Eteonicus the Spartan, Adimantus the Corinthian and the Aeginetan fleet intended, under
 cover of night, to seek safety for themselves. There are
 at least two mistakes in this account. (1) The Spartan general was Eurybiadas. (2) The
 Aeginetans supported the Athenians’ policy, since a withdrawal to the isthmus of
 Corinth would have entailed the surrender
 of their island. See Hdt. 8.74 . Even the Athenian claim that
 Adimantus wished, or as Herodotus ( Hdt. 8.94 ) records it,
 actually attempted, to flee is now regarded as a misrepresentation of the fact that the
 Corinthians were dispatched before the battle to oppose the Egyptian ships which had
 blocked the western end of the bay. Our ancestors, though they were being
 deserted by all the Greeks, forcibly liberated themselves and the others too by making
 them assist at Salamis in the naval battle
 against the Persians, and so triumphed unaided over both enemy and ally, in a way
 appropriate to each, conferring a favor upon one and defeating the other in battle. A fit
 comparison indeed to make with the man who escapes from his country on a four days’ voyage
 to Rhodes ! Do you imagine that any one of those heroes would have been ready to condone such an act?
 Would they not have stoned to death one who was disgracing their valor? At least they all
 loved their country so much that they nearly stoned to death Alexander, Alexander of Macedon was conquered by Mardonius in 492 B.C.
 This account of him does not tally with that of Herodotus ( Hdt.
 8.136 ) in which he is portrayed as a friend of the Athenians who, though
 pressed into the service of Persia , only
 visited them after Salamis to offer favorable
 terms and was not nearly stoned to death. The only stoning described by Herodotus was
 the execution of a certain Lycidas who proposed that the Athenians should accept terms
 from Persia ( Hdt.
 9.5 ). the envoy from Xerxes, formerly their friend, because he demanded
 earth and water. If they thought it right to exact vengeance for a speech, are we to
 believe that they would not have visited with severe punishment a man who in fact
 delivered his country into the hands of the enemy? It was because they held such beliefs as these that for ninety years they were leaders of
 the Greeks. Estimates of other orators range from 73
 years ( Dem. 9.23 ) to 65 years ( Isoc.
 12.56 ), but in view of the inaccuracy of Lycurgus on historical matters it does
 not seem necessary to accept Taylor’s suggestion to read seventy instead of ninety. 
 The maximum possible length for the period would be 85 years, from the battle of
 Marathon in 490 B.C. to that of Aegospotami in 405. They ravaged Phoenicia and Cilicia , triumphed
 by land and sea at the Eurymedon, captured a hundred barbarian triremes and sailed round
 the whole of Asia wasting it. And to crown their victory: not content with erecting the trophy in Salamis , they fixed for the Persian the boundaries
 necessary for Greek freedom and prevented his overstepping them, making an agreement that
 he should not sail his warships between the Cyaneae and Phaselis and that the Greeks
 should be free not only if they lived in Europe 
 but in Asia too. Lycurgus seems to be referring in exaggerated terms to the campaign in which the
 Athenians won a naval victory off Cyprus (qv.
 Thuc. 1.112 ). That he connects it with the battle of the
 Eurymedon which took place some eighteen years earlier (c. 467 
 B.C.) need not surprise us, in view of his other inaccuracies (cf. Lyc. 1.62 and Lyc. 1.70 ). The agreement in question
 is the so-called Peace of Callias (c. 448 B.C.), about which
 nothing certain is known. His account of the sea limit agrees substantially with that of
 other orators (e.g. Isoc. 12.59 ; Dem.
 19.273 ), but the old triumphs over Persia were exaggerated in the fourth century and the statement that the
 Asiatic Greeks were guaranteed autonomy is certalnly false. 
 Do you think that if they had all adopted the attitude of Leocrates and fled, any of
 these glorious things would have been done or that you would still be living in this
 country? Then, gentlemen, as you praise and honor brave men so too you must hate and
 punish cowards, and particularly Leocrates who showed no fear or respect towards you.