Against Alcibiades (29-34)

In order to make it clear, however, that he was insulting Athens as a whole in addition to Diomedes, he asked the leaders of the Athenian deputation to lend him the processional vessels, alleging that he intended to use them for a celebration of his victory on the day before the sacrifice; he then abused the trust placed in him and refused to return them, as he wanted to use the golden basins and censers next day before Athens did so. Naturally, when those strangers who did not know that they belonged to us saw the state-procession taking place after that of Alcibiades, they imagined that we were using his vessels: while those who had either heard the truth from the Athenians present or else knew the ways of Alcibiades, laughed at us when they saw one man showing himself superior to our entire community.

Then again, look at the arrangements which he made for his stay at Olympia as a whole. For Alcibiades the people of Ephesus erected a Persian pavilion twice as large as that of our official deputation: Chios furnished him with beasts for sacrifice and with fodder for his horses: while he requisitioned wine and everything else necessary for his maintenance from Lesbos. And so lucky is he that although the Greek people at large can testify to his lawlessness and corruption, he has gone unpunished. While those who hold office within a single city have to render account of that office,

Alcibiades, whose authority extends over all our allies and who receives monies from them, is not liable to answer for any of his public acts; on the contrary, after behaving as I have described, he was rewarded with free entertainment in the Prytaneum[*]; and not content with that, he is for ever taking credit for his victory, as though he had not so much brought Athens into disgrace as won her a garland of honour. Only reflect, and you will find that men who have given way even temporarily to any single one of the excesses in which Alcibiades has indulged time and again, have brought ruin upon their houses; yet Alcibiades, whose entire life is devoted to extravagance, has doubled his wealth.

You regard as misers those who are niggardly and close-fisted; but you are mistaken. It is the spendthrift, with his endless wants, who stoops lowest to fill his pockets. In fact, it will be a public disgrace, if you show tolerance towards a man who has achieved his success only with the help of your money, when in ostracizing Callias, son of Didymius, who won victories at all the great games by his personal prowess, you took no account whatsoever of his achievement, although it was by his own efforts that he brought glory to Athens.

Then again, remember how steadfast, how true to their principles your fathers showed themselves, when they ostracized Cimon for breaking the law by taking his own sister to wife[*]; and yet not only was Cimon himself an Olympic victor; his father, Miltiades, had been one likewise. Nevertheless, they took no account of his victories; for it was not by his exploits at the games, but by his manner of life that they judged him.

Furthermore, if account is to be taken of our families, I on my side cannot claim any acquaintance with ostracism. No one could show that any kinsman of mine has ever had the misfortune to suffer it. Alcibiades, on the other hand, knows more of it than any other member of the community. His mother’s father, Megacles, and his father’s father, Alcibiades, were both ostracized twice; so it will be neither surprising nor unnatural if he receives the same treatment as his ancestors. Indeed, not even Alcibiades himself would venture to maintain that they, the worst miscreants of their time though they were, did not have more regard for decency and honesty than he himself; for no one in the world could frame an accusation which would do justice to his misdeeds.