Panathenaicus (146-150)

Furthermore, those who proved conscientious in the performance of these duties, were moderately praised and then assigned to another similar responsibility, whereas those who were guilty of the slightest dereliction were involved in the deepest disgrace and the severest punishment. So that no one of the citizens felt about the offices as they now do, but they then sought to escape from them much more than they now seek to obtain them,

and all men were agreed that no truer democracy could be found, nor one more stable or more beneficial to the multitude, than that which gave to the people at the same time exemption from such cares and sovereign power to fill the offices and bring to justice those who offended in them[*]—exactly the position which is enjoyed also by the most fortunate among despots.

And the greatest proof that they were even better satisfied with this regime than I say is this: we see the people at war with other polities which fail to please them, overturning them and slaying those at their head, but continuing to enjoy this polity for not less than a thousand years,[*] remaining loyal to it from the time when they received it down to the age of Solon and the tyranny of Pisistratus, who, after he had placed himself at the head of the people and done much harm to the city and driven out the best of her citizens as being partizans of oligarchy, brought an end to the rule of the people and set himself up as their master.[*]

But perhaps some may object—for nothing prevents breaking into my discourse—that it is absurd for me to presume to speak as though I had exact knowledge of events at which I was not present when they transpired. I, however, do not see anything unreasonable in this. I grant that if I were alone in relying on traditions regarding what happened long ago or upon records which have been handed down to us from those times I should with good reason be open to attack. But in fact many men—and men of discernment, too—will be seen to be in the same case with me.

But apart from this, were I put to the test and the proof I could show that all men are possessed of more truth gained through hearing than through seeing and that they have knowledge of greater and nobler deeds which they have heard from others than those which they have witnessed themselves. Nevertheless it is wise for a speaker neither to ignore such false assumptions—for they might perhaps confuse the truth were no one to gainsay them—nor again to spend too much time refuting them, but only enough to indicate to the rest of the audience the arguments by which they might prove that the critics speak beside the mark, and then to go back and proceed with the speech from the point where he left off. And this is what I shall do.