§34ἀξιοῖ δὲ οὐχ ὡς ἠδικηκὼς ἡσυχίαν ἔχων πολιτεύεσθαι, ἀλλʼ ὥσπερ αὐτὸς ἐξευρὼν τοὺς τὴν πόλιν ἀδικήσαντας, οὕτω διανοεῖται, καὶ παρασκευάζεται ὅπως ἑτέρων μεῖζον δυνήσεται, ὥσπερ οὐ διὰ πρᾳότητα καὶ ἀσχολίαν τὴν ὑμετέραν οὐ δεδωκὼς ὑμῖν δίκην, εἰς οὓς νῦν ἁμαρτάνων οὐ λανθάνει, ἀλλʼ ἅμα ἐξελεγχθήσεταί τε καὶ δώσει δίκην.
And he does not deem it right to engage in public affairs by keeping quiet as one who has done wrong, but rather, as if he himself had discovered those who wronged the city, he thinks in this way, and prepares himself so that he may have greater power than others, as if he had not escaped punishment because of your gentleness and preoccupation—though now, committing offenses against those very people, he does not go unnoticed, but will at once be exposed and pay the penalty.
§35ἰσχυριεῖται δὲ καὶ τούτῳ τῷ λόγῳ.
And he will also persist in this argument.
ἀναγκαίως γὰρ ἔχει ὑμᾶς διδάσκειν ἃ οὗτος ἀπολογήσεται, ἵνʼ ἀκούσαντες παρʼ ἀμφοτέρων ἄμεινον διαγνῶτε.
For it is necessary to instruct you in what this man will say in his defense, so that having heard from both sides, you may judge better.
φησὶ γὰρ ἀγαθὰ μεγάλα ποιῆσαι τὴν πόλιν μηνύσας καὶ ἀπαλλάξας δέους καὶ ταραχῆς τῆς τότε.
For he says that he did great services to the city by informing and freeing it from the fear and confusion of that time.
τίς δὲ τῶν μεγάλων κακῶν αἴτιος ἐγένετο;
But who was the cause of those great evils?
§36οὐκ αὐτὸς οὗτος, ποιήσας ἃ ἐποίησεν;
Was it not this very man himself, by doing what he did?
εἶτα τῶν μὲν ἀγαθῶν δεῖ τούτῳ χάριν εἰδέναι, ὅτι ἐμήνυσε, μισθὸν ὑμῶν αὐτῷ διδόντων τὴν ἄδειαν, τῆς δὲ ταραχῆς καὶ τῶν κακῶν ὑμεῖς αἴτιοί ἐστε, ὅτι ἐζητεῖτε τοὺς ἠσεβηκότας;
Is it then necessary to be grateful to him for the benefits because he informed, while you gave him immunity as his reward, and are you responsible for the confusion and evils because you sought out those who had committed impiety?
οὐ δήπουθεν, ἀλλʼ αὐτὸ τούτου τοὐναντίον ἐτάραξε μὲν οὗτος τὴν πόλιν, κατεστήσατε δʼ ὑμεῖς.
Surely not, but on the contrary, this man threw the city into confusion, while you restored order.
§37πυνθάνομαι δʼ αὐτὸν μέλλειν ἀπολογήσεσθαι ὡς αἱ συνθῆκαι καὶ αὐτῷ εἰσι, καθάπερ καὶ τοῖς ἄλλοις Ἀθηναίοις.
And I learn that he is going to defend himself on the ground that the treaty applies to him as well, just as to the other Athenians.
καὶ τοῦτο πρόσχημα ποιούμενος οἴεται πολλοὺς ὑμῶν, δεδιότας μὴ λύσητε τὰς συνθήκας, αὐτοῦ ἀποψηφιεῖσθαι.
And making this a pretext, he thinks that many of you, fearing lest you break the treaty, will vote to acquit him.
§38ὡς οὖν οὐδὲν προσήκει Ἀνδοκίδῃ τῶν συνθηκῶν, περὶ τούτου λέξω, οὔτε μὰ τὸν Δία τῶν πρὸς Λακεδαιμονίους, ἃς ὑμεῖς συνέθεσθε, οὔτε ὧν πρὸς τοὺς ἐν ἄστει οἱ ἐκ Πειραιῶς.
To show that none of the treaties apply to Andocides, I will speak about this; neither, by Zeus, those with the Lacedaemonians which you made, nor those which those from Piraeus made with those in the city.
οὐδενὶ γὰρ ἡμῶν τοσούτων ὄντων τὰ αὐτὰ ἁμαρτήματα οὐδʼ ὅμοια ἦν τοῖς Ἀνδοκίδου, ὥστε καὶ τοῦτον ἡμῶν ἀπολαῦσαι.
For not one of us, though we are so many, had the same or similar offenses to those of Andocides, so that he too should benefit from us.
§39ἀλλʼ οὐ μὲν δὴ ἕνεκά γε τούτου διαφερόμενοι, ἐπειδὴ καὶ τούτῳ μετέδομεν τῶν συνθηκῶν, τότε διηλλάγημεν.
But indeed, it was not because of him that we were at variance, nor did we then make peace because we shared the treaty with him as well.
οὐ γὰρ ἕνεκα ἑνὸς ἀνδρὸς ἀλλʼ ἕνεκα ἡμῶν τῶν ἐξ ἄστεως καὶ ἐκ Πειραιῶς αἱ συνθῆκαι ἐγένοντο καὶ οἱ ὅρκοι, ἐπεί τοι δεινὸν ἂν εἴη, εἰ περὶ Ἀνδοκίδου ἀποδημοῦντος αὐτοὶ ἐνδεεῖς ὄντες ἐπεμελήθημεν, ὅπως ἐξαλειφθείη αὐτῷ τὰ ἁμαρτήματα.
For the treaty and the oaths were made not for the sake of one man, but for the sake of us who were in the city and those from Piraeus; otherwise, indeed, it would be strange if, while Andocides was abroad and we ourselves were in need, we had taken care that his sins should be wiped out for him.
§40ἀλλὰ Λακεδαιμονίοι γὰρ ἐν ταῖς πρὸς αὐτοὺς συνθήκαις ἐπεμελήθησαν Ἀνδοκίδου, ὅτι ἔπαθον ἀγαθόν τι ὑπʼ αὐτοῦ·
Did the Lacedaemonians, then, in the treaty with them, take care of Andocides because they had received some benefit from him?
ἀλλʼ ὑμεῖς ἐπεμελήθητέ γε αὐτοῦ;
Or did you, at any rate, take care of him?
ἀντὶ ποίας εὐεργεσίας;
In return for what benefit?
ὅτι πολλάκις διʼ ὑμᾶς ὑπὲρ τῆς πόλεως ἐκινδύνευσεν;
Because he often ran risks for the city on your account?
§41οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, τούτῳ ἀληθὴς αὕτη ἡ ἀπολογία, μηδʼ ὑμεῖς ἐξαπατᾶσθε.
This defense, gentlemen of Athens, is not true for him, and do not be deceived.
οὐ γὰρ τοῦτο λύειν ἐστὶ τὰ συγκείμενα, εἰ Ἀνδοκίδης ἕνεκα τῶν ἰδίων ἁμαρτημάτων δίδωσι δίκην, ἀλλʼ ἐάν τις ἕνεκα τῶν δημοσίων συμφορῶν ἰδία τινὰ τιμωρῆται.
For it is not a violation of the agreement if Andocides pays the penalty for his private sins, but if someone punishes a person individually on account of public calamities.
§42ἴσως οὖν καὶ Κηφισίου ἀντικατηγορήσει, καὶ ἕξει ὅ τι λέγῃ·
Perhaps, then, he will also counter-accuse Cephisius, and will have something to say; for the truth must be told.
τὰ γὰρ ἀληθῆ χρὴ λέγειν.
But you would not be able with the same vote to punish both the defendant and the accuser.
ἀλλʼ ὑμεῖς οὐκ ἂν δύναισθε τῇ αὐτῇ ψήφῳ τόν τε ἀπολογούμενον καὶ τὸν κατηγοροῦντα κολάσαι. ἀλλὰ νῦν μὲν περὶ τούτου καιρός ἐστι γνῶναι τὰ δίκαια, ἕτερος δὲ ἥξει Κηφισίῳ καὶ ἡμῶν ἑκάστῳ, ὧν οὗτος νῦν μεμνήσεται.
Rather, now is the time to decide what is just concerning this man, and another opportunity will come for Cephisius and for each of us whom this man will now mention.
μὴ οὖν καὶ διʼ ἑτέραν ὀργὴν τούτου ἀδικοῦντος νῦν ἀποψηφίσησθε.
Do not, therefore, on account of anger against someone else, now acquit this man who is acting unjustly.
§43ἀλλὰ λέξει ὅτι μηνυτὴς ἐγένετο καὶ ἕτερος οὐδεὶς ὑμῖν ἐθελήσει μηνύειν, ἐὰν κολάζητε.
But he will say that he became an informer, and no one else will want to inform for you if you punish him.
Ἀνδοκίδης δὲ ἔχει τὰ μήνυτρα παρʼ ὑμῶν, σώσας τὴν αὑτοῦ ψυχὴν ἑτέρων διὰ ταῦτα ἀποθανόντων.
But Andocides has his rewards for informing from you, having saved his own life while others died because of this.
τῆς μὲν οὖν σωτηρίας ὑμεῖς τούτῳ αἴτιοί ἐστε, τῶν δὲ κακῶν τῶνδε καὶ τῶν κινδύνων αὐτὸς ἑαυτῷ, παραβὰς τὰ δόγματα καὶ τὴν ἄδειαν ἐφʼ ᾗ μηνυτὴς ἐγένετο.
Of his safety, therefore, you are the cause, but of these evils and dangers he himself is the cause to himself, having violated the decrees and the immunity on the terms of which he became an informer.
§44οὔκουν ἐξουσίαν χρὴ ποιεῖν τοῖς μηνυταῖς ἀδικεῖν (ἀρκεῖ γὰρ τὰ πεποιημένα), ἀλλὰ παραβαίνοντας κολάζειν.
Therefore, one should not give license to informers to do wrong (for what has been done is enough), but punish those who violate the laws.
καὶ οἱ μὲν ἄλλοι μηνυταί, ὁπόσοι ἐπʼ αἰσχραῖς αἰτίαις ἐξεληλεγμένοι σφᾶς αὐτοὺς ἐμήνυσαν, ἓν γοῦν ἐπίστανται, μὴ ἐνοχλεῖν τοῖς ἠδικημένοις, ἡγούμενοι ἀποδημοῦντες μὲν Ἀθηναῖοι καὶ ἐπίτιμοι δόξειν εἶναι, ἐπιδημοῦντες δὲ παρὰ τοῖς πολίταις τοῖς ἠδικημένοις πονηροὶ δόξειν καὶ ἀσεβεῖς εἶναι.
And other informers, as many as having been convicted on shameful charges informed against themselves, know at least one thing: not to trouble those who have been wronged, thinking that while they are abroad they will seem to be Athenians and in possession of civic rights, but while living in the country they will seem to be wicked and impious to the citizens who have been wronged.