Plataicus

And that the Persian king was not responsible for this outcome recent years have clearly shown; for when he stood aloof from the conflict, and your situation was desperate, and when almost all the cities were in servitude to the Lacedaemonians, nevertheless you were so superior to them in the war that they were glad to see the conclusion of peace.

Let no one of you, then, be afraid, if Justice is with him, to take such dangers upon himself, nor think that allies will be lacking, if you are willing to aid all who are victims of wrong, and not the Thebans alone; if you now cast your vote against them, you will cause many to desire your friendship. For if you show yourselves ready to war upon all alike in defense of the treaties,

who will be so insane as to prefer to join those who try to enslave than to be in company with you who are fighting for their freedom? But if you are not so minded, what reason will you give, if war breaks out again, to justify your demand that the Greeks should join you, if you hold out to them independence and then grant to the Thebans to destroy any city they desire?

How can you avoid the charge of acting with inconsistency if, while you do not prevent the Thebans from violating their oaths and treaties, yet you pretend that you are making war on the Lacedaemonians on behalf of the same obligations? Or again, if you abandoned your own possessions in your desire to strengthen the alliance as much as possible, yet are about to permit the Thebans to keep the territory of others and act in such fashion as to injure your reputation with all the world?

But this would be the crowning outrage—if you have determined to stand by those who have been the constant allies of the Lacedaemonians when the Lacedaemonians demand of them an action which violates the treaty, and yet shall permit us, who have been your allies for the longest time, and were subservient to the Lacedaemonians under compulsion in the last war only, to become for that reason the most miserable of all mankind.

For who could be found to be more unhappy than we are who, in one day deprived of our city, our lands, and our possessions, and being destitute of all necessities alike, have become wanderers and beggars, not knowing whither to turn and, whatever our habitation, finding no happiness there? For if we fall in with the unfortunate, we grieve that we must be compelled, in addition to our own ills, to share in the ills of others;

and if we encounter those who fare well, our lot is even harder to bear, not because we envy them their prosperity, but because amid the blessings of our neighbors we see more clearly our own miseries—miseries so great that we spend no day without tears, but spend all our time mourning the loss of our fatherland and bewailing the change in our fortunes.

What, think you, is our state of mind when we see our own parents unworthily cared for in their old age, and our children, instead of being educated as we had hoped when we begat them, often because of petty debts reduced to slavery,[*](Cf. Lys. 12.98.) others working for hire, and the rest procuring their daily livelihood as best each one can, in a manner that accords with neither the deeds of their ancestors, nor their own youth, nor our own self-respect?

But our greatest anguish of all is when one sees separated from each other, not only citizens from citizens, but also wives from husbands, daughters from mothers, and every tie of kinship severed; and this has befallen many of our fellow-citizens because of poverty. For the destruction of our communal life has compelled each of us to cherish hopes for himself alone.

I presume that you yourselves are not ignorant of the other causes of shame that poverty and exile bring in their train,[*](The unhappy lot of the exile is a commonplace in Greek poetry and prose; cf. Tyrtaeus, frag. 10.) and although we in our hearts bear these with greater difficulty than all the rest, yet we forbear to speak of them since we are ashamed to enumerate one by one our own misfortunes.

All these things we ask you to bear in mind and to take some measure of consideration for us. For indeed we are not aliens to you; on the contrary, all of us are akin to you in our loyalty and most of us in blood also; for by the right of intermarriage[*](The Plataeans were granted Athenian citizenship after the destruction of their city in 427 B.C. This honor included the right of intermarriage.) granted to us we are born of mothers who were of your city. You cannot, therefore, be indifferent to the pleas we have come to make.

For it would be the cruellest blow of all, if you, having long ago bestowed upon us the right of a common citizenship with yourselves, should now decide not even to restore to us our own. Furthermore, it is not reasonable that, while every individual who is the victim of injustice receives pity at your hands, yet an entire city so lawlessly destroyed should be unable in the slightest degree to win commiseration from you, especially when it has taken refuge with you who in former times incurred neither shame nor infamy when you showed pity for suppliants.

For when the Argives came to your ancestors and implored them to take up for burial the bodies of the dead at the foot of the Cadmea,[*](See Isoc. 4.55 (Vol. I, p. 153).) your forefathers yielded to their persuasion and compelled the Thebans to adopt measures more conformable to our usage, and thus not only gained renown for themselves in those times, but also bequeathed to your city a glory never to be forgotten for all time to come, and this glory it would be unworthy of you to betray. For it is disgraceful that you should pride yourselves on the glorious deeds of your ancestors and then be found acting concerning your suppliants in a manner the very opposite of theirs.

And yet the entreaties that we have come here to make are of far more weight and are more just; for the Argives came to you as suppliants after they had invaded an alien territory, whereas we have come after having lost our own; they called upon you to take up the bodies of their dead, but we do it for the rescue of the survivors.

But it is not an equal or even similar evil that the dead should be denied burial and that the living should be despoiled of their fatherland and all their goods besides: nay, in the former case it is a greater disgrace for those who prevent the burial than for those who suffer the misfortune, but in the latter, to have no refuge, to be without a fatherland, daily to suffer hardships and to watch without having the power to succor the suffering of one's own, why need I say how far this has exceeded all other calamities?

For these reasons we supplicate you one and all, Athenians, to restore to us our land and city, reminding the older men among you how piteous a thing it is that men of their age should be seen in misfortune and in lack of their daily bread; and the younger men we beg and implore to succor their equals in age and not to let them suffer still more evils than those I have described.

Alone of the Greeks you Athenians owe us this contribution of succor, to rescue us now that we have been driven from our homes. It is a just request, for our ancestors, we are told, when in the Persian War your fathers had abandoned this land, alone of those who lived outside of the Peloponnesus shared in their perils and thus helped them to save their city.[*](Cf. Isoc. 12.93.) It is but just, therefore, that we should receive in return the same benefaction which we first conferred upon you.

If, however, you have determined to have no regard for our persons, yet it is not in your interest to let our country at any rate be ravaged, a country in which are left the most solemn memorials of your own valor and of that of all the others who fought at your side.

For while all other trophies have been erected by one city victorious over another, those were in commemoration of the victory of all Greece pitted against all the power of Asia. Although the Thebans have good reason for destroying these trophies, since memorials of the events of that time bring shame to them, yet it is proper that you should preserve them; for the deeds done there gave you the leadership of the Greeks.

And it is right that you should remember both the gods and the heroes who haunt that place and not permit the honors due them to be suppressed; for it was after favorable sacrifice to them that you took upon yourselves a battle so decisive that it established the freedom of both the Thebans and all the other Greeks besides. You must also take some thought of your ancestors and not be negligent of the piety due to them.