Neque senatu modo aut equestri ordine regendo cura se censorum tenuit. Nomina

λογον ἐξεταστικὸν ἢ ὅπως ἄν τις ὀνομάσαι τοῦτο, στρα6 τεύεσθαι δ ̓ αὐτοὺς καὶ μηδενὶ τούτου παραχωρεῖν, ἀλλὰ τὴν δύναμιν τῆς πόλεως οἰκείαν εἶναι καὶ κατεσκευασμένην ἀπὸ τούτων, ἵν ̓ εὐπορῆτε καὶ τὰ δέοντα ποιῆτε, καὶ τὸν 20 στρατηγὸν ἡγεῖσθαι ταύτης, ἵν ̓ ὑμῖν, ὦ ἄνδρες Αθηναῖοι, μὴ τοιαῦτα οἷάπερ νυνὶ συμβαίνῃ. τοὺς στρατηγοὺς κρίνετε, καὶ περίεστιν ὑμῖν ἐκ τῶν πραγμάτων “ ὁ δεῖνα 7 τοῦ δεῖνος τὸν δεῖνα εἰσήγγειλεν,” ἄλλο δ ̓ οὐδέν. ἀλλὰ τί ὑμῖν γένηται; πρῶτον μὲν οἱ σύμμαχοι μὴ φρουραῖς, 25 ἀλλὰ τῷ τὰ αὐτὰ συμφέρειν ὑμῖν κἀκείνοις ὦσιν οἰκεῖοι, ἔπειθ' οἱ στρατηγοὶ μὴ ξένους ἔχοντες τοὺς μὲν συμμάχους ἄγωσι και φέρωσι, τοὺς δὲ πολεμίους μηδ' ὁρῶσιν, ἀφ' ὧν αἱ μὲν ὠφέλειαι τούτων εἰσὶν ἴδιαι, τὰ δὲ μίση καὶ 168 τὰ ἐγκλήματα ἐφ' ὅλην ἔρχεται τὴν πόλιν, ἀλλὰ πολίτας τοὺς ἀκολουθοῦντας ἔχοντες τοὺς ἐχθροὺς, ἃ νῦν τοὺς 8 φίλους, ποιῶσιν. χωρὶς δὲ τούτων πολλὰ τῶν πραγμάτων τὴν ὑμετέραν ποθεῖ παρουσίαν, καὶ ἄνευ τοῦ πρὸς τοὺς 5 οἰκείους πολέμους οἰκείᾳ χρῆσθαι δυνάμει συμφέρειν, καὶ πρὸς τἆλλα πράγματα ἀναγκαῖόν ἐστιν. εἰ μὲν γὰρ ἡσυχίαν ἔχειν ὑμῖν ἀπέχρη καὶ μηδὲν τῶν Ἑλληνι 9 κῶν περιεργάζεσθαι ὅπως ἔχει, ἄλλος ἂν ἦν λόγος· νῦν δὲ πρωτεύειν μὲν ἀξιοῦτε καὶ τὰ δίκαια ὁρίζειν τοῖς 10 ἄλλοις, τὴν δὲ ταῦτ ̓ ἐποπτεύσουσαν καὶ φυλάξουσαν δύναμιν οὔτε κατεσκεύασθε οὔτε κατασκευάζεσθε, ἀλλ ̓ ἐπὶ πολλῆς μὲν ἡσυχίας καὶ ἠρεμίας ὑμῶν ὁ Μυτιληναίων δῆμος καταλέλυται, ἐπὶ πολλῆς δ ̓ ἡσυχίας ὁ Ροδίων,

ἐχθρός γε ὢν ἡμῖν, φαίη τις ἄν· ἀλλὰ μείζω χρὴ νομίζειν, 15 ὦ ἄνδρες Αθηναῖοι, τὴν πρὸς τὰς ὀλιγαρχίας ὑπὲρ αὐτῆς τῆς προαιρέσεως ἔχθραν ἢ τὴν πρὸς τοὺς δήμους ὑπὲρ 10 ὧν ποτ' ἂν ᾖ. ἀλλ ̓ ἵν ̓ ἐκεῖσ ̓ ἐπανέλθω, φημὶ δεῖν ὑμᾶς συντετάχθαι, καὶ τὴν αὐτὴν τοῦ τε λαβεῖν καὶ τοῦ ποιεῖν ἃ προσήκει σύνταξιν εἶναι. διελέχθην δ' ὑμῖν περὶ τού- 20 των καὶ πρότερον, καὶ διεξῆλθον ὡς ἂν συνταχθείητε, οἱ θ ̓ ὁπλῖται καὶ οἱ ἱππεῖς καὶ ὅσοι τούτων ἐκτός ἐστε, 11 καὶ εὐπορία τις ἂν ἅπασι γένοιτο κοινή. ὁ δέ μοι

12

πλείστην ἀθυμίαν παρέσχεν ἁπάντων, ἐρῶ πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι, ὅτι πολλῶν καὶ μεγάλων καὶ καλῶν 25 ὄντων τούτων ἁπάντων τῶν μὲν ἄλλων οὐδενὸς οὐδεὶς 169 μέμνηται, τοῖν δυοῖν δ ̓ ὀβολοῖν ἅπαντες. καίτοι τοὺς μὲν οὐκ ἔστι πλείονος ἢ δυοῖν ὀβολοῖν ἀξίους εἶναι, τὰ δ ̓ ἀλλὰ ἃ μετὰ τούτων εἶπον τῶν βασιλέως ἄξιά ἐστι χρημάτων, πόλιν τοσούτους ὁπλίτας ἔχουσαν καὶ τριήρεις καὶ 5 ἱππέας καὶ χρημάτων πρόσοδον συντετάχθαι καὶ παρεσκευάσθαι.

Τί οὖν, φαίη τις ἂν, ταῦτα νῦν λέγω; ὅτι φημὶ δεῖν ὑμᾶς, ἐπειδὴ τὸ μὲν πάντας μισθοφορεῖν δυσχεραίνουσί

Athens. See the Oration De Rhod. Libert.

ὑπὲρ αὐτῆς] ‘on account of the principle alone.' Reiske observes, "Subaudi αὐτῶν. Illam ipsam ob metam, ad quam principatus paucorum contendunt." The Greek writer apparently means that an oligarchy is odious simply on account of the principle on which it rests.

ὑπὲρ ὧν ποτ ̓ ἂν ᾖ] for whatever causes it may be.'

δεῖν ὑμᾶς συντετάχθαι] ‘I say that you ought to be brought under a system, and that there should be one and the same regulation in receiving money and discharging duties.' Comp. Olyn. i. § 21: μίαν σύνταξιν εἶναι τὴν αὐτὴν τοῦ τε λαμβάνειν καὶ τοῦ ποιεῖν τὰ δέοντα. The writer seems to mean nothing more than this, viz. : that pay should not be given except for duty, and that duty should always be remunerated with pay.

πρότερον] Wolf and Reiske are of opinion that reference is here made to the First Philippic. But this is by no means

evident, and perhaps no particular refer-
ence is made.

διεξῆλθον ὡς ἄν] I have explained
under what system you should be brought.'
τούτων ἁπάντων] all these advantages
which I have before mentioned.'

τοῖν δυοῖν δ ̓ ὀβολοῖν] The Theoric money allowed by the law of Eubulus to each citizen out of the revenues of the State for the enjoyment of the public festivals, and payment of the charge of admission to the theatres. See Olynth. iii. ἃ μετὰ τούτων] which I mentioned in conjunction with these advantages,' or, if we adopt Dindorf's reading, τὰ δ ̓ ἄλλα μετὰ τούτων ὧν εἶπον, in conjunction with these changes which I have recommended. But I do not think that Demosthenes would have written so vaguely and obscurely. Reiske refers μετὰ τού των to the two oboli, as if the orator was speaking of the arrangements which ought to be made while and at the same time as payment was received. But I cannot so understand the words.

13

τινες, τὸ δὲ συνταχθῆναι καὶ παρασκευασθῆναι παρὰ 10 πάντων χρήσιμον εἶναι δοκιμάζεται, ἐντεῦθεν ἄρξασθαι τοῦ πράγματος, καὶ προθεῖναι περὶ τούτων τῷ βουλομένῳ γνώμην ἀποφήνασθαι. ὡς οὕτως ἔχει· ἐὰν μὲν ὑμεῖς νῦν πεισθῆτε τούτων καιρὸν εἶναι νομίσαντες, ὅταν αὐτῶν εἰς χρείαν ἔλθητε, ἕτοιμα ὑπάρξει· ἂν δ ̓ ἀκαιρίαν ἡγησάμενοι 15 παρίδητε, ὅταν δέῃ χρῆσθαι, τότ ̓ ἀναγκασθήσεσθε παρασκευάζεσθαι.

Ηδη δέ τις εἶπεν ὦ ἄνδρες Αθηναῖοί που λέγων, οὐχ ὑμῶν τῶν πολλῶν, ἀλλὰ τῶν διαρρηγνυμένων εἰ ταῦτα γενήσεται, “ τί δ ̓ ἡμῖν ἀπὸ τῶν Δημοσθένους λόγων 20 ἀγαθὸν γέγονεν ; παρελθὼν ἡμῶν, ὁπόταν αὐτῷ δόξῃ, ἐπέπλησε τὰ ὦτα λόγων, καὶ διέσυρε τὰ παρόντα, καὶ τοὺς προγόνους ἐπῄνεσε, καὶ μετεωρίσας καὶ φυσήσας 14 ἡμᾶς κατέβη.” ἐγὼ δ ̓ εἰ μὲν ὑμᾶς δυναίμην ὧν λέγω τι πεῖσαι, τηλικαῦτ ̓ ἂν οἶμαι τὴν πόλιν πρᾶξαι ἀγαθὰ, ὥστ ̓ 25 εἰ νῦν εἰπεῖν ἐπιχειρήσαιμι, πολλοὺς ἂν ἀπιστῆσαι ὡς μείζοσιν ἢ δυνατοῖς· οὐ μὴν οὐδὲ τοῦτο μικρὸν ὠφελεῖν 15 οἶμαι, εἰ τὰ βέλτιστα ἀκούειν ὑμᾶς συνεθίζω. δεῖ γὰρ, ὦ ἄνδρες Αθηναῖοι, τὸν βουλόμενόν τι ποιῆσαι τὴν πόλιν 170 ὑμῶν ἀγαθὸν τὰ ὦτα πρῶτον ὑμῶν ἰάσασθαι· διέφθαρται γάρ· οὕτω πολλὰ καὶ ψευδῆ καὶ πάντα μᾶλλον ἢ τὰ βέλτιστα ἀκούειν συνείθισθε. οἷον (ὅπως δὲ μὴ θορυβήσει μοι μηδεὶς, πρὶν ἂν ἅπαντ ̓ εἴπω) ἀνέῳξαν δήπου πρώην 5 τινὲς τὸν ὀπισθόδομον. οὐκοῦν οἱ παριόντες· ἅπαντες τὸν

νόμους οὐκέτ ̓ εἶναι, τοιαῦτ ̓

"Stuffing the ears of men with false re-
ports.'

διέσυρε] ' pulls to pieces, i. e. abuses.
μετεωρίσας] ' after putting us up and
blowing us out.'

οὕτω πολλὰ καὶ ψευδῆ] • so many falsehoods.'

ἀνέφξαν τὸν ὀπισθόδομον] broke open the treasury.' This ὀπισθόδομος was the chamber at the back of the Parthenon used as a treasury. See Appendix to this Oration.

οἱ παριόντες] “ the public speakers one and all. Literally, the men who come forward to speak.