§41καὶ τοῦτʼ εἰκότως τρόπον τινὰ πράττει· οἶδεν γὰρ ἀκριβῶς ὅτι οὐδʼ ἂν πάντων τῶν ἄλλων γένηται κύριος, οὐδὲν ἔστʼ αὐτῷ βεβαίως ἔχειν, ἕως ἂν ὑμεῖς δημοκρατῆσθε, ἀλλʼ ἐάν ποτε συμβῇ τι πταῖσμα, ἃ πολλὰ γένοιτʼ ἂν ἀνθρώπῳ, ἥξει πάντα τὰ νῦν συμβεβιασμένα καὶ καταφεύξεται πρὸς ὑμᾶς·
And he does this naturally in a way; for he knows accurately that even if he becomes master of all other people, he can hold nothing securely as long as you are under a democracy, but if ever some setback should occur, such as may often happen to a human being, all those who are now subjected by force will come and flee to you.
§42ἐστὲ γὰρ ὑμεῖς οὐκ αὐτοὶ πλεονεκτῆσαι καὶ κατασχεῖν ἀρχὴν εὖ πεφυκότες, ἀλλʼ ἕτερον λαβεῖν κωλῦσαι καὶ ἔχοντʼ ἀφελέσθαι δεινοί, καὶ ὅλως ἐνοχλῆσαι τοῖς ἄρχειν βουλομένοις καὶ πάντας ἀνθρώπους εἰς ἐλευθερίαν ἐξελέσθαι ἕτοιμοι.
For you yourselves are not naturally suited to acquire advantages and hold an empire, but you are clever at preventing another from seizing it and taking it away from those who have it, and altogether at annoying those who wish to rule and ready to rescue all people into freedom.
οὔκουν βούλεται τοῖς ἑαυτοῦ καιροῖς τὴν παρʼ ὑμῶν ἐλευθερίαν ἐφεδρεύειν, οὐδὲ πολλοῦ δεῖ, οὐ κακῶς οὐδʼ ἀργῶς ταῦτα λογιζόμενος.
Therefore, he does not wish your freedom to lie in wait for his own opportunities, and far from it, since he calculates these things neither badly nor lazily.
§43πρῶτον μὲν δὴ τοῦτο δεῖ, ἐχθρὸν ὑπειληφέναι τῆς πολιτείας καὶ τῆς δημοκρατίας ἀδιάλλακτον ἐκεῖνον· εἰ γὰρ μὴ τοῦτο πεισθήσεσθε ταῖς ψυχαῖς, οὐκ ἐθελήσεθʼ ὑπὲρ τῶν πραγμάτων σπουδάζειν·
First of all, then, this is necessary: to have conceived that man as an irreconcilable enemy to our constitution and democracy; for if you are not convinced of this in your minds, you will not be willing to be earnest about the public affairs.
δεύτερον δʼ εἰδέναι σαφῶς ὅτι πάνθʼ ὅσα πραγματεύεται καὶ κατασκευάζεται νῦν, ἐπὶ τὴν ἡμετέραν πόλιν παρασκευάζεται, καὶ ὅπου τις ἐκεῖνον ἀμύνεται, ἐνταῦθʼ ὑπὲρ ἡμῶν ἀμύνεται.
Secondly, to know clearly that everything he now busies himself with and prepares is being prepared against our city, and wherever anyone defends themselves against him, there they defend on our behalf.
§44οὐ γὰρ οὕτω γʼ εὐήθης οὐδεὶς ὃς ὑπολαμβάνει τὸν Φίλιππον τῶν μὲν ἐν Θρᾴκῃ κακῶν (τί γὰρ ἂν ἄλλο τις εἴποι Δρογγίλον καὶ Καβύλην καὶ Μάστειραν καὶ ἃ νῦν ἐξαιρεῖ; ) τούτων μὲν ἐπιθυμεῖν καὶ ὑπὲρ τοῦ ταῦτα λαβεῖν καὶ πόνους καὶ χειμῶνας καὶ τοὺς ἐσχάτους κινδύνους ὑπομένειν, §45τῶν δʼ Ἀθηναίων λιμένων καὶ νεωρίων καὶ τριήρων καὶ τῶν ἔργων τῶν ἀργυρείων καὶ τοσούτων προσόδων οὐκ ἐπιθυμεῖν, ἀλλὰ ταῦτα μὲν ὑμᾶς ἐάσειν ἔχειν, ὑπὲρ δὲ τῶν μελινῶν καὶ τῶν ὀλυρῶν τῶν ἐν τοῖς Θρᾳκίοις σιροῖς ἐν τῷ βαράθρῳ χειμάζειν.
For there is no one so foolish as to suppose that Philip desires those wretched places in Thrace (for what else could one call Drongilus, Cabyle, Masteira, and the places he is now taking?), and for the sake of getting these, endures both labors and winters and the extreme dangers, but does not desire the Athenian harbors, dockyards, triremes, silver mines, and such great revenues, but will allow you to keep these, while he winters in that pit for the sake of the millet and spelt in the Thracian silos.
οὐκ ἔστι ταῦτα, ἀλλὰ κἀκεῖνʼ ὑπὲρ τοῦ τούτων γενέσθαι κύριος καὶ τἄλλα πάντα πραγματεύεται.
This is not so, but both those actions and all other things he undertakes are for the sake of becoming master of these Athenian possessions.
§46τί οὖν εὖ φρονούντων ἀνθρώπων ἐστίν;
What, then, is the part of wise men?
εἰδότας ταῦτα καὶ ἐγνωκότας τὴν μὲν ὑπερβάλλουσαν καὶ ἀνήκεστον ταύτην ῥᾳθυμίαν ἀποθέσθαι, χρήματα δʼ εἰσφέρειν καὶ τοὺς συμμάχους ἀξιοῦν, καὶ ὅπως τὸ συνεστηκὸς τοῦτο συμμενεῖ στράτευμʼ ὁρᾶν καὶ πράττειν, ἵνʼ ὥσπερ ἐκεῖνος ἕτοιμον ἔχει δύναμιν τὴν ἀδικήσουσαν καὶ καταδουλωσομένην ἅπαντας τοὺς Ἕλληνας, οὕτω τὴν σώσουσαν ὑμεῖς καὶ βοηθήσουσαν ἅπασιν ἕτοιμον ἔχητε.
Knowing these things and having recognized them, to lay aside this excessive and incurable listlessness, to contribute money, to demand the same from your allies, and to see and act so that this established army will remain together, so that just as he has a force ready to do wrong and enslave all the Greeks, you also may have one ready to save and assist all.
§47οὐ γὰρ ἔστι βοηθείαις χρωμένους οὐδέποτʼ οὐδὲν τῶν δεόντων πρᾶξαι, ἀλλὰ κατασκευάσαντας δεῖ δύναμιν, καὶ τροφὴν ταύτῃ πορίσαντας καὶ ταμίας καὶ δημοσίους, καὶ ὅπως ἔνι τὴν τῶν χρημάτων φυλακὴν ἀκριβεστάτην γενέσθαι, οὕτω ποιήσαντας, τὸν μὲν τῶν χρημάτων λόγον παρὰ τούτων λαμβάνειν, τὸν δὲ τῶν ἔργων παρὰ τοῦ στρατηγοῦ.
For it is never possible to achieve any of the necessary things by relying on temporary assistances, but you must equip a force, provide maintenance for it, and appoint treasurers and public servants, and after making the custody of the money as strict as possible, receive the financial account from them, and the account of the operations from the general.
κἂν οὕτω ποιήσητε καὶ ταῦτʼ ἐθελήσηθʼ ὡς ἀληθῶς, ἄγειν εἰρήνην δικαίαν καὶ μένειν ἐπὶ τῆς αὑτοῦ Φίλιππον ἀναγκάσετε, οὗ μεῖζον οὐδὲν ἂν γένοιτʼ ἀγαθόν, ἢ πολεμήσετʼ ἐξ ἴσου.
And if you do this and truly wish it, you will compel Philip to keep a just peace and remain in his own land (than which no greater good could happen), or you will wage war on equal terms.
§48εἰ δέ τῳ δοκεῖ ταῦτα καὶ δαπάνης μεγάλης καὶ πόνων πολλῶν καὶ πραγματείας εἶναι, καὶ μάλʼ ὀρθῶς δοκεῖ· ἀλλʼ ἐὰν λογίσηται τὰ τῇ πόλει μετὰ ταῦτα γενησόμενα, ἂν ταῦτα μὴ ʼθέλῃ, εὑρήσει λυσιτελοῦν τὸ ἑκόντας ποιεῖν τὰ δέοντα.
And if these things seem to anyone to require great expense, much labor, and trouble, they seem so very rightly; but if one calculates what will happen to the city after these things, if you are unwilling to do this, one will find that it is profitable to do our duties voluntarily.
§49εἰ μὲν γάρ ἐστί τις ἐγγυητὴς θεῶν (οὐ γὰρ ἀνθρώπων γʼ οὐδεὶς ἂν γένοιτʼ ἀξιόχρεως τηλικούτου πράγματος) ὡς, ἐὰν ἄγηθʼ ἡσυχίαν καὶ ἅπαντα προῆσθε, οὐκ ἐπʼ αὐτοὺς ὑμᾶς τελευτῶν ἐκεῖνος ἥξει, αἰσχρὸν μὲν νὴ τὸν Δία καὶ πάντας θεοὺς καὶ ἀνάξιον ὑμῶν καὶ τῶν ὑπαρχόντων τῇ πόλει καὶ πεπραγμένων τοῖς προγόνοις, τῆς ἰδίας ἕνεκα ῥᾳθυμίας τοὺς ἄλλους πάντας Ἕλληνας εἰς δουλείαν προέσθαι, καὶ ἔγωγʼ αὐτὸς μὲν τεθνάναι μᾶλλον ἂν ἢ ταῦτʼ εἰρηκέναι βουλοίμην·
For if there is some guarantor among the gods (for no human being could become trustworthy for so great a matter) that, if you remain quiet and abandon everything, he will not finally come against you yourselves, it is shameful, by Zeus and all the gods, and unworthy of you, of the resources of the city, and of the deeds of your ancestors, to abandon all the other Greeks to slavery for the sake of your own listlessness, and I myself would rather die than have said this.
οὐ μὴν ἀλλʼ εἴ τις ἄλλος λέγει καὶ ὑμᾶς πείθει, ἔστω, μὴ ἀμύνεσθε, ἅπαντα πρόεσθε.
However, if anyone else says so and persuades you, so be it, do not defend yourselves, abandon everything.
§50εἰ δὲ μηδενὶ τοῦτο δοκεῖ, τοὐναντίον δὲ πρόϊσμεν ἅπαντες, ὅτι ὅσῳ ἂν πλειόνων ἐάσωμεν ἐκεῖνον γενέσθαι κύριον, τοσούτῳ χαλεπωτέρῳ καὶ ἰσχυροτέρῳ χρησόμεθʼ ἐχθρῷ, ποῖ ἀναδυόμεθα;
But if no one thinks so, and on the contrary we all foresee that the more we allow him to become master of, the more difficult and powerful an enemy we shall have to deal with, where are we retreating?
ἢ τί μέλλομεν;
Or why do we delay?
ἢ πότʼ, ὦ ἄνδρες Ἀθηναῖοι, τὰ δέοντα ποιεῖν ἐθελήσομεν;
Or when, men of Athens, will we be willing to do our duty?