§3.9λείπεται τοίνυν ὃ πάντες ἂν εἶναι φαύλων ἀνθρώπων φήσαιεν, ὅσον ἂν χρῆσθε χρόνον, τοσοῦτον ἑκάστου φροντίζειν δοκεῖν, μετὰ ταῦτα δὲ μηδένʼ ἔχειν λόγον.
Therefore, there remains that which everyone would say is characteristic of worthless men: to seem to care for each person only for as long a time as you use them, but after this to have no regard.
εἰς τί γὰρ τῶν ἄλλων χρὴ προσδοκᾶν τῷ τετελευτηκότι τὴν παρʼ ὑμῶν ἔσεσθαι χάριν, ὅταν εἰς τοὺς παῖδας καὶ τὴν εὐδοξίαν τἀναντίʼ ὁρᾷ τις γιγνόμενα, ὧν μόνων καὶ τελευτῶσι πᾶσιν ὅπως ἕξει καλῶς μέλει;
For in what other matter of those remaining should the deceased expect to have gratitude from you, when one sees the opposite happening to his children and his good reputation, which are the only things that concern all men as to how they will be well off even when they die?
§3.10καὶ μὴν οὐδὲ χρημάτων ποιεῖν ἕνεκα ταῦτα δοκεῖν τῶν καλῶν ἐστιν.
And indeed, to seem to do these things for the sake of money is not among honorable things.
οὔτε γὰρ τῆς μεγαλοψυχίας οὔτε τῆς ἄλλης προαιρέσεως τῆς ὑμετέρας ἀκόλουθον ἂν φανείη.
For it would appear consistent neither with your magnanimity nor with your other choices.
εἰ γὰρ ὑμᾶς λύσασθαι παρʼ ἑτέρων ἔδει δόντας ἐκ τῶν προσιόντων τὰ χρήματα ταῦτα, πάντας ἂν ἡγοῦμαι προθύμους εἶναι· τίμημα δʼ ὁρῶν ὀκνοῦντας ἀφεῖναι, ὃ λόγῳ καὶ φθόνῳ γέγονεν, οὐκ ἔχω τί καταγνῶ, εἰ μὴ ὅλως πικρῶς καὶ ταραχωδῶς ἔχειν πρὸς τοὺς δημοτικοὺς ὡρμήκατε.
For if it were necessary for you to ransom them from others by paying this money from the revenues, I think you would all be eager; but seeing you hesitate to release a fine which has arisen from words and envy, I do not know what to charge you with, unless you have turned entirely toward behaving bitterly and disruptively toward the democratic citizens.
εἰ δὲ τοῦτʼ ἔστιν, οὔτʼ ὀρθῶς οὔτε συμφερόντως ἐγνώκατε.
And if this is the case, you have decided neither rightly nor advantageously.
§3.11θαυμάζω δʼ εἰ μηδεὶς ὑμῶν ἐννοεῖ, ὅτι τῶν αἰσχρῶν ἐστιν τὸν δῆμον τὸν Ἀθηναίων, συνέσει καὶ παιδείᾳ πάντων προέχειν δοκοῦντα, ὃς καὶ τοῖς ἀτυχήσασιν ἀεὶ κοινὴν ἔχει καταφυγήν, ἀγνωμονέστερον φαίνεσθαι Φιλίππου, ὃς ἀνουθέτητος ὢν εἰκότως, §3.12τραφείς γʼ ἐν ἐξουσίᾳ, ὅμως ᾤετο δεῖν, ἡνίκʼ ηὐτύχησεν μάλιστα, τότʼ ἀνθρωπινώτατα πράττων φαίνεσθαι, καὶ τοὺς παραταξαμένους, πρὸς οὓς περὶ τῶν ὅλων διεκινδύνευσεν, οὐκ ἐτόλμησεν δῆσαι τὸ τίνων καὶ τίνες εἰσὶν ἐξετάσας· οὐ γὰρ ὡς ἔοικεν ὁμοίως τῶν παρʼ ὑμῖν ῥητόρων ἐνίοις οὔτε δίκαιʼ ἂν εἶναι πρὸς ἅπαντας ταὔτʼ οὔτε κάλʼ ἡγεῖτο, ἀλλὰ τὴν τῆς ἀξίας προσθήκην συλλογιζόμενος τὰ τοιαῦτʼ ἐπέκρινεν.
And I wonder if no one of you reflects that it is among shameful things that the people of Athens, who seem to surpass all in intelligence and education, and who always have a common refuge for the unfortunate, should appear more ungrateful than Philip, who, being naturally without admonition, since he was raised in unlimited power, nevertheless thought he ought, when he was most successful, then to appear acting most humanely, and did not dare to bind those who had drawn up in battle against him, with whom he had risked everything, after investigating whose sons and who they were; for he did not, as it seems, think that the same things were either just or honorable for all alike, in the manner of some of the orators among you, but deciding such matters, he took into account the addition of merit.
§3.13ὑμεῖς δέ, ὄντες Ἀθηναῖοι καὶ ἐν παρρησίᾳ ζῶντες ἣ καὶ τοὺς ἀναισθήτους ἀνεκτοὺς ποιεῖν δοκεῖ δύνασθαι, πρῶτον μέν, ὃ πάντων ἀγνωμονέστατόν ἐστιν, ὑπὲρ ὧν τὸν πατέρʼ αἰτιῶνταί τινες, τοὺς υἱεῖς δεδέκατε, εἶτα τὸ ταῦτα ποιεῖν ἴσον εἶναί φατε, ὥσπερ ὑπὲρ σταθμῶν ἢ μέτρων τὸ ἴσον σκοπούμενοι, ἀλλʼ οὐχ ὑπὲρ ἀνδρῶν προαιρέσεως καὶ πολιτείας βουλευόμενοι, §3.14ἐν οἷς ἐξεταζομένοις εἰ μὲν χρηστὰ καὶ δημοτικὰ καὶ ἐπʼ εὐνοίᾳ τὰ Λυκούργῳ πεπραγμένα φαίνεται, μηδενὸς κακοῦ ἀλλὰ καὶ πάντων τῶν ἀγαθῶν τοὺς παῖδας αὐτοῦ δίκαιόν ἐστιν τυγχάνειν παρʼ ὑμῶν· εἰ δὲ τἀναντία τούτων, ἐκεῖνον, ὅτʼ ἔζη, ἔδει δίκην διδόναι, τούτους δὲ μηδʼ οὕτως, ἐφʼ οἷς ἐκείνῳ τις ἐγκαλεῖ, τυγχάνειν ὀργῆς· πᾶσι γὰρ πάντων τῶν ἁμαρτημάτων ὅρος ἐστὶ τελευτή.
But you, being Athenians and living in freedom of speech which seems to be able to make even the senseless tolerable, first of all, which is the most ungrateful of all things, have imprisoned the sons for the things for which some accuse the father, and then you say that to do these things is equal, as if you were considering equality in weights or measures, but not deliberating on the choices and citizenship of men, in the examination of which, if the things accomplished by Lycurgus appear to be good, democratic, and done with goodwill, it is just for his children to receive from you no evil but rather all good things; but if the opposite of these, he ought to have paid the penalty when he was alive, and these children ought not even so to meet with anger for the things for which someone accuses him; for death is the limit of all errors for all men.
§3.15ἐπεὶ εἴ γʼ οὕτως ἕξετε, ὥσθʼ οἱ μὲν ἀχθεσθέντες τι τοῖς ὑπὲρ τοῦ δήμου πολιτευομένοις μηδὲ πρὸς τελευτήσαντας διαλλαγήσονται, ἀλλὰ καὶ τοῖς παισὶ τὴν ἔχθραν διαφυλάξουσιν, ὁ δὲ δῆμος, ᾧ συναγωνίζεται τῶν δημοτικῶν ἕκαστος, μέχρι τοῦ παρόντι χρῆσθαι μνημονεύσει τὰς χάριτας, μετὰ ταῦτα δὲ μηδὲν φροντιεῖ, οὐδὲν ἀθλιώτερον ἔσται τοῦ τὴν ὑπὲρ τοῦ δήμου τάξιν αἱρεῖσθαι.
Since if you are going to behave in this way, so that those who were vexed at those who policy on behalf of the people will not be reconciled even toward the deceased, but will preserve their hostility even toward the children, and the people, with whom each of the democrats fights as an ally, will remember the gratitude only as long as they use the person present, but after this will have no care, there will be nothing more wretched than choosing the post on behalf of the people.
§3.16εἰ δὲ Μοιροκλῆς ἀποκρίνεται ταῦτα μὲν σοφώτερʼ ἢ καθʼ ἑαυτὸν εἶναι, ἵνα δὲ μὴ ἀποδρῶσιν, αὐτὸς αὐτοὺς δῆσαι, ἐρωτήσατʼ αὐτόν, ἡνίκα Ταυρέας καὶ Πάταικος καὶ Ἀριστογείτων καὶ αὐτὸς εἰς τὸ δεσμωτήριον παραδοθέντες οὐ μόνον οὐκ ἐδέδεντο, ἀλλὰ καὶ ἐδημηγόρουν, τί δήποτʼ οὐχ ἑώρα τὰ δίκαια ταῦτα.
And if Moerocles answers that these arguments are too wise for his own standard, but that he bound them himself so that they might not run away, ask him why on earth he did not see these just principles when Taureas, Patacus, Aristogeiton, and he himself, having been delivered to the prison, were not only not bound, but even delivered public speeches.
§3.17εἰ δὲ μὴ φήσει τότʼ ἄρχειν, οὐδὲ λέγειν ἔκ γε τῶν νόμων αὐτῷ προσῆκεν.
And if he says that he was not in office then, it was not fitting for him even to speak according to the laws.
ὥστε πῶς ἴσον ἐστὶν τοὺς μὲν ἄρχειν, οἷς μηδὲ λέγειν ἔξεστιν, τοὺς δὲ δεδέσθαι, ὧν πολλὰ χρήσιμος ἦν ὑμῖν ὁ πατήρ;
Therefore, how is it equal that some are in office, who are not even permitted to speak, while others are bound, whose father was very useful to you?
ἐγὼ μὲν οὐκ ἔχω συλλογίσασθαι,
I indeed cannot comprehend this.