§7.65.1αὕτη πρώτη κατʼ ἀνδρὸς πατρικίου πρόσκλησις εἰς τὸν δῆμον ἐγένετο ἐπὶ δίκῃ. καὶ ἀπʼ ἐκείνου τοῦ χρόνου τοῖς ὕστερον λαμβάνουσι τὴν τοῦ δήμου προστασίαν ἔθος κατέστη καλεῖν οὓς δόξειε τῶν πολιτῶν δίκην ὑφέξοντας ἐπὶ τοῦ δήμου· καὶ ἐνθένδε ἀρξάμενος ὁ δῆμος ἤρθη μέγας, ἡ δʼ ἀριστοκρατία πολλὰ τοῦ ἀρχαίου ἀξιώματος ἀπέβαλε βουλῆς τε μετέχειν ἐπιτρέπουσα τοῖς δημοτικοῖς καὶ ἀρχὰς μετιέναι συγχωροῦσα ἱερῶν τε προστασίας λαμβάνειν οὐ κωλύουσα καὶ ὅσα ἄλλα τιμιώτατα ἦν καὶ ἴδια τῶν πατρικίων μόνων ἅπασι κοινωσαμένη, τὰ μὲν ὑπʼ ἀνάγκης τε καὶ ἄκουσα, τὰ δʼ ἐκ προνοίας τε καὶ σοφίας, ὑπὲρ ὧν κατὰ τὸν οἰκεῖον καιρὸν ἐρῶ.
This was the first summons of a patrician before the people to stand trial. This was the first summons of a patrician before the people to stand trial. And from that time, it became a custom for those who afterwards assumed the leadership of the people to summon whomsoever of the citizens they thought fit to undergo trial before the people. Starting from this point, the people were raised to great power, while the aristocracy lost much of their ancient dignity—by permitting the plebeians to share in the senate, conceding to them the right to seek magistracies, not preventing them from undertaking the superintendence of sacred rites, and sharing with all people all other things that were most highly valued and once the exclusive privilege of the patricians alone; partly from necessity and against their will, and partly from foresight and wisdom, concerning which matters I shall speak at the proper time. Starting from this point, the people were raised to great power, while the aristocracy lost much of their ancient dignity—by permitting the plebeians to share in the senate, conceding to them the right to seek magistracies, not preventing them from undertaking the superintendence of sacred rites, and sharing with all people all other things that were most highly valued and once the exclusive privilege of the patricians alone; partly from necessity and against their will, and partly from foresight and wisdom, concerning which matters I shall speak at the proper time.
§7.65.2τοῦτο μέντοι τὸ ἔθος, τὸ καλεῖσθαι τοὺς ἐν τῇ πόλει δυναστεύοντας ἐπὶ δίκην, ἧς ὁ δῆμος ἐγίνετο κύριος, πολλὰς ἂν παράσχοι λόγων ἀφορμὰς τοῖς ἐπαινεῖν αὐτὸ βουλομένοις ἢ ψέγειν. πολλοὶ μὲν γὰρ ἤδη καλοὶ καὶ ἀγαθοὶ ἄνδρες οὐκ ἄξια τῆς ἀρετῆς ἔπαθον, αἰσχρῶς καὶ κακῶς τὰς ψυχὰς ὑπὸ τῶν δημάρχων ἀφαιρεθέντες· πολλοὶ δʼ αὐθάδεις καὶ τυραννικοὶ τοὺς τρόπους λόγον ἀναγκασθέντες ὑποσχεῖν τοῦ βίου καὶ τῶν ἐπιτηδευμάτων δίκας τὰς προσηκούσας ἔδοσαν.
However, this custom of summoning the powerful men in the state to stand trial, of which trial the people became the masters, would afford many occasions for argument to those who wish to praise or to blame it. However, this custom of summoning the powerful men in the state to stand trial, of which trial the people became the masters, would afford many occasions for argument to those who wish to praise or to blame it. For already many good and honorable men have suffered treatment unworthy of their virtue, having had their lives shamefully and wickedly taken away by the tribunes; while many of an arrogant and tyrannical character, being forced to give an account of their lives and conduct, paid the proper penalties.
§7.65.3ὁπότε μὲν οὖν ἀπὸ τοῦ κρατίστου γένοιντο αἱ διαγνώσεις, καὶ καθαιρεθείη τὰ τῶν μεγάλων αὐχήματα σὺν δίκῃ, μέγα τι καὶ θαυμαστὸν ἐφαίνετο εἶναι χρῆμα καὶ ὑπὸ πάντων ἐπῃνεῖτο, ὁπότε δʼ ἀρετὴ φθονηθεῖσα ἀνδρὸς τὰ κοινὰ εὖ διοικοῦντος ἀδίκως ἀναιρεθείη, δεινόν τι τοῖς ἄλλοις κατεφαίνετο, καὶ οἱ τοῦ ἔθους ἄρξαντες κατηγοροῦντο. πολλάκις τε βουλευσάμενοι οἱ Ῥωμαῖοι, πότερα χρὴ καταλῦσαι αὐτὸ ἢ φυλάττειν, οἷον παρὰ τῶν προγόνων παρέλαβον, οὐθὲν ἐπέθηκαν τῇ βουλῇ πέρας.
Whenever, therefore, the decisions were made with the best intentions, and the pride of the powerful was justly brought down, it appeared to be a great and admirable thing and was praised by all; but whenever the virtue of a man who administered public affairs well was envied and unjustly destroyed, it appeared a terrible thing to others, and those who had introduced the custom were blamed. And although the Romans often deliberated whether they ought to abolish it or to preserve it just as they had received it from their ancestors, they reached no final decision in their consultation. And although the Romans often deliberated whether they ought to abolish it or to preserve it just as they had received it from their ancestors, they reached no final decision in their consultation.
§7.65.4εἰ δὲ δεῖ καὶ αὐτὸν ἀποφήνασθαι περὶ τηλικούτων πραγμάτων γνώμην, ἐμοὶ δοκεῖ τὸ μὲν ἔθος αὐτὸ καθʼ ἑαυτὸ ἐξεταζόμενον χρήσιμον εἶναι καὶ πόλει τῇ Ῥωμαίων ἀναγκαιότατον, κρεῖττον δὲ καὶ χεῖρον γίνεσθαι παρὰ τοὺς τῶν δημάρχων τρόπους. ὅταν μὲν γὰρ τύχωσι τῆς ἐξουσίας ταύτης ἄνδρες δίκαιοι καὶ σώφρονες καὶ τὰ κοινὰ ἀναγκαιότερα τῶν ἰδίων τιθέμενοι, ὁ μὲν ἀδικῶν τὰ κοινὰ τιμωρίαν δούς, ἣν προσῆκε, πολὺ δέος τοῖς ὅμοια παρεσκευασμένοις δρᾶν ἐνειργάσατο, ὁ δʼ ἀγαθὸς καὶ ἀπὸ τοῦ κρατίστου πρὸς τὰ κοινὰ παριὼν οὔτε δίκην ἀσχήμονα ὑπέσχεν οὔτʼ εἰς αἰτίας ἀλλοτρίους τῶν ἐπιτηδευμάτων κατέστη.
If I too must express an opinion on such great matters, it seems to me that the custom, examined by itself, is useful and highly necessary for the Roman state, but that it becomes better or worse according to the characters of the tribunes. If I too must express an opinion on such great matters, it seems to me that the custom, examined by itself, is useful and highly necessary for the Roman state, but that it becomes better or worse according to the characters of the tribunes. For when just and temperate men, who regard public affairs as more necessary than private ones, obtain this authority, the one who does injustice to the public, by paying the appropriate penalty, instills great fear in those who are prepared to do the same; while the good man, entering upon public life with the best intentions, neither undergoes a shameful trial nor is subjected to accusations foreign to his conduct. For when just and temperate men, who regard public affairs as more necessary than private ones, obtain this authority, the one who does injustice to the public, by paying the appropriate penalty, instills great fear in those who are prepared to do the same; while the good man, entering upon public life with the best intentions, neither undergoes a shameful trial nor is subjected to accusations foreign to his conduct.
§7.65.5ὅταν δὲ πονηροὶ καὶ ἀκόλαστοι καὶ φιλοκερδεῖς ἄνθρωποι τηλικαύτης ἐξουσίας τύχωσι, τἀναντία τούτων γίνεται. ὥστʼ οὐ τὸ ἔθος ἐπανορθοῦσθαι προσῆκεν ὡς ἡμαρτημένον, ἀλλὰ σκοπεῖν, ὅπως ἄνδρες καλοὶ καὶ ἀγαθοὶ τοῦ δήμου γενήσονται προστάται καὶ μὴ τοῖς τυχοῦσι τὰ μέγιστα εἰκῆ ἐπιτραπήσεται.
But when wicked, intemperate, and mercenary men obtain such great authority, the opposite of these things happens. But when wicked, intemperate, and mercenary men obtain such great authority, the opposite of these things happens. So that it is not fitting to reform the custom as if it were erroneous, but rather to see to it that good and honorable men become leaders of the people, and that the greatest matters are not entrusted at random to any chance-comers. So that it is not fitting to reform the custom as if it were erroneous, but rather to see to it that good and honorable men become leaders of the people, and that the greatest matters are not entrusted at random to any chance-comers.