This is not the first occasion upon which the perils of engaging in politics have come home to me; I regarded it as no less hazardous in the past, before I had concerned myself in any way with affairs of state. Yet I consider it the duty of the good citizen, not to withhold himself from public life for fear of making personal enemies, but to be ready to face danger for the benefit of the community. Those who think only of themselves contribute nothing to a state’s advancement; it is to those who think of the state that its greatness and its independence are due.

I myself desired to be included in this number: and consequently I now find myself in the utmost peril. True, in yourselves I have an audience actively devoted to the public good, and that circumstance makes for my salvation; but I have innumerable enemies of the most dangerous kind, and by them I am being misrepresented. Nor is the contest in which I am engaged for the winning of a crown; it is to decide whether one who has done the state no wrong is to spend ten years in exile. The competitors for that prize are Alcibiades, Nicias, and myself. Upon one of us the blow must fall.

Now the legislatorCleisthenes, in 510 B.C ., cf. Aristot. Ath. Pol. 22. καὶ γὰρ συνέβη τοὺς μὲν Σόλωνος νόμους ἀφανίσαι τὴν τυραννίδα διὰ τὸ μὴ χρῆσθαι, καινοὺς δ’ ἄλλους θεῖναι τὸν Κλεισθένην στοχαζόμενον τοῦ πλήθους, ἐν οἷς ἐτέθη καὶ ὁ περὶ τοῦ ὀστρακισμοῦ νόμος. For the procedure cf. Philochorus frag. 79b, F.G.H. i. 396. responsible for this deserves censure; for the law which he framed violates the oath of the People and Council. Under the terms of that oath you swear to exile no one, to imprison no one, to put no one to death, without trial; whereas on this present occasion, when the person ostracized is to be cut off from his country for so long, no accusation has been made, no defence allowed, and the voting is secret.

Moreover, at a time like this those who have political associates and confederates have an advantage over the rest, because the judges are not appointed by lot as in courts of law: in the present decision every member of the community has a voice. And not only that: the law appears to me to go both too far and not far enough; for wrongs done to individuals I consider such redress as this excessive: for wrongs done to the state I regard it as an insufficient and useless penalty, when you have the right to punish by fine, imprisonment, or death.

Furthermore, if a man is exiled because he is a bad citizen, his leaving Athens will not cure him; wherever he lives, he will do this city harm and intrigue against her no less than hitherto—nay more so and with more justification than before his banishment. Today, too, above all days, your friends, I feel, are filled with sorrow and your enemies with joy, because they know that if you unwittingly banish your best citizen, Athens will derive no benefit from him for ten years.

Then still another fact makes it easy to see that the law is a bad one: we are the only Greeks to observe it, and no other state is prepared to imitate us.The evidence on the subject of ostracism in Greece at large is too inconclusive to enable us either to accept or to reject this statement with confidence. It is known that the institution existed for a time at least at Argos (Aristot. Pol. 8.3, 1302b 18), at Miletus (Schol. Aristoph. Kn. 855), at Megara (ibid.), and at Syracuse (Dio. Sic. 11.87.6). It was introduced at Syracuse in 454 B.C. under the name of πεταλισμός, definitely in imitation of Athens. Yet it is recognized that the best institutions are those which have proved most suited to democracy and oligarchy alike and which are the most generally favoured.

I see no reason for dwelling further on this subject, as, whatever the outcome, I should achieve nothing of immediate advantage. But I do ask you to preside over our speeches in a fair and impartial manner, and one and all to act as Archons.Dalmeyda (Andoc., ed. Bude) is probably right in explaining this as a reference to the procedure observed when an ὀστρακισμός was held. According to the Scholiast on Aristoph. Kn. 855, the people met under the presidency of the Archons and the Boule, i.e. the Archons together with the Prytanes in office for the time being. These last would have one of their members as ἐπιστάτης or president for the day. The speaker is therefore urging his audience to regard themselves as placed in the same responsible position as the Archons and ἐπιστάτης τῶν πρυτανέων Do not countenance abuse or undue flattery. Show yourselves kindly to him who desires to speak and to listen: show yourselves stern to him who is insolent and disorderly; for you will decide our fate all the better, if each of the cases to be laid before you is given a hearing.