On the Peace

I could wish that, even as to praise virtue is a facile theme, so it were easy to persuade bearers to practice it. But as things are I am afraid that I may be expressing such sentiments to no purpose. For we have been depraved for a long time by men whose only ability is to cheat and delude—men who have held the people in such contempt that whenever they wish to bring about a state of war with any city, these very men who are paid[*](That is, bribed to speak. See Isoc. 8.50 and note.) for what they say have the audacity to tell us that we should follow the example of our ancestors and not allow ourselves to be made a laughing-stock nor permit those Hellenes to sail the sea who are unwilling to pay us their contributions.

Now I should be glad if they would inform me what ancestors they would have us imitate. Do they mean those who lived at the time of the Persian Wars[*](See 75.) or those who governed the city before the Decelean War[*](This term is frequently used to denote the last decade of the Peloponnesian War, from the occupation of the fort of Decelea near Athens by the Spartans in 413 B.C. Cf. 84. During this period the affairs of Athens went from bad to worse.)? If they mean the latter then they are simply advising us to run the risk once again of being enslaved[*](As at the end of the Peloponnesian War. Cf. 78.);

but if they mean those who at Marathon conquered the barbarians, then they are of all men the most brazen, if, that is to say, they praise those who governed Athens at that time and in the same breath would persuade us to act in a manner contrary to theirs and to commit blunders so gross that I am at a loss what I should do—whether I should speak the truth as on all other occasions or be silent out of fear of making myself odious to you. For while it seems to me the better course to discuss your blunders, I observe that you are more resentful towards those who take you to task than towards those who are the authors of your misfortunes.

Nevertheless I should be ashamed if I showed that I am more concerned about my own reputation than about the public safety. It is, therefore, my duty and the duty of all who care about the welfare of the state to choose, not those discourses which are agreeable to you, but those which are profitable for you to hear. And you, for your part, ought to realize, in the first place, that while many treatments of all kinds have been discovered by physicians for the ills of our bodies, there exists no remedy for souls which are ignorant of the truth and filled with base desires other than the kind of discourse[*](Cf. Aesch. PB 378: yuxh=s nosou/shs ei)si\n i)atpoi\ lo/goi.) which boldly rebukes the sins which they commit,

and, in the second place, that it is absurd to submit to the cauteries and cuttings of physicians in order that we may be relieved of greater pains and yet refuse to hear discourses before knowing clearly whether or not they have the power to benefit their hearers.