To put it briefly—and not to speak in detail but in general terms,— who of those that
 have fought against them has not come off with success, and who of those that have fallen
 under their power has not perished from their atrocities? Take the case of Conon, Conon was one of the Athenian generals at the battle of
 Aegospatomi. After that disaster he left Greece 
 and took service with the Persians against Sparta , and was instrumental in the defeat of the Spartan fleet at the
 battle of Cnidus . For the treachery referred to
 here see Grote, Hist. ix. p. 187. who, as commander in the service
 of Asia , brought an end to the power of the
 Lacadaemonians: did they not shamelessly seize him for punishment by death? Take, on the
 other hand, the case of Themistocles, Themistocles,
 commander of the Athenian fleet at Salamis , was
 later ostracized and took refuge at the Persian court. See Grote, Hist. 
 v. p. 138. who in the service of Hellas 
 defeated them at Salamis : did they not think him
 worthy of the greatest gifts? Then why should we cherish the friendship of men who punish their benefactors and so
 openly flatter those who do them injury? Who is there among us whom they have not wronged?
 When have they given the Hellenes a moment’s respite from their treacherous plots? What in
 our world is not hateful to them who did not shrink in the earlier war from rifling even
 the images and temples of the gods, and burning them to the ground? When they captured Athens . See
 Isoc. 4.96 ; Hdt. 8.53 ; Aesch. Pers. 809 . 
 Therefore, the Ionians deserve to be commended because, when their sanctuaries had been
 burned, they invoked the wrath of Heaven upon any who should disturb the ruins or should
 desire to restore their shrines as they were of old; There
 is no other authority for this oath of the Ionians. A similar oath is, however,
 attributed by Lyc. 1.81 , to the collective Greeks before the
 battle of Plataea . and they did
 this, not because they lacked the means to rebuild them, but in order that there might be
 left a memorial to future generations of the impiety of the barbarians, and that none
 might put their trust in men who do not scruple to commit such sins against our holy
 temples, but that all might be on their guard against them and fear them, seeing that they
 waged that war not against our persons only, but even against our votive offerings to the
 gods. Of my own countrymen also I have a similar tale to tell. For towards all other peoples
 with whom they have been at war, they forget their past enmities the moment they have
 concluded peace, but toward the Asiatics they feel no gratitude even when they receive
 favors from them; so eternal is the wrath which they cherish against the barbarians. See Plat. Rep. 470c ; Livy 31.29 , “cum barbaris omnibus Graecis bellum est
 eritque.” Again, our fathers condemned many to death See Hdt. 9.5 ; Lyc.
 1.122 ; Dem. 19.270 . for defection to the
 Medes; in our public assemblies even to this day, before any other business is transacted,
 the Athenians call down curses The custom is attributed to
 Aristeides by Plut. Arist. 10 . upon any citizen
 who proposes friendly overtures to the Persians; and, at the celebration of the Mysteries,
 the Eumolpidae and the Kerykes, The priests at Eleuis
 belonged to families traditionally descended from Eumolpus and Keryx. because of
 our hatred of the Persians, give solemn warning to the other barbarians also, even as to
 men guilty of murder, that they are for ever banned from the sacred rites. See Hdt. 8.65 ; Lobeck,
 Aglaophamus , i. p. 15.