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| Demosthenes, Speeches 1-10 | 32 | 0 | Browse | Search |
| Andocides, Speeches | 32 | 0 | Browse | Search |
| Vitruvius Pollio, The Ten Books on Architecture (ed. Morris Hicky Morgan) | 30 | 0 | Browse | Search |
| Demosthenes, Speeches 1-10 | 30 | 0 | Browse | Search |
| Demosthenes, Speeches 21-30 | 30 | 0 | Browse | Search |
| Demosthenes, Speeches 1-10 | 28 | 0 | Browse | Search |
| Demosthenes, Speeches 11-20 | 28 | 0 | Browse | Search |
| Demosthenes, Speeches 1-10 | 26 | 0 | Browse | Search |
| Plato, Letters | 26 | 0 | Browse | Search |
| Aristotle, Rhetoric (ed. J. H. Freese) | 26 | 0 | Browse | Search |
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Browsing named entities in Demosthenes, Exordia (ed. Norman W. DeWitt, Norman J. DeWitt). You can also browse the collection for Athens (Greece) or search for Athens (Greece) in all documents.
Your search returned 89 results in 77 document sections:
Most of all I should desire, men of Athens,
that you be convinced by the words I am about to utter, but if after all it should turn
out otherwise, I should prefer above all else that by me, at least, they had been
spoken.
It is a difficult thing, as it seems, not only to explain to you what ought to be done,
but even to discover it by solitary reflection. Anyone would observe this if he believed
you would consider, not his speech, but the business upon which you are engaged, and set
more value upon being thought an honest man than upon showing himself to be a clever
speaker.
It was not hard to see, men of Athens, the
other day when you thought there was no need to hear those who desired to speak in
opposition to the views of a certain speaker,It has
been suggested that o( dei=na was a blank to be filled
in as occasion required, the Exordia being composed in advance of
use. that what is now coming to pass would occur—that those who were
then prevented from speaking would do so before a subsequent meeting of the Assembly.See Dem. Ex. 29 and
note. If, therefore, you shall do the same as before, and refuse to listen to
those who wish to support the decisions then approved, these men in turn will take the
matter to the next meeting and denounce these decisions
In no way, men of Athens, could your
situation be made worse nor could you show yourselves more absurd than if none of your
decisions should seem to be finally settled and, disregarding the policies that pay, you
should achieve no forward step, but, like the crowds at shows, side with those who
captivate you first.In both Greek and Latin the word
“theater” often denotes the spectators or audience. Seneca Epist. 7.11, wrote: “for we are audience.In both Greek and Latin the word
“theater” often denotes the spectators or audience. Seneca Epist. 7.11, wrote: “for we are audience
（theatrum） enough for each other.” Do not let this
happen, men of Athens, but performing this
tedious duty and giving impartial audience to both sides, first choose a policy you will
also carry out and then assume that whoever opposes measures thus once sanctioned is
unprincipled and
It would have been just and proper, men of Athens, for each member then to try to convince you of what he believed to
be best when you were considering these matters for the first time, in order that two
evils might not be resulting which are above all others damaging to the
city—that no decision of yours should be proving final and that you should be
convicting yourselves of madness by changing your minds. Since, however, certain men who
then kept silence are now finding fault, I wish to address a few words to them
For they say, men of Athens, that among them each man airs any opinion he
may have until the question is put, but when the decision has been ratified, they all
approve it and work together, even those who opposed it. Therefore, though few, they
prevail over many and by actions well timed they get what they cannot get by war; nor does
any occasion or means of effecting what is to their own advantage escape them; not, by
Zeus, as we do who, thanks to these men and their like, in trying to get the better of one
another instead of the enemy,Cf. Dem. 2.25. have wasted all our time,
In the first place, men of Athens, I am not
altogether sure that a man would reasonably fear on your account lest your deliberations
would be the worse for your refusing to listen to your counsellors. For, to begin with,
Fortune—to whom be thanks—arranges much of your business to take care
of itself, so well that you would pray for nothing better, because little of it would be
in good shape through such foresight as is exercised by those in authority. Next, you know
in advance, not only what speeches each man will make, but also with what motives each one
harangues you, and if it were not spiteful, I should also have said, for what price.
I shall make the beginning of my speech both short and reasonable, men of Athens, nor shall I deliver the whole of it. For I
believe that, while it is the way of a man who intends deception to cast about for a plan
whereby he may conceal from you, his hearers, by means of his words the disagreeable
aspects of the situation, on the other hand, the first duty of a man who has resolved to
deal candidly with you is to declare which side he has come forward to endorse, in order
that,
First of all, men of Athens, it is not
altogether surprising that those who wish to tender you advice do not readily find the
words, because, when the conditions that require consideration are bad, it is inevitable
that the recommendations made concerning them should also be disagreeable. Of course, if
by your refusing to listen there is hope of this situation becoming better, that is the
thing to do, but if everything is going to get worse and nothing better by so doing, why
should you, having allowed things to come to the worst, after a longer interval than has
now elapsed, and with greater difficulty, try to save the situation, though, starting from
present conditions, it is still possible even now to set things to rights and effect a
change for the better?
And yet I am
myself not unaware that often it is the lot, not of those who are guilty, but of persons
who get in the way of those who are angry, to suffer unpleasant consequences. In spite of
this I have risen to advise you, for I have confidence myself that I shall not be found to
be advocating any inferior measure, men of Athens, but have really better proposals to offer you than other
speakers.
The events that have occurred, men of Athens,
are such as you have all heard, but you must not allow yourselves to be at all dismayed,
reflecting that to be discouraged in the face of the present troubles is neither improving
the situation nor worthy of yourselves. On the contrary, to consider it incumbent on
yourselves to set these things to rights would manifestly be in keeping also with your
reputation. Men such as you would profess to be should prove themselves superior to other
breeds in times of stress.